Introduction: The Struggle for the Soul of the Twenty-First Century

Thomas, Scott M.

doi:10.1057/9781403973993_1

Cited by 46 publications

(36 citation statements)

References 15 publications

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“…They are perceived as foreign, illegitimate, corrupt, and perhaps the continuation of colonialism by proxy. In contrast, religion is seen as legitimate, uncorrupted, and indigenous, making it an effective challenger (Haynes 1997, 714; Juergensmeyer 1993; 2008; Thomas 2005).…”

Section: Is It God's Century or Is God Dead?mentioning

confidence: 99%

“…Fourth, some argue that secularization is an ideology rather than a theory. Religion never declined but secularization theory's dominance among Western academics obfuscated religion's influence (Berger 1996/1997, 9; Thomas 2005; Wald and Wilcox 2006). For example, Muslims never accepted religion's is irrelevance and see history as a century's long clash between Christianity and Islam.…”

Section: Is It God's Century or Is God Dead?mentioning

confidence: 99%

“…Interestingly, earlier versions of the argument that religion is returning mostly focus on either conflict (Juergensmeyer 1993; Fox 2002; Huntington 1993; 1996) or religious fundamentalism (Appleby 2000; Esposito 1998; Marty and Appleby 1991). More recently this discussion has expanded to include religious freedom (Grim and Finke 2011; Fox 2008) state religion policy (Fox 2008; Philpott 2007; Toft et al 2011), and international relations (Fox and Sandler 2004; Madeley 2009; Philpott 2002; 2007; Thomas 2005). Others focus almost exclusively on why political scientists ignored religion, with little discussion of whether religion had resurged or has always been present (Philpott 2009; Wald and Wilcox 2006).…”

Section: Is It God's Century or Is God Dead?mentioning

confidence: 99%

See 2 more Smart Citations

Is it Really God's Century? An Evaluation of Religious Support and Discrimination from 1990 to 2008

Fox

2013

Politics and Religion

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This study uses data from the Religion and State Round 2 dataset to examine the trends in religious discrimination and religious support between 1990 and 2008, finding a statistically significant increase in both variables. These findings are based on a longer time span and more comprehensive variables than previous studies, remain constant when controlling for world region and majority religion, and predate the events of September 11, 2001. This undermines the aspects of secularization theory which predict a decline in religion's public influence. Furthermore, economic development, one of the processes predicted by secularization theory decrease religion's public influence, is correlated with increased religious discrimination and support.

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Section: Is It God's Century or Is God Dead?mentioning

confidence: 99%

Section: Is It God's Century or Is God Dead?mentioning

confidence: 99%

Section: Is It God's Century or Is God Dead?mentioning

confidence: 99%

See 1 more Smart Citation

Is it Really God's Century? An Evaluation of Religious Support and Discrimination from 1990 to 2008

Fox

2013

Politics and Religion

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“…Secularization theory, as introduced by Durkheim and Weber (Durkheim [1933] 2013; Weber [1930] 2005), has faced substantial empirical challenges from the rise of religion around the world in recent years (Berger 1999; Thomas 2005; Stark 1999). Some scholars have argued that personal insecurities lie behind this trend (Immerzeel and van Tubergen 2013; Norris and Inglehart 2011), whereas others have suggested that religion filled a vacuum after the end of the Cold War and its (secular) ideological warfare (Huntington 1997; Toft, Philpott, and Shah 2011).…”

Section: Islam and Political Economymentioning

confidence: 99%

The Political Economy of Support for Sharia: Evidence from the Russian North Caucasus

Dzutsati

Siroky

Dzutsev

2016

Politics and Religion

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Many scholars have argued that orthodox Muslims harbor attitudes that are more economically communitarian and politically illiberal, since individuals are seen as embedded within a larger community that places a premium on social order. Yet most studies have ignored the potential of Islam as an ideological platform for political reformers. Religion in general and Islam in particular has mostly been treated as a predictor rather than a derivative of political-economic preferences. This article suggests that, in the absence of credible secular political ideologies and representative political mechanisms, reformist-minded individuals are likely to use religion as a political platform for change. When Muslims are a minority in a repressive non-Muslim society, Islamic orthodoxy can serve as a political platform for politically and economically liberal forces. We test these conjectures with original micro-level data from the Russian North Caucasus and find strong support for them.

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“…Religion has always been a salient force in world politics, notwithstanding its “rediscovery.” Still, religiously motivated activity in the public sphere intensified in the post-Cold War period, as has its impact on global culture. In response, scholars across disciplines have recognized the need to revise traditional notions of modernity and secularity, for which the intertwined relationship between religion and politics poses new puzzles (Snyder, 2011; Thomas, 2005; Duffy-Toft et al, 2011). By now, the relative neglect of religion within international political scholarship has been significantly acknowledged and addressed.…”

Section: Introductionmentioning

confidence: 99%

Recognizing religion: Politics, history, and the “long 19th century”

Agensky

2017

European Journal of International Relations

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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 category. It argues that these public dimensions of religion share their conditions of possibility and intelligibility in a political order that crystallized over the long 19th century. The neglect of this period has enabled International Relations to treat religion with a sense of closure at odds with the realities of religious political behavior and how it is understood. Refocusing on religion’s historical entanglements recovers the concept as a means of explaining international relations by “recognizing” how it is constituted as a category of social life. Beyond questions of the religious and political, this article speaks to renewed debates about the role of history in International Relations, proposing entanglement as a productive framing for international politics more generally.

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Introduction: The Struggle for the Soul of the Twenty-First Century

Cited by 46 publications

References 15 publications

Is it Really God's Century? An Evaluation of Religious Support and Discrimination from 1990 to 2008

Is it Really God's Century? An Evaluation of Religious Support and Discrimination from 1990 to 2008

The Political Economy of Support for Sharia: Evidence from the Russian North Caucasus

Recognizing religion: Politics, history, and the “long 19th century”

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