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This article explores the intricate relationship of influence and interaction between Moroccan Islam and African Islam by surveying the major historical narratives, knowledge production, and spiritual connections that continually shape this complex relationship. In contrast to the conventional understanding that consistently underlines Moroccan Islam's static, one-way hegemonic endeavour over African Islam, empirical evidence shows that this endeavour evolves as a complex curve grounded in affinities, inclusiveness, and transculturation. Unlike other transnational Islam's ventures in Africa, most often seen as 'imported' and 'transgressive,' the Mohammed VI Foundation for African 'Ulama puts forward a religious model built upon a pan-African narrative that vouches for local traditions, religious diversity, and shared spiritual-security interests. In doing so, Morocco's religious model is likely on the way to gaining further recognition and appeal throughout many sub-Saharan African countries. Nevertheless, broadening Moroccan Islam's outreach beyond West Africa, Morocco's traditional fief of influence, would conversely challenge the centric orthodoxy of Moroccan Islam reshaped in the wake of the 2003 Casablanca attacks. [ABSTRACT FROM AUTHOR]

In this paper I focus on designations of ‘our culture and heritage' that defend practices and symbols of religious majorities. I consider the entanglement of nationalist narratives, secularity and the ‘us' in the claims of social actors and public discussions about culture and heritage. What is understood as being religious and what is culture/heritage is dependent on the social actors involved, their position in society and the interpretive frameworks available to them. I consider the following questions: How are culture and heritage used in legal and public discourse to justify the continued presence of such symbols and practices in Christian majority countries in the West? What are the religious histories implicated in this process? Who is imagined to be included when crosses and prayers are staked out as ‘our culture and heritage’? What is the relationship between culture and heritage and national imaginaries? Ultimately, as religious majorities see their numbers dwindle and power relations shift, the attempt to imbricate religious practices and beliefs in public spaces and rituals is quite possibly a translation of the religious to the secular. [ABSTRACT FROM AUTHOR]

Over recent decades, there have been increased public debates about rising level of ethnic and religious diversity and their implications for social cohesion and intercultural relations. These contestations are often situated within a diversity governance continuum with two opposing and often extreme poles both in the policy arena as well as the academic literature. The first pole sees diversity as potentially contributing to social fissures and intercultural discord. The second pole highlights the benefits of an acceptance of diversity for cross-cultural awareness and social peace. Using empirical evidence from a multi-year project, this article assesses the key assumptions underlying these oppositional approaches through a study of the provision of social services to multicultural communities and its association with civic engagement and national belonging. Study findings show that access to multicultural services is significantly associated with higher levels of civic engagement among migrants, rather than social exclusion and urban segregation. [ABSTRACT FROM AUTHOR]

Building on the previous chapters in the volume, this concluding chapter provides a practical overview of theories relating to religious diversity and organizational change to outline recommended actions for practitioners across higher education functional areas who want to create a more equitable landscape for non‐Christian college students. Practical Takeaways: Individuals across university communities and stakeholder groups can have an influence on changing the campus climate for non‐Christian students through advocacy and action within their institutions.Current theories provide insights and guidance on how and where individuals can influence change within their institutions, including pushing for reviews of standing policies relating to religious accommodations and advocating for religious literacy training for staff and faculty.The issues surrounding the campus climate for non‐Christian students are systemic: making strides towards a more equitable future will take deliberate and long‐term efforts across institutions and stakeholder groups, but can start with coalition building across staff, faculty, and students to focus on those efforts. [ABSTRACT FROM AUTHOR]

The transition from empire to nation-state poses challenges in managing religious and ethnic pluralism. Empires, characterized by hierarchical structures and diversity, contrast with nation-states, which aim for uniformity and unity. As empires modernize administratively, they grapple with different approaches to pluralism. While Habsburgs were more in favor of a federal plurality, the Romanovs pushed for centralization and assimilation. Throughout the nineteenth century, the Ottomans vacillated between these two alternative paths. This vacillation is most evident in their approach to millet system which simultaneously followed the contradictory policies of undermining millet boundaries in order to promote a sense of unity across the multi-faith society and policies of promoting and safeguarding the privileges and group-specific rights of non-Muslim communities. Ottoman nationalism eventually shifted towards a homogenizing model, akin to the Romanov approach, leading to the exclusion of religious minorities. This process of homogenization continued in the nationalist policies of modern Turkey and resulted in the secular Turkish Republic being less tolerant towards non-Muslims than the Islamic Ottoman Empire. [ABSTRACT FROM AUTHOR]

This paper seeks to deepen the understanding of religious plurality using a range of conceptual lenses and then to draw out some implications for a dialogical approach to religious education in Catholic schools. While what was, until very recent times, seen as conventional religious affiliation has certainly weakened in Australia and elsewhere, this does not necessarily lead to a multiplication of communal beliefs, practices and values. Following Smith, Inglehart and others, what has emerged is a dominant cultural hegemony which has a range of characteristics, but the most pertinent for the discussion here is the loss of the transcendent imperative and the subsequent decline in the knowledge of, and identification with, narratives associated with once-dominant religious communities. An understanding of diversity in the current cultural milieu in Australia needs to consider this hegemony as expressed in a commonality of beliefs, values and practices regardless of expressed affiliation, religious or not. Understanding diversity in this framework establishes a basis for better considering what a dialogical approach to religious education would involve. A dialogical approach to religious education is taken as a settled norm and not one that is heavily contested. A number of the implications of the proposed understanding of diversity for religious education are given. These include following a Vygotskian scaffolded approach to pedagogy and seeing an important place for the articulation of the home religious tradition. [ABSTRACT FROM AUTHOR]

