Soc 9 Religion and Politics Course Coordinator: David Lehmann adl1@cam.ac.uk Course Team Véronique Altglas va242@cam.ac.uk 8 lectures in Michaelmas Term on Religion, secularisation and social change: theories and explorations Wednesdays at 3.00 Emile Perreau-Saussine ep207@cam.ac.uk 8 lectures in Michaelmas term on State and religion in comparative perspective Thursdays at 10.00 David Lehmann 8 lectures in Lent on Fundamentalist and charismatic movements Wednesdays at 10 Humeira Iqtidar hi217@cam.ac.uk 4 lecture in Lent on Political Islam in South Asia Mondays at 11.00 Aims and Objectives To provide students with a broad sociological understanding of modern religious movements and their relationship to politics. To explain the relation between the state and religious institutions in a comparative framework. To develop an analytical and comparative framework for the understanding of religious movements, including fundamentalist and charismatic religious forms, within world religions.

Brief Description of the Paper The paper provides a critical reflection on the secularisation thesis, explaining theories of contemporary religion in a historic and comparative context, and also the background in political philosophy to modern relations between the state and religion. The teaching is grounded in the contemporary transformation of world religions and with the place of fundamentalism within them, exploring the interconnections between fundamentalism, modernity, and democracy. The paper offers a comparative sociology of religious and political movements in Christianity, Islam and Judaism. It considers the relationship between the secular and religious spaces in France and Pakistan and compares these with other countries. Case studies include evangelical churches in Latin America, Islamist politics in Pakistan, and religious revival in Israel. Mode of Assessment Two 5,000 word essays OR a three-hour examination Teaching arrangements This course will be taught in lectures and supervisions. Students should have three supervisions to prepare for each of their long essays and six to prepare for the examination. Supervisions will be organized by the course team. The lecturers will supervise, or arrange supervision, on the subject matter of their lectures. Background Reading Boyer, P. (2001) Religion explained: the human instincts that fashion gods, spirits and ancestors. London: Heinemann Davie, Grace. Europe: the Exceptional Case. London: Darton, Longman and Todd, 2002. Dobbelaere, Karel. Secularization: An Analysis at Three Levels. Bruxelles, Bern, Berlin, Frankfurt am Main, New York, Oxford, Wien: Peter Lang, 2002. Hervieu-Leger, Danièle. Religion as a chain of memory. Cambridge: Polity Press, 2000. Huntington,S.P. (1997) The Clash of Civilizations. New York :Touchstone. Kepel, Gilles . (2002) Jihad: the death of political Islam, London, I.B.Tauris Lehmann, D., (1998) ‘Fundamentalism and globalism’, Third World Quarterly, 19,4, 607-634.

Mahmood, S. (2005). Politics of piety: the Islamic revival and the feminist subject. Princeton, Princeton University Press. Marty, M. and R. S. Appleby (1991). Fundamentalisms observed, Chicago University Press. Marty, M. and R. S. Appleby (1994). Accounting for Fundamentalisms: the dynamic character of movements, Chicago University Press. Rémond, R. (1999). Religion and Society in Modern Europe, Oxford, Blackwell. Tibi, B. (1998) The Challenge of Fundamentalism: Political Islam and the New World Order. Berkeley: University of California Press. Beckford, J. (2003) Social theory and religion, CUP Bauberot, J. (1998). The two thresholds of laicization. Secularism and its critics. R. Bhargava. Delhi, OUP. Woodhead, Linda et al. Religion in the Modern World: traditions and transformations. London: Routledge, 2002 Young, L. (1997). Rational choice theory and religion: summary and assessment. London, Routledge. Sample Exam Paper

1. How has social theory responded to the apparent retreat of secularization?

2. Is secularization truly ‘disproved’ by the proliferation of charismatic and fundamentalist movements?

3. To what extent are contemporary accounts of Islamic – or any –

fundamentalism vulnerable to the criticisms of western scholarship contained in Said’s Orientalism?

4. To what extent are Jewish, Christian and Islamic fundamentalism ‘the same’?

5. “By allying itself with political power, religion augments its authority over a

few and forfeits the hope of reigning over all [….] The unbelievers of Europe attack the Christians as their political opponents rather than as their religious adversaries; they hate the Christian religion as the opinion of a party much more than as an error of belief; and they reject the clergy less because they are representatives of the Deity than because they are allies of government”. (Tocqueville, Democracy in America). Comment

6. Is political Islam a revolt against modernity or, on the contrary, an attempt to modernize Islam?

7. Assess the claim that religious movements help to create social capital.

8. Describe the contrasting strategies adopted by different institutions and at

different times to adapt the Catholic Church to modern society.

9. The use of the media by charismatic and fundamentalist movements shows that they have perfectly well assimilated the ethos of modernity. Discuss.

10. “Our government makes no sense, unless it is founded on a deeply felt

religious faith – and I don’t care what it is” (Eisenhower in 1952). Comment.

11. Why should the choice of religious affiliation be any more or less rational than any other choice?

12. How can sociological theory respond to the challenge of cognitive

interpretations of religion?

13. Is neo-Hinduism more New Age than Hindu?

14. In what sense have western liberal democracies “tamed” Christianity?

15. Is Pentecostalism the most global of contemporary religious movements?

16. Is the French idea of “laïcité” anti-liberal?

17. In what ways did the Second Vatican Council change the politics of the Roman Catholic Church?

18. How successful was Jewish emancipation?

19. Should the Anglican Church be dis-established?

20. Can anti-clericalism ever be justified?

Dr Véronique Altglas

Religion, Secularisation and Social Change: Theories And Explorations

8 lectures

Michaelmas term 2007

1. CLASSICAL THEORIES OF RELIGION

This lecture explains how the different lecture series in the paper fit together to provide an integrated picture of the relationship between religion and politics. It also addresses what students can expect from the paper. It introduces key debates and theorists of religion, showing how these are related to contemporary social debates, in particular Weber’s, Durkheim’s and Marx’s seminal work. In these sociological theories, “Religion” is objectified and defined as a product of society. It is a central concept for understanding society, and more especially the effect of representations and values on social organisation and economic activities, the key role of religion in shaping collective solidarity, the relations between ideology and power, and the characteristics of Western societies.

READING

* highly recommended * ARON, Raymond. Main currents in sociological thought. 1, Montesquieu, Comte,

Tocqueville, the sociologists and the revolution of 1848. Main currents in sociological thought. 2, Durkheim, Pareto, Weber. London : Weidenfeld & Nicholson, 1965, 1968.

BELLAH, Robert N. Introduction, in E. Durkheim, Emile Durkheim on morality and society. Selected writings. Chicago: Chicago University Press, 1973. (Best introduction so far + easy to read).

