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Journal articles on the topic 'Civil religion – South Africa'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Henrico, Radley. "Proselytising the Regulation of Religious Bodies in South Africa: Suppressing Religious Freedom?" Potchefstroom Electronic Law Journal 22 (March 12, 2019): 1–27. http://dx.doi.org/10.17159/1727-3781/2019/v22i0a5315.

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In democratic pluralistic and secular societies, freedom of religion is a fundamental right to be enjoyed by all individuals and religious organisations. A unique feature of this human right is the extent to which it is premised on a personal belief. The latter can be "bizarre, illogical or irrational", but nevertheless deserving of protection in the interests of freedom of religion. However, when the expression of a religious belief or practice transgresses the civil or criminal law it must be dealt with in the relevant legislative framework to hold the transgressor liable. Measures taken by

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2

Ivanov, P. V., and D. I. Plotnikov. "Religion as a Factor in Civil Society and Party Institutions Development." Vestnik Povolzhskogo instituta upravleniya 20, no. 5 (2020): 100–110. http://dx.doi.org/10.22394/1682-2358-2020-5-100-110.

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The role of religion in social processes, the interaction between the state and civil society is analyzed on the example of Russia during the Civil War and the Republic of South Africa in the era of the National Party. Special attention is paid to mechanisms of political influence of religious institutions on internal environment both in conditions of political collapse and in case of external interference, and attempts to destabilize a properly functioning political system.

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Bosch, David J. "Afrikaner Civil Religion and the Current South African Crisis." Transformation: An International Journal of Holistic Mission Studies 3, no. 2 (1986): 23–30. http://dx.doi.org/10.1177/026537888600300211.

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Ntlama, Nomthandazo. "A Brief Overview of the Civil Union Ac." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 13, no. 1 (2017): 190. http://dx.doi.org/10.17159/1727-3781/2010/v13i1a2632.

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The adoption of the Constitution of the Republic of South Africa, 1996 (the Constitution) has provided a sound framework for the elimination of discrimination and prejudice against all members of our society. The Constitution provides for equal recognition of the right to freedom of religion and sexual orientation within the framework of the right to equality. This note aims to provide a brief overview and analysis of the general and potentially problematic features of the Civil Union Act 17 of 2006 (the Act) in the context of equality, generally and within realm of the constitutional protecti

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5

Coates, Oliver. "New Perspectives on West Africa and World War Two." Journal of African Military History 4, no. 1-2 (2020): 5–39. http://dx.doi.org/10.1163/24680966-00401007.

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Abstract Focusing on Anglophone West Africa, particularly Nigeria and the Gold Coast (Ghana), this article analyses the historiography of World War Two, examining recruitment, civil defence, intelligence gathering, combat, demobilisation, and the predicament of ex-servicemen. It argues that we must avoid an overly homogeneous notion of African participation in the war, and that we should instead attempt to distinguish between combatants and non-combatants, as well as differentiating in terms of geography and education, all variables that made a significant difference to wartime labour conditio

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MacFarlane, Campbell. "Terrorism in South Africa." Prehospital and Disaster Medicine 18, no. 2 (2003): 133–39. http://dx.doi.org/10.1017/s1049023x00000893.

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AbstractThe Republic of South Africa lies at the southern tip of the African continent. The population encompasses a variety of races, ethnic groups, religions, and cultural identities. The country has had a turbulent history from early tribal conflicts, colonialisation, the apartheid period, and postapartheid readjustment.Modern terrorism developed mainly during the apartheid period, both by activities of the state and by the liberation movements that continued to the time of the first democratic elections in 1994, which saw South Africa evolve into a fully representative democratic state wit

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7

Njagi, Catherine Wambugu. "Combating Civil Wars in Africa." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (2021): 1–13. http://dx.doi.org/10.35544/jjeoshs.v4i1.34.

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The Twentieth and twenty first centuries have been described as the age of anxiety. This is largely due to the many civil wars and conflicts that have been prevalent in our contemporary world, and especially with special reference to Africa which is the worst hit. In particular, armed conflicts been witnessed in Angola, Ethiopia Mozambique, Rwanda, Somalia and Sudan among others. Equally, civil wars have been witnessed in Angola, Liberia, Sierra Leone, Somalia and Sudan. Sadly, some of these States are at the verge of collapse due to the effect of these unfortunate civil wars and conflicts. Ot

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Burchardt, Marian. "Saved from hegemonic masculinity? Charismatic Christianity and men’s responsibilization in South Africa." Current Sociology 66, no. 1 (2017): 110–27. http://dx.doi.org/10.1177/0011392117702429.

