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Artículos de revistas sobre el tema "Canada – Religion"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 31 de julio de 2024

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1

Beaudoin, Gérald-A. "Considérations sur l’influence de la religion en droit public au Canada". Revue générale de droit 15, n.º 3 (9 de mayo de 2019): 589–602. http://dx.doi.org/10.7202/1059526ar.

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Sous le régime français, le catholicisme était religion d’État en pratique sinon même en théorie. Après la Conquête, sous le régime britannique (1760-1867), quatre constitutions se sont succédées. La première fut peu libérale pour les catholiques. La seconde de 1774 reconnut le libre exercice de la religion catholique qui coexista avec la religion anglicane; sous la troisième constitution, celle de 1791, les juifs se virent reconnaître par une loi un statut d’égalité; sous la quatrième constitution, celle de 1840, fut adoptée en 1851 une loi sur la liberté des cultes, encore en vigueur. L’origine du régime canadien remonte à 1867, date de l’adoption de notre constitution fédérale actuelle; cette cinquième constitution ne traite pas expressément de religion si ce n’est pour protéger les droits confessionnels des catholiques et des protestants. En 1982, le Canada se dotait d’une charte constitutionnelle des droits qui consacre inter alia la liberté de conscience et de religion. Bien avant 1982 toutefois, la jurisprudence avait établi qu’il n’y a pas au Canada de religion d’État, que toutes les religions sont sur un même pied, que tout citoyen peut pratiquer sa religion dans le respect des lois et qu’il a aussi le droit de n’en point avoir. Les religions catholique et protestante ont joué un grand rôle au Canada. Dans ce pays multiculturel, multiconfessionnel, en pratique séculier, laïc, elles continuent quand même d’influencer la législation dans le respect des croyances de chacun.

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2

James, William Closson. "Dimorphs and cobblers: Ways of being religious in Canada". Studies in Religion/Sciences Religieuses 28, n.º 3 (septiembre de 1999): 275–91. http://dx.doi.org/10.1177/000842989902800301.

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Two specific examples considered in the author's Locations of the Sacred— Japanese Canadians and an Inuit crisis cult—raise the possibility of drawing selectively on two or more religious traditions. More generally, in Japan and among other Canadian Native peoples situational needs sometimes determine which religion is followed. Rather than syncretism (that is, the combination of two religions), the term religious dimorphism better describes this kind of compartmentalization and alternation. As several scholars have observed, situational use of various norms characterizes the manner by which many contemporary Canadians manage conflicts between religion and culture. A multilayered spirituality, cobbled together from various sources, is more characteristic of religion in Canada today than an exclusive and hegemonic monotheism.

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3

Lacombe, Michèle. "Aspects of Religion in Canada". Journal of Canadian Studies 27, n.º 3 (agosto de 1992): 3–156. http://dx.doi.org/10.3138/jcs.27.3.3.

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4

Guth, James L. y Cleveland R. Fraser. "Religion and Partisanship in Canada". Journal for the Scientific Study of Religion 40, n.º 1 (marzo de 2001): 51–64. http://dx.doi.org/10.1111/0021-8294.00037.

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5

Nixon, L. "Religion and Diversity in Canada". Sociology of Religion 71, n.º 3 (17 de mayo de 2010): 376–78. http://dx.doi.org/10.1093/socrel/srq042.

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6

Rompegading, Andi Melantik y Fadilla Jamila. "Comparison of Regulations on Religious Freedom between Indonesia and Canada". Scholars International Journal of Law, Crime and Justice 6, n.º 08 (29 de agosto de 2023): 453–60. http://dx.doi.org/10.36348/sijlcj.2023.v06i08.009.

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Regulations on religious freedom vary widely from country to country. Several factors, including country history, culture, and religious demographics, can influence these different approaches to religious freedom. Considering all these aspects, this paper explores the differences in regulating freedom of religion between Indonesia and Canada by applying normative legal research methods. The studies concluded that the difference in regulating religious freedom between Indonesia and Canada lies in how they officially recognize religion, restrict the construction of places of worship, provide legal protection, prohibit discrimination, and approach multiculturalism. Although Indonesia recognizes several official religions, its legal application and protection may need to be clarified and more potent than in Canada, which has a more comprehensive and robust legal framework protecting religious freedom and respecting religious diversity.

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7

Toulouse, Mark G. "Two Nations under God: Religion and Public in Canada and the United States". International Journal of Public Theology 8, n.º 3 (26 de agosto de 2014): 267–91. http://dx.doi.org/10.1163/15697320-12341351.

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This article explores relationships between religion and public life in Canada and the United States. Attention is given to historical and contemporary situations in Canada, especially regarding cultural and political developments leading to the growing privatization of religion in the nation. Through an examination of the vestiges of church establishment in Upper Canada, the varieties of federal and provincial funding of religious activities, the history of the social gospel, the Quiet Revolution in Quebec, the Canadian Charter of Rights and Freedoms and Quebec’s recently proposed Charter of Values, the article analyses the complicated nature represented by the mixing of religion and public life in Canada. The Canadian developments are compared, where appropriate, to the public expressions of religion found in North American civil religion. The article concludes with reflections about whether Canada’s commitment to multiculturalism is inconsistent with the privatization of religion and should lead to a cultural shift towards the deprivatization of religion.