As an outgrowth of globalization, religious globalization has significantly transformed the religious landscape worldwide. Contemporary societies exhibit religious pluralism, posing challenges for services such as spiritual or pastoral care. This study aimed to investigate how pastoral/spiritual caregivers of divergent cultural and religious backgrounds navigate religious diversity and how their religious location influences their inter-religious relations. Data were gathered through a standardized open-ended interview protocol. The study sample consisted of German Christian pastoral caregivers and Turkish Muslim spiritual caregivers from Germany and Turkey, respectively (N = 67). Overall, the entire sample expressed a generally positive attitude towards providing spiritual/pastoral care (S/PC) to individuals of other religious affiliations. German participants emphasized a human-centered approach towards individuals from diverse religious and cultural backgrounds, whereas Turkish participants placed greater emphasis on the qualifications of the caregiver. Turkish participants exhibited less exposure to other cultures/religions compared to their German counterparts, yet both subsamples responded positively to requests for care from individuals of different faiths. Both subsamples adhered to standard procedures during S/PC visits. German participants were more inclined to incorporate elements from other religions/cultures into their S/PC work compared to Turkish participants. The majority of participants regarded their respective institutions (Church/Diyanet) as responsible for addressing the spiritual needs of others. However, the German subsample displayed greater reluctance towards the employment of pastoral caregivers from different religious backgrounds by their institution, as opposed to the Turkish subsample. [ABSTRACT FROM AUTHOR]

Deriving from the growing cultural and religious diversity in Germany and the need for educational professionals to be able to deal with heterogeneous groups and communicate to children about how to coexist peacefully with others, this essay focuses on the relationship between common sense and tolerance, particularly in places of inescapable dense coexistence characterised by religious and cultural diversity. Using institutions of preschool and primary education as an example, the extent to which peaceful coexistence and conflict resolution is borne by common sense and supported by practices of tolerance is discussed. Subsequently, the significance of a common-sense approach to practices of tolerance for conceptualising ethical judgement in intercultural and inter-religious education is explored. The article closes with thoughts on the contribution of religious ethics to questions of human coexistence in highly dense and conflict-ridden contexts and briefly addresses aspects of Protestant social ethics. [ABSTRACT FROM AUTHOR]

The exploration of religious beliefs within the confines of Chinese prisons presents a nuanced inquiry into the intersection of faith, correctional policies, and human rights. This study delves into the underexplored domain of how religious practices and beliefs are navigated within the Chinese penal system. Despite constitutional assurances for religious freedom, practical applications within prison walls reveal a nuanced tapestry of control, accommodation, and, at times, suppression. This paper aims to shed light on these complexities through interviews with prison officers, offering a rare glimpse into the 'hidden corners' of religious observance in Chinese prisons. It critically examines the balance between state control, the rehabilitation agenda, and the individual's right to spiritual belief and practice, proposing a more inclusive approach to fostering religious diversity and freedom within the correctional environment. [ABSTRACT FROM AUTHOR]

In this study, we investigate the impact of four religious factors on Moroccan outward FDI in African countries: the religious freedom index, religious tension index, religious similarity, and religious diversity index. Using panel data from 27 African countries between 2007 and 2021, our findings show that religious factors significantly influence Moroccan FDI in Africa. A shared Islamic religion increases FDI likelihood, indicating cultural proximity facilitates multinational enterprise adaptation. Additionally, religious freedom and diversity positively affect FDI, supporting cultural adaptability. However, religious tension negatively impacts FDI. These findings highlight the importance of considering religious factors in FDI decision-making processes. Policy implications include promoting cultural understanding, encouraging religious freedom, fostering religious diversity, and reducing religious tensions to facilitate investment and enhance economic cooperation in African countries. [ABSTRACT FROM AUTHOR]

Although decades have passed since the constituent republics of what used to be the USSR and the member-states of its satellite Warsaw Pact dropped off the communist rule, in many regards, the countries of Eastern Europe continue to be in transition. One of the areas where this transition is clearly observable in these countries is the governance of religious diversity. In the aftermath of the collapse of communism, most of the states in the region adopted liberal regimes of the governance of religion as well as pro-diversity tendencies, which allowed for the burgeoning and thriving of various religious collectivities. Recently, however, there has been an observable purported turn away from a generally positive attitude in regards to religious diversity in different parts of the region from alleged freedom towards greater control of religious collectivities and their activities. To account for such processes, this special issue takes on the theoretical perspective of religious nationalism to analyse some of the underlying dynamics of such processes. In this the special issue addresses a number of questions, the major of which is: whether religious nationalism influences the governance of religion in post-communist Europe, and if so, how? This introductory piece outlines the research agenda of this special issue and briefly presents the major argument of each case study. [ABSTRACT FROM AUTHOR]