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In this article, the author explores the role of religion in social constructions of heterosexual masculinity in South Africa in the context of civil society driven programs to fight sexual and gender-based violence and the spread of HIV. Critically engaging with the concept of hegemonic masculinity and the sociological literature on gender relations in conservative Christian communities, the author examines how Charismatic Christian and Pentecostal communities in the townships of Cape Town negotiate their model of masculinity and gender authority in the context of the prevailing hegemonies of

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Landman, Christina. "Telling Sacred Stories Eersterust and the Forced Removals of the 1960S." Religion and Theology 6, no. 3 (1999): 415–27. http://dx.doi.org/10.1163/157430199x00254.

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AbstractThe Truth and Reconciliation Commission (TRC) has introduced a process in South Africa in which healing became possible through storytelling. The Research Institute for Theology and Religion (University of South Africa) has taken up the challenge of extending this process to people who, for a variety of reasons, did not have the chance to tell their stories to this commission. This introduces a new era in oral history research in South Africa in which healing, that is discontinuity, and not truth or the establishment of a continuous tradition, is the aim of research on and through stor

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Dreyer, Jaco S., Hendrik J. C. Pieterse, and Johannes A. Van Der Ven. "Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 2 (2000): 111–41. http://dx.doi.org/10.1163/157430100x00018.

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AbstractIn this article we examine the attitudes towards human rights of a group of 538 Grade 11 students from Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region. A distinction is made between civil, political and judicial ('first generation') human rights, socio-economic ('second generation') rights, and environmental ('third generation') rights. The frame of reference is Ricoeur's theory of human rights. This forms part of his institution theory, which in its turn is embedded in his moral theory of the good life. The students displayed positive attitudes towa

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Pieterse, HENDRIR J. C., Jaco S. Dreyer, and Johannes A. Van Der Ven. "Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 4 (2000): 111–41. http://dx.doi.org/10.1163/157430100x00342.

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AbstractIn this article we examine the attitudes towards human rights of a group of 538 Grade 11 students from Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region. A distinction is made between civil, political and judicial (first generation') human rights, socio-economic ('second generation') rights, and environmental ('thirdgeneration') rights. The frame of reference is Ricoeur's theory of human rights. This forms part of his institution theory, which in its turn is embedded in his moral theory of the good life. The students displayed positive attitudes toward

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12

Ngale, Samuel Joina. "Meaning Production in the Civil Religious Mozambique." Journal of Research in Philosophy and History 1, no. 1 (2018): 40. http://dx.doi.org/10.22158/jrph.v1n1p40.

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<p><em>The Tsonga tribal and Mozambican national identities are civil religious constructs. They resulted from sacrificial ritual performances, the expropriation of traditions and symbols, and the creation of sacred spaces. Formed as a linguistic, cultural, religious and tribal unity, the Tsonga provided a historical genealogy and structural template for the emergence of Moçambicanidade as a civil religion. Drawing upon postcolonial theory and discourse analysis, the essay uses the analytical category “civil religion” as a focusing lens in order to explore the dynamics of national

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Henningsen, Anne Folke. "Contesting Promised Land: Moravian Mission Land Conflict in South Africa around 1900." Social Sciences and Missions 23, no. 2 (2010): 254–75. http://dx.doi.org/10.1163/187489410x511560.

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AbstractAt the Moravian mission station Goshen in South Africa's Eastern Cape, conflicts over land rights between missionaries and dissenting congregants around the turn of the twentieth century, led to court cases between the two parties. Through a case study of such a conflict with ensuing court cases, the strategies and practices of the parties involved are analysed and the impact of the civil disobedience of the dissenting congregants is shown. La station missionnaire morave de Goshen, à l'est du Cap en Afrique du Sud, vit émerger au tournant du vingtième siècle des conflits entre missionn

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Akinloye, Idowu A. "Legal Disputes Involving Clergy Discipline: Perspectives from Nigeria and South Africa." Ecclesiastical Law Journal 22, no. 2 (2020): 194–233. http://dx.doi.org/10.1017/s0956618x20000058.