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8

Marshall, Alison. "Religion as Culture". Studies in Religion/Sciences Religieuses 45, n.º 4 (14 de octubre de 2016): 476–94. http://dx.doi.org/10.1177/0008429816659096.

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Today’s Chinese Communist Party (CCP), which came to power in 1949, continues to recognize religion and Christianity as part of the dominant Western culture, and as the means to establish relationships and promote religion and culture. When faced with a moral or ethical dilemma the CCP looks to a Confucian past for traditions just as the Canadian state draws on the Protestant and Catholic cultures of its so-called founding peoples. The Chinese state has additionally attempted to manage religious engagement by propping up select Buddhist temples and working through grassroots personal webs of connection to household religious altars, enshrined deities, and communal practices. In China and in Canada, states claim neutrality but in both cases and for different reasons religion is treated as culture. The paper’s ethno-historical approach draws on over 15 years of fieldwork and historical research throughout the Chinese cultural sphere (China, Taiwan, Hong Kong, Singapore, the Philippines, and Canada). Looking across histories and nations it traces state governance in China and Canada, webs of connections, and personal interactions that have shaped religious identities and the resurgence of Chinese temple life and select religious cults.

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9

James, William Closson. "Religion-and-literature studies in Canada: Then and now". Studies in Religion/Sciences Religieuses 30, n.º 2 (junio de 2001): 193–205. http://dx.doi.org/10.1177/000842980103000205.

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Through an examination of course offerings at Canadian universities the study of religion and literature (RL) of a generation ago is compared with that today. Many of the RL courses taught in 1972 were organized around theological themes and existential motifs taken as characteristic of the contemporary world and students' own search for meaning. Today's RL courses, while fewer in number and perhaps less prominent within religious studies curricula, bring into view wider concerns, both in terms of the religions and literatures represented and the methods whereby these texts are treated.

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10

RAWLYK, GEORGE. "Religion in Canada: A Historical Overview". ANNALS of the American Academy of Political and Social Science 538, n.º 1 (marzo de 1995): 131–42. http://dx.doi.org/10.1177/0002716295538000011.

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11

Huntsberger, Bruce. "The Psychology of Religion in Canada". International Journal for the Psychology of Religion 2, n.º 1 (1 de enero de 1992): 47–55. http://dx.doi.org/10.1207/s15327582ijpr0201_5.

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12

Trothen, Tracy J. "Hockey: A divine sport?—Canada's national sport in relation to embodiment, community and hope". Studies in Religion/Sciences Religieuses 35, n.º 2 (junio de 2006): 291–305. http://dx.doi.org/10.1177/000842980603500206.

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Building on the claim that sport functions as a popular religion, I develop the argument that sport can but does not always offer its followers something consonant with religiously espoused values. These values are often more attractive and meaningful for many than what is offered by institutional religions. Hockey in Canada will be examined as a case study through which the question of what is religious about hockey and why it appeals to so many will be considered. The example of Christianity, the largest religion in Canada, will be used to help illumine some of the religious-like attraction hockey holds for many. In particular the following topics will be discussed: embodiment and justice; pleasure, play and sport; community; and hope, heroic figures and transcendence.

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13

Beaman, Lori G. "Is Religious Freedom Impossible in Canada?" Law, Culture and the Humanities 8, n.º 2 (1 de noviembre de 2010): 266–84. http://dx.doi.org/10.1177/1743872110366653.

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The idea of religious freedom is not new in Canadian law or wider public discourse, although it has taken on a life of its own in the post- Charter era (1982 onward) and certainly in the last several years. As the courts wade more fully into the swirling abyss that is religion they find themselves struggling with the issues that preoccupy scholars of religion (and for which they have found no conclusive answer): what is “religion” and how can it be defined in a manner that is inclusive and meaningful? This article takes as its point of departure the provocative and compelling argument made by Winnifred Sullivan in her book, The Impossibility of Religious Freedom (2005), that religious freedom as a legal promise is untenable. In this article I argue that while plausible and convincing in the context of the United States, Sullivan’s thesis may be less applicable in Canada for three key reasons. First, the embeddedness of Roman Catholicism in Canadian social structure has resulted in a textured and nuanced understanding of religion, or, at the very least, a recognition that religion is in some measure a multifaceted notion. Secondly, the recognition of group rights, however defined, means that there is a space created for alternative religious discourses, in part because of the constitutional recognition of multiculturalism. Thirdly, the recent turn by the Supreme Court of Canada to an understanding of the subjectivity of religious freedom strengthens the idea that religion must be conceptualized in relation to the ways in which individuals understand and practice it in their day to day lives.

