Posts Tagged ‘lived religion’

August 3rd, 2016

Religion and politics beyond religious freedom

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Elizabeth Shakman Hurd | Beyond Religious FreedomI would like to thank each of the contributors to this series for their generous engagement with my book, Beyond Religious Freedom: The New Global Politics of Religion. In this response I address a question that arose in several of the posts: what is the role of the scholar or expert in responding to what comes “after” or lies “beyond” religious freedom? In working on this project I have encountered considerable anxiety concerning what Jeremy Walton refers to as the threat of a “conceptual and political vacuum” arising in the wake of the argument of this book. I am interested in engaging with the concerns that motivate that anxiety. I also want to push back against the insistence that a strong prescriptive stance is required to do the work that I do. There are other paths forward and I’ll discuss a few of them here.

April 21st, 2016

The uncertainty principles of Heisenberg and Hurd

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Elizabeth Shakman Hurd | Beyond Religious FreedomIn the late 1920s, the theoretical physicist Werner Heisenberg wrote a series of scientific papers proposing that the universe could not be known with perfect certainty. His theory, which came to be known as the “uncertainty principle,” blamed the limitations of scientific measurement. Perfect knowledge was impossible, Heisenberg theorized, because scientists changed the quantum universe through the very act of measuring it. Observers could not watch the universe voyeuristically, as though from the sidelines. To sight quantum reality was to alter it.

Beyond Religious Freedom: The New Global Politics of Religion introduces something like an uncertainty principle into the targeting of religion in international relations. In a manner not dissimilar to Heisenberg, Hurd argues that, in the process of singling out religion for support or censure, governments, lawmakers, advocacy groups and others alter the complex field of social relations that they purport to manage. They change religion through the process of sighting it.

March 17th, 2016

Beyond Religious Freedom—An introduction

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Elizabeth Shakman Hurd | Beyond Religious FreedomLast summer I read All Can Be Saved by the eminent historian of colonial Latin America, Stuart Schwartz. It’s a compelling story of inter-religious tolerance and boundary-blurring coexistence in the Hispanic world in the sixteenth through nineteenth centuries. Near the end of the book, Schwartz sums up his approach: “One must go beneath the histories of state policies and religious dogmas that have dominated the writing of history, and one must look not primarily in learned discourse (usually controlled) and at the policy of government and kings, but in the actions and words of people who sought to think for themselves.”

Beyond Religious Freedom addresses a parallel set of concerns in a different setting. It asks scholars of law, religion, and global politics to consider not only the histories of learned discourse (expert religion) and the policies of governments and kings (official or governed religion) but also the actions and words of ordinary people (lived or everyday religion). The interactions between these overlapping fields, the power dynamics through which they shape each other, and their deep immersion and fluid entanglements with their socio-cultural, legal, economic, and political surroundings are, on one level, the subject of the book.

October 12th, 2010

Ross Douthat responds to James K.A. Smith on the Pew Religious Knowledge Survey

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In his New York Times blog, Ross Douthat comments on James K.A. Smith’s response to the Pew Forum’s U.S. Religious Knowledge Survey in our recent “off the cuff” forum.

June 9th, 2010

The Catholic heresy, again

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The reason I am talking about Catholics here is because of the subtitle of Bender’s book: Spirituality and the American Religious Imagination. The evocation of the singular here—“the American religious imagination”—points to an enduring question about how American religions and religion, in the present and the past, are conceptualized. In particular, the singular articulates the resilient assumption that the subject of American religion or American spirituality is sufficiently plumbed by studying groups of evangelical or liberal (or post-evangelical and post-liberal) Protestants. . . . The irony here is that as Bender moves more deeply into the experiential world of the new metaphysicals, she begins to describe their ways of being religious in terms that strike me as Catholic.

April 28th, 2010

Lived religion, British-style?

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Over at the British weekly The Observer, Peter Stanford reviews Is God Still an Englishman?, the latest from Cole Moreton.

February 12th, 2009

Hybrid consciousness or purified religion

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<br />Charles Taylor’s framework for understanding the advent of a “secular age” in the North Atlantic world offers a useful first draft for understanding the place of religion in Asian modernity.  As I have shown in my previous two posts, modern Asian countries have secular states, but, despite efforts of some states to destroy all religion, they still have religious societies. In this post, I will discuss how new cultural conditions of belief give religion a different valence than it had in pre-modern times. Taylor’s framework, however, is only a first draft. […]