There is a stereotype that such former Soviet republics as Russia, Ukraine and Belarus are totally Orthodox. However, this statement is not entirely correct, as part of the population in these countries belong to many different churches, while a large part have rather eclectic religious and para-religious beliefs. In the case of Belarus, a major part of the population belongs to two Christian confessions, Orthodox and Catholic, while many other confessions and new religious movements also exist. Religious pluralism is a practical reality in Belarus which has the reputation of the most religiously tolerant post-Soviet country. Contemporary laws provide the legal basis for the tolerant relations in the country, and there is a historical tradition of religious tolerance in Belarus. Research data from the EVS studies and national surveys are used.
The Case of Belarus
This essay discusses anthropological approaches to the study of media interacting with contexts of ethnic and religious diversity. The main argument is that not only issues of access to and exclusion from public spheres are relevant for an understanding of media and pluralism. Background assumptions and ideologies about media technologies and their functioning also require more comparative analysis, as they impact public spheres and claims to authority and authenticity that ultimately produce and shape scenarios of ethnic and religious diversity. This additional dimension of diversity in the question of media and ethnic and religious pluralism is particularly apparent in crises of political and religious mediation. The latter often result in desires to bypass established forms of political and religious mediation that are in turn often projected on new media technologies.
Remarks on an Indeterminate Relationship
their convictions, and with what level of intensity and discipline they live them out. Religious pluralism is represented as a free market of options for believers ( Stark 2006 ), and thus is hardly viewed as a problem or source of conflict. Research in
Jeremy F. Walton and Piro Rexhepi
Discussions of religious pluralism habitually proceed from the ostensible ‘social fact’ of religious difference. Religious plurality is taken to define a plethora of contexts, ranging from medieval Iberia and the Ottoman Empire to India, Egypt
Topographies of Pluralism in Russia
Melissa L. Caldwell
interactions among these groups, with special focus on the forms of religious pluralism that have emerged, before contemplating whether there is space for unexpected forms of religious/political pluralism, especially those that are oriented to more civic
The case of NASFAT or ‘Pentecostal Islam’ in Southwest Nigeria
The Pentecostal movement in Nigeria, with its emphasis on this‐worldly blessings and healing, has become so vibrant that today even Muslim organisations appear to be increasingly ‘Pentecostalised’. Nasrul‐Lahi‐il Fathi Society of Nigeria or NASFAT is a case in point. In an effort to compete with Pentecostalism on Yorubaland‘s religious marketplace, NASFAT has copied Pentecostal prayer forms, such as the crusade and night vigil, while emphasising Muslim doctrine. As such, the case of NASFAT illustrates that religious borrowing does not imply that religious boundaries do not matter: indeed, NASFAT is a powerful example of the preservation of religious differences through the appropriation of Pentecostal styles and strategies. In this spirit, religiously plural movements such as NASFAT prompt us to unlock analytical space in the nearly hermetically sealed anthropologies of Islam and Christianity and to develop a comparative framework that overcomes essentialist notions of religious diversity.
Dissidence as Habit in a Time of Bi-polar Theopolitics
in Sinhala and Tamil are also in circulation. Photo by author. In an article entitled ‘A Liberation Christology of Religious Pluralism’ (2009), Pieris delineates the value of ‘cosmic religiosity’ which reveres this world as sacred, [and can
Charles H. Middleburgh
Islam and Global Dialogue: Religious Pluralism and the Pursuit of Peace, Roger Boase (ed.), foreword by HRH Prince Hassan bin Talal, Ashgate, London, 2005, £50.00, 330pp., ISBN 0-7546-5307-2.
Mariske Westendorp, Bruno Reinhardt, Reinaldo L. Román, Jon Bialecki, Alexander Agadjanian, Karen Lauterbach, Juan Javier Rivera Andía, Kate Yanina DeConinck, Jack Hunter, Ioannis Kyriakakis, Magdalena Crăciun, Roger Canals, Cristina Rocha, Khyati Tripathi, Dafne Accoroni, and George Wu Bayuga
cosmos. Given the precarious state of our species, this may be the theology we need most of all. Jon Bialecki University of Edinburgh DARIEVA, Tsypylma, Florian MüHLFRIED, and Kevin TUITE, eds., Sacred Places, Emerging Spaces: Religious
A Critical Review of Religious Pluralism
From the 1980s onwards, much research has been carried out in order to analyze and compare the situation and the management of religious plurality in Western countries. While scholars in the social sciences of religion have seized on the question of plurality, those in migration studies have started to pay more and more attention to the religious dimension of migrants and their descent. Although macro-level plurality is more commonly investigated, internal religious plurality is of equal importance. This article provides a critical review of the various approaches of religious pluralism and emphasizes some under-investigated areas such as conflicts and internal plurality.