Introduction / Winnifred Fallers Sullivan, Elizabeth Shakman Hurd, Saba Mahmood, and Peter G. Danchin

Sullivan, Wìnnìfred Fallers; Hurd, Elizabeth Shakman; Mahmood, Saba; Danchin, Peter G.

doi:10.7208/chicago/9780226248646.003.0001

Cited by 11 publications

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“…Th erefore, the fact that faith-based actors are included at all could be seen as a success. However, authors have also warned that there has been a cooption of faith and a perversion of the use of faith in international politics ) that leads to politicized religion (Sullivan et al 2015) or the instrumentalization of religion to meet goals defi ned in the global North, and as "a way for Northern states to shift resources, and responsibilities, onto Southern actors, or to simply withdraw from international responsibilities" (Fiddian-Qasmiyeh 2018a).…”

Section: Analyzing the Gcr's Key Concepts In Relation To Faithmentioning

confidence: 99%

Local Faith Actors and the Global Compact on Refugees

Wurtz

Wilkinson²

2020

Migration and Society

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Power dynamics of global decision-making have meant that local faith actors have not been frequently heard in the context of refugee response. The development of new global refugee and humanitarian frameworks gives hope that there will be greater inclusion of Southern-led, faith-based responses. A closer look, however, demonstrates discrepancies between the frameworks used in global policy processes and the realities of local faith actors in providing refugee assistance. We present primary research from distinct case studies in Mexico and Honduras, which counters much of what is assumed about local faith actors in refugee services and aid. Interventions that are considered to be examples of good practice in the global South are not always congruent with those conceptualized as good practices by the international community. Failure to recognize and integrate approaches and practices from the global South, including those led by actors inspired by faith, will ultimately continue to replicate dominant global power structures.

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Section: Analyzing the Gcr's Key Concepts In Relation To Faithmentioning

confidence: 99%

Local Faith Actors and the Global Compact on Refugees

Wurtz

Wilkinson²

2020

Migration and Society

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“… 6 These assumptions are in part the result of the legal and political pressure of the process, beginning in early modern Europe, of inventing the separation of church and state and religious freedom as regimes for the domestication of religion and the management of religious multiplicity, a remaking of religion that involved both religious and governmental actors (Sullivan et al 2015). …”

Section: Notesmentioning

confidence: 99%

“… 9 This observation is not surprising to the sociolegal scholar, I think, but the recourse to religious freedom, in an exceptionalist sense, as the dominant narrative for telling the story of law's religion in US political science and American religious history makes the need for a belated integration of the study of law and religion more urgent (e.g., Sullivan et al 2015; Galanter 1997). …”

Section: Notesmentioning

confidence: 99%

“…Much writing today on religion and law is focused on the constitutional and international law management of religious minorities through the administration of the right to religious freedom (Sullivan et al 2015). Rare is the study that tells a horizontal on the ground story of the push-me-pull-you of legal and religious institutions, imaginaries, and opportunities that work to create the hybrid religiolegal orders we all inhabit.…”

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confidence: 99%

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“Going to Law”: Reflections on Law, Religion, and Mitra Sharafi's Law and Identity in Colonial South Asia

Sullivan¹

2017

Law soc. inq.

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This essay explores religion's need for law, comparing the story told in Mitra Sharafi's Law and Identity in Colonial South Asia (2014)—about the virtual hijacking of British colonial law to serve the communal religious needs of Parsis in colonial India—to other contexts in which secular and religious legal systems have built symbiotic relationships, including in the United States and Thailand. It concludes by urging a reweaving of religious and legal histories after the critique of secularism and its shadows, separationism, and antinomianism.

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“…He shows that, "Americans came to think of religion as an identity that one could and must chose for oneself " (2017: 10). Th e limitations of construing religion as belief and freedom as choice for the purposes of defi ning religious freedom Sullivan et al 2015) shape the politics of religious asylum. Yet declarations of religious choice, identity, and practice prove stubbornly resistant to the task of ascertaining sincerity, as discussed below.…”

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confidence: 99%

Freedom, Salvation, Redemption

Hurd

2021

Migration and Society

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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 promise of freedom, salvation, and redemption through conversion not to a particular religion or faith but to the American project itself. This hails a particular kind of subject of freed om and unencumbered choice. It is both a theological and a political process.

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Introduction / Winnifred Fallers Sullivan, Elizabeth Shakman Hurd, Saba Mahmood, and Peter G. Danchin

Cited by 11 publications

References 0 publications

Local Faith Actors and the Global Compact on Refugees

Local Faith Actors and the Global Compact on Refugees

“Going to Law”: Reflections on Law, Religion, and Mitra Sharafi's Law and Identity in Colonial South Asia

Freedom, Salvation, Redemption

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