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14

Coward, Harold. "Taking its interdisciplinary heritage seriously: The future of Religious Studies in Canada". Studies in Religion/Sciences Religieuses 35, n.º 3-4 (septiembre de 2006): 403–12. http://dx.doi.org/10.1177/000842980603500303.

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This article will argue that Religious Studies is not a narrowly defined discipline with a single methodology but is an area or field of study that is interdisciplinary in nature. From the beginning, Religious Studies as a scholarly field has engaged a variety of disciplinary approaches including: literary analysis of scriptural texts, history of religions, comparative religion, philosophy of religions, psychology of religions, sociology of religions and anthropology of religions. This has been its strength in the past, providing ways to reach out to other disciplines in the Humanities and Social Sciences. Taking its interdisciplinary heritage seriously today gives Religious Studies a strong basis from which to move forward into the future. It enables Religious Studies departments to build bridges to cognate departments resulting in joint appointments and enriched programs for students. It widens Religious Studies' base of support and regard within the academic community. It fosters research projects with interdisciplinary team approaches to contemporary problems in areas such as biomedical ethics, environmental ethics, religion and peace-building, pluralism and public policy—global issues that transcend the ability of any one discipline to provide answers. This approach ensures that the knowledge developed by Religious Studies "has a place at the table" alongside the other disciplines and is engaged in the solving of major problems and the formation of policy recommendations.

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15

Bramadat, Paul. "Religion and public policy in Canada: An itinerary". Studies in Religion/Sciences Religieuses 37, n.º 1 (marzo de 2008): 121–43. http://dx.doi.org/10.1177/000842980803700107.

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Although the intersection between religion and public policy is the subject of intense interest within and outside of the academy, the Canadian work on these often fraught phenomena is still fairly modest. In an effort to clarify some of the basic issues underlying this relatively new subfield in religious studies, in this article I address three questions. First, how is religion currently framed by existing Canadian laws and policies? Second, is there evidence that policy-makers are actually interested in academic perspectives on religion and public policy? Third, which problematic issues might merit scholarly attention in the near future? Although religion is framed in quite a positive manner in the federal policies I review, until very recently Canadian policy makers have been reluctant to engage critically the problematic social and political issues in which religion is intimately involved. However, as a result of five "source tensions" in our society, policy makers and other elite members of our society are increasingly interested in a discursive realm in which religious studies scholars have something unique to contribute.

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16

LEMIEUX, Raymond. "La religion au Canada: synthèse des problématiques". Social Compass 43, n.º 1 (marzo de 1996): 135–58. http://dx.doi.org/10.1177/003776896043001010.

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17

Tossutti, Livianna S., Ding Ming Wang y Sanne Kaas-Mason. "Family, Religion, and Civic Engagement in Canada". Canadian Ethnic Studies 40, n.º 3 (2008): 65–90. http://dx.doi.org/10.1353/ces.2008.0006.

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18

Wilkins-Laflamme, Sarah y Sam Reimer. "Religion and Grassroots Social Conservatism in Canada". Canadian Journal of Political Science 52, n.º 4 (19 de septiembre de 2019): 865–81. http://dx.doi.org/10.1017/s0008423919000544.

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AbstractWith a decisive Liberal party electoral victory in 2015, observers are now wondering if religious conservatism's role in the Canadian political landscape is waning. Using data from the Canadian Election Study (CES) from the years 2004 to 2015, we find that respondents’ attitudes toward same-sex marriage and women working outside the home have moved left on the spectrum among both the general population and more religious voters. However, this does not go hand in hand with a decline in the effect strength of religiosity on the Conservative vote, which remains significant across the five federal elections examined in this study. Conservative religious voters now make up a smaller share of the adult population, but their issue positions on sexual morals and gender roles, along with the wider conservative value orientation these issues represent, remain important in their vote choice.

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19

Waldron, Mary Anne. "Freedom of Conscience and Religion in Canada". Philosophy, Culture, and Traditions 10 (2014): 111–22. http://dx.doi.org/10.5840/pct2014108.

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20

Peelman, Achiel. "L’actualité des religions amérindiennes au Canada". IV. Sacré et religion au coeur des socio-cultures, n.º 26 (3 de noviembre de 2015): 111–18. http://dx.doi.org/10.7202/1033897ar.

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Les Amérindiens du Canada connaissent depuis les années soixante une véritable renaissance culturelle qui comprend une revalorisation remarquable de leur religion ancestrale. L’analyse contextuelle de ce phénomène montre que la religion (ou la spiritualité) est demeurée une dimension constitutive, voire centrale, de la réalité amérindienne et qu’elle joue un rôle social de plus en plus significatif. Cela se vérifie de façon particulière dans le domaine de la lutte des autochtones contre les conséquences tragiques de leur acculturation forcée et dans celui de l’affirmation de leurs droits fondamentaux.

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21

Brown, Rachel. "Bread Beyond Borders". Bulletin for the Study of Religion 46, n.º 2 (4 de julio de 2017): 9–17. http://dx.doi.org/10.1558/bsor.32260.