The chartography of physical and imaginary borders between different national communities has historically been a challenging political process, especially in the case of the Balkan Peninsula. As regards ethno-nationalism in the Western Balkans, religion is one of the rudimental and constitutive elements of a nation's identity. Yet, in theory this can only be true for a religiously homogenous nation-state, although this region is far from being home to religious homogeneity. A case in point is Bosnia and Herzegovina (BiH), where the lack of religious homogeneity can be illustrated through the three different religions that dominate the two political entities in the country. Albania, another country of Western Balkans, is similar to the case of BiH in relation to religious diversity among its population, but different from it in relation to religion not being an identity element upon which its nation is founded. In view of this diversity of mixed religious heritage embedded in the state formation, this article focuses on the nature of the ethno-religious nationalism in BiH and Albania. By employing a comparative case study approach, this article sets the analytical framework for the study of ethno-religious nationalism, while addressing the state approaches, policy orientations and challenges that characterize the governance of religious diversity in these countries in the post-communist era. The concept of religious nationalism - which is operationalized in ethnic terms – is used to shed light on the two states' nation-building efforts, which have incorporated a marked religious element. The paper concludes with a cross-country analysis on how the volatility of ethno-religious coexistence in BiH and Albania has shaped their present and shall impact their future. [ABSTRACT FROM AUTHOR]

Central European countries with a historically dominant Roman Catholic heritage belong to a particular cluster in respect to the governance of religion. This paper focuses on Hungary and Slovakia and addresses the effect of religious nationalism on the regimes of governance of religion in the two countries. After the fall of the Berlin Wall, there was a brief period of neutral stance towards religion, which was characterized by liberal values. With the introduction of the bilateral Concordat agreements with the Holy See, both countries started to treat traditional Christian Churches preferentially. By the 2010s legislation in both countries created restrictive entry barriers for "new" religions. This created two or multi-tiered systems for "old" and "new" religions, in which the former enjoyed closer relationship with the state. As a result, the separation of church and state has become blurred. Preferentially treated churches reappeared in the public space as providers of certain educational and social services. Preferentially treated churches and the state developed asymmetrically interdependent relationships, the state having the upper hand. Meanwhile, increasingly populist and nationalist parties instrumentalized religion by involving Christianity in their nationalistic political discourse. This helped create a normative space, in which the state is able to give further preferential treatment to certain religious groups over others. The emphasis on Christian national identity underpinned these governments' narratives that conflates migration with security and Islam, which pushed those religious groups on the margins, which do not fit in the religious nationalist narrative of the increasingly right- and populism-leaning governing elite. [ABSTRACT FROM AUTHOR]

In this article, we argue that the religious governance in Croatia was shaped by the specific position that was given to the Catholic Church in Croatia as the historical and moral guardian of the Croatian people. We describe how the fusion of religious and national identity occurred and how it was connected to the relationship between the Catholic Church and the political party that governed Croatia in the 1990s, as well as the relationship between the state and minority religious communities. The article also deals with the issue of whether religious nationalism, which is very strong at the levels of society and national self-consciousness, played any role in the governance of religious diversity and how it has influenced social movements that have reconfigured mutual recognition of different religious communities in Croatia. [ABSTRACT FROM AUTHOR]

After the collapse of Communism, a major overhaul of the systems of religious governance took place in Bulgaria and Russia. Policies of liberalisation were pursued in both states which created conditions for the revival of religion and growth of religious diversity. This research article analyses the state approaches and policy orientations characterising the governance of religious diversity in Russia and Bulgaria in the post-Communist years as well as challenges to the fulfilment of religious freedom and religious equality. Using the lens of religious nationalism, it demonstrates that religious nationalistic tendencies are significant in both states when it comes to the governance of religious diversity. Furthermore, the analysis suggests that such tendencies are inscribed in a contradiction between constitutionally-established principles and nationalism-tainted practices when it comes to the treatment of some minority religions or/and groups. [ABSTRACT FROM AUTHOR]

This paper explores the dynamics behind the rise of religious nationalism in Central Eastern and Southeastern Europe with distinct populist, nativist, and authoritarian overtones. The paper explores the relationship between nationalism and religion today and the broader transformation challenges both within the region and more globally that can shape this relationship. It then looks closer into the historical experiences in the region with regard to the relationship between state and church as well as nationalism and religion, critically analysing how these relations have evolved during nation-state formation in the 19th and early 20th century, under Communism, and in the last three decades. Analysing critically the relevant literature, the paper discusses the entanglements between state and religious institutions as well as between national identity and faith, and how these are mobilised today. The paper argues for the need to consider both internal and external factors in the evolution of the relationship between nationalism and religion in Central Eastern and Southeastern Europe and more broadly. [ABSTRACT FROM AUTHOR]

The analysis of the dynamics of the governance of religious diversity in Southeastern and Central Eastern Europe and Russia provided in country studies in this special issue reveals that the countries of the region share several common tendencies but also exhibit significant divergences. This contribution compares the experiences of post-communist transition in religious diversity governance in the countries covered in the special issue. I assess the degree to which liberal regimes of religious diversity governance have been achieved or abandoned. I explore the explanatory factors behind the diversity of regimes in the region and the internal dynamics that these regimes have undergone throughout the post-communist period. I also compare policy issues related to the governance of religious diversity and the subsequent policy approaches adopted to tackle those challenges. The papers in this collection seek to explain a recent turn away from pro-diversity policy orientations by examining the influence of religious nationalism and the securitization of religion. In the conclusion, I argue for the need to consider additional factors related to post-communist transition in analyzing outcomes related to religious diversity governance. [ABSTRACT FROM AUTHOR]