BELLAH, Robert N. Civil Religion in America, Daedalus, 1976, 96, p. 1-21.

BOURDIEU, Pierre. Legitimation and structured interests in Weber’s sociology of religion, in S. Lash, S. Whimster (eds), Max Weber, Rationality and modernity, London, Allen & Unwin, 1987, p. 119-136.

* DURKHEIM, Emile. The elementary forms of the religious life: a study in religious sociology. London: Allen & Unwin, 1968, c1915 (at least chapter I and Conclusion).

* MARX Karl. Contribution to the Critique of Hegel's Philosophy of Right: Introduction, in Robert C. Tucker (ed.), The Marx-Engels Reader. New York, London: Norton, 1978. p. 131-142.

GAUCHET, Marcel. The Disenchantment of the world: a political history of religion. Princeton, N.J.: Princeton University Press, 1997. 228 p.

STARK, Rodney. Upper-Class asceticism, in Exploring religious life. Baltimore, London, The Johns Hopkins University Press Paris, 2004, 220 p. p. 43-59.

* WEBER, Max. The Protestant ethic and the spirit of capitalism. London: Routledge, 1992.

* WEBER, Max. Economy and society: an outline of interpretive sociology, Vol.2. New York: Bedminster Press, 1968. (in Chapter 6, “religious groups”: paragraphs 8 to 13). Alternatively:* WEBER, Max. The sociology of religion. Boston: Beacon Press, 1964, c1963. (esp. Chapters 9-13).

2. SECULARISATION (1). IS GOD REALLY DEAD?

In the late 20th century, sociologists couldn’t help but notice the decline in the influence of religion, notably the involvement with religious organizations which was

first assessed by quantitative investigations (such as rates of church attendance). Concerned with the development of modern society, social theorists of religion conceptualised this category in terms of a process of secularisation. Secularisation is a concept designed to understand the loss of religion’s social significance and cultural hegemony, but it is open to a variety of interpretations, focusing on bureaucratisation and rationalisation in modern societies, on the privatization of religious practices and beliefs, on the relation between church and state, etc. The purpose of this lecture is to introduce some of the main secularization theories and discuss their validity.

READING *BRUCE, Steve. God is Dead: Secularization in the West. Oxford: Blackwell, 2002. *BRUCE, Steve. Religion in the Modern World: From Cathedrals to Cults. Oxford:

Oxford University Press, 1996. DAVIE, Grace, WOODHEAD, Linda, HEELAS, Paul (eds). Predicting religion: Christian, secular, and alternative futures. Aldershot, Hants, England ; Burlington, VT: Ashgate Pub., 2002.

* DAVIE, Grace. Europe: the Exceptional Case. London: Darton, Longman and Todd, 2002.

* DAVIE, Grace. Religion in Britain since 1945: Believing without Belonging. Oxford: Blackwell 1994.

* DOBBELAERE, Karel. Secularization: An Analysis at Three Levels. Bruxelles, Bern, Berlin, Frankfurt am Main, New York, Oxford, Wien: Peter Lang, 2002. HEELAS, Paul (ed.) Religion, Modernity and Postmodernity. Oxford: Blackwell 1998. MARTIN, David. A General Theory of Secularization. Oxford: Blackwell, 1978. VOAS, David, CROCKETT, Alasdair. Religion in Britain: Neither Believing nor Belonging Sociology, 2005, 39(1), p. 11-28. WILSON, Bryan R. Aspects of Secularization in the West, Japanese Journal of Religious Studies, 1976, 3, p. 259-276. [online: www.nanzan-u.ac.jp/SHUBUNKEN/ publications/jjrs/pdf/46.pdf]. WILSON, Bryan R. Religion in Secular Society: A Sociological Comment. Harmondsworth, Middlesex: Penguin, 1966.

3. SECULARISATION (2). DIVERSIFICATION AND INDIVIDUALISATION OF RELIGION

Whereas early sociologists might have felt they were the witnesses of the demise of religion, the 1960s counter culture seemed to contradict this assumptions. With social protest and exploration of alternative lifestyle, came New Religious Movements, New-Age ideologies, unconventional religious and healing practices, etc. This doesn’t necessarily contradict secularisation theories. This nebula of minority movements brought to the fore fundamental changes of religious practices and beliefs in modern societies, such as privatisation of religion, but also individualism and subjectivism, utilitarianism and consumerism which also affect religion today. Incidentally, those

tendencies which might be more visible in unconventional religiosity, have also become characteristic features of mainstream religions in western societies.

READING BARKER, Eileen. New religious movements: a practical introduction. London: HMSO, 1991. BERGER, Peter (ed.). The Desecularization of the World: Resurgent Religion and World Politics. Grand Rapids, Mich.: William B. Eerdmans Publishing Co., 1999.

* BECKFORD, James A. Religion, modernity, and post-modernity. In B. Wilson (ed.). Religion: Contemporary issues. London: Bellew Publishing. 1992. 11-23.

CAMPBELL, Colin. The cult, the cultic milieu and secularisation. In HILL, Michael (ed.). A sociological Yearbook of religion in Britain, vol. 5. London : SCM Press LDT, 1972. p.119-136.

* HADDEN, JEFFREY K. Toward Desacralizing Secularization Theory, Social Forces, 1987, 65(3), p. 587-611.

HEELAS, Paul. The New Age movement: the celebration of the self and the sacralization of modernity. Oxford: Blackwell, 1996. HEELAS, Paul, WOODHEAD, Linda. The Spiritual Revolution: Why Religion is Giving Way to Spirituality. Oxford: Blackwell, 2005.

* LAMBERT, Yves. Religion in Modernity as a New Axial Age: Secularization or New Religious Forms?", Sociology of Religion, 1999, 60, p. 303.

* LAMBERT, Yves. A turning point in religious evolution in Europe. Journal of Contemporary Religion, 2004, 19(1), p. 29-45.

LYON, David. Jesus in Disneyland: Religion in Postmodern Times. Cambridge: Polity, 2000.

ROBBINS, Thomas. Cults, converts and charisma: the sociology of new religious movements. London: Sage publications, 1988. WESTLEY, Frances. “The cult of Man”: Durkheim’s predictions and new religious movements. Sociological Analysis, 1978, n°39(2), p. 135-145.

* WILSON, Bryan R. Aspects of Secularisation in the West, Japanese Journal of Religious Studies, 1976, 3, p. 259-276. [online: www.nanzan-u.ac.jp].