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In this article I rely on Tweed’s theory of religion as found in Crossing and Dwelling (2006) to inform my exploration of how transnational identities are negotiated through food. I show how food is an ideal lens through which to see Tweed’s theory at work on the ground, in the lives, and bodies, of transnational migrants. Focussing on the last five words of Tweed’s definition of religion, namely that religions “make homes and cross boundaries,” I address how food plays the same role that Tweed posits for religion in the processes of home making and boundary crossing. Using examples from my ethnographic fieldwork in Paris, France and Montréal, Canada I show how, for my informants, food (in place of religion in Tweed’s theory) designates “where they are from,” identifies “who they are with” and prescribes “how they move across” the various borders, both physical and psychological in their lives.

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22

Abergel, Daphne. "Women and Religion: "Mennonite Hmong"". Refuge: Canada's Journal on Refugees 6, n.º 3 (1 de febrero de 1987): 9. http://dx.doi.org/10.25071/1920-7336.41239.

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The Hmong of Laos, a traditionally animist and preliterate people, speak a Sino-Tibetan language and are culturally close to the Chinese. Due to their strategic location and scouting and fighting skills, the Hmong were singled out during the war in Indochina to collaborate with the CIA as front line guerrillas. The eventual assumption of power in 1975 in Laos of communist- backed Pathet Lao forces, resulted in increasing hardships and danger for those Hmong who had complied with the U.S. Army Special Forces. By 1980, more than 110,000 Hmong were forced to flee Thailand. Most Hmong from Thai refugee camps resettled in the U.S., France, Australia and Canada. The Mennonite Central Committee's (MCC) policy to aid sponsor cases like the preliterate and non- industrial Hmong resulted in a proportionately high influx of Hmong to Ontario; hence Kitchener-Waterloo (K-W) has been dubbed the "Hmong Capital" of Canada by immigration officials.

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23

Chevrier, Marc. "Le fondamentalisme des droits, religion civile du Canada?" Bulletin d'histoire politique 6, n.º 1 (1997): 53. http://dx.doi.org/10.7202/1063289ar.

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24

Currie, Raymond F. y Hans Mol. "Faith and Fragility: Religion and Identity in Canada." Contemporary Sociology 17, n.º 6 (noviembre de 1988): 824. http://dx.doi.org/10.2307/2073627.

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25

Derry, Ken. "Messing Around with Introductory Religion Courses in Canada". Religious Studies and Theology 38, n.º 1-2 (19 de abril de 2019): 141–69. http://dx.doi.org/10.1558/rsth.38815.

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26

Shipley, Heather, Pamela Young y Ian Cuthbertson. "Religion, Gender, and Sexuality among Youth in Canada". Bulletin for the Study of Religion 45, n.º 1 (12 de abril de 2016): 17–26. http://dx.doi.org/10.1558/bsor.v45i1.29924.

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Since 2012, we have been investigating Religion, Gender and Sexuality among Youth (18-25 year olds) in Canada (RGSY). Ours is a mixed-methods study that has used a web-based survey, interviews, and video diaries to collect data from 486 Canadian youth. Our project maps onto research that was done in the United Kingdom by Andrew Kam-Tuck Yip, Sarah-Jane Page, and Michael Keenan. They kindly offered to let us use and modify their questionnaire for our own web-based survey and now we are at the point of having some interesting international comparisons. As well, researchers in several other countries are beginning similar studies.

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27

Van Die, M. "Faith in Democracy? Religion and Politics in Canada". Journal of Church and State 52, n.º 3 (1 de junio de 2010): 598–600. http://dx.doi.org/10.1093/jcs/csq043.

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28

Campbell, Douglas F. y Hans Mol. "Faith and Fragility: Religion and Identity in Canada". Sociological Analysis 47, n.º 1 (1986): 86. http://dx.doi.org/10.2307/3711287.

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ZYLBERBERG, Jacques y Pauline COTE. "Les balises étatiques de la religion au Canada". Social Compass 40, n.º 4 (diciembre de 1993): 529–53. http://dx.doi.org/10.1177/003776893040004003.

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30

O'TOOLE, Roger. "Religion in Canada: Its Development and Contemporary Situation". Social Compass 43, n.º 1 (marzo de 1996): 119–34. http://dx.doi.org/10.1177/003776896043001009.

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31

Crysdale, Stewart y Hans Mol. "Faith and Fragility: Religion and Identity in Canada". Journal for the Scientific Study of Religion 25, n.º 3 (septiembre de 1986): 383. http://dx.doi.org/10.2307/1386310.

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32

Berger, Ida E. "The Influence of Religion on Philanthropy in Canada". VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations 17, n.º 2 (junio de 2006): 110–27. http://dx.doi.org/10.1007/s11266-006-9007-3.

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33

Gerbern, Oegema y Susan J. Palmer. "Editorial Address & Advisory Board". Journal of the Council for Research on Religion 3, n.º 1 (31 de diciembre de 2021): i. http://dx.doi.org/10.26443/jcreor.v3i1.70.