This article offers a new solution to a theoretical problem facing scholars attempting to interpret religion and secularisation in light of biological evolution. Some scholars argue that the diversity of religious beliefs and rituals in contemporary societies is compatible with secularisation or even facilitates it by weakening the plausibility structures of any one religion. Other scholars argue that religious diversity is not evidence of a decrease in interest in religion but rather shows the ingenuity of religious entrepreneurs. Here we extend the former school of thought by outlining a theory of the vestigilisation of religion. We describe three key characteristics of vestigial structures (increasing variability, decreasing costliness and the appearance of novel functions) and identify shifts in these characteristics in some religious traits. We argue that this supports the idea that religious diversity is a predictable effect of secularisation. [ABSTRACT FROM AUTHOR]

The text is a review of two books: "Religious Pluralism and Political Stability: Obligations in Agreement" by David Golemboski and "Powerful Devices: Prayer and the Political Praxis of Spiritual Warfare" by Abimbola Adelakun. The reviewer provides a brief overview of each book's main arguments and themes. Golemboski's book explores the relationship between political liberalism and religion, arguing for the importance of justificatory stability and the role of constitutional patriotism in addressing conflicts between law and religion. Adelakun's book focuses on the activism of spiritual warriors and their use of prayer to combat evil forces. The reviewer acknowledges the interesting perspectives presented in both books but raises some doubts and questions about their arguments. [Extracted from the article]

The article focuses on the Church of the Icon of the Mother of God, "The Life-Giving Spring," near the village of Kosmos, emphasizing its significance as a sacred site for Orthodox Christians. Topics include the church's construction and restoration, the healing properties attributed to its spring water, and its role as one of many sacred sites in Central Asia revered by the Orthodox community.

The Developing Belief Network is a consortium of researchers studying human development in diverse social-cultural settings, with a focus on the interplay between general cognitive development and culturally specific processes of socialization and cultural transmission in early and middle childhood. The current manuscript describes the study protocol for the network's first wave of data collection, which aims to explore the development and diversity of religious cognition and behavior. This work is guided by three key research questions: (1) How do children represent and reason about religious and supernatural agents? (2) How do children represent and reason about religion as an aspect of social identity? (3) How are religious and supernatural beliefs transmitted within and between generations? The protocol is designed to address these questions via a set of nine tasks for children between the ages of 4 and 10 years, a comprehensive survey completed by their parents/caregivers, and a task designed to elicit conversations between children and caregivers. This study is being conducted in 39 distinct cultural-religious groups (to date), spanning 17 countries and 13 languages. In this manuscript, we provide detailed descriptions of all elements of this study protocol, give a brief overview of the ways in which this protocol has been adapted for use in diverse religious communities, and present the final, English-language study materials for 6 of the 39 cultural-religious groups who are currently being recruited for this study: Protestant Americans, Catholic Americans, American members of the Church of Jesus Christ of Latter-day Saints, Jewish Americans, Muslim Americans, and religiously unaffiliated Americans. [ABSTRACT FROM AUTHOR]

The article examines the relationship between quarantine practices and Western European medical notions of the Ottoman Empire in the eighteenth-century Mediterranean, as well as the crucial role of quarantine centres in facilitating trade and mobility between the East and the West. I argue that quarantine should be analysed to understand the complexity of the early modern Mediterranean as a shared context that saw both connections and clashes. The first part of the article focuses on Western European ideas concerning the geography of the Mediterranean, medical theories, and related quarantine practices. These theories often presented the 'healthy' 'Christian West' as opposed to the 'infidel' and 'plagued' Ottoman Empire. However, the article argues for a more nuanced understanding of the early modern Mediterranean, where both unity and diversity co-existed. Quarantine, despite its association with isolation and the reinforcement of borders, also enabled connections and circulation despite the fear of plague. This article explores quarantine centres as key components of the infrastructure of mobility, with a particular focus on religious diversity, tolerance, and multilingualism. The article also explores the perception of the institution through the eyes of Ottoman passengers, shedding light on their perspectives and attitudes toward quarantine. [ABSTRACT FROM AUTHOR]

