After discussing the general contours of the sociology of religion in Germany today (see part 1), I had a chance to ask Hubert Knoblauch about some of his own research. In recent years, Knoblauch, who works in the phenomenological tradition started by Alfred Schütz, has been preoccupied with spirituality, popular religion, and near-death experiences.
Posts Tagged ‘Germany’
Hubert Knoblauch is a professor of sociology at the Technical University of Berlin, where he specializes in general sociological theory, sociology of knowledge, and the sociology of religion. A student of Thomas Luckmann, he is among the most distinguished representatives of the sociology of religion in Germany today. This summer, we sat down together over some of Berlin’s famously bad Indian food to discuss the sociology of religion in Germany, the influence of Jürgen Habermas, the meaning of spirituality, and ways to quit smoking.
Last Saturday, a regional political rally in the German city of Bonn turned violent as Salafists, followers of a conservative and literalist approach to Islam, fought with police protecting a political demonstration by the right-wing German group, Pro-North Rhine-Westphalia.
I find Kahn’s book as a whole less coherent than some others have. One issue I want to raise is the specter of American exceptionalism that haunts the book. Haunts, actually, may be too mild a word, since Kahn enthusiastically embraces the exceptional nature of American politics and law, and does so in absolutist terms (perhaps this is just the unfortunate sign of the legal mind at work, as is also the case in Schmitt).
Der Spiegel reports that Chancellor Angela Merkel is under fire for her allegedly unduly celebratory comments about the assassination of Osama bin Laden.
In The New York Times, Jürgen Habermas discusses the current political situation in Germany and the general challenge to liberal democracy enfolded in attempts to define and defend a national culture.
Google’s attempt to bring its Street View service to Germany has met with strong opposition. Given the country’s history, the opposition feeds off many Germans’ wariness of encroachments upon their privacy—a wariness that Jeff Jarvis has called “something nearing a cultural obsession.” In this vein, a leading newspaper commented that ”Google knows more about you and me than the KGB, Stasi or Gestapo ever dreamed of.” Not least among those opposing the Californian internet giant’s service are the German churches. Several Protestant churches have registered concerns, including the largest of the Landeskirchen, the Evangelical Lutheran Church of Hanover.
USA Today reported yesterday on a novel tactic for combating Islamic radicalism now being implemented in Germany.
Last week, the prime minister of Lower Saxony, a member of the Christian Democratic Union (CDU), replaced several ministers in his cabinet. The new holder of the portfolio that includes social, health, and family policy, women’s affairs, and integration, is a 38-year-old woman called Aygül Özkan, also a Christian Democrat. She is not only the first minister of Turkish descent to serve in a German state government, but also the first Muslim to hold an executive office at this level in Germany. What does the reaction to her first public statements reveal about the nature of German secularism?
At Miller-McCune, Michael Scott Moore reports on a German family that was granted asylum by a federal immigration judge in Tennessee, who found they “were at risk of persecution by German authorities because they wanted to home-school their kids.” The family was represented by the Home School Legal Defense Association, which took on the case “in the name of homeschoolers around the world.”Although the organization argues that the “Western nation should uphold basic human rights, which include allowing parents to raise and educate their own children,” Moore seeks to contextualize Germany’s schooling policy in light of these claims.