Marking Religion’s Boundaries: Constitutive Terms, Orienting Tropes, and Exegetical Fussiness

Tweed, Thomas A.

doi:10.1086/429759

Cited by 32 publications

(6 citation statements)

References 7 publications

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“…Smith 2004, 281). Many scholars argued that the notion of religion cannot be defined sufficiently abstractly to include all the premodern or modern traditions that are portrayed as religions (Tweed 2005;Masuzawa 2007). While there is some scholarly consensus on the temporal (modern) and geographic (Western) beginnings of secularism/religion, scholars disagree on the implications for using religion as an analytical category.…”

Section: A Discursive Context Of Sharia: Religionmentioning

confidence: 99%

Decolonial Translation: Destabilizing Coloniality in Secular Translations of Islamic Law

Salaymeh

2021

J. Islam. Ethics

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Contemporary Islamic legal studies – both inside and outside the Muslim world – commonly relies upon a secular distortion of law. In this article, I use translation as a metonym for secular transformations and, accordingly, I will demonstrate how secular ideology translates the Islamic tradition. A secular translation converts the Islamic tradition into “religion” (the non-secular) and Islamic law into “sharia” – a term intended to represent the English mispronunciation of the Arabic word شريعة (sharīʿah). I explore the differences between historical Islamic terms and secular terms in order to demonstrate that coloniality generates religion and religious law; in turn, these two notions convert شريعة (sharīʿah) into “sharia” in both Arabic and non-Arabic languages. Consequently, the notion of “sharia” is part of a colonial system of meaning.

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Section: A Discursive Context Of Sharia: Religionmentioning

confidence: 99%

Decolonial Translation: Destabilizing Coloniality in Secular Translations of Islamic Law

Salaymeh

2021

J. Islam. Ethics

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“…Further, see J. Smith: 1982;Asad: 1993Asad: , 2003Cavanaugh: 2009;Fitzgerald: 2000McCutcheon: 1997;King: 2011;Masuzawa: 2005;Tweed: 2005. For skepticism to religious freedom as a category, see Sullivan: 2005;Hurd: 2015. Their common scholarly presumption is that categories like secularism or religion are always political and discursive constructions, used to further particular interests. This makes them hesitant to provide clear definitions and conceptual boundaries (which would imply taking a firm stance).…”

Section: Research Questions and Their Operationalization In The Fieldmentioning

confidence: 99%

Governing Cemeteries

Breemer¹

2021

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But the doctoral research project the book draws on was completed at the Faculty of Theology, University of Oslo. During these years, many friends and colleagues helped to frame its central arguments. I am particularly indebted to Trygve Wyller and Veit Bader for their solid intellectual support over the many years of writing and research under challenging personal circumstances. Also, José Casanova was a valuable interlocutor and supporter of my work throughout these years in different forms. Furthermore, I thank Dag Thorkildsen, Marcel Maussen, Grace Davie, Inger Furseth and Nina Hoel for their detailed critical feedback at different stages of the project and the manuscript. The late Aristide Zolberg as well as Talal Asad, Vicky Hattam, Riva Kastoryano and Faisal Devij deserve many thanks for comments on the project in its early stages.The arguments developed here benefitted greatly from presentations in various research settings: I am grateful for comments on my work by members of the SIAS Summer Institute on 'Citizenship and Migration' in the summers of 2008 (Wissenschaftskolleg zu Berlin & Stanford University) and by a research group on 'The Heuristic Value of Integration Models for International Comparisons, ' organized by the Wissenschaftszentrum (WZB) in Berlin (2009Berlin ( -2010.I thank former colleagues and friends at the Faculty of Theology, Terje Stordalen, Vedbjørn Horsfjord, Margrete van Es, Aike Rots and Helge Årsheim for the many good conceptual discussions on 'religion' and 'secularism' during the various presentations of my work at the PLUREL colloquium and conferences. I thank the members of the Research Group ESPACE for making me part of their 'spatial turn' -and hopefully for many further productive discussions to come:

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“…I contend that migration, particularly in its post-1965 version, has contributed to the historicization and re-materialization of the study of religion (Vásquez 2005). More specifically, I contend that increased migration to the U.S. from Latin America, Asia, and Africa has played a key role in the shifts from text to territory, from theology and doctrine to lived religion, and from symbol to practice that characterize emerging approaches in religious studies (Gill 1998;Hall 1997;Tweed 2002). Since Latin America, Asia, and Africa have been affected by capitalism, modernization, and globalization in uneven and contradictory ways, migrants from these regions are likely to bring to the U.S. "popular," grassroots religions, alongside more rationalized, bureaucratized, and "official" religious discourses and practices.…”

Section: Characterizing Mobile Religionmentioning

confidence: 99%

“…In Our Lady of the Exile, Tweed (1999) offers an instructive example of diasporic religion. Unable to return to Cuba, Cuban Americans in Miami draw from translocative narratives, institutions, and rituals to move symbolically between the homeland and Florida.…”

Section: Characterizing Mobile Religionmentioning

confidence: 99%

“…Th e recent proliferation of spatial approaches to religion also shows the vitality and fruitfulness of this line of inquiry (Smith 1987;Chidester and Linenthal 1995;Basso 1996;Gill 1998;Orsi 1999;Tweed 1999;Lane 2001). Kim Knott nicely summarizes nicely overall pay off of the use of spatial metaphors: "the spatial approach has two benefits for locating religion in everyday spaces.…”

Section: Studying Religion In Motion: Space Flows and Networkmentioning

confidence: 99%

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Studying Religion in Motion: A Networks Approach

Vásquez

2008

Method Theory Study Religion

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Th is essay offers some theoretical and methodological reflections on how the study of religion might look if we were to assume that complexity, connectivity, and fluidity are preponderant features of our present age, without ignoring the strong countervailing global logics of segregation, surveillance, and control. After characterizing transnational, global, and diasporic modalities of religion in motion, the essay explores the strengths and weaknesses of the analytical tools of flows, landscapes, and networks in the study of mobility. I argue that by placing power front and center, the concept of networks provides a necessary corrective to hydraulic models of flows and spatial metaphors of landscapes. Th ese metaphors tend to overstate the pervasiveness of porous boundaries and movement or to privilege the hermeneutic and phenomenological dimensions of religious activity.

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Marking Religion’s Boundaries: Constitutive Terms, Orienting Tropes, and Exegetical Fussiness

Cited by 32 publications

References 7 publications

Decolonial Translation: Destabilizing Coloniality in Secular Translations of Islamic Law

Decolonial Translation: Destabilizing Coloniality in Secular Translations of Islamic Law

Governing Cemeteries

Studying Religion in Motion: A Networks Approach

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