The 2021 national strike was undoubtedly one of the most important events in Colombia's recent history. Never before had the social protest reached such intensity and breadth as was expressed on April 28, and it continued for at least four months in different cities. Many social sectors with dissimilar agendas demonstrated in the streets throughout the country and faced the repressive and excessive response of the police that left several dead, mutilated, or missing. In this context, the Indigenous movement, one of the main groups participating in the protest, took on public intervention actions in which spirituality had a central place, among them, the call for a "social and communal minga for the care of life." This act, which staged a ritual to constitute a community and popular guard, is an example of how religion is expressed outside the areas socially assigned to it, and allows us to think about the close relationship between spirituality and politics beyond the normative frameworks of liberal secularism. From this perspective, I am interested in exploring the way in which these spiritualities mobilize powers and relationships (with humans and non-humans) as part of a political proposal that problematizes established social orders, subverts dominant frameworks of intelligibility about cultural difference and religious diversity, and challenges our political imagination about what democracy should be. Resumen: El paro nacional de 2021 fue sin duda uno de los acontecimientos más importantes de la historia reciente de Colombia. Nunca antes la protesta social había alcanzado una intensidad y amplitud como la que se expresó a partir del 28 de abril (28A), y se continuó al menos durante cuatro meses en distintas ciudades. Muchos sectores sociales con agendas disímiles se manifestaron en las calles a lo largo y ancho del país y debieron enfrentar la respuesta represiva y desmedida de la Policía que dejó varios muertos, mutilados y desaparecidos. En ese contexto, el movimiento indígena, uno de los actores sociales movilizados, asumió acciones de intervención pública en los que la espiritualidad tuvo un lugar central, entre ellos, el llamado a una "minga social y comunitaria por el cuidado de la vida". Este acto, que puso en escena un ritual para constituir una guardia comunitaria y popular, es un ejemplo de cómo lo religioso se expresa fuera de los ámbitos socialmente asignados a la religión, y nos permite pensar la estrecha relación entre espiritualidad y política, más allá de los marcos normativos propios del secularismo liberal. Desde esta perspectiva, me interesa explorar, de forma situada y en contexto, la manera en que estas espiritualidades movilizan poderes y relaciones (con humanos y no humanos), como parte de una propuesta política que problematiza órdenes sociales establecidos, subvierte marcos de inteligibilidad dominantes sobre la diferencia cultural y la diversidad religiosa, y reta nuestra imaginación política sobre el deber ser de la democracia. [ABSTRACT FROM AUTHOR]

The article discusses the 2023 Marshall Sklare Award, which is presented annually to a senior scholar who has made significant contributions to the social scientific study of Jewry. In 2023, the award was given to two scholars, Bethamie Horowitz and Ira M. Sheskin, who represent different subfields and methodological approaches in the study of contemporary Jewry. The article includes their award addresses and responses from colleagues. Additionally, the article introduces six original research articles on topics such as Jewish education, immigration, and gender dynamics. The article also includes book reviews and other regular features. [Extracted from the article]

Shuki Friedman's book, "Being a Nation State in the Twenty-First Century," explores the complex relationship between the state and religion in Israel. The book analyzes the erosion of the "status quo" and the impact of Supreme Court rulings on religious issues. Friedman suggests reframing the issue of state and religion to one of city and religion, allowing different cities to formulate their own religious-based legislation. However, this proposal may intensify religious self-segregation and hinder intergroup understanding and unity in Israel. The book provides valuable insights into Israeli society and the ongoing identity-based conflict between religious and secular factions. [Extracted from the article]

The dialogue between and comparative research into Christianity and Buddhism theoretically involve the issues of self and other. Faced with the cultural reality of religious diversity, theologies of religions provide four modes of dialogue through which Christianity can interface with religious others. The exploration of the infinite and transcendent traits of otherness in contemporary phenomenological philosophy, as well as the emphasis on differences in postmodern philosophy, contributes to maintaining a clear awareness of otherness and self-identity in the Buddhist–Christian dialogue. Following the dialogical path in comparative theology, which leads one out of oneself, into the other, and back into oneself, in experimental Buddhist-Christian dialogue activities, both Christianity and Buddhism figure as the self and the other. If they openly accept each other's otherness and heterogeneity, view each other as mirrors, and criticize and reflect on themselves, then creative insights into themselves will ultimately be generated. Their selves will be rediscovered, and their understanding and expression will be updated. Reflecting on the Buddhist–Christian dialogue from four aspects, namely, ultimate realism, cosmology, ethics, and religious ideals, can eliminate some misunderstandings and deepen both parties' understandings of themselves and others. [ABSTRACT FROM AUTHOR]

Nowadays, scholars expect to measure religiosity in different ways, but these measurements run counter to the purpose for which "religiosity" was originally coined, which was to be highlighted and differentiated from "religion" under the "the crisis of modernity of religion"; so, this important concept should be redefined. However, the redefinition and analysis of religiosity needs to include the contribution of religious studies, thus correcting the bias of sociology of religion towards sociology, as well as the reflection on pluralism of religions. Among them, thinking about Buddha nature can provide a valuable reference for the redefining of "religiosity". First of all, the discussion of Buddha nature can provide a philosophical and value-level supplement to the understanding of "religiosity", making the originally flattened empirical interpretation three-dimensional; secondly, the reflection on Buddha nature influenced by Chinese culture can provide oriental wisdom for the definition of religiosity. For example, Chineseized Buddhist thought incorporates the traditional Chinese understanding of human nature. On the basis of the discussion of Buddha nature, it can be seen that "religiosity" has different emphases in different religions, but there are still areas of consistency under these different understandings and expressions. Thus, the redefinition of "religiosity" should both reflect these consistencies and address the reasons for the inconsistencies through a hierarchical division. Since the redefinition of "religiosity" is not only conducive to inter-religious dialogue, but also relates to the answer to a series of important questions, such as the prediction of the future of religions, its meaning needs to be updated in accordance with the changes in the times. [ABSTRACT FROM AUTHOR]