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To preserve the integrity and purity of the church, the policies of churches commonly provide for the enforcement of discipline whenever a cleric errs. The concern is that despite these provisions in the governing documents of churches, disputes challenging churches’ disciplinary exercise over their clergy are increasingly finding their way into the civil courts for adjudication. These disputes have implications for the reputation, governance and flourishing of a church. Against this backdrop, this article analyses a number of case studies to examine some legal issues arising from the churches

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Dangor, Suleman. "An Interfaith Perspective on Globalization for the Common Good." American Journal of Islam and Society 21, no. 3 (2004): 185–88. http://dx.doi.org/10.35632/ajis.v21i3.1790.

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The third Annual International Conference on Globalization for theCommon Good was held on 27-31 March 2004 at the Bustan Rotana hotel, Dubai, the United Arab Emirates. More than thirty participants, representingacademics, peace activists, theologians, environmentalists, and businessmenfrom the United States, Europe, Japan, the Gulf region, Australia,and South Africa attended the eleven plenary sessions. These were dividedunder the following headings: Muslim-Christian Dialogue for the CommonGood; Religions and Social Justice; Profit and the Common Good: Conflictor Convergence?; Religions and th

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Strom, Sharon Hartman. "Spiritualist Angels, Masonic Stars, and the Douglass Temple of Universal Brotherhood." California History 95, no. 2 (2018): 2–26. http://dx.doi.org/10.1525/ch.2018.95.2.2.

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Between 1900 and 1930, Los Angeles attracted thousands of white and black migrants from the Midwest and the South. Many had attachments to Protestant churches. But they also arrived with commitments to Freemasonry, Spiritualism, and social reform causes. This paper argues that these religionists in Los Angeles covered a broad spectrum of faiths, including Free Thought, innovative versions of Protestantism, and Freemasonry, and that traditional accounts of religion in the city have ignored these aspects of religious life and civic engagement. As World War I ushered in conservatism in every aspe

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17

Johnson, Jerah. "Jim Crow laws of the 1890s and the origins of New Orleans jazz: correction of an error." Popular Music 19, no. 2 (2000): 243–51. http://dx.doi.org/10.1017/s0261143000000143.

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A seriously misleading error has crept into almost all the literature on the origins of New Orleans jazz. The error mistakenly attributes to the Jim Crow laws of the 1890s a significant role in the formation of the city's jazz tradition.Jazz historians have done a reasonably good job of depicting the two black communities that existed in new Orleans from the time of the Louisiana Purchase in 1803 until the twentieth century. One community comprised a French-speaking Catholic group who lived mostly in downtown New Orleans, i.e. the area of the city down-river from Canal Street. Before the Civil

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18

Murphy, S. R. "Civil Disobedience and Beyond: Law, Resistance and Religion in South Africa. By Charles Villa-Vicencio. Grand Rapids, Mich.: William B. Eerdmans Publishing Co., 1990. 165 pp. $12.95 paper." Journal of Church and State 34, no. 2 (1992): 391–92. http://dx.doi.org/10.1093/jcs/34.2.391.

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Vorster, Nico. "Navigating Plural Identities in the South African Participatory Democracy: A Reformed Grammar for Public Dialogue." Studies in World Christianity 26, no. 2 (2020): 175–95. http://dx.doi.org/10.3366/swc.2020.0295.

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Participatory democracies find it increasingly difficult to navigate the diverse voices within the public realm because of the rapid pluralisation of modern societies. Contemporary political discourses in South Africa on issues such as land redistribution are a vivid reminder of this. This essay asks, how do we ensure that public discourse between civil groups and governmental agencies remains constructive and conducive to the framing of good policies? How do we avoid the poisonous and brutal verbal wars that often captivate the public realm? I argue that social actors who engage in policy for

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20

Danielson, Leilah C. "“In My Extremity I Turned to Gandhi”: American Pacifists, Christianity, and Gandhian Nonviolence, 1915–1941." Church History 72, no. 2 (2003): 361–88. http://dx.doi.org/10.1017/s0009640700099881.

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American pacifists first heard of Mohandas Gandhi and his struggles in South Africa and India after World War I. Although they admired his opposition to violence, they were ambivalent about non-violent resistance as a method of social change. As heirs to the Social Gospel, they feared that boycotts and civil disobedience lacked the spirit of love and goodwill that made social redemption possible. Moreover, American pacifists viewed Gandhi through their own cultural lens, a view that was often distorted by Orientalist ideas about Asia and Asians. It was only in the 1930s, when Reinhold Niebuhr

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21

Evans, Curtis J. "White Evangelical Protestant Responses to the Civil Rights Movement." Harvard Theological Review 102, no. 2 (2009): 245–73. http://dx.doi.org/10.1017/s0017816009000765.

