The article presents the strategies that natural scientists from Central and Eastern Europe undertake to establish the demarcation between science and religion. Based on a 100 semi-structured interviews with physicists and biologists from Poland and Ukraine it demonstrates cultural differences of boundary work undertaken in the two groups. Moreover, the boundary lines between science and religion, knowledge and faith prove to be isomorphic to other boundaries (e.g. between the natural and supernatural, matter and spirit). It demonstrates further how these results can contribute to explaining the lower level of religiousness of scientists in Poland. The data collected point to a general conclusion that the lower level of religiousness of academics observed in international studies may have heterogeneous basis and forms; the impact of science on the religiousness of societies is varied and culturally conditioned.
{"title":"“Boundary Work”","authors":"Maria Rogińska","doi":"10.1558/imre.19568","DOIUrl":"https://doi.org/10.1558/imre.19568","url":null,"abstract":"The article presents the strategies that natural scientists from Central and Eastern Europe undertake to establish the demarcation between science and religion. Based on a 100 semi-structured interviews with physicists and biologists from Poland and Ukraine it demonstrates cultural differences of boundary work undertaken in the two groups. Moreover, the boundary lines between science and religion, knowledge and faith prove to be isomorphic to other boundaries (e.g. between the natural and supernatural, matter and spirit). It demonstrates further how these results can contribute to explaining the lower level of religiousness of scientists in Poland. The data collected point to a general conclusion that the lower level of religiousness of academics observed in international studies may have heterogeneous basis and forms; the impact of science on the religiousness of societies is varied and culturally conditioned.","PeriodicalId":53963,"journal":{"name":"Implicit Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45030522","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}
The Dutch ban on face-veiling is a strong instantiation of the gendered racialization of Muslims in Europe. Racialization as a relation of power, with some in the position to categorize and impose an identity on others, produces and naturalizes difference. To justify the ban, politicians signified face-veiling as gendered oppression, as a security threat and as an obstacle to integration, bringing together ethical positions with affective and aesthetic sensibilities. The largely unheard narratives of face-veiling women, in contrast, highlighted the positive religious value of face-veiling and point to the state’s infringement on their freedom of religion, expression, and movement. As face-veiling women are simultaneously defined as victims to be saved and as threat to be removed from the public, their racialization is ambivalent. It is also multilayered, with debates on faceveiling not only producing a divide between Muslims and non-Muslims, but with some Muslims also involved in the racialization of other Muslims.
{"title":"Covering the Face","authors":"A. Moors","doi":"10.1558/imre.20627","DOIUrl":"https://doi.org/10.1558/imre.20627","url":null,"abstract":"The Dutch ban on face-veiling is a strong instantiation of the gendered racialization of Muslims in Europe. Racialization as a relation of power, with some in the position to categorize and impose an identity on others, produces and naturalizes difference. To justify the ban, politicians signified face-veiling as gendered oppression, as a security threat and as an obstacle to integration, bringing together ethical positions with affective and aesthetic sensibilities. The largely unheard narratives of face-veiling women, in contrast, highlighted the positive religious value of face-veiling and point to the state’s infringement on their freedom of religion, expression, and movement. As face-veiling women are simultaneously defined as victims to be saved and as threat to be removed from the public, their racialization is ambivalent. It is also multilayered, with debates on faceveiling not only producing a divide between Muslims and non-Muslims, but with some Muslims also involved in the racialization of other Muslims.","PeriodicalId":53963,"journal":{"name":"Implicit Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-05-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41925097","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}
The introduction to the special issue The “Muslim Question”: The Micropolitics of Normalizing Islam and Muslims outlines three dynamics at play in all four contributions: normalization, classification and micropolitics. Starting with Michel Foucault and his notion of normalization, I argue that Muslims are classified and problematized in specific ways depending on the particular socio-historical context. Every problem and every classification depends on an idea of the “normal” or on norms. These norms central to the dynamics of normalization are reproduced through practices in everyday life. From this perspective, norm-reproducing micropo- litics shapes the social fabric of interaction.
