By Patrick Michel, Enzo Pace (editors)
During the last thirty years, faith has more and more performed a proper position, either on a countrywide point and in overseas affairs. The try made through politicians to reframe the coverage of social unity in a neo-nationalist gentle (one land, one language, one faith = one political community), demising any type of multiculturalism, facilitating as a substitute a go back to assimilation formed by means of worry of the opposite (culture, faith, language, and so on), is especially frequently linked to a recovery of the primacy of non secular discourse within the public sphere. it's not only a go back of faith within the public sphere, however the exploitation of faith through politics to reconstruct a social team spirit within the absence of ideological assets.
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Additional resources for Annual Review of the Sociology of Religion, Volume 2: Religion and Politics (Annual Review of the Sociology of Religion)
Leiden: Brill Academic Publishers. e. in depicting three religious figures, of the martyr, the convert (and re-convert), and the (apocalyptic) black knight, I would like to discuss the process of resurgent religion in politics. I assume that it is not merely a return to the past: a subordination of the former to the latter or, vice versa, an exploitation of religion by politicians. We are dealing with another theoretical puzzle: the autonomy of politics itself produces religious figures whenever politics reveals its pure soul, the symbolic code according to which the political domain works.
Heelas, Paul, Linda Woodhead, et al. 2005. The Spiritual Revolution: Why Religion is Giving Way to Spirituality. Oxford: Blackwell. Herberg, Will. 1960. Protestant, Catholic, Jew: An Eassy in American Religious Sociology. Garden City, NY: Anchor Books. Hervieu-Léger, Danièle. 1999. Le pèlerin et le converti: La religion en mouvement. Paris: Flammarion. Howell, Julia D. 2005. Muslims, the New Age and Marginal Religions in Indonesia: Changing Meanings of Religious Pluralism. Social Compass, 52, 473-492.
Indeed, the current meanings of the word “fundamentalism”, to which the Ayatollah is assigned, still carries that older connotation. “Fundamentalism”, as Berger realized in the above quote, was the shocking realization that modernization along with its secularization no longer held – and here, by the way, is why Jerry Falwell is so important: he linked the USA and revolutionary Iran and thereby made it much more difficult to keep assigning the Ayatollah to the past. Now, in as much as the linking concept in the case of modernization and religion was rationalization, the modern being essentially rational whereas religion was essentially irrational and therefore modernization should entail the weakening or disappearance of religion; under the rubric of globalization, this no longer holds.