Northwest Yunnan is nested in the border areas of Tibet, Myanmar, and Southwest China. The religiously and ethnically diverse region has astonishingly seen a lack of "conflict", as is often assumed in regions of ethnic and religious differences. This paper argues that there is an organic form of pluralism through frequent inter-ethnic and inter-religious marriages, multi-lingual daily interactions, and strategic ethnicity registrations. Ethnic and religious boundaries are made permanently or temporarily permeable through the celebration of boundary-crossing rituals such as weddings and funerals and other shared experiences such as collective labor and migrant work. Despite an increasingly strong push to be integrated into the state power through various top-down developmental projects, minority peoples here still use kinship, collective rituals, and other shared experiences to foster group formation that is fluid, porous, and malleable, instilling empathy and obligation as the basis of this pluralistic borderland society. This organic form of pluralism presents an alternative to the nation as the standard modern form of community. This paper ultimately argues that this specific type of plurality requires us to think beyond the normative liberal notions of religious tolerance and diversity that are still promoted within the frame of the exclusivist nation-state. [ABSTRACT FROM AUTHOR]

Amidst increasing globalization and religious diversity, acknowledging and embracing openness towards religious and/or cultural others has become crucial for societal cohesion and international relations. Theological scholars, holding significant potential in mitigating inter-religious and intercultural prejudices, can play a pivotal role in addressing this challenge. However, it is acknowledged that theologians themselves may harbor such biases. This study, conducted within the framework of the Religious Openness Hypothesis, employed an online questionnaire among theology students, seen as future multipliers of religiosity, in Germany and Turkey (N = 513) using convenience sampling. The results reveal the consistent relation of religiosity to all forms of prejudice among German Christians, with a linked defense against secularism potentially leading to self-isolation and the protection of their own worldview against religious or cultural outgroups. In contrast, the (generally high) prejudice among Turkish Muslims appears to be rooted not primarily in religiosity or defense against secularism but in fundamentalism and, most likely, in other socio-cultural factors such as politics and education. For both subsamples, religiosity was positively linked with xenosophia, particularly when accounting for fundamentalism. The article concludes by proposing curriculum implications for universities and schools in both cultural contexts. [ABSTRACT FROM AUTHOR]

Christian nationalism is a political ideology and cultural framework advocating for the fusion of a particular form of Christianity with a county's civic life and political institutions and for the privileging of Christianity in the public realm. Accordingly, in its pursuit of political power at the expense of democratic rules and norms and in its repudiation of religious diversity and different ways of thinking, Christian nationalism constitutes a serious threat to democracy. Much of the research on the political and social implications of Christian nationalism focuses on the United States. Yet Christian nationalism is not solely an American phenomenon. This brief essay argues that Christian nationalism, in various forms, is a global phenomenon and an important but underappreciated ingredient in the recent decline of democracy occurring around the world. [ABSTRACT FROM AUTHOR]

Religious diversity is often described and measured statically. This article goes a step further by describing how congregational religious diversity changes over time, and by exposing the mechanisms underlying these changes. We combine data from two censuses (from 2008 and 2020) of congregations in Switzerland with a sample‐based national congregation study conducted in 2008. Our main findings are the following: (1) overall, the number of congregations is in decline. (2) Religious diversity remains stable, but underlying features of religious diversity change radically. For example, established Christian congregations almost only disappear while Orthodox Christians see almost only new congregations. (3) Rural areas lose congregations mainly because established Christian groups merge their parishes, while urban areas have a high turnover. (4) Some congregational characteristics such as religious tradition, number of participants or presence of a meeting space significantly predict a congregation's likelihood of disappearing, in contrast to other variables, including income. [ABSTRACT FROM AUTHOR]

Contemporary societies are increasingly multireligious, multiethnic, and multicultural, but to what extent are they ready for coexistence? This paper evaluates the competencies for intercultural and interreligious dialogue in two very different contexts: Barcelona and Melilla, two cities with great ethnic and cultural diversity, in which it is easy to have contact with people of different cultures and religions. To this end, we worked with a total of 1353 adolescents and young people, and four scales were used to evaluate intercultural and interreligious sensitivity, conflict management skills, and prejudices towards unaccompanied migrant minors. The findings suggest that in neither of these two contexts do adolescents and young people form relationships with these minors, despite accepting religious diversity and being educated at school in topics relating to coexistence and spirituality. In fact, participants showed a high level of prejudice towards this population. Implementation of more effective intervention programs in both cities is therefore recommended. [ABSTRACT FROM AUTHOR]

Religious conversion is a multifaceted phenomenon that has captivated scholars, theologians, and social scientists alike. With the aim of delineating and comprehending the variables associated with personal and social transformation, this paper employed an exploratory quantitative inquiry within a sample of participants affiliated with a Protestant church, chosen for its relevance to analogous experiences within worldwide congregations. The findings present antecedent factors that exert a favorable influence on the conversion process of parishioners, establishing a pronounced correlation between overall satisfaction and perceived benefits observed among regular church attendants. Antecedents to religious conversion are deeply rooted in a complex interplay of personal and social factors. Conversion paths are shaped by existential questioning, crises, or a search for meaning, with key roles played by social factors such as family, peers, and exposure to belief systems through preacher pressure. The benefits of religious conversion are equally multifaceted and can encompass various dimensions of an individual's life. Spirituality often becomes a source of solace and resilience, helping individuals navigate adversity. On the emotional level, conversion may provide a sense of belonging, inner peace, and a framework for understanding the world and life's challenges. Adopting a new faith enhances community support and is influenced by cultural and entertainment experiences, contributing to the decision to convert. However, understanding the antecedents and benefits of religious conversion offers valuable insights into the dynamics of faith and human transformation under the global challenges and guidance for religious marketing in the religious postmodern pluralism era. Further research is essential to examine the diverse experiences of religious conversion and their long-term impacts on well-being and societal cohesion, ultimately concluding that it is a multifaceted process influenced by numerous antecedents. [ABSTRACT FROM AUTHOR]

