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Throughout history religious freedom has often been severely restricted by governments on grounds of protecting social "harmony." Lack of religious uniformity has been feared as a source of instability. By contrast, many Western countries—especially the United States—champion the idea that religious freedom naturally supports social harmony, peace, and flourishing. This paper uses global data from the Pew Research Center's Government Restrictions Index (GRI) and Social Hostilities Index (SHI) to compare Western countries with Asian countries, identifying which countries have low scores on both of these indices. The data show that this ideal combination is not very common, and to the extent it occurs, it is found in both the West and Asia. [ABSTRACT FROM AUTHOR]

In recent years, conservative legal advocates in the U.S. (and increasingly abroad) have engaged in large-scale—and often successful—efforts to gain religious exemptions from laws advancing reproductive and LGBTQ rights. But conservatives do not hold a monopoly on religion or religious liberty litigation. Religious minorities, progressive Christians, and other faith practitioners have brought a diverse range of religious liberty claims. This article surveys ten such lawsuits and analyzes their key differences with claims brought by social conservatives. It argues that advocates of religious pluralism in America and abroad should devote more resources and attention to progressive religious liberty claims. [ABSTRACT FROM AUTHOR]

This article explores the concept of covenantal pluralism in a context of postwar Japan, with a focus on the legal framework separating the state from religion and guaranteeing the rights of religious minorities. The article argues that while there are relatively few instances of sectarian strife, the lack of agreement on how to interpret the category of religion, in particular in relation to Shrine Shinto, continues to lead to struggles between different camps. The article also questions the feasibility of covenantal pluralism as an ideal in a country where national identity is so closely linked to ideas of social homogeneity. [ABSTRACT FROM AUTHOR]

Historically, Vietnamese approaches to religion are highly inclusive, with flexibly overlapping religious traditions and ritual practices built on a substratum of ancestor worship. As Vietnam was colonized and became independent, religion became politicized, institutionalized, and separated from the "secular" state, which sought to bring religious practices in line with new state orthodoxies. With a new understanding of "religion" predicated on the Christian model, Vietnam adopted a model of state-religion-society relations that emphasizes not only rights but also obligations, active cooperation between state and religion, and respect for all religions which are declared equal before the law, largely in response to international demands to incorporate the universal model of religious freedom. Yet, the Vietnamese state still perceives religion as a competing source of authority. Consequently, some religions are not considered for official recognition and their followers, such as highland ethnic minorities, are treated as sub-citizens by their own state. Occasionally, their conversion is misread by the rest of society as the rejection of Vietnamese culture. The failure to consider ethnic minorities as modern subjects and state citizens on a par with the Kinh (Vietnamese) majority prevents Vietnam from achieving full-fledged covenantal pluralism. [ABSTRACT FROM AUTHOR]

The core teachings of the Bahá'í Faith are often summarized as the "Oneness of God, the Oneness of Religion, and the Oneness of Humanity." Can such principles resonate with a pluralism based on the recognition of difference? Covenantal pluralism outlines a set of principles of co-existence based on deep respect for difference that acknowledges the exclusive truth claims of different actors. In this article, we examine how the teachings and practices of the Bahá'í Faith relate to this framework of covenantal pluralism. The "covenantal" vision of human solidarity resonates strongly with the Bahá'í Faith's own conception of "Covenant" as the foundation of its community, internal constitutional order, and ultimate aims, as well as with the Bahá'í understanding and practice of consultative deliberation. However, the test of pluralism is how Bahá'ís engage with those who reject their religion's truth claims and aspirations to oneness. In this regard, the Bahá'í teachings affirm the legitimacy of other religions, as well as the choice not to be religious. Bahá'í social engagement emphasizes collaboration with people of different religious and ideological backgrounds in community building, social action, and public discourse. A foundational principle of such engagement is the freedom not to accept the Bahá'í Faith or its teachings. Overall, the Bahá'í approach to pluralism is rooted in an affirmation of ontological oneness that is the foundation for honoring, respecting, and engaging with the social reality of diversity. [ABSTRACT FROM AUTHOR]

Russia's multi-faith society has formed over 1,000 years of geopolitical and cultural evolution. This heritage is key to understanding modern Russia and assessing prospects for "covenantal pluralism." The Russian government has always managed religious diversity strategically—for national security, domestic stability, and international relations. Covenantal pluralism envisions more—a mutually-reinforcing combination of state-protected equality and societal cross-faith support. This article explains religious plurality as part of Russia's cultural DNA and analyzes the ensuing contemporary state and societal dynamics of religious freedoms, including in cases of Russian relations with Crimea, Constantinople, Turkey, the U.S., and France, as well as legislation, attitudes, and cyber security. Strategic uses of religion and cultural narratives leverage the dual meaning of "faith in Russia"—religious and patriotic. [ABSTRACT FROM AUTHOR]

The article examines the role of religious freedom and diversity on China's sustainable economic growth. It mentions that the religions of Chinese are responsible for the creation of a workforce ready for success. It notes the role of the country's movement to religious diversity as a source of innovation for growth in the economy. It also emphasizes the mechanisms by which religious freedom can contribute to the growth of the economy as suggested by the religious economies theory.

The article discusses the three rival versions of religious freedom in Canada and the implication of Canada's Office of Religious Freedom on principled pluralism. It mentions that Canada's politics are divided in terms of whether religious freedom should be a part of Canadian foreign policy. It adds that the American connections to the Office of Religious Freedom support the concerns of laicists.

The article focuses on how religious liberty is providing an environment of religious pluralism in India, which is enhancing economic activity in the country. It explores the religious faith of poor women and their economic condition. It examines the results of studies conducted on Dalit micro entrepreneurs in India, as well as in South Sudan and Peru.

The article reviews several articles on the relationship between religious freedom and economic development including an essay on religious diversity by William Inboden, an article on religious liberty in India by Rebecca Shah, and another one on the role of women in economic development by Monica Toft.