* Or: WILSON, Bryan R. (ed.). Religion in sociological perspective. Oxford: Oxford University Press, 1982. (Chapter 5 and 6). WOOD, Matthew R. New Religious Movements and the New Age, in Helen Bond, Seth Kunin and Francesca Murphy (eds) Theology and Religious Studies: A Handbook. Edinburgh: Edinburgh University Press, 2003. WOOD, Matthew R. Possession, Power and the New Age. Ambiguities of Authority in Neoliberal Societies. London, Ashgate, 2007. WUTHNOW, Robert. Spirituality and spiritual practice. In FENN, Richard K. (ed.). The Blackwell Companion to Sociology of Religion. Oxford, Blackwell, 2001. p. 306-320. YORK, Michael. New Age and Late Twentieth Century, Journal of Contemporary Religion, 1997, 12 (3), p. 401-419.

YORK, Michael. New Age Commodification and Appropriation of Spirituality, Journal of Contemporary Religion, 2001, 16 (3), p. 361-372.

4. MYSTICISM. INDIVIDUALISM AND RELIGION IN MODERNITY.

A central theme of the sociology of religion has been the categorisation of religious organisations. E. Troeltsch amplified the church-sect typology, adding a third type (“Mysticism” or “spiritual religion”). Because of its radical religious individualism, Troeltsch argued for an affinity between mystical or spiritual religion and modernity. Indeed, the modern world is characterized, in his view, by a strong claim for autonomy. Thus, Troeltsch’s perspective leads us to consider religious individualism as contributing to modernity. Drawing upon Troeltsch’s typology, C. Campbell asserted the adaptive superiority of mystical religion to modernity, especially to its secular and scientific culture, its individualism, relativism and pluralisation. Using empirical examples, this course will update this approach and discuss the pivotal role of pragmatism in the secularisation debate.

READING Cf. reading list on previous handout, and: CAMPBELL, Colin. The secret religion of the educated classes. Sociological Analysis, 1978, n°39(2), p. 146-156.

TROELTSCH, Ernst. The social teaching of the Christian churches, Louisville, Westminster/J. Knox Press, 1992. (p. 730-802).

5. SECULARISATION AND RELIGION IN GLOBAL CONTEXT

One of the most significant phenomena to challenge classical secularisation theory is globalisation. If secularisation seemed to be more concerned with processes through time (the fate of religion in modern times), globalisation probably relates more to spatial and geographical dimensions of social change’s impact on religion – e.g. the spreading of Eastern religions in the West such as Buddhism and neo-Hindu movements, the growing transnational influence of Pentecostalism, the transformation of immigrants’ religious practices… This lecture will cast light on the responses to globalisation made by religion, whether they consider it a threat or an opportunity. The transnational diffusion of Neo-Hindu movements will illustrate the second case. This case-study will also shed light on the universalisation of particularism, which interplays with the particularisation of universalism in the global context.

READING

BAUMANN, Martin. Global Buddhism: Developmental Periods, Regional Histories, and a New Analytical Perspective. Journal of Global Buddhism, 2001, 2, p. 1-43. [online: http://www.globalbuddhism.org/toc.html].

BECK, Ulrich. What is Globalisation? Cambridge. Oxford. Malden: Polity Press, 2000.

* BECKFORD, James A. Globalisation and religion, in Social theory and religion. Cambridge: Cambridge University Press. 2003. p. 103-150.

* BEYER, Peter F. Religion and Globalization. London: Sage, 1994.

CLARKE, Peter B. Japanese New Religious Movements in Brazil: from ethnic to "universal" religions, in Bryan R. WILSON, James CRESSWELL (eds.). New religious movements: challenge and response. London: Routledge, 1999. p. 197-210.

COLEMAN, Simon. The globalisation of charismatic Christianity: spreading the gospel of prosperity. Cambridge: Cambridge university press, 2000.

CONEY, Judith. “Belonging to a Global Religion”: The Sociological Dimensions of International Elements in Sahaja Yoga, Journal of Contemporary Religion, 1995, 10(2): 109-119.

HOEBER RUDOLPH, Susanne, PISCATORI, James (eds.). Transnational religion and fading states. Boulder; Oxford: Westview Press, 1997.

JUERGENSMEYER, Mark (ed.). Global Religions. An introduction. Oxford : Oxford University Press, 2003.

* LEHMANN, David. Religion and Globalization. WOODHEAD, Linda et al. Religion in the Modern World: traditions and transformations. London: Routledge, 2002. p. 299-315.

LEHMANN, David. Fundamentalism and Globalism, Third World Quarterly, 1998, 19 (4), p. 607-634.

McMULLEN, Michael. The Bahá'í: The Religious Construction of a Global Identity. New Brunswick, NJ, and London: Rutgers University Press, 2000, 251 p

* ROBERTSON, Roland, GARRETT, William R. (eds.). Religion and Global Order, vol. 4. New York: Paragon House Publishers, 1991. p. 281-291.

* ROY, Olivier. 2004, Globalized Islam: The Search for a New Ummah. Olivier Roy. New York: Columbia University Press.

STRAUSS, Sarah. "Adapt, adjust, accommodate": the production of yoga in a transnational World. History and Anthropology, 2002, 13(3), p. 231-251.

TURNER, Brian S. Orientalism, postmodernism and globalism. London ; New York: Routledge, 1997.

6. GLOBALISATION (2). STANDARDIZATION AND DIVERSIFICATION OF RELIGION

Drawing on another case study of the universalisation of particularistic religion, the lecture will firstly underscore how globalisation involves the intricate processes of standardisation, individualisation and westernization. Do continuous contact and

circulation of cultural components, mixture and syncretism entail the formation of a single global religion, or the diversification of practices and beliefs? Indeed, one of the most debated aspects of globalisation is whether it leads to cultural homogenisation or pluralisation. The issue will be discussed, in the light of anthropological critics of globalisation theories. Expression, interpretation and use of globalisation in local contexts undeniably shed light on the process of cultural differentiation involved in globalisation. As a result, it will be argued that “indigenization is the other side of the coin of the homogenizing aspects of globalization”, since globalization cannot occur without the global spread of ideas and practices being adaptable to particular circumstances.

READING AMSELLE, Jean-Loup. Globalization and the future of anthropology, African Affairs, 2002, 101, p. 213-229.

APPADURAI, Arjun. Modernity at Large: Cultural Dimensions of Globalization. Minneapolis: University of Minnesota Press, 1996.

GOMBRICH, R. F. (1993). Buddhism in the modern world: secularization or protestantization? E. Barker, J. Beckford, Karel Dobbelaere, (eds.). Secularization, rationalism and sectarianism: essays in honour of Bryan R. Wilson. Oxford, Clarendon Press: 59-79.

