This article focuses on the work of Bible 'advocacy' carried out by the Bible Society of England and Wales. It describes how the Society's first 'Campaign to Culture', held in Nottingham, highlighted the Bible as something that a secular public might recognize as a relevant and important source of ideas and issues, quite apart from its religious significance. As the author suggests, these campaigns can be seen as part of a strategic secularism—the process by which religious actors work to incorporate secular formations into religious agendas.
Bible Advocacy in England
Ashley B. Lebner
This article begins by exploring why secular studies may be stagnating in anthropology. Contrary to recent arguments, I maintain that rather than widening the definition of secularism to address this, we should shift our focus, if only slightly. While secularism remains a worthy object, foregrounding it risks tying the field to issues of governance. I therefore suggest avoiding language that privileges it. Moreover, in returning to Talal Asad's 'secular', it becomes evident that care should be taken with the notion of 'secularism' to begin with, even if he did not emphasize this analytically. Conceiving of secularism as a transcendent political power, as Asad does, is not only a critique of a secularist narrative, but also a secularist truism itself that can potentially cloud ethnography if applied too readily. A way forward lies in carefully attending to secular concepts, as Asad suggests, and in exploring a version of secularity inspired by the work of Charles Taylor.
Its Consequences for Secularism
All too often, the question of Muslim minorities in Europe and America is discussedsolely in socioeconomic terms or with a simplistic focus on the Islamicreligion and its purported incompatibility with democracy. This article focusesinstead on the secularism of Western host societies as a major factor in the integrationof Muslim minorities. It compares French and American secularismand argues that while French-style secularism has contributed to present tensionsbetween French Muslims and the French state, American secularism hasfacilitated the integration of Muslims in the United States—even after 9/11.
This article raises questions about the study of secularism, from an anthropological perspective. It begins by discussing some general references in the literature on secularism and its counterpart in Latin languages, “laicity”. It then discusses the approach for defining secularism that privileges models and principles, and advocates for an analysis of the devices that produce forms of regulating the religious. The study of configurations of secularism is the outcome of a consideration of all these elements (models, principles, and devices), and has a strategic focus on ways of defining, delimiting, and managing the religious. Three cases are examined in order to illustrate this approach: France, the United States, and Brazil.
Religion, Modernity, and Muslim Women's Emancipation in Bulgaria and Yugoslavia, 1945–1991
Pamela Ballinger and Kristen Ghodsee
This article uses the examples of socialist Bulgaria and Yugoslavia to propose some new directions for rethinking scholarly understandings of “secularism” and the ways in which socialist secularizing projects were intricately intertwined with questions of gender equality. Current scholarly debates on the genealogy of secularism root its origins in the Catholic/Protestant West, and systematically ignore cases from the former communist world. This article takes two cases of Balkan states to explore the theoretical contours of what we call “socialist secularism.” Although Bulgaria and Yugoslavia’s experiences of socialist secularism differed in the degree of their coerciveness, this article examines the similarities in the conceptualization of the secularizing imperative and the rhetoric used to justify it, specifically the rhetoric of communist modernism and women’s liberation from religious backwardness.
Divine kinship and secularism in Nepal
In 2005 a human rights petition at the Supreme Court challenged the tradition of living goddesses called Kumaris and, in particular, that of the former royal Kumari, who lives a sequestered ritual life until puberty, and who used to bless and legitimate the king once a year. The case went on while Nepal overthrew its king and was declared a secular state in 2007. When the judgment was pronounced in 2008, the goddess was still at her post and now blessed the president. This court case is taken to illustrate the directions and form that Nepali secularism is taking. It reveals a distinctive form of secularism where the state is involved in supporting and reforming religion. The religious tradition here is seen as an asset for the state, worthy of preserving, provided it makes way for social reforms in tune with the times. Despite being reduced in court to a child capable of being deprived of her rights, the political power of the goddess remains intact and her role for the nation is recognized in the verdict; both human and divine, the Kumari has been acknowledged under the now secular legal regime.
The Case of the USA
Adam B. Seligman
The separation of church and state in the USA and the critical role of disestablishment in the political doctrines of that country is no indication of a secular polity. In fact, the separation of church and state as developed in 18th century American political thought was itself a religious doctrine and rested on the unique religious beliefs of certain Protestant Churches there. One consequence of this particular mode of accommodating religion has meant that the challenge of pluralism and difference in the United States of America is met, most often, by liberal indifference. Differences are trivialized, aethetisized and, more critically, privatized. They are shielded from public scrutiny and conceptualized as irrelevant to public concern. This is an increasingly inadequate response to the challenge of difference and the plurality of the human experience. Challenges to contemporary modes of accommodating religious and ethnic pluralism are necessitating the formulation of new sets of answers which are not based on such Protestant or post-Protestant assumptions.
Islam, Secularism, and Women's Fashion in the New Europe
This article examines another European iteration of the headscarf debate, this time in postcommunist Bulgaria, the European Union member with the largest Muslim minority. Bulgaria is a country that has always been at a crossroads between East and West, and women's bodies and their fashion choices have increasingly become the symbols of the "backward Orient" or the "corrupt and decadent West" for those on either side of an ongoing national identity crisis. For the Orthodox Christian/Secular majority, the headscarf represents all that is troubling about the country's Ottoman past and Islam's presumed oppression of women. For a growing number of Bulgarian Muslims, the miniskirt has come to represent the shameless commodification of women's bodies and the moral bankruptcy of global capitalism.
A Complex and Ambivalent Identity
About a quarter of Israeli Jews are secular-believers. They identify themselves as secular but also believe in some kind of divinity (whether or not they use the term ‘God’). As opposed to the ‘secularization thesis’, which perceives such combination of secularism and faith as a contradiction in terms, the current post-secular paradigm sees such hybridity as a deep manifestation of the complex relations between the secular and the religious in postmodern culture. This study offers, for the first time, a deep sociological look at Jewish-Israeli secular-believer women, based on 31 in-depth interviews. It discusses the interviewees’ perceptions of secularity, religion, and Judaism, revealing the complexity and characteristic ambivalence of their identity, while reflecting on similarities and differences between secular-believers and traditionalist (masorti) Israeli Jews.
Kim Knibbe, Brenda Bartelink, Jelle Wiering, Karin B. Neutel, Marian Burchardt and Joan Wallach Scott
supposedly foundational link between secularism and gender equality is made. In what follows, I would like to compare notes between the arguments that Scott develops and a current project that I lead, looking at the ways secular and religious approaches to