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The first issue of volume three of the Journal of the Council for Research on Religion (JCREOR) came out of a colloquium entitled “The Uyghurs in the Diaspora,” which sought to study Uyghurs living in the diaspora in Canada. The event was held virtually on Microsoft Teams on May 31st, 2021, hosted by the McGill School of Religious Studies and JCREOR. The colloquium grew out of the Children in Sectarian Religions Project (http://www.spiritualchildhoods.ca/), which sought to find out how Uyghur parents intended to transmit their religion and unique culture (suppressed in China) to their children after arriving in Canada. The research team, prior to and during the pandemic, conducted interviews and collected data that was presented and discussed during the colloquium. The articles presented in this issue were generated from the interviews and data collected during the project's investigation of Uyghurs in the Diaspora. The data and research presented in each of the articles provides further insight into the daily lives of Uyghurs both prior to the early 2000s and at present.

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Ogilvie, M. H. "Queen of Canada and Not of Babylon: The Constitutional Status of the Crown in Canada and Freedom of Religion". Ecclesiastical Law Journal 17, n.º 02 (10 de abril de 2015): 194–202. http://dx.doi.org/10.1017/s0956618x1500006x.

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In August 2014 the Court of Appeal for Ontario handed down two decisions concerned with the constitutional status of the Crown in Canada in relation to freedom of conscience and religion pursuant to the Canadian Charter of Rights and Freedoms. In one decision,Teskey v Canada (Attorney General), the court denied that the UK legislative changes to the succession rules to which Canada agreed constituted an infringement of the religious equality rights of a Canadian Roman Catholic pursuant to section 15 (the equality provision) of the Charter. In the other decision,McAteer v Canada (Attorney General)the court denied that the statutory requirement that a person take an oath to Her Majesty as Queen of Canada to obtain Canadian citizenship constituted an infringement of the freedoms of conscience, religion and expression provisions in sections 2(a) and 2(b) of the Charter of persons who regarded her as an ‘Anglican Queen’.

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35

Beaman, Lori G. y Cory Steele. "Transcendence/religion to immanence/nonreligion in assisted dying". International Journal of Human Rights in Healthcare 11, n.º 2 (14 de mayo de 2018): 129–43. http://dx.doi.org/10.1108/ijhrh-09-2017-0051.

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Purpose The purpose of this paper is to draw attention to the ways in which the Supreme Court of Canada has shifted away from transcendent/religious to nonreligious conceptualizations of assisted dying. Design/methodology/approach A discourse analysis of a Supreme Court of Canada case on assisted dying and the facta of the 26 associated interveners. Findings The research points to a shift away from religious to nonreligious understandings in the way the Court conceptualizes suffering, pain, illness and assisted dying. Originality/value This paper contributes to the understanding of nonreligion as a social phenomenon.

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36

Gauvreau, Michael. "Le couple religion\urbanité : les trajectoires anglocanadienne et québécoise à la lumière de l’historiographie internationale". Articles 72 (12 de diciembre de 2011): 7–29. http://dx.doi.org/10.7202/1006586ar.

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Une trajectoire historiographique bien établie de la rencontre entrela religion et la modernité souligne le rôle des espaces urbains et des culturesurbaines comme facteurs clés du déclin de la religion. Cet article analyse lestrajectoires parallèles de l’histoire religieuse du Canada anglais et du Québecpour interroger le lien entre urbanisation et sécularisation. Prenant commepoint de départ l’historiographie révisionniste internationale, ce texte posecomme hypothèse centrale l’adaptation réussie des Églises protestantes etcatholique à la culture urbaine au Canada avant 1940. Il invite les historiens àconsidérer les Églises comme des institutions socioculturelles dynamiques dansla structuration de la vie urbaine moderne, et offre une nouvelle chronologiedes changements religieux et culturels qui relie l’expérience historique duQuébec et du Canada anglais.

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37

Lefebvre, Solange. "Sciences des religions et théologie : un projet au sein de la pluralité des modèles". Studies in Religion/Sciences Religieuses 33, n.º 1 (marzo de 2004): 91–103. http://dx.doi.org/10.1177/000842980403300105.

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Évoquant des réflexions faites en France, en Suisse et dans le monde anglo-saxon sur les rapports entre théologie et sciences des religions, cet article amorce un travail de systématisation critique. Il situe aussi la mise sur pied d'un nouveau centre d'étude des religions à l'Université de Montréal (CÉRUM) sur l'horizon des réflexions et des modèles institutionnels concernant l'étude de la religion ou du phénomène religieux, surtout au Canada et dans certains autres pays occidentaux. Les synergies qui se développent au sein du CÉRUM relèvent à la fois d'une distinction entre théologie et sciences des religions, et d'une interaction sur laquelle il faut réfléchir.

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38

Vickers, Lucy. "Approaching Religious Discrimination at Work: Lessons from Canada". International Journal of Comparative Labour Law and Industrial Relations 20, Issue 2 (1 de junio de 2004): 177–200. http://dx.doi.org/10.54648/ijcl2004011.

