By Patrick Michel, Enzo Pace (editors)
During the last thirty years, faith has more and more performed a correct position, either on a countrywide point and in overseas affairs. The try made by means of politicians to reframe the coverage of social solidarity in a neo-nationalist gentle (one land, one language, one faith = one political community), demising any type of multiculturalism, facilitating in its place a go back to assimilation formed by way of worry of the opposite (culture, faith, language, and so on), is particularly usually linked to a recovery of the primacy of non secular discourse within the public sphere. it's not only a go back of faith within the public sphere, however the exploitation of faith by way of politics to reconstruct a social harmony within the absence of ideological assets.
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Extra resources for Annual Review of the Sociology of Religion, Volume 2: Religion and Politics (Annual Review of the Sociology of Religion)
1996. Questioning the Secular State: The Worldwide Resurgence of Religion in Politics. New York: St. Martin’s Press. Zeidan, David. 2003. The Resurgence of Religion: A Comparative Study of Selected Themes in Christian and Islamic Fundamentalist Discourses. Leiden: Brill Academic Publishers. e. in depicting three religious figures, of the martyr, the convert (and re-convert), and the (apocalyptic) black knight, I would like to discuss the process of resurgent religion in politics. I assume that it is not merely a return to the past: a subordination of the former to the latter or, vice versa, an exploitation of religion by politicians.
The Westphalian logic asks: how can a minority religion be foundational? With the assumption that it can’t because the result will be chaos and perpetual conflict, analogous to the European situation before Westphalia. Accordingly, for instance, we see the search or call for a “European Islam” or an “American Islam”, 24 peter beyer meaning precisely an Islam that will either fit itself into the denominational structure that prevails in the United States, or that will behave like a minority religion and not make public claims as in the case of European countries (cf.
Fundamentalism”, as Berger realized in the above quote, was the shocking realization that modernization along with its secularization no longer held – and here, by the way, is why Jerry Falwell is so important: he linked the USA and revolutionary Iran and thereby made it much more difficult to keep assigning the Ayatollah to the past. Now, in as much as the linking concept in the case of modernization and religion was rationalization, the modern being essentially rational whereas religion was essentially irrational and therefore modernization should entail the weakening or disappearance of religion; under the rubric of globalization, this no longer holds.
Annual Review of the Sociology of Religion, Volume 2: Religion and Politics (Annual Review of the Sociology of Religion) by Patrick Michel, Enzo Pace (editors)