The introduction to this special section foregrounds the key distinction between ‘religious plurality’ and ‘interreligious pluralism’. Building from the example of a recent controversy over an exhibition on shared religious sites in Thessaloniki, Greece, we analyze the ways in which advocates and adversaries of pluralism alternately place minority religions at the center or attempt to relegate them to the margins of visual, spatial, and political fields. To establish the conceptual scaffolding that supports this special section, we engage the complex relations that govern the operations of state and civil society, sacrality and secularity, as well as spectacular acts of disavowal that simultaneously coincide with everyday multiplicities in the shared use of space. We conclude with brief summaries of the four articles that site religious plurality and interreligious pluralism in the diverse contexts of Brazil, Russia, Sri Lanka, and the Balkans.
Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference
Jeremy F. Walton and Neena Mahadev
Classical Arguments and New Issues
W. Julian Korab-Karpowicz
The world being one is a perennial dream of humanity. Since we are a single species, ideally and logically, there should be all-embracing justice and a better life for all. Should this vision come to pass, the material, political, cultural, and religious differences among human beings could be to at least some degree reconciled, and prospects for lasting peace greatly enhanced. Threatened by unsolved world problems, we might thus begin to consider the prospect of a global authority, a political organization that would transcend the nationstate and could bring about the unity of humankind, global justice, and earthly peace. Like Thomas Magnell, we might start to believe that ‘the predicament of vulnerability of nation-states calls for a global authority with sufficient power to redress or prevent attacks on themselves’.1 Accepting an elaborate argument of Alexander Wendt, we might even come to think that such an authority and a universal world state were inevitable.
Olympe Audouard, Hubertine Auclert, and the Gender Politics of the Civilizing Mission
Building on Joan Scott's argument that the struggles of feminists since the Revolution have been rooted in the paradoxes of republican universalism, this article explores how two nineteenth-century feminists—Olympe Audouard and Hubertine Auclert—sought to escape the problem of sexual difference through engagement with the civilizing mission. They criticized the civilizing mission as chauvinistic and misogynistic to reveal how republican universalism had failed to address inequalities of both sex and race. They also proposed more inclusive forms of universalism: in her writing on Turkey, Audouard advocated cosmopolitanism, in which all peoples, regardless of race or sex, could contribute to civilization, while Auclert, in her writing on Algeria, supported assimilation as a way to endow both French women and Arabs with the rights of French men. Yet their versions of universalism were no less paradoxical than republican universalism. Through cosmopolitanism and assimilation, they invoked new others and worked strategically to displace sexual difference with racial, national, and religious difference.
What Do We Expect from Our Tradition and Our Society?
Rukea M. Azougaye
This paper for the JCM Conference 2012 is in the first part an attempt to explain how it is to grow up and live as a mixed-raced, Muslim girl in Germany. It brings many challenges and difficulties with it but also a lot of fun, excitement and very life enriching lessons, to discover all those cultural and religious differences, developing a very own view and understanding towards certain religious traditions. It then continues to discuss the importance and meaning of Islam in my life, how living according to what I understood the Islamic tradition requires, gave me peace and happiness as well as complications and rejections. And finally some thoughts about the expectations I have towards Islamic communities and how we could all contribute to a better understanding and ways of living together as a community
Early modern political discourse was no stranger to the use of angels and demons to denote the binary opposition between good and evil, Self and Other - and neither was the early modern stage. References to the divine and the demonic might be used to clarify complex political issues to the public, legitimise one's own position, or sling mud at one's opponents. This article focuses on two early Jacobean history plays, Barnabe Barnes's The Devil's Charter (1606) and Thomas Heywood's If You Know Not Me You Know Nobody (1605); it examines the use of angels and demons in the staging of issues of religious difference and political action in the confusing years following Queen Elizabeth's death in 1603, when old attitudes to traditional 'Others' had to be reconfigured in the light of the views and interests of the new monarch, King James VI and I.
Francisco Martínez, Eva-Maria Walther, Anita Agostini, José Muñoz-Albaladejo, Máiréad Nic Craith, Agata Rejowska, and Tobias Köllner
Andreas Bandak and Manpreet Janeja (eds) (2018), Ethnographies of Waiting: Doubt, Hope and Uncertainty (London: Bloomsbury), 232 pp., €90.46. ISBN 9781474280280.
Liene Ozoliņa (2019), Politics of Waiting: Workfare, Post-Soviet Austerity and the Ethics of Freedom (Manchester: Manchester University Press), 160 pp., £80. ISBN 9781526126252.
Giulia Evolvi (2018), Blogging My Religion: Secular, Muslim, and Catholic Media Spaces in Europe (London and New York: Routledge), 174 pp., £110, ISBN 9781138562110.
Valdimar Tr. Hafstein (2018), Making Intangible Heritage: El Condor Pasa and Other Stories from UNESCO (Bloomington: Indiana University Press), 204 pp., $75.00, ISBN9780253037923.
Valdimar Tr. Hafstein and Áslaug Einarsdóttir, directors and producers (2018), The Flight of the Condor: A Letter, a Song and the Story of Intangible Cultural Heritage, 30 min., available online: http://flightofthecondorfilm.com (accessed 22 July 2019).
Morton Nielsen and Nigel Rapport (eds) (2017), The Composition of Anthropology: How Anthropological Texts Are Written (London: Routledge), 202 pp., Pb £25.99, ISBN 9781138208117.
Agnieszka Pasieka (2015), Hierarchy and Pluralism: Living Religious Difference in Catholic Poland (New York: Palgrave Macmillan), 261 pp., €96.29, ISBN 9781137500526.
Detelina Tocheva (2017), Intimate Divisions: Street-Level Orthodoxy in Post-Soviet Russia (Berlin: LIT Verlag), xv + 185 pp., 29.90€, ISBN 9783643908735.
Philip McCosker and Ed Kessler
for good but also for ill. The co-opting of religion by extremist movements around the world in recent times highlights the huge contemporary importance of better and deeper understandings of religious difference beyond noxious mutual exclusion. It is
Comparison in the Anthropological Study of Plural Religious Environments
late, much-missed Saba Mahmood (2015) in her last book Religious Difference in a Secular Age , which investigates shifting modalities of co-existence of Copts, Bahai, and Muslims from the diversity regimes in the Ottoman Empire to present
other, these secularisms nevertheless make secular and religious differences appear along a religious-secular continuum “in which the religious could fade into the secular or the secular could replace the religious.” While Seales agrees that there are
The Ambivalence of Christian-Muslim Public Presences in Post-colonial Tanzania
different and internally diverse religious traditions have become distinct social and institutional realities. It also exposes a complicated history of religious difference-cum-inequality in the country in which hierarchies and dynamics of marginalization