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Journal articles on the topic 'Religion and politics World politics. Exceptionalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

Silk, Mark. "AMERICAN EXCEPTIONALISM AND POLITICAL RELIGION IN REPUBLICAN POLITICS TODAY." Review of Faith & International Affairs 10, no. 2 (2012): 33–40. http://dx.doi.org/10.1080/15570274.2012.682516.

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2

Homan, Roger. "Religion in Third World politics." International Affairs 70, no. 3 (1994): 545–46. http://dx.doi.org/10.2307/2623742.

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3

Chmiel, Mark, and Jeff Haynes. "Religion in Third World Politics." Sociology of Religion 56, no. 2 (1995): 226. http://dx.doi.org/10.2307/3711773.

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Meirbaev, B. B., and Zh Zhorabek. "Religion and politics in the islamic world." Eurasian Journal of Religious Studies 12, no. 4 (2017): 23–28. http://dx.doi.org/10.26577/ejrs-2017-4-135.

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5

Rinehart, James F. "Religion in World Politics: Why the Resurgence?" International Studies Review 6, no. 2 (2004): 271–74. http://dx.doi.org/10.1111/j.1521-9488.2004.399_1.x.

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6

Fox, Jonathan, and Shmuel Sandler. "The Question of Religion and World Politics." Terrorism and Political Violence 17, no. 3 (2005): 293–303. http://dx.doi.org/10.1080/09546550590929165.

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7

Kumaraswamy, P. R. "Religion in Third World Politics: Jeff Haynes." Digest of Middle East Studies 5, no. 4 (1996): 26–28. http://dx.doi.org/10.1111/j.1949-3606.1996.tb00685.x.

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8

Scimecca, Joseph A., Peter H. Merkl, and Ninian Smart. "Religion and Politics in the Modern World." Sociological Analysis 46, no. 1 (1985): 85. http://dx.doi.org/10.2307/3710906.

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9

Dallmayr, Fred. "Whither democracy? Religion, politics and Islam." Philosophy & Social Criticism 37, no. 4 (2011): 437–48. http://dx.doi.org/10.1177/0191453710397927.

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The question raised by the article is: can democracy be religious and, if so, how? Can religious faith be reconciled with modern democratic political institutions? The article takes its departure from the biblical admonition to believers to be ‘the salt of the earth’ — a phrase that militates against both world dominion and world denial. In its long history, Islam (like Christianity) has been sorely tempted by the lure of worldly power and domination. Nor is this temptation entirely a matter of the past (witness the rise of the Christian right and of ‘political Islam’ in our time). Focusing on

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10

Farazmand, Ali. "Religion and politics in contemporary Iran." International Journal on Minority and Group Rights 3, no. 3 (1995): 227–57. http://dx.doi.org/10.1163/157181196x00074.

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AbstractThis article discusses religion and politics in contemporary Iran, with an emphasis on Shia radicalism, revolution, and national character. The relationship between religion and politics in Iran is analyzed in an historical context from the ancient time, the role of religious leaders in the Iranian political movements is discussed with a focus on the Iranian Revolution and on the Islamic Government, and aspects of Shia radicalism and Iranian national character are analyzed in some details. It is argued that the Iranian innovation in introducing Shi'ism as a minority, radical sect of Is

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11

HURD, ELIZABETH SHAKMAN. "International politics after secularism." Review of International Studies 38, no. 5 (2012): 943–61. http://dx.doi.org/10.1017/s0260210512000411.

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AbstractAt the height of the influence of the secularisation thesis religion was understood to be absent from affairs of state and the law, including international politics and international law. As the critique of secularisation gained momentum this master narrative fell apart, and a new consensus began to take shape. The notion that religion had been ignored and should be ‘brought back in’ to International Relations took centre stage among many academics and practitioners. The assumption is that restoring religion in the right way will help address the problems associated with having ignored

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12

Callahan, William A. "Sino-speak: Chinese Exceptionalism and the Politics of History." Journal of Asian Studies 71, no. 1 (2012): 33–55. http://dx.doi.org/10.1017/s0021911811002919.

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This article examines how recent books by academics and public intellectuals are reshaping the discourse of the rise of China. While earlier trends argued that China was being socialized into the norms of international society, many texts now proclaim that due to its unique civilization, China will follow its own path to modernity. Such books thus look to the past—China's imperial history—for clues to not only China's future, but also the world's future. This discourse, which could be called “Sino-speak,” presents an essentialized Chinese civilization that is culturally determined to rule Asia

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13

Perevezentsev, Sergey V. "Spirituality as World Politics Factor." Almanac “Essays on Conservatism” 29 (September 19, 2019): 148–67. http://dx.doi.org/10.24030/24092517-2019-0-3-148-167.