HAENNI, Patrick, VOIX, Raphaël. God by all means, eclectic faith and Sufi resurgence among the Moroccan bourgeoisie, in M. Van Bruinessen, J. Day Howell (eds.), Sufism and the ‘modern’ in Islam, London: I.B. Tauris, 2007. JUERGENSMEYER, Mark (ed.). Global Religions. An introduction. Oxford : Oxford University Press, 2003.

MARY, André. Métissage and Bricolage in the Making of African Christian Identities, Social Compass, 2005, 52(3), p. 281-294.

ROBERTSON, Roland. Glocalization: Time-Space and Homogeneity-Heterogeneity, in Mike Featherstone, Scott Lash and Roland Robertson (eds.). Global Modernities. Sage, London, 1995, p. 25-44.

7. RELIGIOUS DIVERSITY, PLURALISM, RE-POLITISATION OF RELIGION. ANTISEMITISM IN FRANCE

One of the major social changes in modern societies, notably because of globalisation, is the disentanglement of citizenship and religious identity, religious diversity, and the repoliticization of religion. This social condition raises new issues, such as the regulation of diversity, the existence of common national identities, the integration of minorities, the meaning of citizenship, human and religious rights. Preliminary remarks will be made to reflect on the contemporary analysis of the public role of religion, especially on the ambiguous relation between academics and political agenda, and the need of historical context. Then the repoliticization of religion in societies in which religion has been privatised and diversified will be illustrated by

the evolution of antisemitism in France, especially its manifestations among young Muslims and Afro-Caribbeans since 2000.

READING ASAD, Talal. Multiculturalism and British identity in the wake of the Rushdie affair. Politics and society, 1990, n°18, p. 455-480.

BAUMANN, Gerd. Contesting culture: discourses of identity in multi-ethnic. London: Cambridge University Press, 1996.

BAUMANN, Gerd. The Multicultural Riddle: Rethinking National, Ethnic and Religious Identities, Routledge: London, 1999.

BECKFORD, James A. Chapter 1 and 3 in Social Theory and Religion. Cambridge, Cambridge University Press, 2003.

BECKFORD, James A., JOLY, Danièle and KHOSROKHAVAR, Farad. Muslims in Prison: challenge and change in Britain and France. New York: Palgrave Macmillan, 2005.

BECKFORD, James A., GALE, Richard, OWEN, David, PEACH, Ceri, WELLER, Paul. Review of the evidence base on faith communities. London, Office of the Deputy Prime Minister, 2006. [online: http://www.communities.gov.uk/index.asp?id=1165319].

BOWEN, John. Muslims and citizens: France's headscarf controversy, Boston review, 2004, p. 31-35. [online: http://artsci.wustl.edu/~jbowen/content/BostonReviewarticle.pdf].

CESARI, Jocelyne, McLoughlin, Sean (eds). European Muslims and the Secular State. London: Ashgate, 2005.

GILLIAT-RAY, Sophie. ‘Sacralising' Sacred Space in Public Institutions: A Case Study of the Prayer Space at the Millennium Dome." Journal of Contemporary Religion, 2005, 20(3), p. 357-372.

HAAR, Gerrie ter (ed.). Strangers and Sojourners: Religious Communities in the Diaspora. Leuven: Peeters, 1998.

JOLY, Danièle. Blacks and Brittanity. Aldershot, Ashgate, 2001.

KOOPMANS, R., STATHAM, P., GIUGNI, M., PASSY, F. 2005, Resilient or Adaptable Islam? Multiculturalism, Religion and Migrants’Claims-making for Group Demands in Britain, the Netherlands and France. Ethnicities. n°5(4), p. 427-459.

MODOOD, Tariq et al. (eds.). Ethnic minorities in Britain: diversity and disadvantage, Fourth national survey of ethnic minorities, PSI Research Report, n°843. London: Policy Studies Institute, 1997.

MODOOD, Tariq. Establishment, multiculturalism and British citizenship. Political Quarterly, 1994, n°65(1), p. 53-73.

NYE, Malory. Multiculturalism and minority religions in Britain: Krishna Consciousness, religious freedom, and the politics of location. Richmond: Curzon, 2001.

STATHAM, Paul. Political Mobilisation by Minorities in Britain: a negative feedback of 'race relations'?, Journal of Ethnic and Migration Studies, 1999, 25(4), p. 597-626.

SMITH, Greg. Faith in Community and Communities of Faith? Government Rhetoric and Religious Identity in Urban Britain, Journal of Contemporary Religion, 2004, 19 (2), p. 185-204.

WERBNER, Pnina. Imagined Diasporas Among Manchester Muslims: The Public Performance of Pakistani Transnational Identity Politics. Oxford: James Currey, 2002. WOOD, Matthew R. Breaching Bleaching: Integrating Studies of ‘Race’ and Ethnicity with the Sociology of Religion’, in James A. Beckford and John Walliss (eds), Religion and Social Theory: Classical and Contemporary Debates. Aldershot: Ashgate, 2005.

8. LOCAL ADAPTATION OF TRANSNATIONAL RELIGIONS AND

RESPONSES TO RELIGIOUS DIVERSITY

This lecture considers the perception of cultural and religious diversity, especially in France and Britain, in the light on neo-Hinduism’s adaptive strategies to national contexts. Indeed, religious diversity can also be well understood by drawing on cross-national comparisons. Neo-Hindu movements are particularly relevant because of their potential to adapt their collective identity to different social environments – as ethnic-based religions attracting South-Asians or as western New Religious Movement for a white urban middle class searching spiritual tools for well-being. By using the Political Opportunity Structure theory, the aim is to analyse mobilisations and claims of religious minorities, in order to understand how political contexts shape opportunities and constraints for them. This approach will be illustrated by the adaptive strategies of neo-Hindu movements in Britain and France, and the response of NRMs to anti-cult campaigns in France.

READING: see previous list.

Specimen essay questions

Discuss the evolution of the role of religion in social theories.

Does secularisation theory retain any value today?

Does individualism undermine religion?

Evaluate how processes of globalisation have helped or hindered the promotion of religious belief and practice.

Is globalisation a process of homogenisation of culture?

By addressing either Christianity or Islam in the West today, discuss whether the forms they take are best understood through reference to national or transnational processes.

Compare French and British responses to religious diversity.

Is religion a factor of unification or division among EU countries?

Discuss the factors behind the resurgent role played by religion in contemporary British public life.