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In his first book, Stride Toward Freedom (1958), Martin Luther King, Jr. reflected on the future struggle of African Americans after their successful Montgomery bus boycott. Among the “forces of good,” King saw the indispensable assistance of the federal government, cautioning critics and sympathizers that though government action was “not the whole answer,” it was an “important partial answer.”1 King was addressing one of the most common criticisms of black activism for civil rights. White conservative Protestants, in the South and North, insisted that race relations would worsen because agit

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22

Macagno, Lorenzo. "Missionaries and the Ethnographic Imagination. Reflections on the Legacy of Henri-Alexandre Junod (1863–1934)." Social Sciences and Missions 22, no. 1 (2009): 55–88. http://dx.doi.org/10.1163/187489409x434063.

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AbstractThis article consists of a reflection on the ethnographic and political legacy of the protestant missionary Henri-Alexandre Junod. A member of the Swiss Mission, Junod was one of the few missionaries to enjoy the recognition of “professional” anthropologists in his time (among them, Malinowski himself, who praised his pioneering ethnography on the Thonga of southern Africa). But beyond his important ethnographic legacy, his work as a missionary brought him into contact with many perplexities and paradoxes. Besides living and working in the Union of South Africa – present day South Afri

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von Sinner, Rudolf. "Towards a Theology of Citizenship as Public Theology in Brazil." Religion and Theology 16, no. 3-4 (2009): 181–206. http://dx.doi.org/10.1163/102308009x12561890523591.

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AbstractLiberation theology has become known worldwide for its "preferential option for the poor" and its prophetic voice against economic and political oppression. Since the end of the military regime in Brazil (1985) and the fall of the Berlin Wall (1989), theologians are trying to grapple with the continuously appalling poverty, exclusion, and marginalization of very large sectors of society within an ever more complex context and a diversity of theoretical positions. How to do theology meaningfully in a world that has moved beyond the clear-cut dualities (like oppressed-oppressor) of the 1

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Makris, G. P. "Slavery, possession and history: the construction of the self among slave descendants in the Sudan." Africa 66, no. 2 (1996): 159–82. http://dx.doi.org/10.2307/1161315.

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AbstractThe aim of this article is to study the ṭumbura spirit possession cult of the Sudan as a historical phenomenon directly associated with the social and political changes of the last hundred years. Ṭumbura can be found in the poor neighbourhoods and surrounding shanty towns of the big urban centres of northern Sudan. The majority of the cult's devotees are descendants of nineteenth-century African slaves who had been brought as slaves to the north from the southern and western Sudan by Arab Muslim northerners. Their conversion to Islam notwithstanding, the slaves and their descendants ha

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Van Loggerenberg, D. "CIVIL JUSTICE IN SOUTH AFRICA." BRICS Law Journal 3, no. 4 (2016): 125–47. http://dx.doi.org/10.21684/2412-2343-2016-3-4-125-147.

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Shubane, Khehla. "Civil Society in South Africa." Journal of Democracy 2, no. 3 (1991): 53–55. http://dx.doi.org/10.1353/jod.1991.0036.

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DU PLESSIS, Lourens. "Religion, Law and State in South Africa." European Journal for Church and State Research - Revue européenne des relations Églises-État 4 (January 1, 1997): 221–38. http://dx.doi.org/10.2143/ejcs.4.0.2002847.

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Gow, Bonar A., and Lyn S. Graybill. "Religion and Resistance Politics in South Africa." Canadian Journal of African Studies 32, no. 1 (1998): 209. http://dx.doi.org/10.2307/486242.

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Lotter, H. P. P. "Religion and Politics in a Transforming South Africa." Journal of Church and State 34, no. 3 (1992): 475–502. http://dx.doi.org/10.1093/jcs/34.3.475.

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30

Ellwood, Robert. "Wild Religion: Tracking the Sacred in South Africa." Nova Religio 17, no. 2 (2013): 110–11. http://dx.doi.org/10.1525/nr.2013.17.2.110.

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31

Kumar, P. Pratap. "Religious Pluralism and Religion Education in South Africa." Method & Theory in the Study of Religion 18, no. 3 (2006): 273–93. http://dx.doi.org/10.1163/157006806778553534.

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Everatt, David. "Xenophobia, Civil Society and South Africa." Politikon 38, no. 1 (2011): 1–5. http://dx.doi.org/10.1080/02589346.2011.548661.