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he article examines the phenomenon of the spiritual factor of historical development, its influence on the emergence of various historical phenomena, and proposes to take into account the spiritual factor along with other factors of historical development (economic, political, social, climatic, etc.). The concepts of “spirit”, “spirituality”, “spiritual crisis”, “spiritual confrontation” are considered in the traditional for those concepts religious key. From the traditionalist point of view, the concept of “humanism” as the religion of man-God is analyzed. The article shows the confrontation

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14

Hurd, Elizabeth Shakman. "Freedom, Salvation, Redemption." Migration and Society 4, no. 1 (2021): 110–23. http://dx.doi.org/10.3167/arms.2021.040111.

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The politics of religious asylum is ripe for reassessment. Even as a robust literature on secularism and religion has shown otherwise over the past two decades, much of the discussion in this field presumes that religion stands cleanly apart from law and politics. This article makes the case for a different approach to religion in the context of asylum-seeking and claiming. In the United States, it suggests, the politics of asylum is integral to the maintenance of American exceptionalism. Participants in the asylum-seeking process create a gap between Americans and others, affirming the promis

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15

Menchik, Jeremy. "The Constructivist Approach to Religion and World Politics." Comparative Politics 49, no. 4 (2017): 561–81. http://dx.doi.org/10.5129/001041517821273035.

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16

Howard, T. A. "Philip Schaff: Religion, Politics, and the Transatlantic World." Journal of Church and State 49, no. 2 (2007): 191–210. http://dx.doi.org/10.1093/jcs/49.2.191.

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17

Williams, Rhys, and Peter L. Berger. "The Desecularization of the World: Resurgent Religion and World Politics." Sociology of Religion 62, no. 1 (2001): 131. http://dx.doi.org/10.2307/3712234.

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18

Ellis, Stephen, and Gerrie ter Haar. "Religion and politics: taking African epistemologies seriously." Journal of Modern African Studies 45, no. 3 (2007): 385–401. http://dx.doi.org/10.1017/s0022278x07002674.

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ABSTRACTReligious modes of thinking about the world are widespread in Africa, and have a pervasive influence on politics in the broadest sense. We have published elsewhere a theoretical model as to how the relationship between politics and religion may be understood, with potential benefits for observers not just of Africa, but also of other parts of the world where new combinations of religion and politics are emerging. Application of this theoretical model requires researchers to rethink some familiar categories of social science.

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19

Ansari, Md Hamid. "Religion, Religiosity, and World Order*." Contemporary Review of the Middle East 6, no. 1 (2018): 3–15. http://dx.doi.org/10.1177/2347798918812263.

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The continuing, albeit heightened, relevance of faith-related disruptions in domestic and international discourses are a function of politics and geopolitics and is not, on empirical evidence, suggestive of heightened piety. Would this induce that religion is not politics, that religiosity is not religion, and that global order is to be premised on global interests and not on exclusively national ones? Are we prepared, conceptually and organizationally, to undertake it even if it involves as it must going beyond the traditional paradigm of faith and of national interest? Or, could the alternat

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20

Christiano, Kevin J., and Mark Silk. "Spiritual Politics: Religion and America since World War II." American Historical Review 95, no. 2 (1990): 621. http://dx.doi.org/10.2307/2163988.

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21

Smith, Michael E., and Katharina J. Schreiber. "New World States and Empires: Politics, Religion, and Urbanism." Journal of Archaeological Research 14, no. 1 (2006): 1–52. http://dx.doi.org/10.1007/s10814-005-9000-1.

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22

Rashkovskii, E. "Religion, Politics and Civilizational Dynamics in the Modern World." World Economy and International Relations 65, no. 4 (2021): 123–31. http://dx.doi.org/10.20542/0131-2227-2021-65-4-123-131.

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Received 11.01.2020. The paper attempts to interpret civilizational as well as political dynamics of the modern world in terms of contents and pivotal meanings in the religious sphere as such. According to the author, it is impossible to imagine all the complex of human identities, antagonisms, sympathies, and mutual understanding without taking into account specific features of religious symbolism. Thanks to these kinds of features religious sphere constantly interacting with different fields of law, politics, and international relations. As for the political field, the religious sphere is vi

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23

Bellin, Eva. "Faith in Politics. New Trends in the Study of Religion and Politics." World Politics 60, no. 2 (2008): 315–47. http://dx.doi.org/10.1353/wp.0.0007.

