Pub Date : 2018-02-23DOI: 10.1080/20566093.2018.1439813
M. Milani, Vassilis Adrahtas
Abstract This article shares the findings of a socio-political discourse analysis of modern Sufism. The study is conducted from the multi-disciplinary perspective of studies in religion, and is based on the assessment of one-on-one qualitative interviews about the approach of three prominent world Sufi orders—the Chishti, Naqshbandi, and Nimatullahi—to society and politics. The case studies present a new interpretation of modern Sufi religious and political practice, which is then formulated into a working typology as a contribution towards the categorisation of Sufi socio-political disposition.
{"title":"Modern talking: Sufi socio-political discourse","authors":"M. Milani, Vassilis Adrahtas","doi":"10.1080/20566093.2018.1439813","DOIUrl":"https://doi.org/10.1080/20566093.2018.1439813","url":null,"abstract":"Abstract This article shares the findings of a socio-political discourse analysis of modern Sufism. The study is conducted from the multi-disciplinary perspective of studies in religion, and is based on the assessment of one-on-one qualitative interviews about the approach of three prominent world Sufi orders—the Chishti, Naqshbandi, and Nimatullahi—to society and politics. The case studies present a new interpretation of modern Sufi religious and political practice, which is then formulated into a working typology as a contribution towards the categorisation of Sufi socio-political disposition.","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"71 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-02-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114944161","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-02-23DOI: 10.1080/20566093.2018.1439806
Rosario Forlenza
Abstract This article deals with the work of the Italian anthropologist, ethnographer, and historian of religions Ernesto De Martino (1908–1965) and, more specifically, with his ‘ethnographic expeditions’ in Southern Italy in the 1950s. Here, in some of the poorest regions of Italy, De Martino carefully examined the intermingling of popular religion, magic rituals, and official Catholicism. Beyond the specific context of post-World War II Southern Italy, De Martino’s work offers a sophisticated framework to study humanity’s relationship with the sacred, which can be helpful to historians, anthropologists, and sociologists examining religious practices, beliefs, and experiences across time, space and place. More specifically, De Martino’s framework can encourage scholars to better foreground the influence of historical contexts on cultural forms and psychic constellations, the stratification and intersection of popular and official forms of religion, and the cultural and symbolic role of magic and religion.
{"title":"Magic, religion, and the South: notes on Ernesto De Martino","authors":"Rosario Forlenza","doi":"10.1080/20566093.2018.1439806","DOIUrl":"https://doi.org/10.1080/20566093.2018.1439806","url":null,"abstract":"Abstract This article deals with the work of the Italian anthropologist, ethnographer, and historian of religions Ernesto De Martino (1908–1965) and, more specifically, with his ‘ethnographic expeditions’ in Southern Italy in the 1950s. Here, in some of the poorest regions of Italy, De Martino carefully examined the intermingling of popular religion, magic rituals, and official Catholicism. Beyond the specific context of post-World War II Southern Italy, De Martino’s work offers a sophisticated framework to study humanity’s relationship with the sacred, which can be helpful to historians, anthropologists, and sociologists examining religious practices, beliefs, and experiences across time, space and place. More specifically, De Martino’s framework can encourage scholars to better foreground the influence of historical contexts on cultural forms and psychic constellations, the stratification and intersection of popular and official forms of religion, and the cultural and symbolic role of magic and religion.","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-02-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128707416","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-02-20DOI: 10.1080/20566093.2018.1439808
A. Salvatore
Abstract This article provides an analysis of Sufi life and organization, combining historical depth and theoretical awareness. It investigates how Sufism emerged as an urban phenomenon. Sufi brotherhoods were at the forefront of a proto-globalization based on a hemisphere-wide networking between metropolitan regions, rural provinces, and nomadic formations. Furthermore, cities became nodes within wider circulations, rather than, as in European and Weberian models, centers of corporate powers. The emerging patterns of civility were open-ended, balancing inner cultivation, communicative skills, and outward etiquette. The article shows how this global civility translated into original conceptions of sovereignty that were more malleable than those of the European Leviathan. A millenarian universalism imbued with Sufi saintliness bolstered the centralized sovereignty of early modern Muslim empires. Sufi contributions to these empires nurtured a cosmopolitan culture, facilitating commercial exchange and intellectual connectedness between Europe and China. When Europe rose to global hegemony, neo-Sufi movements engaged in state-building processes which challenged European colonial presence. The article concludes by exploring how post-Sufi developments within Muslim-majority postcolonial societies re-oriented state power and led to the emergence of a trans-territorial notion of sovereignty.