Dr Emile Perreau-Saussine

State and religion in comparative perspective 8 lectures Michaelmas Term 2007 Thursday 10 a.m. Background Reading: René Rémond, Religion and Society in Modern Europe (Blackwell, 1999)

I. The American way: the alliance of religion and democracy Robert N. Bellah, “Civil Religion in America” [1967], dans Beyond Belief: Essays on Religion in a Post-Traditional World (Harper & Row, 1970) * The Federalist Papers, n° 10 and 51 * Nathan O. Hatch, The Democratization of American Christianity (Yale U.P., 1989) Will Herberg, Protestant, Catholic, Jew: an essay in American religious sociology (Anchor Books, 1960) Richard Hofstadter, “The religion of the heart”, in Anti-intellectualism in American life (Jonathan Cape, 1964), p. 55-141. Walter Russell Mead, Special Providence. American Foreign Policy and how it Changed the World (New York, Knopf, 2001), p. 132-173 John Richard Neuhaus, The naked public square : religion and democracy in America (Eerdmans, 1984) * Alexis de Tocqueville, Democracy in America, Vol. I, Second part, chap. 9; Vol. II, first part, chap. 5-7. On Tocqueville and religion, see

- Pierre Manent, Tocqueville and the nature of democracy, chap.8. - Hillel Fradkin, “Does Democracy need religion?”, in Larry Diamond, Marc

Plattner and Philip Costopoulos (ed.), World Religions and Democracy (John Hopkins U.P., 2005), p. 245-252.

- Catherine Zuckert, “The Role of Religion in Preserving American Liberty”, in Eduardo Nolla (ed.), Liberty, Equality, Democracy (New York U.P.), p. 21-36.

Pew Forum on Religion and Public Life: http://pewforum.org/

II. The Roman Catholic Church’s adaptation to the separation of Church and State

* Declaration on Religious freedom, Dignitatis Humanae, 1965 http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat ii_decl_19651207_dignitatis-humanae_en.html * Russell Hittinger, “Introduction to Modern Catholicism”, in John Witte, Frank Alexander (ed.), Teachings of Modern Christianity, on Law, Politics and Human nature (Columbia U.P., 2006), vol. I, p. 3-38 Adam Michnik, The Church and the Left [1976] (University of Chicago Press, 1991) John Courtney Murray, We Hold these truths. Catholic Reflections on the American Proposition (Sheed and Ward, 1960) http://www.jfklibrary.org/Historical+Resources/Archives/Reference+Desk/Speeches/JFK/JFK+Pres/Address+of+Senator+John+F.+Kennedy+to+the+Greater+Houston+Ministerial+Association.htm Congregation for the doctrine of the faith, Doctrinal note on some questions regarding the participation of Catholics in political life, 2002 http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20021124_politica_en.html

III. “The Jewish question”: emancipation and its limits * Jacob Katz, Outside the Ghetto (Harvard U.P., 1973) * Michael Walzer, Menachem Lorberbaum, Noam Zohar (eds.), The Jewish Political Tradition (Yale U.P., 2000), vol. 1, p. 430-523. Karl Marx, On the Jewish question, in D. McLellan, Karl Marx. Selected Writings (Oxford U.P., 2000), pp. 46-70. Joseph Blau, Modern Varieties of Judaism (Columbia U.P., 1966) Michael L. Morgan, A Holocaust Reader: responses to the Nazi extermination (Oxford U.P., 2001)

IV. “The Jewish question”: Zionism * Theodor Herzl, The Jewish State: an attempt at a modern solution of the Jewish Question

* Yeshayahu Leibowitz, “A call for the Separation of Religion and the State”, in Judaism, Human Values, and the Jewish State (Harvard U.P., 1992), p. 174-184 * Yeshayahu Leibowitz, “The Religious Significance of the State of Israel”, in Judaism, Human Values, and the Jewish State, p. 214-220 Shlomo Avineri, The making of Modern Zionism: the intellectual origins of the Jewish State (Weidenfeld and Nicolson, 1981) Ber Borochov, Nationalism and the class struggle: a Marxian approach to the Jewish problem. Selected writings (New York, Poale Zion-Zeire Zion of America, 1937) Ahad Ha’am, Nationalism and the Jewish ethics. Basic writings of Ahad Ha’am (H. Kohn, ed.) (New York, 1962)

V. Integrating Islam in France On secularism, integration etc: Maurice Larkin, “Religion and secularization”, in James McMillan (ed.), Modern France (1880-2002) (Oxford U.P., 2003) John Courtney Murray, “The Church and totalitarian democracy”, Theological Studies, 1952, vol. 13 (4), p. 525-563 * Jonathan Laurence and Justin Vaisse, Integrating Islam. Political Challenges in Contemporary France (Brookings Institution Press, 2006) C. Laborde, “The Culture(s) of the Republic. Nationalism and Republicanism in French Republican Thought”, Political Theory, vol 29 (5), October 2001, p. 708-727. C. Laborde, “Toleration and Laïcité” in C. McKinnon and D. Castiglione (eds), The Culture of Toleration in Diverse Societies (Manchester U.P. 2003), p. 161-177 Eric Brown, “After the Ramadan Affair: New Trends in Islamism in the West”, in Hillel Fradkin, Hussain Haqqani and Eric Brown, Current trends in Islamist Ideology, Hudson Institute, 2005, p. 7-29. http://www.hudson.org/files/publications/Current_Trends_Islamist_Ideology_v2.pdf On the headscarf ban: C. Laborde, “Secular Philosophy and Muslim Headscarves in Schools”, The Journal of Political Philosophy, vol. 13 (3), p. 305-329. C. Laborde, “Female Autonomy, Education and the Hijab”, Critical Review of International Social and Political Philosophy, vol. 9 (3), sept. 2006, p. 351-377

John R. Bowen, Why the French don’t like the headscarves, Islam, the State and public Space (Princeton U.P., 2007) On Islam and the State (*) Seyyed Vali Reza Nasr, Islamic Leviathan (Oxford U.P., 2001) Olivier Roy, Globalised Islam: the search for a new ummah (Hurst, 2004) Sami Zubaida, Islam, the people and the state (I.B. Tauris, 1993)

VI. The Anglican way: an Absolutist form without its content In general François Guizot, The history of civilization in Europe, 13th lecture Robert E. Rodes, Jr, Law and Modernization in the Church of England : Charles II to the Welfare State (The University of Notre-Dame Press, 1991) On (dis-)establishment R.E. Prothero, “Disestablishment”, Quarterly Review, July 1892, vol. 175, p. 258-286: * Paul Avis, Church, State and Establishment (S.P.C.K., 2001) Colin Buchanan, Cut the connection: disestablishment and the Church of England (Darton, Longman and Todd, 1994). (offers a useful commented bibliography) John Habgood, Church and Nation in a Secular Age (Darton, Longman and Todd, 1983) * Adrian Hastings, Church and State, the English experience (University of Exeter Press, 1991) H. Hensley Henson, Disestablishment (Macmillan, 1929) David Nicholls (ed.), Church and State in Britain since 1820 (Routledge, & K. Paul, 1967) Bernard Palmer, High and Mitred: Prime Ministers as Bishop Makers (1837-1977) (S.P.C.K., 1992)