{"title":"The “Muslim Question”","authors":"C. Becker","doi":"10.1558/imre.22543","DOIUrl":"https://doi.org/10.1558/imre.22543","url":null,"abstract":"The introduction to the special issue The “Muslim Question”: The Micropolitics of Normalizing Islam and Muslims outlines three dynamics at play in all four contributions: normalization, classification and micropolitics. Starting with Michel Foucault and his notion of normalization, I argue that Muslims are classified and problematized in specific ways depending on the particular socio-historical context. Every problem and every classification depends on an idea of the “normal” or on norms. These norms central to the dynamics of normalization are reproduced through practices in everyday life. From this perspective, norm-reproducing micropo- litics shapes the social fabric of interaction.","PeriodicalId":53963,"journal":{"name":"Implicit Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-05-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41639748","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}
This article examines a secular liberal state’s demand for religious representation of minorities, exploring how one heterodox Muslim community has responded to this demand in a context of intense public scrutiny. In order to gain recognition and rights as a legitimate religious community in modern Lebanon, Druze leaders created a new figurehead to look something like the head of a Christian church. Their project offers a striking case of how a secular democracy can end up generating the “religion” it expects to find; how the politics of religious representation can transform Muslim communities that lack a church-like structure; how ambiguous the notion of “religious representation” turns out to be when these Muslims try to do it from scratch; and how much harder heterodox Muslims often have to work to gain recognition within a world religions paradigm.
{"title":"Normalization through Religious Representation","authors":"Alexander Henley","doi":"10.1558/imre.20626","DOIUrl":"https://doi.org/10.1558/imre.20626","url":null,"abstract":"This article examines a secular liberal state’s demand for religious representation of minorities, exploring how one heterodox Muslim community has responded to this demand in a context of intense public scrutiny. In order to gain recognition and rights as a legitimate religious community in modern Lebanon, Druze leaders created a new figurehead to look something like the head of a Christian church. Their project offers a striking case of how a secular democracy can end up generating the “religion” it expects to find; how the politics of religious representation can transform Muslim communities that lack a church-like structure; how ambiguous the notion of “religious representation” turns out to be when these Muslims try to do it from scratch; and how much harder heterodox Muslims often have to work to gain recognition within a world religions paradigm.","PeriodicalId":53963,"journal":{"name":"Implicit Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-05-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45109359","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}
The term “Christian terrorism” began to appear in U.S. media narratives following a shooting outside of a Planned Parenthood clinic in 2015. Reflecting on a blog post I wrote from this time nearly six-years later, where I had proposed six theses on “Islamic” versus “Christian” terrorism in America, I consider how this rhetoric has developed in the interim. Adding five additional theses, I argue that the relative absence of terror attacks on U.S. soil throughout the Trump era, and the preoccupation with a variety of culture wars issues, has complicated the ways in which Muslims/Islam are constructed in the contemporary United States. I also consider the “Muslim question” and how it relates to Marx’s “On the Jewish Question.” Despite certain parallels between these issues, I propose that the “question” for Western Muslims today is less about achieving basic rights as it is a battle over the definition of Islam itself.