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Van Der Ven, Johannes A., Hendrik J. C. Pieterse, and Jaco S. Dreyer. "Social Location of Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 3 (2000): 249–83. http://dx.doi.org/10.1163/157430100x00180.

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AbstractIn the previous article we inquired into the attitudes towards human rights of a group of 538 Grade 11 students in Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region. We distinguished between civil, political and judicial rights, socio-economic rights, and environmental rights. In this article we examine the social location of these attitudes. We arrived at the following profile of students who favour human rights: they are female, come from the official indigenous language groups, and have been raised by parents who have a relatively high educational a

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Maclean, Iain S. "Truth and Reconciliation: Irreconcilable Differences? an Ethical Evaluation of the South African Truth and Reconciliation Commission." Religion and Theology 6, no. 3 (1999): 269–302. http://dx.doi.org/10.1163/157430199x00191.

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AbstractThis article is a theologico-ethical evaluation of the five-volume Report, published in October 1998, of the South African Truth and Reconciliation Commission. It comprises two major parts, the first a summary of the principles and political decisions that led to the formation of the commission and focusing primarily on the first volume, which deals with the TRC's mandate, method, structure and methodology, and on the fifth, which deals with the broader ethical, philosophical and religious principles which underlay that mandate. The second part is a theological and ethical evaluation w

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Elbourne, Elizabeth, David Chidester, Chirevo Kwenda, Robert Petty, Judy Tobler, and Darrel Wratten. "African Traditional Religion in South Africa: An Annotated Bibliography." Journal of Religion in Africa 30, no. 2 (2000): 256. http://dx.doi.org/10.2307/1581804.

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Watson, R. L., G. C. Oosthuizen, J. K. Coetzee, J. W. de Gruchy, J. H. Hofmeyr, and B. C. Lategan. "Religion, Intergroup Relations, and Social Change in South Africa." African Economic History, no. 18 (1989): 191. http://dx.doi.org/10.2307/3601801.

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du Toit, Brian M., and Human Sciences Research Council. "Religion, Intergroup Relations, and Social Change in South Africa." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 25, no. 1 (1991): 138. http://dx.doi.org/10.2307/485570.

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Garner, Robert C. "Safe sects? dynamic religion and AIDS in South Africa." Journal of Modern African Studies 38, no. 1 (2000): 41–69. http://dx.doi.org/10.1017/s0022278x99003249.

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The HIV/AIDS epidemic in South Africa is rapidly escalating, and its demographic and social impact is beginning to be felt. Although the damage to the macro-economy is projected to be slight, the consequences for affected households will be dire, and social indicators such as life expectancy will deteriorate dramatically. A large majority of South Africans are affiliated to Christian Churches, but this has not prevented the types of sexual behaviour that promote the epidemic. Based on research in a KwaZulu township, this article presents evidence on the level of extra- and pre-marital sex (EPM

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Levey, D. "TRACING THE TERRAIN: RELIGION AND WRITING IN SOUTH AFRICA." Literature and Theology 13, no. 4 (1999): 275–83. http://dx.doi.org/10.1093/litthe/13.4.275.

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Humphreys, A. J. B., and J. S. Kruger. "Along Edges. Religion in South Africa: Bushman, Christian, Buddhist." South African Archaeological Bulletin 51, no. 164 (1996): 120. http://dx.doi.org/10.2307/3888853.

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Matthew, Esau. "Law and religion in South Africa – an Anglican perspective." Nederduitse Gereformeerde Teologiese Tydskrif 54 (July 18, 2013): 64. http://dx.doi.org/10.5952/54-0-291.

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Simpson, Anthony. "Religion, same-sex desire and masculinity in South Africa." Journal of Southern African Studies 47, no. 2 (2021): 340–42. http://dx.doi.org/10.1080/03057070.2021.1886796.

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Coertzen, P. "Freedom of religion in South Africa: Then and now 1652 – 2008." Verbum et Ecclesia 29, no. 2 (2008): 345–67. http://dx.doi.org/10.4102/ve.v29i2.19.