{"title":"Sufi articulations of civility, globality, and sovereignty","authors":"A. Salvatore","doi":"10.1080/20566093.2018.1439808","DOIUrl":"https://doi.org/10.1080/20566093.2018.1439808","url":null,"abstract":"Abstract This article provides an analysis of Sufi life and organization, combining historical depth and theoretical awareness. It investigates how Sufism emerged as an urban phenomenon. Sufi brotherhoods were at the forefront of a proto-globalization based on a hemisphere-wide networking between metropolitan regions, rural provinces, and nomadic formations. Furthermore, cities became nodes within wider circulations, rather than, as in European and Weberian models, centers of corporate powers. The emerging patterns of civility were open-ended, balancing inner cultivation, communicative skills, and outward etiquette. The article shows how this global civility translated into original conceptions of sovereignty that were more malleable than those of the European Leviathan. A millenarian universalism imbued with Sufi saintliness bolstered the centralized sovereignty of early modern Muslim empires. Sufi contributions to these empires nurtured a cosmopolitan culture, facilitating commercial exchange and intellectual connectedness between Europe and China. When Europe rose to global hegemony, neo-Sufi movements engaged in state-building processes which challenged European colonial presence. The article concludes by exploring how post-Sufi developments within Muslim-majority postcolonial societies re-oriented state power and led to the emergence of a trans-territorial notion of sovereignty.","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"66 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-02-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126208920","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-02-20DOI: 10.1080/20566093.2018.1439440
K. Lam
{"title":"Rethinking the transformation of Buddhist meditation","authors":"K. Lam","doi":"10.1080/20566093.2018.1439440","DOIUrl":"https://doi.org/10.1080/20566093.2018.1439440","url":null,"abstract":"","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"50 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-02-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129704813","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-02-19DOI: 10.1080/20566093.2018.1439439
B. Turner
{"title":"Islam, gender, and democracy in comparative perspective","authors":"B. Turner","doi":"10.1080/20566093.2018.1439439","DOIUrl":"https://doi.org/10.1080/20566093.2018.1439439","url":null,"abstract":"","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123946670","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-02DOI: 10.1080/20566093.2017.1390655
T. DuBois
Abstract The introduction of the Western idea of religion to East Asia during the nineteenth and twentieth centuries initiated a transformation so profound that it required the creation of an entire new vocabulary, including a new word for ‘religion’ itself. However, the fact that new regimes in China and Japan adopted Western terminology does not mean that they uncritically accepted its ideas and assumptions. East Asia was already home to millennia-old traditions of statecraft that subjected religious institutions to the sovereign, and made the moral indivisible from the political. Even as new regimes wrote the language of religious freedom into constitutions and legal codes, they continued to interpret the scope and limits of freedom very differently than they had been imagined by the Christian West or later by Soviet-inspired Marxists. An appreciation of the very different ways that East Asian societies have historically interpreted and adapted the ideas of religious rights and freedoms is vital for understanding why countries like China can speak with apparent sincerity about religious freedom, yet continue to vex the expectations of the international human rights community.
{"title":"Religious freedom in East Asia: historical norms and the limits of advocacy","authors":"T. DuBois","doi":"10.1080/20566093.2017.1390655","DOIUrl":"https://doi.org/10.1080/20566093.2017.1390655","url":null,"abstract":"Abstract The introduction of the Western idea of religion to East Asia during the nineteenth and twentieth centuries initiated a transformation so profound that it required the creation of an entire new vocabulary, including a new word for ‘religion’ itself. However, the fact that new regimes in China and Japan adopted Western terminology does not mean that they uncritically accepted its ideas and assumptions. East Asia was already home to millennia-old traditions of statecraft that subjected religious institutions to the sovereign, and made the moral indivisible from the political. Even as new regimes wrote the language of religious freedom into constitutions and legal codes, they continued to interpret the scope and limits of freedom very differently than they had been imagined by the Christian West or later by Soviet-inspired Marxists. An appreciation of the very different ways that East Asian societies have historically interpreted and adapted the ideas of religious rights and freedoms is vital for understanding why countries like China can speak with apparent sincerity about religious freedom, yet continue to vex the expectations of the international human rights community.","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129575238","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-02DOI: 10.1080/20566093.2017.1393172
E. Hurd
Abstract This article introduces the main arguments of Beyond Religious Freedom and situates them in the context of this special issue on the politics of religious freedom in the Asia Pacific. It discusses the intensification of state-sponsored global religious interventionism that led me to write the book, and explains how the questions raised by the new global politics of religion came to seem urgent and important. It then presents the book’s central organizing framework of the ‘3 religions’ (expert, lived, and governed) as a set of heuristics for examining these co-productions of religion, law and politics. A final section weaves together insights from other contributors to this special issue with the claims of Chapter 4 of the book to explore the politics of religious freedom in the Asia-Pacific.