{"title":"Six or Eleven Theses on “Islamic” and “Christian” Terrorism in America","authors":"Matt K. Sheedy","doi":"10.1558/imre.19918","DOIUrl":"https://doi.org/10.1558/imre.19918","url":null,"abstract":"The term “Christian terrorism” began to appear in U.S. media narratives following a shooting outside of a Planned Parenthood clinic in 2015. Reflecting on a blog post I wrote from this time nearly six-years later, where I had proposed six theses on “Islamic” versus “Christian” terrorism in America, I consider how this rhetoric has developed in the interim. Adding five additional theses, I argue that the relative absence of terror attacks on U.S. soil throughout the Trump era, and the preoccupation with a variety of culture wars issues, has complicated the ways in which Muslims/Islam are constructed in the contemporary United States. I also consider the “Muslim question” and how it relates to Marx’s “On the Jewish Question.” Despite certain parallels between these issues, I propose that the “question” for Western Muslims today is less about achieving basic rights as it is a battle over the definition of Islam itself.","PeriodicalId":53963,"journal":{"name":"Implicit Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-05-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41363611","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}
In this article, I take up the “Muslim Question” in relation to neoliberalism and the Dutch government through a community approach focusing on the responsibilization of citizens. Based on fieldwork that I have conducted over the last 15 years, I will argue that, in order to understand the Muslim Question, we have to explore how Muslims respond to the “neo-liberal Muslim Question.” I will explore how the paradoxes and tensions that co-constitute the neoliberal Muslim Question, create opportunities for some Muslims to be able to find, then enlarge and navigate a space for themselves as responsible subjects within a particular framework which also, simultaneously, targets them as potentially unruly subjects. In doing so I show how Muslims engage with the neoliberal governance of themselves and demonstrate how their approach is informed, shaped, enabled and challenged by the racial neo-liberal discourse of the Muslim Question.
{"title":"Responsible Muslims and Normalizing Islam","authors":"M. de Koning","doi":"10.1558/imre.19338","DOIUrl":"https://doi.org/10.1558/imre.19338","url":null,"abstract":"In this article, I take up the “Muslim Question” in relation to neoliberalism and the Dutch government through a community approach focusing on the responsibilization of citizens. Based on fieldwork that I have conducted over the last 15 years, I will argue that, in order to understand the Muslim Question, we have to explore how Muslims respond to the “neo-liberal Muslim Question.” I will explore how the paradoxes and tensions that co-constitute the neoliberal Muslim Question, create opportunities for some Muslims to be able to find, then enlarge and navigate a space for themselves as responsible subjects within a particular framework which also, simultaneously, targets them as potentially unruly subjects. In doing so I show how Muslims engage with the neoliberal governance of themselves and demonstrate how their approach is informed, shaped, enabled and challenged by the racial neo-liberal discourse of the Muslim Question.","PeriodicalId":53963,"journal":{"name":"Implicit Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-05-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45634554","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}
This article presents an analysis of the works of Leo Babauta, an American minimalist, through the category of implicit religion. Minimalism, as an example of anti-consumerism, is juxtaposed here with consumerism, yet the latter will also be handled in this study in religious studies. In the analysis of Babauta’s works, particular attention will be paid to two categories: simplicity and mindfulness. Applying the perspective of implicit religion enables one to go beyond the simple binary of religious/non-religious (sacred/secular), broadening the research area with a phenomenon traditionally attributed to the non-religious sphere. Normal 0 21 false false false PL X-NONE X-NONE
{"title":"Downshifters’ religion? The case of Leo Babauta’s Minimalism","authors":"Andrzej Kasperek","doi":"10.1558/IMRE.40609","DOIUrl":"https://doi.org/10.1558/IMRE.40609","url":null,"abstract":"This article presents an analysis of the works of Leo Babauta, an American minimalist, through the category of implicit religion. Minimalism, as an example of anti-consumerism, is juxtaposed here with consumerism, yet the latter will also be handled in this study in religious studies. In the analysis of Babauta’s works, particular attention will be paid to two categories: simplicity and mindfulness. Applying the perspective of implicit religion enables one to go beyond the simple binary of religious/non-religious (sacred/secular), broadening the research area with a phenomenon traditionally attributed to the non-religious sphere. Normal 0 21 false false false PL X-NONE X-NONE","PeriodicalId":53963,"journal":{"name":"Implicit Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48443212","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}
School and university teachers of Religious Studies (RS) are caught between presenting the irreducible complexity of their subject matter, and the practicalities of selection and simplification that pedagogy entails. The entanglements of culture, politics and ideology within RS, along with the colonialist and hegemonic histories of the subject, make questions of just representation especially acute. How can educators be inclusive and selective? The central strand of my argument concerns the “translation” between the academic study of religion in universities and religious education in schools. I argue that this translation necessarily involves “pedagogical reduction” – the selections and simplifications that teaching involves – and that we must carefully consider the basis upon which we form our pedagogical reductions. Establishing that basis depends on interdisciplinary dialogue between scholars of religion, scholars of education, and educators more generally. I argue that there is a conspicuous disconnection between critical scholarship in the scientific study of religion(s) and critical scholarship in the “educational sciences.” I justify the need for, and outline the nature of, dialogue between these scholarly communities through consideration of four interrelated pedagogical concepts that I offer as preliminary outlines towards the development of more robust and systematic criteria for developing a religious education that is simultaneously inclusive and selective.