Current studies on religion in Brazil are marked by the dispute over secularism and the boundaries between the religious and the political. This paper shows how the literature on secularization and laicidade followed the social relevance of religions to adjust the focus on the subjects under research to the point that throughout the 20th century, studies were mainly dedicated to analyzing the position of the Catholic Church vis‐à‐vis the national secular state; the growth of the Pentecostals since the mid‐1990s, led to a shift in the literature dedicated to their new relevance in public life and their dispute over laicidade. I argue that this social transformation broadened the scope of the investigation to the particularities of their presence in the public sphere and the production of Pentecostal political‐esthetic sensibilities, in contrast to the previous Catholic secularity pattern. This scenario of transformation with increased religious pluralism and conflict of public religions has enabled an understanding of the particularity of the experience of secularity in Brazil and allows us to rethink some of the previous global theoretical assumptions about secularization. [ABSTRACT FROM AUTHOR]

"The Origin of Secular Institutions: Ideas, Timing, and Organization" by H. Zeynep Bulutigil explores the factors that contribute to the secularization of state institutions. The author argues that the circulation of Enlightenment literature and the emergence of secular reform movements are crucial in achieving successful secularization. Through a cross-national comparison of 89 countries, Bulutigil demonstrates the relationship between the dissemination of anti-clerical and secular ideas and the development of secular reform movements. The book makes theoretical, empirical, and methodological contributions to the study of religion and politics, state-formation, and political institutions. However, it is criticized for not thoroughly exploring alternative hypotheses and for its limited case selection. Overall, the book is an important addition to the study of religion and politics, emphasizing the influence of both religious and secular movements and ideas. [Extracted from the article]

The article discusses the pervasive influence of white Christian supremacy in higher education, tracing its historical roots and contemporary manifestations, and advocating for critical frameworks to address its systemic impacts. Topics include critiquing existing research, policies, and practices for Christian hegemonic practices, promoting religious pluralism in all aspects of academia, and ensuring equitable representation and inclusion of marginalized voices in campus discussions.

This document provides an outsider's perspective on the liturgical scene in the United States, comparing it to the author's experiences in Australia. The author notes the multicultural nature of American churches, with different ethnic groups often having their own churches, while Australian churches are more inclusive and diverse. The document also discusses the importance of indigenous culture and Christianity in Australia, which is not given much attention in the US liturgical field. The author highlights the performative culture and unbound imagination of US rituals, contrasting it with the more subdued approach preferred by Australian communities. The article also explores the influence of political culture on worship and the challenges of adapting liturgical resources from the US to other contexts. It concludes by acknowledging the valuable contributions of US liturgical scholarship, particularly in the areas of social justice and feminist thought. [Extracted from the article]

This document is a reflection on the author's experience as an American pursuing a doctorate in liturgical and practical theology in Australia. The author discusses the cultural exchanges and differences they encountered, particularly in the Anglican Church. They note that Australian Anglicans have a unique way of praying and worshiping that reflects an Anglican liturgy that no longer exists in England. The author also explores the effects of colonization on Anglicanism in both Australia and the US, suggesting that Anglicans in both countries should address their own contexts with creativity rather than fighting battles from elsewhere. The document also touches on the contested nature of cultural diversity in both the US and Australia, and the different ways that race is understood in each country. The author reflects on their experience in Australia and compares it to their American background, discussing the different ways that race and ethnicity are understood and talked about in both countries. They note that Australia tends to focus more on specific cultural and linguistic heritages rather than using broad racial categories. The author also discusses the debate over same-sex marriage in Australia and the lack of liturgical resistance to the restriction on recognizing same-gender couples in congregations. They suggest that the cultural differences they observed in Australia offer new perspectives on liturgical theology and practice. [Extracted from the article]

In 1557 Francisco Barreto, the Portuguese governor of the State of India, issued a decree forbidding the destruction of temples and books belonging to the Gujarati Muslims, Hindus, and Jains of Diu and allowed them to practice their religion freely. This and other reforms introduced by the crown and the Goan archbishop created a special situation for Muslims and Hindus living in Diu, in contrast to the policies designed to establish monolithic confessionalism that the Portuguese authorities had been attempting to impose in most part of Asia since around 1540. This article aims to reconstruct and explain the specific nature of the religious policies pursued in Diu, adopting a holistic approach that compares them with developments in other areas of Portuguese Asia. It will be argued that the policies adopted made Diu a multiconfessional city, one that accommodated interreligious encounters though it was less supportive of mobility between different religions. This was the outcome of pragmatism, an essential feature of the actions of the different Portuguese agents who intervened at different levels, creating dynamics in which the role of the native population was also decisive in shaping imperial societies. [ABSTRACT FROM AUTHOR]