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Abstract: This article contains an overview of the provisions of the Employment Equality (Religion or Belief) Regulations 2003, in force in the UK since December 2003, highlighting some of the difficulties which may face courts in dealing with religious discrimination in the workplace. It goes on to consider how such issues have been dealt with in Canada, where similar protection has been available for some time. Issues include how courts determine a person’s religion, how much effort is required of employers to accommodate the religious needs of employees, and how to deal with occupational requirements of religious bodies, in particular where these create a clash between different types of discrimination rights.

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39

Gareau, Paul L. "CSSR: Historical Reflections". Studies in Religion/Sciences Religieuses 50, n.º 3 (septiembre de 2021): 365–74. http://dx.doi.org/10.1177/00084298211035999.

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As part of the 50th anniversary celebration of the Canadian Corporation for Studies in Religion (CCSR), this article provides a reflection on the past, present, and future of the Canadian Society for the Study of Religion (CSSR). CSSR members were given the space to outline their thoughts and experiences of over 50 years of Religious Studies in Canada. This collaborative article tracks the development of the discipline through the 1970s from theology to comparative religion, to the transformation of the 1980 -90s with an interdisciplinary and critical engagement, to the new millennium infusion of socio-political research, critical self-reflexivity, and lived religion work. We also focus on the role of the CSSR in shaping and promoting Religious Studies in Canada through its various academic activities as well as observing the fragmentation and decline of Religious Studies programs in Canadian universities. And finally, we look to the future questioning how the CSSR and Religious Studies can remain relevant against a backdrop of institutional changes due to funding austerity and the COVID global pandemic to supporting Religious Studies inside and outside of academia. This article is not intended as a detailed history of the CSSR, but an opportunity to see a representation of our experiences and hopes for Religious Studies in Canada.

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40

Thiessen, Joel y Lorne L. Dawson. "Is there a "renaissance" of religion in Canada? A critical look at Bibby and beyond". Studies in Religion/Sciences Religieuses 37, n.º 3-4 (septiembre de 2008): 389–415. http://dx.doi.org/10.1177/000842980803700301.

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Research suggests Canada is a largely secular nation. Yet Reginald Bibby (2002) has recently proposed, surprisingly, that Canada is experiencing a religious renaissance. While "private spirituality" abounds in Canada, Bibby says his claim rests on increased levels of involvement in "organized religion." We have our doubts about Bibby's new optimism, and there are two sources of our scepticism. First, the cumulative weight of his own evidence is still more indicative of a continued preference for the consumption of religious fragments, a notion first popularized by Bibby (1987), than a renaissance of organized religion. Second, the credibility of his proposal is undermined by some nagging problems with the way he sorts, reports and interprets his data. To grasp whether something new is happening in Canada we need more precise and relevant data, and we make four methodological suggestions for acquiring the kinds of information needed.

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41

Barras, Amélie. "Formalizing Secularism as a Regime of Restrictions and Protections: The Case of Quebec (Canada) and Geneva (Switzerland)". Canadian Journal of Law and Society / Revue Canadienne Droit et Société 36, n.º 2 (agosto de 2021): 283–302. http://dx.doi.org/10.1017/cls.2021.16.

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AbstractIn 2019, the province of Quebec and the canton of Geneva passed bills establishing their states as “secular.” While each law is, to a certain extent, context specific, both present noteworthy similarities. First, neutrality (the cornerstone of laïcité) is articulated around two elements: (1) restrictions that affect the religious practices of public servants belonging to minority religions and (2) protections for Christian symbols constructed as “cultural.” The article questions the implications for inclusive citizenship of formalizing regulatory regimes that differentiate between “religion” and “culture.” Second, a comparative lens enables an analysis of how, through whom, and why similar regimes of regulation travel from one area of the world to another. The article argues for the importance of considering transnational influences when analyzing the regulation of religion to better (1) understand why particular models of secularism gain traction and (2) capture power dynamics structuring these processes of traction.

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42

Laughlin, Jack y Kornel Zathureczky. "Religion, Education, and Law". Journal of Law, Religion and State 5, n.º 2 (13 de marzo de 2017): 148–73. http://dx.doi.org/10.1163/22124810-00502003.

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Religion and state, more specifically religion and law, and religion and education are sub-fields that have received considerable scholarly attention. The interstices between these fields have been much less scrutinized, although it is within these spaces where the particular normativities produced and managed by state, law, and religion can be critically assessed, and where the nature of their interaction can be evaluated. We examine the intersecting normativities of religion with the secular public sphere, with education, and with the law, and their discursive fields with respect to the Programme d’Éthique et culture religieuse (ECR) of the Québec Ministry of Education. The distinct interests associated with these discursive fields meet at bases of common concern: religious pluralism, accommodation, and social cohesion. A common discourse emerges here that is informed by what critics identify as the World Religions Paradigm (WRP). Rather than examine the ECR simply with respect to its dependence on the WRP, we show how the discourses of the general public, education, and law in Québec and Canada meet to reinforce the WRP to produce a singular normativity that determines the shape of public discourses and representations of religion. In its effort to manage religious freedom and promote multiculturalism, the state (legislatively, legally, and educationally) generates the concrete terms by which citizens are to enact both. The logic of the overlapping normativities in the management of religious freedom and promotion of religious pluralism by the state creates the concrete terms by which religious identity and citizenship are defined.