VII. The politico-theological problem The Church is part of the State: Machiavelli, Discorsi, I.11-15 and II.2 Hobbes, Leviathan, parts III and IV Montesquieu, Dissertation sur la politique des romains dans la religion * Rousseau, Social Contract, IV.8 Jacques Gernet, China and the Christian impact (Cambridge U.P., 1985), chap. 3

Ultimately, the State is part of the Church: “We must obey God rather than man”

(Acts V.29)

* Thomas Aquinas, Summa Theologicae: - First Part of the Second Part, q. 91, art. - Second Part of the Second Part, q. 100, art. 3 Augustine, The City of God, book 1-5 and book 19 Compare with: Sayyid Qutb, Social Justice in Islam (in William. E. Shepard (ed.), Sayyid Qutb and Islamic Activism, Leiden, New York, Köln, E.J. Brill, 1996), chap. 1.

VIII. Liberal democracy and religious freedom * John Locke, Letter on toleration * John Courtney Murray, “The Problem of Religious Freedom”, in Religious Liberty: Catholic Struggles with Pluralism (John Knox Press, 1993), p. 127-197. Compare with:

- Abdylhah Saeed, Freedom of religion, apostasy and Islam (Ashgate, 2004) - Mohammad Hashim Kamali, Freedom of expression in Islam (Islamic Texts

Society, Cambridge, 1997) * Emmanuel Sivan, « The Enclave Culture », in Martin E. Marty and R. Scott Appleby (ed.), Fundamentalism Comprehended (The University of Chicago Press, 1995) p. 11-68 Julian Rivers, “Law, Religion and Gender equality”, Ecclesiastical Law Journal, 2007, 9, p. 24-52

John Milton, Areopagitica Jefferson, Notes of the State of Virginia (1787), Query XVII. Charles Taylor, “Modes of Secularism”, in Rajeev Bhargava, Secularism and its Critics (Oxford U.P, 1998), p. 31-53

Sample questions

“Our government makes no sense, unless it is founded on a deeply felt religious faith – and I don’t care what it is” (Eisenhower in 1952). Comment. In what ways did the Second Vatican Council change the politics of the Roman Catholic Church? How successful was Jewish emancipation? Should the Anglican Church be dis-established? How adapted to Islam is French laïcité? Can anti-clericalism ever be justified? Is the separation of Church and State an acceptable compromise for both the Church and the State?

David Lehmann Fundamentalist and charismatic movements Lent Term 2008 Wednesdays at 10.00 After presenting a framework in terms of the concepts of popular and erudite religion, the lectures will focus on the conversion and ‘reversion’ phenomenon which is becoming a leading feature of contemporary religion and may be reshaping what we understand by religion: an increasing proportion of the religiously active (i.e. regular public participants) are either converts or people who have ‘returned’ to religion after a secular or completely a-religious upbringing. Lecture 1 Interpreting religion today This lecture asks to what extent it is realistic for religious affiliation to be interpreted in terms of the doctrine of a particular religious tradition. It develops the notion of popular religion and examines the dialectic relationship between the popular and the erudite or official. Institutionalized religion and the divisions it demarcates has imprinted itself so deeply on the modern consciousness and our ready-made interpretation of the world that it is easy to forget that for most people, most religious practice is not theology-based at all. This claim is then linked to concepts of the secular and secularization Harris, Ruth (1999) Lourdes: body and spirit in the secular age. London, Penguin Brown, C. G. (2001). The death of Christian Britain : understanding secularisation 1800-2000. London, Routledge. Asad, T. (2003). Formations of the secular: Christianity, Islam, modernity. Stanford, Calif., Stanford University Press. Casanova, J. (1994). Public religion in the modern world, CUP. Lecture 2 Conversion-led movements: redefining religious affiliation? Religious affiliation tends to be thought of – by assumption rather than by explicit theories - as inherited and shaped in a person’s childhood: until the last generation or two a person who observed religious rituals, whether intensely or merely as a matter of occasional routine, would be enacting rhythms and rituals and even incomprehensible utterances (in Hebrew, Latin or Arabic for example). This ignores the major role played by missions in the Victorian churches (both the Church of England and the Methodist and other denominations in England and Scotland) and

also the expansionary drive of Catholicism through Crusades, through Spanish and Portuguese Empires and indeed throughout the world (viz. Jesuits in China and Japan etc. etc.) Those could be thought of as ‘top-down’ undertakings driven from the institutions. But already in colonial situations a grassroots evangelization got under way spearheaded not by external missionaries but by local people, especially in Africa. Among Muslims the earlier history of geographical expansion has been succeeded, as among Jews, by an expansion ‘within’, bringing secularised people back to strict observance. Davidman, L. (1991). Tradition in a rootless world: women turn to Orthodox Judaism. Berkeley, University of California Press. Metcalf, B. D. (1996). New Medinas: the Tablighi Jama'at in North America and Europe. Making Muslim space in North America and Europe. B. D. Metcalf. Berkeley, University of California Press. Metcalf, B., ‘Traditionalist’ Islamic Activism: Deoband, Tablighis and Talibs, ISIM Working Paper (http://www.isim.nl/files/paper_metcalf.pdf) Friedman, M. (1994). Habad as messianic fundamentalism: from local particularism to universal Jewish mission. Accounting for Fundamentalism. M. Marty and R. S. Appleby. Chicago, Chicago University Press. Hastings, A. (1994). The Church in Africa. Oxford, Oxford University Press. Martin, D. (1990). Tongues of Fire: the Pentecostal revolution in Latin America. Oxford, Blackwell. Lecture 3. Religion and globalization: the view from the grassroots The contemporary pattern of apparent empowerment of grassroots spread of religious affiliation converges with globalization. Global spread can be broadly divided between the cosmopolitan and the strictly global – the former allowing or even encouraging local authenticity and difference under a multinational and multicultural canopy (cf. traditional Catholicism, African-originating cults, New Age) and the latter propagating a more self-reproducing or mimetic pattern (cf. evangelical Christianity and new charismatic developments with Catholicism). Maxwell, D. (2006). African gifts of the spirit: pentecostalism & the rise of a Zimbabwean transnational religious movement. Oxford, James Currey. McSweeney, B. (1980). Roman Catholicism: the search for relevance. Oxford, Blackwell. Lehmann, D. (1990). Democracy and Development in Latin America: Economics, Politics and Religion in the post-war period, Oxford, Polity Press.