{"title":"Politics of religious freedom in the Asia-Pacific: an introduction","authors":"E. Hurd","doi":"10.1080/20566093.2017.1393172","DOIUrl":"https://doi.org/10.1080/20566093.2017.1393172","url":null,"abstract":"Abstract This article introduces the main arguments of Beyond Religious Freedom and situates them in the context of this special issue on the politics of religious freedom in the Asia Pacific. It discusses the intensification of state-sponsored global religious interventionism that led me to write the book, and explains how the questions raised by the new global politics of religion came to seem urgent and important. It then presents the book’s central organizing framework of the ‘3 religions’ (expert, lived, and governed) as a set of heuristics for examining these co-productions of religion, law and politics. A final section weaves together insights from other contributors to this special issue with the claims of Chapter 4 of the book to explore the politics of religious freedom in the Asia-Pacific.","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"44 4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129792659","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-02DOI: 10.1080/20566093.2017.1390657
Rosemary Hancock
Abstract A central argument in Elizabeth Shakman Hurd’s Beyond Religious Freedom is that the religious freedom policy framework pursued by the United States not only entrenches lines of division between religious faiths, but also is constructive of those very divisions. Where foreign and domestic policies purport to promote tolerance and respectful pluralism in the name of religious freedom, Hurd contends they instead create ‘new forms of social friction defined by religious difference.’ Utilizing Hurd’s categories of Official, Governed, and Lived religion I examine Islamophobia and the racialization of Muslims in the United States and demonstrate how over-identification with religious groups can exacerbate social tensions; how the ‘agenda of surveillance’ disproportionately targets Muslims in the United States; and argue that recourse to law and policy alone in response to anti-Muslim discrimination is unlikely to transform social attitudes towards Muslims. Finally, I utilize a contemporary reworking of Adam Smith’s sympathetic imagination and radical democratic theory to propose an alternative pathway towards dissolving the pejorative ascription of difference to religiously othered individuals.
伊丽莎白·沙克曼·赫德(Elizabeth Shakman Hurd)的《超越宗教自由》(Beyond Religious Freedom)一书的一个中心论点是，美国奉行的宗教自由政策框架不仅巩固了宗教信仰之间的分歧，而且对这些分歧本身也具有建设性。赫德认为，在外交和国内政策以宗教自由的名义提倡宽容和尊重多元主义的地方，它们反而创造了“由宗教差异定义的新形式的社会摩擦”。利用赫德的官方宗教、治理宗教和生活宗教的分类，我研究了美国的伊斯兰恐惧症和穆斯林的种族化，并展示了对宗教团体的过度认同如何加剧社会紧张局势;“监视议程”如何不成比例地针对美国的穆斯林;并认为仅依靠法律和政策来应对反穆斯林歧视不太可能改变社会对穆斯林的态度。最后，我利用亚当·斯密的同情想象和激进民主理论的当代改造，提出了另一种途径，以消除对宗教他人的差异的轻蔑归属。
{"title":"National security, Islamophobia, and religious freedom in the U.S.","authors":"Rosemary Hancock","doi":"10.1080/20566093.2017.1390657","DOIUrl":"https://doi.org/10.1080/20566093.2017.1390657","url":null,"abstract":"Abstract A central argument in Elizabeth Shakman Hurd’s Beyond Religious Freedom is that the religious freedom policy framework pursued by the United States not only entrenches lines of division between religious faiths, but also is constructive of those very divisions. Where foreign and domestic policies purport to promote tolerance and respectful pluralism in the name of religious freedom, Hurd contends they instead create ‘new forms of social friction defined by religious difference.’ Utilizing Hurd’s categories of Official, Governed, and Lived religion I examine Islamophobia and the racialization of Muslims in the United States and demonstrate how over-identification with religious groups can exacerbate social tensions; how the ‘agenda of surveillance’ disproportionately targets Muslims in the United States; and argue that recourse to law and policy alone in response to anti-Muslim discrimination is unlikely to transform social attitudes towards Muslims. Finally, I utilize a contemporary reworking of Adam Smith’s sympathetic imagination and radical democratic theory to propose an alternative pathway towards dissolving the pejorative ascription of difference to religiously othered individuals.","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"94 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122724195","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-02DOI: 10.1080/20566093.2017.1396090
Benjamin Schonthal