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43

Ogilvie, Margaret H. "And Then There Was One: Freedom of Religion in Canada – the Incredible Shrinking Concept". Ecclesiastical Law Journal 10, n.º 2 (16 de abril de 2008): 197–204. http://dx.doi.org/10.1017/s0956618x08001191.

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Defining religion for the purposes of constitutional or human rights protection is a challenge shared by UK and Canadian courts in this era after the enactment of the Human Rights Act 1988 and the Canadian Charter of Rights and Freedoms 1985, respectively: neither defines what is to be protected. Canadian courts have been impressed with this task since 1982 and, unsurprisingly, the Supreme Court of Canada (SCC) has considered the content and scope of section 2(a), the fundamental right to freedom of conscience and religion, on a number of occasions, most recently in Syndicat Northcrest v Amselem. The outcome in Amselem is a salutary reminder that, for post-modern courts, religion can be whatever they want it to be, and, indeed, be nothing in particular, which merits protection or not at the whim of these courts. In Amselem, a 5–4 majority of the SCC reduced religion for Charter purposes to any beliefs which the complainant calls religion and persuades a court to be sincerely held. A court then has the discretion to decide whether to extend legal protection to those beliefs (and their allegedly offensive practice) without giving credible reasons beyond the complainant's sincere belief in them. Amselem may, therefore, be of considerable interest to British lawyers regarding the potential lurking within ostensibly generous constitutional protections for religion ultimately to reduce religion to nonsense undeserving of legal protection.

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Klassen, Chris. "Religion and Popular Culture in Canada: Introducing the Theme". Journal of Religion and Popular Culture 21, n.º 4 (noviembre de 2009): 1. http://dx.doi.org/10.3138/jrpc.21.suppl_1.001.

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Zeichmann, Christopher B. "When indigenous people in Canada did not have “religion”". Teaching Theology & Religion 24, n.º 2 (junio de 2021): 131–32. http://dx.doi.org/10.1111/teth.12583.

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46

Otis, Ghislain. "Revendications foncières, « autochtonité » et liberté de religion au Canada". Les Cahiers de droit 40, n.º 4 (12 de abril de 2005): 741–72. http://dx.doi.org/10.7202/043576ar.

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La liberté de religion peut-elle être assurée par un système juridique en dehors de l'idéologie individualiste et « universalisante » des droits fondamentaux ? L'auteur tente de répondre à cette question en prenant pour champ d'investigation le droit canadien relatif aux peuples autochtones. Dans la première partie de son étude, il souligne l'importance de la référence religieuse dans les revendications foncières des autochtones et explique comment le droit constitutionnel canadien, en reconnaissant les droits ancestraux et les droits issus de traités des peuples autochtones, consacre le principe de l’« autochtonité » comme fondement autonome de droits religieux afférents à la terre et aux ressources naturelles. De cette analyse, il ressort que les communautés autochtones pourront revendiquer des droits sur certains sites qu'elles tiennent pour sacrés ainsi que des droits d'usage religieux des terres et ressources naturelles du domaine public. Si la consécration constitutionnelle de droits religieux sui generis en marge de toute charte des droits individuels ne fait pas de doute, l'auteur met en évidence dans la seconde partie de l'article les diverses contraintes inhérentes à la conception traditionaliste que se fait la Cour suprême du Canada de l’« autochtonité » comme assise des droits ancestraux. Ces contraintes religieuses tiennent principalement à l'importance déterminante que la Cour accorde au réfèrent culturel précolonial dans la définition des droits ancestraux et à la représentation « sacralisante » de la terre qui imprègne le régime du titre aborigène esquissé dans l'affaire Delgamuukw c. Colombie-Britannique. L'auteur relève en outre les dangers que pourrait poser pour la liberté individuelle de religion le communautarisme foncier propre au titre aborigène. Il indique à cet égard les moyens juridiques susceptibles d'être déployés, au nom des droits fondamentaux, pour préserver les individus de l'enfermement religieux par le groupe. Enfin, l'auteur conclut que, dans l'état actuel de la jurisprudence, les droits religieux particuliers reconnus aux peuples autochtones ne s'accompagnent pas d'une véritable liberté de religion permettant aux autochtones contemporains de redéfinir librement leur rapport à la terre et aux ancêtres.

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47

Bramadat, P. "Religion, Race, and Remembering: Indo-Caribbean Christians in Canada". Journal of the American Academy of Religion 79, n.º 2 (14 de octubre de 2010): 315–45. http://dx.doi.org/10.1093/jaarel/lfq065.