Comaroff, J. (1985). Body of power, spirit of resistance : the culture and history of a South African people. Chicago, University of Chicago Press. Lehmann, D. (1998). "Fundamentalism and Globalism." Third World Quarterly 19(4): 607-634. Corten, A. and R. Marshall-Fratani, Eds. (2001). Between Babel and Pentecost: transnational Pentecostalism in Africa and Latin America. London, Hurst & Company. Birman, P. and D. Lehmann (1999). "Religion and the media in a battle for ideological hegemony." Bulletin of Latin American Research 18(2): 145-164. Chesnut, A. (1997). Born Again in Brazil: the Pentecostal boom and the pathogens of poverty. New Brunswick, Rutgers University Press. Chesnut, A. (2003). A preferential option for the spirit: the Catholic Charismatic renewal. Competitive Spirits: Latin America's New Religious Economy. A. Chesnut. New York, OUP. Comaroff, J. (1985). Body of power, spirit of resistance : the culture and history of a South African people. Chicago, University of Chicago Press. Corten, A. and R. Marshall-Fratani, Eds. (2001). Between Babel and Pentecost: transnational Pentecostalism in Africa and Latin America. London, Hurst & Company. Hunt, S. and N. Lightly (2001). "The British black Pentecostal `revival`: identity and belief in the `new` Nigerian churches." Ethnic and Racial Studies 24(1). Lehmann, D. (1996). Struggle for the spirit: religious transformation and popular culture in Brazil and Latin America, Oxford, Polity Press. Lehmann, D. (1998). "Fundamentalism and Globalism." Third World Quarterly 19(4): 607-634. Martin, D. (1990). Tongues of Fire: the Pentecostal revolution in Latin America. Oxford, Blackwells. Martin, D. (2001). Pentecostalism: the world their parish. Oxford, Blackwells. Stolow, J. (2004). "Transnationalism and the New Religio-politics: Reflections on a Jewish Orthodox Case." Theory, Culture & Society 21(2): 109-137. Roy, O. (2004). Globalised Islam: the search for a new Ummah. London, Hurst. Rudolph, S. H. and J. Piscatori, Eds. (1997). Transnational Religion and Fading States. Boulder, Westview Press.

Lecture 4 The meaning of ‘fundamentalist’ and ‘charismatic’ The word fundamentalist strictly speaking refers to movements which focus intensively on a holy text and its ‘inerrancy’ – on the absolute accuracy of every word and letter in it. Despite its contemporary pejorative connotations, the word still has a conceptual core worth preserving, especially since, together with the notion of charismatic it encompasses two dimensions – not mutually exclusive but also by no means inseparable – of the contemporary upsurge of religious mobilization, covering all the major world religions. Fundamentalists and charismatics do challenge the secularist assumptions of any social scientific study of religion and it is important to be aware that the position of the analyst vis-à-vis the object of analysis is somewhat different in this subject from others, such as for example the study of political behaviour. Armstrong, K. (2000). The Battle for God: fundamentalism in Judaism, Christianity and Islam. London, HarperCollins. Boone, K. (1989). The Bible tells them so: the discourse of Protestant fundamentalism. Albany, SUNY Press. Mintz, J. (1992). Hasidic People: a place in the New World. Cambridge, MA, Harvard University Press. Percy, M. and I. Jones, Eds. (2002). Fundamentalism: Church and Society. London, SPCK (Chapters by Harriet Harris and Simon Coleman) Sivan, E. (1991). The enclave culture. Fundamentalisms comprehended. M. Marty and R. S. Appleby. Chicago, University of Chicago Press. Lecture 5 Pentecostals, charismatics: case studies This lecture will analyse the development of charismatic Christianity worldwide, with examples from Latin America and European diasporic communities. It will cover the Catholic Charismatic Renewal as well as evangelical Christianity in the Protestant tradition. Chesnut, A. (2003). A preferential option for the spirit: the Catholic Charismatic renewal. Competitive Spirits: Latin America's New Religious Economy. A. Chesnut. New York, OUP.

Corten, A. and R. Marshall-Fratani, Eds. (2001). Between Babel and Pentecost: transnational Pentecostalism in Africa and Latin America. London, Hurst & Company. Hunt, S. and N. Lightly (2001). "The British black Pentecostal `revival`: identity and belief in the `new` Nigerian churches." Ethnic and Racial Studies 24(1). Haar, G. ten. (1998). Halfway to paradise : African Christians in Europe. Fairwater, Cardiff, Cardiff Academic Press. Lehmann, D. (1996). Struggle for the spirit: religious transformation and popular culture in Brazil and Latin America, Oxford, Polity Press. Chesnut, A. (1997). Born Again in Brazil: the Pentecostal boom and the pathogens of poverty. New Brunswick, Rutgers University Press. Chesnut, A. (2003). A preferential option for the spirit: the Catholic Charismatic renewal. Competitive Spirits: Latin America's New Religious Economy. A. Chesnut. New York, OUP. Comaroff, J. (1985). Body of power, spirit of resistance : the culture and history of a South African people. Chicago, University of Chicago Press. Corten, A. and R. Marshall-Fratani, Eds. (2001). Between Babel and Pentecost: transnational Pentecostalism in Africa and Latin America. London, Hurst & Company. Hunt, S. and N. Lightly (2001). "The British black Pentecostal `revival`: identity and belief in the `new` Nigerian churches." Ethnic and Racial Studies 24(1). Lehmann, D. (1996). Struggle for the spirit: religious transformation and popular culture in Brazil and Latin America, Oxford, Polity Press. Lehmann, D. (1998). "Fundamentalism and Globalism." Third World Quarterly 19(4): 607-634. Lehmann, D. The miraculous economics of religion: an essay on social capital (ms.) Martin, D. (1990). Tongues of Fire: the Pentecostal revolution in Latin America. Oxford, Blackwells. Martin, D. (2001). Pentecostalism: the world their parish. Oxford, Blackwells. Maxwell, D. (2006). African gifts of the spirit: pentecostalism & the rise of a Zimbabwean transnational religious movement. Oxford, James Currey. McRoberts, O. (2005). Streets of Glory: Church and Community in a Black Urban Neighborhood, University of Chicago Press.