{"title":"Reduction without Reductionism: Re-Imagining Religious Studies and Religious Education","authors":"D. Lewin","doi":"10.1558/IMRE.43225","DOIUrl":"https://doi.org/10.1558/IMRE.43225","url":null,"abstract":"School and university teachers of Religious Studies (RS) are caught between presenting the irreducible complexity of their subject matter, and the practicalities of selection and simplification that pedagogy entails. The entanglements of culture, politics and ideology within RS, along with the colonialist and hegemonic histories of the subject, make questions of just representation especially acute. How can educators be inclusive and selective? The central strand of my argument concerns the “translation” between the academic study of religion in universities and religious education in schools. I argue that this translation necessarily involves “pedagogical reduction” – the selections and simplifications that teaching involves – and that we must carefully consider the basis upon which we form our pedagogical reductions. Establishing that basis depends on interdisciplinary dialogue between scholars of religion, scholars of education, and educators more generally. I argue that there is a conspicuous disconnection between critical scholarship in the scientific study of religion(s) and critical scholarship in the “educational sciences.” I justify the need for, and outline the nature of, dialogue between these scholarly communities through consideration of four interrelated pedagogical concepts that I offer as preliminary outlines towards the development of more robust and systematic criteria for developing a religious education that is simultaneously inclusive and selective.","PeriodicalId":53963,"journal":{"name":"Implicit Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46032741","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}
Internal Family Systems (IFS) is a psychotherapy modality that combines elements of systems theory with an experiential approach that rests on distinctions between Self and parts of self. Unlike more cognitive approaches such as Cognitive Behavioural Therapy (CBT) and psychodynamic ‘talk’ therapies, IFS challenges traditional divisions between mind and body that have endured in both the treatment of psychological trauma and in the study of religion. This essay provides a summary of IFS as it is conceptualized by Richard Schwartz, Martha Sweezy, and Frank Anderson, and then critically identifies several significant religious resonances in its approach to mediating between a stable ‘Self ’ and parts of self that are partitioned by traumatic or overwhelming experiences. I conclude with the suggestion that the IFS approach to therapy and the discipline of Religious Studies mutually illuminate and challenge each other in their overlapping approaches to the problems of value-neutrality and normativity.
{"title":"Religious Studies and Internal Family Systems Therapy","authors":"M. Kennel","doi":"10.1558/IMRE.41249","DOIUrl":"https://doi.org/10.1558/IMRE.41249","url":null,"abstract":"Internal Family Systems (IFS) is a psychotherapy modality that combines elements of systems theory with an experiential approach that rests on distinctions between Self and parts of self. Unlike more cognitive approaches such as Cognitive Behavioural Therapy (CBT) and psychodynamic ‘talk’ therapies, IFS challenges traditional divisions between mind and body that have endured in both the treatment of psychological trauma and in the study of religion. This essay provides a summary of IFS as it is conceptualized by Richard Schwartz, Martha Sweezy, and Frank Anderson, and then critically identifies several significant religious resonances in its approach to mediating between a stable ‘Self ’ and parts of self that are partitioned by traumatic or overwhelming experiences. I conclude with the suggestion that the IFS approach to therapy and the discipline of Religious Studies mutually illuminate and challenge each other in their overlapping approaches to the problems of value-neutrality and normativity.","PeriodicalId":53963,"journal":{"name":"Implicit Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48253027","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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