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Studies of religion and politics have begun to force their way into the mainstream of the discipline thanks to their increasing methodological sophistication and theoretical ambition in addition to the push of real-world events. In comparative politics, puzzle-driven structured comparison has yielded new insights into the rationality of religious behavior, the weight of path dependence in shaping religious values, and the play of socioeconomic factors in shaping religion's vitality. In international relations, recognition of the importance of religious identities and values in the play of inte

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24

Swanson, Glen E. "The New Frontier: Religion in America’s National Space Rhetoric of the Cold War Era." Religions 11, no. 11 (2020): 592. http://dx.doi.org/10.3390/rel11110592.

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The origins and use of national space rhetoric used by NASA, the US government, and the media in America began during the Cold War era and relied, in part, on religious imagery to convey a message of exploration and conquest. The concept of space as a “New Frontier” was used in political speech, television, and advertising to reawaken a sense of manifest destiny in postwar America by reviving notions of religious freedom, courage, and exceptionalism—the same ideals that originally drove expansionist boosters first to the New World and then to the West. Using advertisements, political speeches,

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25

Antonov, Mikhail. "Law and Memory Politics in Russia." osteuropa recht 65, no. 4 (2019): 410–21. http://dx.doi.org/10.5771/0030-6444-2019-4-410.

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Legal possibilities for historical interpretations in Russia are more flexible than in many other post-communist countries. However, this extent of freedom of opinion became an irritating factor for the authoritarian regime in the 2010 s: the freedom to evaluate historical facts is an obstacle for imposing ideology everywhere. Under the presidency of Dmitry Medvedev, a number of tools were introduced into Russian law to secure the state control in school education. At the international level, Russia started to actively fight against ‘falsifications of history’ and employed a rich arsenal of id

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26

Arjon, Sugit Sanjaya. "Religious Sentiments In Local Politics." Jurnal Politik 3, no. 2 (2018): 171. http://dx.doi.org/10.7454/jp.v3i2.123.

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The rise of religious sentiments and identity politics in Indonesia is currently in critical phase. Indonesia is neither a Muslim nor a secular country, although it recognizes the existence of God in its first principle of state philosophical theory. Together with corruption and human rights, religion is a fundamental issue in politicians’ campaign materials, as these topics can be considered key for attracting voters. The fall of President Suharto’s New Order should be considered as the starting point of the sublime journey of political identity, which often implicates religions and ethniciti

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27

Mercado, Leonardo N. "Book Review: The Desecularization of the World: Resurgent Religion and World Politics." International Bulletin of Missionary Research 24, no. 2 (2000): 90–91. http://dx.doi.org/10.1177/239693930002400216.

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28

Kenney, Jeff. "The Politics of Sects and Typologies." Nova Religio 6, no. 1 (2002): 137–46. http://dx.doi.org/10.1525/nr.2002.6.1.137.

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Sects and sectarian typologies reflect the political culture of their host environment. Thus analyzing one culture's sectarian formations with the methodological tools of another creates inherent, and often insurmountable, interpretive challenges. Western sectarian types and typologies have come to reflect the separation between religion and state that developed in society as a whole. Sects and sectarian typologies in the Islamic world, by contrast, have largely maintained their traditional character. But while the form of Muslim discourse about sects remains traditional, its function is quite

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29

Jahn, Beate. "The sorcerer’s apprentice: Liberalism, ideology, and religion in world politics." International Relations 33, no. 2 (2019): 322–37. http://dx.doi.org/10.1177/0047117819834647.

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Despite repeated announcements of the end of ideology and the demise of religion during the twentieth century, both play a crucial role in world politics today. This disjuncture between theoretical expectations and historical developments has its roots in conventional conceptions of ideology. While the latter grasp the representative nature of ideology as an expression of historical forces and political interests, they miss its constitutive role for modern politics. Based on an analysis of its historical origins and political implications, this article develops a new conception of ideology whi

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30

Macraild, D. M. "Ulster Presbyterians in the Atlantic World: Religion, Politics and Identity." English Historical Review CXXIII, no. 501 (2008): 470–72. http://dx.doi.org/10.1093/ehr/cen080.

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31

Gerle, Elisabeth. "A New Kitchen for the World — Women, Politics and Religion." Feminist Theology 22, no. 1 (2013): 46–57. http://dx.doi.org/10.1177/0966735013498050.

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32

Day, Michael A. "E.U. Condon: Science, Religion, and the Politics of World Peace." Physics in Perspective 10, no. 1 (2008): 4–55. http://dx.doi.org/10.1007/s00016-007-0337-3.

