By Elizabeth Shakman Hurd
In fresh years, North American and ecu countries have sought to legally remake faith in different international locations via an extraordinary array of foreign projects. Policymakers have rallied round the suggestion that the fostering of spiritual freedom, interfaith discussion, non secular tolerance, and protections for non secular minorities are the keys to fighting persecution and discrimination. Beyond non secular Freedom persuasively argues that those tasks create the very social tensions and divisions they're intended to overcome.
Elizabeth Shakman Hurd seems to be at 3 severe channels of state-sponsored intervention: foreign non secular freedom advocacy, improvement information and kingdom construction, and foreign legislations. She indicates how those projects make spiritual distinction an issue of legislation, leading to a divide that favors different types of faith approved by means of these in energy and excludes alternative routes of being and belonging. In exploring the dizzying strength dynamics and blurred barriers that represent kinfolk among "expert religion," "governed religion," and "lived religion," Hurd charts new territory within the learn of faith in worldwide politics.
A forceful and well timed critique of the politics of selling non secular freedom, Beyond non secular Freedom offers new insights into modern-day so much urgent dilemmas of strength, distinction, and governance.
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Extra info for Beyond Religious Freedom: The New Global Politics of Religion
Lived religion does not exist in a vacuum separate from institutional or organized religion. There are no clean lines. There is no autochthonous religion that stands independent of “elite,” “orthodox,” or “legal” religion. The challenge, then, is to constantly problematize a clean juxtaposition between everyday and official religion even while relying on these distinctions as heuristic devices that allow us to ask new kinds of questions, pressing the field in new directions. Inhabiting this productive paradox forces us to consider forms of sociality and religiosity that escape the field of vision of scholars and practitioners who are trained to study legally and academically authorized definitions of religion.
11 Religion “done right” is not only good for the individual but also indispensable to international public life. It is a public good, a force multiplier. This approach to religion and international relations dominates in US foreign policy circles, and is reflected in the rationale for the US invasion of Afghanistan in 2001. 12 Religion was construed as both the problem and the solution. 13 The objective was not to exclude religion from public life—after all, the war to liberate Afghan women from the Taliban took place even as the Bush administration was advocating more conservative positions for women in the United 26 Chapter 2 States in the name of Christian morality.
37 The Sahrawis, as we will see, live under specific designations of religious freedom, tolerance, and interfaith understanding that are authorized jointly by transnational donors and local Polisario leaders. The Sahrawi experience points to the fuzzy boundaries and complex interactions between “tolerant religion” as construed by transnational donors and advocates, “good religion” as construed by local leaders and represented to Two Faces of Faith 31 international audiences, and the actual religious practices and traditions of the Sahrawi people.