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48

Dabby, Dia. "An Inevitable “Marriage March”? A Survey of the “Arbiter of Religious Dogma” in Canadian Case Law". Studies in Religion/Sciences Religieuses 45, n.º 2 (19 de abril de 2016): 127–45. http://dx.doi.org/10.1177/0008429816636089.

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“Arbiter of religious dogma,” first expressed by the Supreme Court of Canada in Syndicat Northcrest v. Amselem ([2004] 2 SCR 551), has had a lasting and pervasive effect on the Canadian lawscape. Developed in an effort to remove the State (and therefore Court apparatus) from a decision-making capacity in questions related to religious doctrine, this expression has become an inevitable mantra when discussing issues related to religion in Canada. This article argues, however, that the presence of this expression should not be understood as the end of a conversation, but rather, the beginning of a novel one on the legitimacy of religion in law. Through discourse analysis, this article will endeavor to suggest that this “marriage march” between law and religion is inevitable in the Canadian context.

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49

Fortin, Sylvie y John Remington Graham. "La constitutionnalité de l’enseignement religieux dans les écoles publiques du Québec". Revue générale de droit 30, n.º 2 (1 de diciembre de 2014): 239–76. http://dx.doi.org/10.7202/1027700ar.

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Le rapport du professeur Jean-Pierre Proulx remis au gouvernement du Québec en 1999 a soulevé des questions profondes en matière de droit fondamental et d’éducation. Les auteurs examinent d’abord la question de savoir si la Modification constitutionnelle de 1997 visant à enlever les protections spéciales accordées aux écoles catholiques et protestantes du Québec selon l’article 93 de la Loi constitutionnelle de 1867, fut validement adoptée comme le maintient le professeur Daniel Proulx. Puisque ces protections faisaient partie d’un pacte solennel et d’un compromis historique entre le Québec et l’Ontario au moment de la formation de l’Union fédérale, les auteurs croient que la Modification constitutionnelle de 1997, pour être conforme à la véritable signification de l’article 43 de la Loi constitutionnelle de 1982, ne pouvait être validement adoptée par le Parlement du Canada et l’Assemblée nationale du Québec seuls. Les auteurs procèdent à l’examen de l’agenda derrière le rapport du professeur Jean-Pierre Proulx et y découvrent un enseignement obligatoire où toutes les religions sont égales et font une, comme l’ont traditionnellement proposé les grands maîtres de la Franc-maçonnerie, notion fermement condamnée par le pape Léon XIII. Puisqu’un tel objectif est inconsistant avec la foi catholique, les auteurs rejettent l’argument de neutralité religieuse du Rapport Proulx. Les auteurs examinent ensuite une autre affirmation des professeurs Jean-Pierre Proulx et Daniel Proulx à l’effet que les lois actuelles du Québec permettant l’enseignement religieux dans les écoles publiques sont nulles parce que prohibées par la liberté de conscience et de religion et le droit à l’égalité devant la loi, lesquels sont inscrits dans la Charte canadienne des droits et libertés. Les auteurs démontrent que la liberté de conscience et de religion de la Charte canadienne dérive de clauses correspondantes dans les lois quasi constitutionnelles antérieurement en vigueur, et dans ce contexte légal, il devient manifeste qu’au Canada il n’existe pas actuellement et n’a jamais existé de prohibition d’enseignement religieux dans les écoles publiques. Les auteurs font ensuite la démonstration que la notion de « séparation de l’église et de l’état » empruntée à la jurisprudence américaine par quelques juges canadiens est basée sur une incompréhension grossière de l’histoire constitutionnelle des États-Unis. Pareillement, qu’il n’existe pas au Canada de prohibition constitutionnelle des lois promulguant une religion d’état. Au contraire, les auteurs démontrent que la liberté de conscience et de religion de la Charte canadienne devrait être lue à la lumière de la Constitution britannique et que, en conséquence, l’enseignement religieux catholique et protestant est parfaitement constitutionnel dans les écoles publiques du Québec et à travers le Canada.

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White, Cindel J. M., Ara Norenzayan y Mark Schaller. "The Content and Correlates of Belief in Karma Across Cultures". Personality and Social Psychology Bulletin 45, n.º 8 (16 de diciembre de 2018): 1184–201. http://dx.doi.org/10.1177/0146167218808502.

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Karmic beliefs, centered on the expectation of ethical causation within and across lifetimes, appear in major world religions as well as spiritual movements around the world, yet they remain an underexplored topic in psychology. In three studies, we assessed the psychological predictors of Karmic beliefs among participants from culturally and religiously diverse backgrounds, including ethnically and religiously diverse students in Canada, and broad national samples of adults from Canada, India, and the United States (total N = 8,996). Belief in Karma is associated with, but not reducible to, theoretically related constructs including belief in a just world, belief in a moralizing God, religious participation, and cultural context. Belief in Karma also uniquely predicts causal attributions for misfortune. Together, these results show the value of measuring explicit belief in Karma in cross-cultural studies of justice, religion, and social cognition.

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