Moderate Secularism, Religion as Identity and Respect for Religion

Modood, Tariq

doi:10.1111/j.1467-923x.2010.02075.x

Cited by 101 publications

(38 citation statements)

References 13 publications

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“…9 According to this view, religion has moved towards a less organized and more individualistic form (Crippen, 1988; Glasner, 1977; Luckman, 1967; Martin, 1969, 1991; Warner, 1993), making it invisible in an institutional form in the public sphere, however, its public character and influence have not disappeared (Casanova, 1994). Recently political theorists (Kuru, 2009; Modood, 2009, 2010), focusing on the state-religion connection, have argued, in relation to Western Europe, that even in these secularized countries, religion has had a place in governance at the institutional level and secularism has not necessarily meant the exclusion of religion from the public square.…”

Section: Plotting the Postsecularmentioning

confidence: 99%

Making sense of the postsecular

Parmaksız

2016

European Journal of Social Theory

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This article critically examines the postsecular literature with the aim of dispelling the scepticism about the concept’s theoretical import, critical power and analytical utility. It first presents an overview of the literature identifying two major fields, social theology and politics, within which three major critical leitmotifs are developed: (1) disenchantment and the loss of community; (2) the impossibility of absolute secularity; and (3) the exclusion of religion from the public sphere. In the second section, the shortcomings of problematizations (1) and (2) are highlighted, originating from social theology, and it is argued that they have limited critical potential as they intend to renaturalize the religious. Instead, it is asserted that the concept has critical power when used within the context of a postreligious denaturalization of the secular. In the last section, the focus shifts to the analytical utility of the concept, and the article examines ‘postsecular society’ and ‘postsecularization’ in the light of the previous discussion.

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Section: Plotting the Postsecularmentioning

confidence: 99%

Making sense of the postsecular

Parmaksız

2016

European Journal of Social Theory

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“…This sympathetic view was recently expounded (an unkind critic might say disingenuously) by (then) French President Nicolas Sarkozy (2007) who adopted the term laïcité positive for "an open secularism, an invitation to dialogue, tolerance, and respect." Tariq Modood (2010) 3 Chamberlain v Surrey School District No. 36 [2002] 4 SCR 710, 2002, [59], [137].…”

Section: A a Political Philosophymentioning

confidence: 99%

Is Secularism Neutral?

Ahdar

2013

Ratio Juris

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This article argues that secularism is not neutral. Secularization is a process, the secular state is a structure, whereas secularism is a political philosophy. Secularism takes two main forms: first, a “benevolent” secularism that endeavours to treat all religious and nonreligious belief systems even‐handedly, and, second, a “hostile” kind that privileges unbelief and excludes religion from the public sphere. I analyze the European Court of Human Rights decision in Lautsi v Italy, which illustrates these types. The article concludes that secularism as a political philosophy cannot be neutral, and the secular state is not neutral in its effects, standpoint, governing assumptions or treatment of religious truth claims.

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“…Others have tried to redefine the term (e.g. An-Na'im 2010; Bhargava 1999;Calhoun et al 2011;Modood 2010;Sullivan 2010).…”

Section: Cultural Secularismmentioning

confidence: 99%

“Others Think I am Airy-fairy”: Practicing Navayana Buddhism in a Dutch Secular Climate

Wiering

2016

Contemporary Buddhism

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This article draws attention to Navayana (Western) Buddhists practicing their religiosity while facing a strongly secularized context. Based on data gathered from fieldwork, this article reveals an interesting paradox concerning the importance of material forms in Navayana Buddhism in the Netherlands. While the body and objects were observed to be crucial for the meditation ritual in Navayana Buddhism, their function was strongly downplayed by most practitioners themselves. I suggest that this contradiction reveals a particular coping mechanism mobilized by practitioners in order to cope with a marginalizing, secular environment. Hence, this article sheds new light on discussions about the characteristics of new forms and expressions of religiosity in secular contexts, and additionally questions the primarily theoretical assumptions regarding the passiveness of a secular environment.

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Moderate Secularism, Religion as Identity and Respect for Religion

Cited by 101 publications

References 13 publications

Making sense of the postsecular

Making sense of the postsecular

Is Secularism Neutral?

“Others Think I am Airy-fairy”: Practicing Navayana Buddhism in a Dutch Secular Climate

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