Wuthnow, R. (1988). The restructuring of American religion: society and faith since World War II. Princeton, Princeton University Press. Putnam, R. (2000). Bowling alone: the collapse and revival of American community. New York, Simon and Schuster. Lecture 6 Religion and the state in Israel This lecture will describe the acute difficulties arising when a modern state is obliged by political pressures – and by its origins – to give religion a privileged place in the social and legal system. The upshot is a crazy-quilt of secularism and multiculturalism – and above all politics. Friedman, M. (1994). Habad as messianic fundamentalism: from local particularism to universal Jewish mission. Accounting for Fundamentalism. M. Marty and R. S. Appleby. Chicago, Chicago University Press. Friedman, M. (1995). The structural foundation for the religio-political accomodation in Israel: fallacy and reality. Israel: the first decade of independence. S. I. Troen and N. Lucas. Albany, SUNY Press. Heilman, S. (1992). Defenders of the faith : inside ultra-Orthodox Jewry. New York, Schocken Books. Heilman, S. (1994). Quiescent and Active Fundamentalisms: The Jewish Cases. Accounting for Fundamentalisms: the dynamic character of movements. M. Marty and R. S. Appleby. Chicago, Chicago University Press Horowitz, D. and M. Lissak (1987). Trouble in Utopia: the overburdened polity in Israel. Albany, SUNY Press. Lehmann, D. and B. Siebzehner (2006). Remaking Israeli Judaism: the challenge of Shas. London, Hurst and Co. Sprinzak, E. (1991). The ascendance of Israel's radical right. New York, Oxford University Press. Sprinzak, E. (1999). Brother against brother : violence and extremism in Israeli politics from Altalena to the Rabin assassination. New York, Free Press.

Lecture 7 Rational choice and cognitive approaches The classical sociological tradition treats religion as a product or a cause of features of social structure. The rational choice approach, developed by Iannacone and Stark most prominently, takes an approach modelled on economics in which people are understood to join religious organizations because those organizations enable them to achieve goals. Some of these goals are quite mundane, while others – the spiritual ones – are hard to evaluate, detect or quantify. A separate departure is that derived from evolutionary and cognitive psychology and cognitive anthropology. In this approach religion is seen to be a feature of all human societies and to fulfil fairly standard functions within them. But in contrast to classical sociological explanations, this approach sees religious ways of thinking as ‘hard-wired’; into the human mind and as products of evolution. However, Boyer, who with Atran is one of the two main exponents of this approach, also adopts a rational choice approach when he comes to studying institutionalized ‘religions of the book’. Atran, S. (2003). In Gods we trust. Oxford, OUP. Berman (2000). "Sect, Subsidy, and Sacrifice: An Economist's View of Ultra-Orthodox Jews." Quarterly Journal of Economics 115(3): 905-953. Boyer, P. (2001). Religion explained: the human instincts that fashion gods, spirits and ancestors. London, Heinemann. Bruce, S. (1999). Choice and religion : a critique of rational choice theory. Oxford ; New York, Oxford University Press. Iannacone, L. (1997). "Introduction to the economics of religion." Journal of Economic Literature 36(3): 1465-1495. Young, L. (1997). Rational choice theory and religion: summary and assessment. London, Routledge. Chesnut, A. (2003). Competitive Spirits: Latin America's New Religious Economy. New York, OUP. Stark, R. and W. S. Bainbridge (1987). A theory of religion. New York, P. Lang. Lecture 8 The media in the contemporary religion field The role of media in contemporary religion lnks in the grass roots globalization and popular religion: established highly institutionalized religious bodies (the Vatican, the

Church of England) have proved much less adept at mobilizing the media than more decentralized movements. The cheapness of radio and cassette transmission, for example, favours low-budget, one-person shoestring operations which without them would never get off the ground. But, as the Indian case shows, this is not the only variant. Babb, L. A. and S. S. Wadley (1995). Media and the transformation of religion in South Asia. Philadelphia, Pa., University of Pennsylvania Press. Journal of Religion in Africa, 2003 (articles by Schulz and de Witte) Birgit Meyer (2004) "Praise the Lord": Popular cinema and pentecostalite style in Ghana's new public sphere, American Ethnologist, 31, 1. Birgit Meyer and Annelies Moors (eds.) (2005): Religion, media and the public sphere, Indiana University Press (chapters by Birman, Lehmann and Siebzehner, Meyer.) Birman, P. and D. Lehmann (1999). "Religion and the media in a battle for ideological hegemony." Bulletin of Latin American Research 18(2): 145-164. Lehmann, D. and B. Siebzehner (2006). Holy Pirates: media, ethnicity and religious renewal in Israel. Religion, media and the public sphere. B. Meyer and A. Moors. Bloomington, Indiana University Press. Rajagopal, A. (2000). Politics after television: Hindu nationalism and the reshaping of the Public in India. Cambridge, CUP Essay questions What are the features of Pentecostalism which has made it such a successful worldwide movement? Discuss Talal’s and Casanova’s concepts of the secular Do evangelical movements create more social capital than mainstream religious institutions? Compare conversion-led movements in Judaism and Christianity. Are the rational choice and cognitive approaches to the understanding of religious behaviour compatible with mainstream sociological approaches?

Has the use of contemporary media resources brought about fundamental changes in the ways individuals relate to religion? Can Israel ever be a secular (and still Jewish) state for all its citizens? Why are there no Catholic fundamentalists?

Humeira Iqtidar Political Islam in South Asia Lent 2008 4 lectures, Mondays at 11.00

Lecture 1 Islam and Politics: Continuities and Disruptions Under Colonialism

Peter Van der Veer, “The Moral State: Religion, Nation and Empire in Victorian Britain and British India” in Van der Veer and Lehmann eds., Nation and Religion: Perspectives on Europe and Asia., Princeton University Press, New Jersey, 1999 David Gilmartin and Bruce Lawrence, Beyond Turk and Hindu : rethinking religious identities in Islamicate South Asia, University Press of Florida, Gainesville, 2000 David Gilmartin, Empire and Islam, Punjab and the Making of Pakistan, Berkeley: University of California Press, 1988 Farzana Shaikh, Community and consensus in Islam : Muslim representation in colonial India, 1860-1947, Cambridge University Press, 1989

Lecture 2 Contemporary Manifestation Islam in South Asian Politics Syed Vali Reza Nasr, The Vanguard of the Islamic Revolution: The Jama`at-i Islami of Pakistan, University of California Press, 1994 Mohammed Qasim Zaman, The Ulama in Contemporary Islam: Custodians of Change, Princeton University Press, 2001 Jalal Ayesha, The Convenience of Subservience, in Denize Kandiyoti ed., Women, Islam and the State, Basingstoke : Macmillan, 1991 Mushirul Hassan, The Legacy of A Divided Nation: India’s Muslims since Independence, London: Hurst Publishers; Delhi: Oxford University Press, 1997 Saba Mahmood, The Politics of Piety: The Islamic Revival and The Feminist Subject, Princeton University Press, 2005.