Abstract In recent years, international campaigns to promote religious freedom have come under sustained scholarly scrutiny. At the core of much of this scrutiny are concerns about a pernicious misfit between legal categories and local realities. Recent scholarship suggests that international advocacy campaigns often rely on narrow and partisan understandings of religion and religious freedom and, in turn, marginalize or ignore local practices of worship, asceticism, textual engagement and moral self-fashioning. However, in Asia, as in most parts of the world, international religious freedom advocacy campaigns do not enter a blank space of lived religion. Rather, they participate in a broader ‘economy’ of organisations and advocacy campaigns designed to promote, protect or liberate particular forms of religion. The politics of religious freedom in Asia is not, then, simply an encounter between translocal categories and local religiosities. It also involves competing domestic campaigns to redeem and reform particular types of religiosity. To make this point, this article considers one important religious freedom campaign from Sri Lanka in 2004 and examines how that campaign participated in and responded to an existing economy of what Elizabeth Shakman Hurd calls ‘expert religion.’
{"title":"Economies of expert religion in Sri Lanka","authors":"Benjamin Schonthal","doi":"10.1080/20566093.2017.1396090","DOIUrl":"https://doi.org/10.1080/20566093.2017.1396090","url":null,"abstract":"Abstract In recent years, international campaigns to promote religious freedom have come under sustained scholarly scrutiny. At the core of much of this scrutiny are concerns about a pernicious misfit between legal categories and local realities. Recent scholarship suggests that international advocacy campaigns often rely on narrow and partisan understandings of religion and religious freedom and, in turn, marginalize or ignore local practices of worship, asceticism, textual engagement and moral self-fashioning. However, in Asia, as in most parts of the world, international religious freedom advocacy campaigns do not enter a blank space of lived religion. Rather, they participate in a broader ‘economy’ of organisations and advocacy campaigns designed to promote, protect or liberate particular forms of religion. The politics of religious freedom in Asia is not, then, simply an encounter between translocal categories and local religiosities. It also involves competing domestic campaigns to redeem and reform particular types of religiosity. To make this point, this article considers one important religious freedom campaign from Sri Lanka in 2004 and examines how that campaign participated in and responded to an existing economy of what Elizabeth Shakman Hurd calls ‘expert religion.’","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129199909","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-02DOI: 10.1080/20566093.2017.1393174
Miranda Johnson
Abstract The claims of Indigenous peoples to sacred sites have generated far-reaching debates about identity, authenticity, and history in Australia in recent decades. This is surprising in such an avowedly secular country, where there is no constitutional or statutory recognition of principles of religious freedom. This article charts the emergence of sacred claims and their imbrication with a broader politics of indigeneity in the 1970s. These claims shaped and were reshaped by state law, sometimes holding out the possibility of the restitution not only of land but also of culture and identity for Indigenous peoples. As these claims and the broader politics of indigeneity to which they were attached came to challenge the settler state, its history and moral foundations, as well as economic development, both the content of claims and the characters of the claimants became subject to sharp critique.
{"title":"Sacred claims and the politics of indigeneity in Australia","authors":"Miranda Johnson","doi":"10.1080/20566093.2017.1393174","DOIUrl":"https://doi.org/10.1080/20566093.2017.1393174","url":null,"abstract":"Abstract The claims of Indigenous peoples to sacred sites have generated far-reaching debates about identity, authenticity, and history in Australia in recent decades. This is surprising in such an avowedly secular country, where there is no constitutional or statutory recognition of principles of religious freedom. This article charts the emergence of sacred claims and their imbrication with a broader politics of indigeneity in the 1970s. These claims shaped and were reshaped by state law, sometimes holding out the possibility of the restitution not only of land but also of culture and identity for Indigenous peoples. As these claims and the broader politics of indigeneity to which they were attached came to challenge the settler state, its history and moral foundations, as well as economic development, both the content of claims and the characters of the claimants became subject to sharp critique.","PeriodicalId":252085,"journal":{"name":"Journal of Religious and Political Practice","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132336694","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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