This case study explores the perceptions of students regarding their engagement in interreligious learning and teaching in one Australian Catholic Primary School. The study probes the learners' understandings of what interreligious learning and teaching looks like in their context and how it might relate to their understandings of their evolving religious identity. The students were interviewed in groups and qualitative content analysis was used to uncover themes that emerged from the data. The key themes, Religious Education learning, diversity, voice and agency, and identity were brought to the fore. These themes are discussed in light of the school's Enhancing Catholic School Identity (ECSI) data and the school's approach to Religious Education. Utilising the multicultural/multifaith reality in this school context enabled the learners to engage with a plurality of religious and non-religious worldviews. Employing a pedagogical model operationalised in other learning areas, learners in Religion can engage respectfully in dialogue, critique perspectives and come to new or nuanced understandings. The study revealed learners were empowered to bridge the gaps between them through a felt sense of belonging to their school community and the enhancement of their understandings of the Catholic tradition through knowledge of, and dialogue with, other traditions. [ABSTRACT FROM AUTHOR]

The text discusses two separate events. The first event is an international colloquium titled "Secularisation, Pluralism and the 'Death' of Religion - A Nineteenth-Century Conversation (Western Europe)" held at the University of Geneva in June 2023. The colloquium aimed to challenge the widely accepted idea that the second half of the twentieth century was a key moment in secularization, instead focusing on the nineteenth century. The second event is the second International Seminar on Catholicism in Latin America in the 20th century, held at the University of the Pacific in Lima in October 2023. The seminar aimed to provide a space for discussion and research on the development of Catholicism in the region. [Extracted from the article]

This document provides annotated titles of various books related to interfaith dialogue and religious diversity. The books cover a range of topics, including the impact of interfaith dialogue on Christian faith and practice, the intersection of African American history with the Bahá'í Faith, Christianity's encounter with other religions, Native American religious belonging, dialogue between theists and atheists, Muslim-Christian encounters, the interpretation of sacred texts, the plight of Middle Eastern Christians, religious pluralism, the changing terrain of religious freedom, the rise of Islam through non-Islamic sources, interreligious learning in India, and the Baghdadi Jewish community in India. These books offer valuable insights into different perspectives and experiences within the realm of interfaith dialogue and religious diversity. [Extracted from the article]

This essay explores the theories of interfaith dialogue proposed by Yeshayahu Leibowitz and Marcel Dubois. It begins by examining their individual interpretations of Judaism, Christianity, and the feasibility of engaging in dialogue. Leibowitz's emphasis on "difference" and the perceived impossibility of dialogue echoes Rabbi Yosef Dov Soloveitchik's influential essay, "Confrontation." However, while Soloveitchik prohibited interfaith dialogue and abstained from public discourse, Leibowitz actively engaged in public inter-faith dialogue with his friend Marcel Dubois. Through a detailed analysis of a series of filmed debates between Dubois and Leibowitz, this essay argues that Leibowitz's actions implicitly endorsed a "dialogue of difference." Progress in this context involves a deeper understanding of the significant divide between Judaism and Christianity, coupled with fostering genuine appreciation and mutual respect for individuals of different faiths. This exchange between Leibowitz and Dubois highlights the gap between theory and practice, shedding light on the concept of difference in interfaith engagement. [ABSTRACT FROM AUTHOR]

Dialogue and engaging with the religious Other are essential questions that warrant even greater attention in the Christian communities at large. In 2020, the World Council of Churches and the Pontifical Council for Interreligious Dialogue jointly published a document on interreligious solidarity titled Serving a Wounded World in Interreligious Solidarity: A Christian Call to Reflection and Action During COVID‐19 and Beyond. This document serves as an exhortation for Christians and all people of goodwill to collaborate and cultivate a world where fraternity and the unwavering dignity of every human being motivate our actions. Meanwhile, the document offers a comprehensive account of a Christian approach to religious diversity, which can prove very valuable for the faith communities. This article discusses the document through the lens of the philosophies of dialogue presented by David Bohm and Martin Buber. It analyzes how the document portrays the approach to the religious Other and the principles that underpin encounters and dialogue with them. [ABSTRACT FROM AUTHOR]

The legal protection of religious diversity is strewn with difficulties and uncertainties. The re-emergence of religiously motivated demands points to the need to better define the relationship between the legal protection of human rights and religious diversity. The current applicable laws and regulations come from different historical or national contexts, which presents a confusing landscape that calls for a better definition of the protection afforded by the different rights at stake. This article uses a general normative analysis to propose extending the scope of religious minorities to any religious affiliation that does not represent the majority of the population of a given state. This involves shifting from a paradigm of specific protection for certain minorities to one in which all minorities are protected through the universally recognized rights of freedom of religion and nondiscrimination. [ABSTRACT FROM AUTHOR]

With the case of Sweden as its focus, this article contributes to the research on state–Islam relations in Europe. From a comparative European perspective, it demonstrates that Sweden departs from what is generally presented as the common pattern when it comes to when, how and why state-Islam relations were first established. Previous theorising on this topic, primarily connected with Jonathan Laurence's seminal work on state–Islam relations in Europe, argues that such relations follow two phases, namely (1) Embassy Islam (1960–1990) and (2) the institutionalisation of domestic relations with (national) Muslim Councils (1990-onwards). Our conclusion, however, is that Sweden skipped the first phase and went directly to the second in the mid-1970s. This, we argue, can be explained as the (unplanned) result of a general change in church–state relations in Sweden. [ABSTRACT FROM AUTHOR]