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33

Kersten, Carool. "Religion and Politics in the Middle East." American Journal of Islam and Society 28, no. 2 (2011): 106–19. http://dx.doi.org/10.35632/ajis.v28i2.1253.

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In the final decades of the twentieth century, a new strand of Islamic intellectualismbegan inserting itself into contemporary Muslim discourses onpolitics, law, and human rights. Not fitting into existing neat categoriessuch as traditionalist, revivalist, and modernist-liberal Islam, its promotersoperate on the interstices of established traditions and practices within theMuslim world, as well as the liminal spaces between cultures and civilizations.With the advent of the new millennium, the impact of their alternative, cosmopolitan or culturally hybrid ways of engaging with the Islamicherita

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34

Haynes, Jeffrey. "Introductory Thoughts about Peace, Politics and Religion." Religions 11, no. 5 (2020): 242. http://dx.doi.org/10.3390/rel11050242.

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Recent years have seen a growing literature on the interactions between peace, politics and religion, including their diverse and often complex relationships. Underpinning this literature is an increase, more generally, in scholarly and policy interest in connections between religion and politics. The context is that over the last three decades, religion has made a remarkable return to prominence in various academic literatures, including sociology, political science and international relations. This was a surprise to many social scientists and confounded the expectations of both secularizatio

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35

MENDELSOHN, BARAK. "God vs. Westphalia: radical Islamist movements and the battle for organising the World." Review of International Studies 38, no. 3 (2012): 589–613. http://dx.doi.org/10.1017/s0260210511000775.

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AbstractThis article presents the operation of al-Qaeda and Hizb ut-Tahrir, two of the most radical Islamist movements, through the lens of the relationship between religion as an organising principle for world politics and the state-based logic. It examines these groups in the context of repeated attempts by religious actors throughout history to render religion the dominant and constitutive element in world politics. Prior to the Peace of Westphalia, religion had a critical role in shaping the political landscape, but Westphalia relegated religion to a secondary position. While it accepted r

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36

Magliocco, Sabina. "Magic and Politics." Nova Religio 23, no. 4 (2020): 5–14. http://dx.doi.org/10.1525/nr.2020.23.4.5.

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This essay introduces a special issue of Nova Religio on magic and politics in the United States in the aftermath of the 2016 presidential election. The articles in this issue address a gap in the literature examining intersections of religion, magic, and politics in contemporary North America. They approach political magic as an essentially religious phenomenon, in that it deals with the spirit world and attempts to motivate human behavior through the use of symbols. Covering a range of practices from the far right to the far left, the articles argue against prevailing scholarly treatments of

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37

Kadhum, Oula. "Unpacking the role of religion in political transnationalism: the case of the Shi'a Iraqi diaspora since 2003." International Affairs 96, no. 2 (2020): 305–22. http://dx.doi.org/10.1093/ia/iiz252.

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Abstract This article explores the role of religion in political transnationalism using the case of the Shi'a Iraqi diaspora since 2003. The article focuses on three areas that capture important trends in Shi'a transnationalism and their implications for transnational Shi'a identity politics. These include Shi'a diasporic politics, transnational Shi'a civic activism, and the cultural production of Iraqi Shi'a identity through pilgrimages, rituals and new practices. It is argued that understanding Shi'a Islam and identity formation requires adopting a transnational lens. The evolution of Shi'a

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38

Ilyassova, K. M., and T. Zholdassuly. "Religious policy of the Soviet authorities during the Second World War." BULLETIN of L.N. Gumilyov Eurasian National University. HISTORICAL SCIENCES. PHILOSOPHY. RELIGION Series 130, no. 1 (2020): 84–93. http://dx.doi.org/10.32523/2616-7255-2020-130-1-84-93.

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This article intends the change in the Soviet Religion Politics during the World War II. At first the Soviet Religion Politics and the Soviet opression against religion after the WWII is explained. It reveals how the Soviet Religion Politics changed abruptly, futhermore their appeal to clergy to unite the believers against enemy. The formation of the Russian Orthodox Church and four Spiritual Administrations of Muslims has also been mentioned in this work. Besides, it explains that The Soviets had to give freedom to religion in order to get foreign and local Muslims’ support and did every poss

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39

Santamaria, Ulysses. "Blacks Jews: the religious challenge or politics versus religion." European Journal of Sociology 28, no. 2 (1987): 217–40. http://dx.doi.org/10.1017/s0003975600005488.