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This article is about freedom of religion in South Africa before and after 1994. It is often argued that the relationship between church and state, and the resultant freedom of religion, during 1652-1994 was determined by a theocratic model of the relationship between church and state. In a theocratic model it is religion and its teachings that determine the place and role of religion in society. This article argues that it was, in fact, a Constantinian model of the relationship between state and church which determined the place and role of religion in society between 1652 and 1994. In a Cons

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Akinloye, Idowu A. "Legal Issues Involving Succession Disputes among South African Churches: Some Lessons." Ecclesiastical Law Journal 23, no. 2 (2021): 160–90. http://dx.doi.org/10.1017/s0956618x21000041.

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South African Christian churches have been widely recognised as major civil institutions that play a role in the provision of social services to complement the state effort. But the concern is there has been an increase in the number of disputes involving leadership succession in these churches that have had to be adjudicated by the civil courts in the last decade. These disputes impact on the governance, growth, reputation and sustainability of churches. The South African Commission for the Promotion and Protection of the Rights of Cultural, Religious and Linguistic Communities (CRL Rights Co

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Jordaan, Eduard. "South Africa and Civil and Political Rights." Global Governance 25, no. 1 (2019): 171–97. http://dx.doi.org/10.1163/19426720-02501009.

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Abstract For constructivists, a state’s identity implies its preferences, interests, and resultant actions in international affairs, which is why constructivists expect democracies to support human rights internationally. This study examines South Africa’s record on civil and political rights at the UN Human Rights Council. While there is an element of anti-imperialism in South Africa’s identity that might help explain some of its actions, human rights remain important in South Africa’s self-understanding. Despite the presence of human rights in South Africa’s identity, at the Human Rights Cou

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Moosa, Ebrahim. "Islam and Civil Society in South Africa." American Journal of Islam and Society 11, no. 4 (1994): 602–4. http://dx.doi.org/10.35632/ajis.v11i4.2447.

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Somehow, apartheid brought with it unexpected benefits, such asthe formation of an effective civil society. In addition to the fact thatSouth Africa currently enjoys a preferential status in the internationalcommunity, over the decades state-driven apartheid was resisted by astrong civil society and mass-based organizations. There may be somevalidity to the argument that since the inception of a peaceful transitionto democracy, community-based organizations, nongovernmentalorganizations, and others have somewhat receded from thescene and, in so doing, have weakened civil society. Yet it would

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STURMAN, KATHRYN. "NEPAD AND CIVIL SOCIETY IN SOUTH AFRICA." African Security Review 13, no. 1 (2004): 35–37. http://dx.doi.org/10.1080/10246029.2004.9627267.

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Vorster, Nico. "Christianity and Secularisation in South Africa: Probing the Possible Link between Modernisation and Secularisation." Studies in World Christianity 19, no. 2 (2013): 141–61. http://dx.doi.org/10.3366/swc.2013.0049.

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The secularisation theory of Max Weber states that modernisation inevitably leads to the decline of religion. This theory has in recent years been challenged by the desecularisation theories of various sociologists and philosophers. This article probes the possible link between modernisation and secularisation through a case study of the Republic of South Africa. South Africa is an important case study because it went through a rapid process of modernisation from the 1990s onwards. The first section examines the secularisation thesis of Weber and his supporters, as well as theories of desecula

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McGreevy, John T. "Racial Justice and the People of God: The Second Vatican Council, the Civil Rights Movement, and American Catholics." Religion and American Culture: A Journal of Interpretation 4, no. 2 (1994): 221–54. http://dx.doi.org/10.1525/rac.1994.4.2.03a00040.

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Catholic participation in the southern civil rights movement culminated at Selma in March 1965. As was customary in much of the South, Selma's Catholic churches were strictly segregated, with the priests in charge of the African American “mission” parish ignored by the city's other clergy. (One attempt at integration of the city's “white” parish by a group of African American Catholic teenagers met with fierce resistance.) In addition, the bishop of Montgomery, Thomas Toolen, attempted to prevent northern Catholics from responding to the pleas of civil rights activists for assistance, maintain

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Tamarkin, Noah. "Religion as Race, Recognition as Democracy." ANNALS of the American Academy of Political and Social Science 637, no. 1 (2011): 148–64. http://dx.doi.org/10.1177/0002716211407702.

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Apartheid South Africa enacted physical, structural, and symbolic forms of violence on racially marked South Africans, and postapartheid South Africa has enacted ambitious—though also limited—laws, policies, and processes to address past injustices. In this article, the author traces the South African political histories of one self-defined group, the Lemba, to understand how the violence they collectively experienced when the apartheid state did not acknowledge their ethnic existence continues to shape their ideas of the promise of democracy to address all past injustices, including the injus

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