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Amongst the many religious groups to be found in the United States, one is remarkable and very little known : the Black Hebrews. This group shares structural characteristics common to many minorities, but is also distinguished by a dual identity derived from the experience of slavery and the cultural mix specific to the New World.

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40

Fink, Simon. "Politics as Usual or Bringing Religion Back In?" Comparative Political Studies 41, no. 12 (2008): 1631–56. http://dx.doi.org/10.1177/0010414007309203.

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This article explains the variation of embryo research laws in the Western world. A quantitative analysis shows that theories of partisan influence, institutions, and economic interests are ill suited to explain this variation. Only when cultural factors are considered can the variation be explained. Catholic societies legislate more strictly, and the Catholic Church is an influential actor. This is surprising, as economic interests are very important in the field. But even in a field where the economic stakes are high, the Catholic Church can be successful. The lessons are twofold. First, the

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41

Linthicum, Robert C. "Book Review: Religion and Politics in the Developing World: Explosive Interactions." Missiology: An International Review 32, no. 1 (2004): 101–2. http://dx.doi.org/10.1177/009182960403200117.

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42

Tomalin, Emma. "Book Review: Religion and politics in the developing world: explosive interactions." Progress in Development Studies 3, no. 1 (2003): 85–86. http://dx.doi.org/10.1177/146499340300300114.

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43

McDonald, Darrel L. "The Changing World Religion Map: Sacred Places, Identities, Practices and Politics." AAG Review of Books 6, no. 2 (2018): 118–23. http://dx.doi.org/10.1080/2325548x.2018.1440839.

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44

Cesari, Jocelyne. "Civilization as Disciplinization and the Consequences for Religion and World Politics." Review of Faith & International Affairs 17, no. 1 (2019): 24–33. http://dx.doi.org/10.1080/15570274.2019.1570753.

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45

Thomas, Scott. "The Global Resurgence of Religion and the Study of World Politics." Millennium: Journal of International Studies 24, no. 2 (1995): 289–99. http://dx.doi.org/10.1177/03058298950240020701.

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46

Crawley, Heaven. "The Politics of Refugee Protection in a (Post)COVID-19 World." Social Sciences 10, no. 3 (2021): 81. http://dx.doi.org/10.3390/socsci10030081.

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The COVID-19 pandemic is not a “great equaliser” as some have claimed, but rather an amplifier of existing inequalities, including those associated with migration. Perhaps not surprisingly, it is refugees, often the most marginalised of all migrants, who have had the most to lose. Refugees and displaced populations living in crowded and unhygienic conditions have often been unable to protect themselves from the virus, face increasing economic precarity and often find themselves excluded from measures to alleviate poverty and hunger. The threat to refugees comes not only from material (in)secur

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47

Donskis, Leonidas. "Berger, Peter L., ed. The Desecularization of the World: Resurgent Religion and World Politics." Journal of Interdisciplinary Studies 14, no. 1 (2002): 183–85. http://dx.doi.org/10.5840/jis2002141/29.

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48

Fath, Sébastien. "BERGER (Peter L.), ed., The Desecularization of the World, Resurgent Religion and World Politics." Archives de sciences sociales des religions, no. 112 (December 31, 2000): 71–73. http://dx.doi.org/10.4000/assr.20264.

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49

Agensky, Jonathan C. "Recognizing religion: Politics, history, and the “long 19th century”." European Journal of International Relations 23, no. 4 (2017): 729–55. http://dx.doi.org/10.1177/1354066116681428.

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Analyses of religion and international politics routinely concern the persistence of religion as a critical element in world affairs. However, they tend to neglect the constitutive interconnections between religion and political life. Consequently, religion is treated as exceptional to mainstream politics. In response, recent works focus on the relational dimensions of religion and international politics. This article advances an “entangled history” approach that emphasizes the constitutive, relational, and historical dimensions of religion — as a practice, discursive formation, and analytical

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50

Grzybowski, Jacek. "RELIGION AS A BOND – A DELUSIVE HOPE OF POLITICS." Studia Philosophiae Christianae 56, S2 (2020): 237–58. http://dx.doi.org/10.21697/spch.2020.56.s2.12.

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Politics is on the one hand an attempt to implement certain good, a desire for achieving agreed objectives, on the other hand – as Max Weber says – a simultaneous a#empt to avoid a particular evil. If in defining the notion of politics there are references to good and evil, purpose and desire, it has to include the non-political spheres – culture, axiology, religion. Mark Lilla argues that for decades we have been aware of the great and final separation that has taken place in Western Europe between political and religious life. This awareness implies a conviction, which is obligatory today in

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