In September, Columbia University Press will release “Beyond Individualism: The Challenge of Inclusive Communities” by George Rupp (former president of Rice University, Columbia University, and the International Rescue Committee). The publisher’s description follows:
In many places around the world, relations between ethnic and religious groups that for long periods coexisted more or less amicably are now fraught with aggression and violence. This trend has profound international implications, threatening efforts to narrow the gap between rich and poor. Underscoring the need for sustained action, George Rupp urges the secular West to reckon with the continuing power of religious conviction and embrace the full extent of the world’s diversity.
While individualism is a powerful force in Western cultures and a cornerstone of Western foreign policy, it elicits strong resistance in traditional communities. Drawing on decades of research and experience, Rupp pushes modern individualism beyond its foundational beliefs to recognize the place of communal practice in our world. Affirming the value of communities and the productive role religion plays in many lives, he advocates new solutions to such global challenges as conflicts in the developing world, income inequality, climate change, and mass migration.
In September, SUNY Press will release “A Postcolonial Self: Korean Immigrant Theology and Church” by Choi Hee An (Boston University School of Theology). The publisher’s description follows:
Theologian Choi Hee An explores how Korean immigrants create a new, postcolonial identity in response to life in the United States. A Postcolonial Self begins with a discussion of a Korean ethnic self (“Woori” or “we”) and how it differs from Western norms. Choi then looks at the independent self, the theological debates over this concept, and the impact of racism, sexism, classism, and postcolonialism on the formation of this self. She concludes with a look at how Korean immigrants, especially immigrant women, cope with the transition to US culture, including prejudice and discrimination, and the role the Korean immigrant church plays in this. Choi posits that an emergent postcolonial self can be characterized as “I and We with Others.” In Korean immigrant theology and church, an extension of this can be characterized as “radical hospitality,” a concept that challenges both immigrants and American society to consider a new mutuality.
In October, the University of Chicago Press will release “Parables of Coercion: Conversion and Knowledge at the End of Islamic Spain,” by Seth Kimmel (Columbia University). The publisher’s description follows:
In the sixteenth and seventeenth centuries, competing scholarly communities sought to define a Spain that was, at least officially, entirely Christian, even if many suspected that newer converts from Islam and Judaism were Christian in name only. Unlike previous books on conversion in early modern Spain, however, Parables of Coercion focuses not on the experience of the converts themselves, but rather on how questions surrounding conversion drove religious reform and scholarly innovation.
In its careful examination of how Spanish authors transformed the history of scholarship through debate about forced religious conversion, Parables of Coercion makes us rethink what we mean by tolerance and intolerance, and shows that debates about forced conversion and assimilation were also disputes over the methods and practices that demarcated one scholarly discipline from another.
In April, Intersentia published “Faith in Public Debate: On Freedom of Expression, Hate Speech and Religion in France and The Netherlands,” by Esther Janssen (University of Amsterdam). The publisher’s description follows:
Should a politician be free to fiercely attack the religion of a sector of the population? Should he be allowed to strongly reject the culture of a
particular minority group? Should religious adherents be allowed to advocate the transition from a democratic to a theocratic state? Should a satirical magazine be free to mock religious figures and practices? These sort of questions concern ‘the place of faith in public debate’ and continue to dominate public discussion that has been fuelled by a series of events, including the terrorist attacks in New York, Madrid and London; the assassination of Dutch film director Theo van Gogh; the affair of the Danish Cartoons; the prosecution of Dutch politician Geert Wilders for his statements on Islam and Muslims; and the terrorist attack on French satirical magazine Charlie Hebdo in Paris.
The overarching question triggered by these events concerns the relationship between freedom of expression and the regulation of ‘hate speech’; which forms of hate speech should the state prohibit, on what grounds and by which means? Notably, the restriction of hate speech uttered in the context of the public debate about multiculturalism, immigration, integration and Islam, and of religious fundamentalism has become a topic of lively discussion.
This research constitutes the first international comparative study that provides a profound analysis of the law on hate speech in France and the Netherlands and under European and international law. It thoroughly examines the national legislation, its drafting history, policy and other legal documents and case law including famous legal cases against Dutch politician Geert Wilders, French politician Jean-Marie Le Pen and le Front National, French comedian Dieudonné and satirical magazine Charlie Hebdo. It also makes reference to the most recent international hate speech literature and discusses its key issues. This book can, thereby, form a source of inspiration for anyone interested or involved in the regulation of hate speech: academics; legislators; judges; prosecutors; politicians; interested citizens; and involved NGO’s and can contribute to the ‘faith in public debate’, by elucidating its possible boundaries.
In September, Princeton University Press will release “Beyond Religious Freedom: The New Global Politics of Religion” by Elizabeth Shakman Hurd (Northwestern University). The publisher’s description follows:
In recent years, North American and European nations have sought to legally remake religion in other countries through an unprecedented array of international initiatives. Policymakers have rallied around the notion that the fostering of religious freedom, interfaith dialogue, religious tolerance, and protections for religious minorities are the keys to combating persecution and discrimination. Beyond Religious Freedom persuasively argues that these initiatives create the very social tensions and divisions they are meant to overcome.
Elizabeth Shakman Hurd looks at three critical channels of state-sponsored intervention: international religious freedom advocacy, development assistance and nation building, and international law. She shows how these initiatives make religious difference a matter of law, resulting in a divide that favors forms of religion authorized by those in power and excludes other ways of being and belonging. In exploring the dizzying power dynamics and blurred boundaries that characterize relations between “expert religion,” “governed religion,” and “lived religion,” Hurd charts new territory in the study of religion in global politics.
In August, Oxford University Press will release “Tocqueville, Democracy, and Religion: Checks and Balances for Democratic Souls” by Alan S. Kahan (University of Versailles/St. Quentin-en-Yvelines). The publisher’s description follows:
The relationship between democracy and religion is as important today as it was in Alexis de Tocqueville’s time. Tocqueville, Democracy, and Religion is a ground-breaking study of the views of the greatest theorist of democracy writing about one of today’s most crucial problems. Alan S. Kahan, one of today’s foremost Tocqueville scholars, shows how Tocqueville’s analysis of religion is simultaneously deeply rooted in his thoughts on nineteenth-century France and America and pertinent to us today.
Tocqueville thought that the role of religion was to provide checks and balances for democracy in the spiritual realm, just as secular forces should provide them in the political realm. He believed that in the long run secular checks and balances were dependent on the success of spiritual ones. Kahan examines how Tocqueville thought religion had succeeded in checking and balancing democracy in America, and failed in France, as well as observing Tocqueville’s less well-known analyses of religion in Ireland and England, and his perspective on Islam and Hinduism. He shows how Tocqueville’s ‘post-secular’ account of religion can help us come to terms with religion today.
More than a study of Tocqueville on religion in democratic society, this volume offers us a re-interpretation of Tocqueville as a moralist and a student of human nature in democratic society; a thinker whose new political science was in the service of a new moral science aimed at encouraging democratic people to attain greatness as human beings. Tocqueville, Democracy, and Religion gives us a new Tocqueville for the twenty-first century.
In October, the University of North Carolina Press releases: “Migrating Faith: Pentecostalism in the United States and Mexico in the Twentieth Century,” by Daniel Ramírez (University of Michigan). The publisher’s description follows:
Daniel Ramírez’s history of twentieth-century Pentecostalism in the U.S.-Mexico borderlands begins in Los Angeles in 1906 with the eruption of the Azusa Street Revival. The Pentecostal phenomenon–characterized by ecstatic spiritual practices that included speaking in tongues, perceptions of miracles, interracial mingling, and new popular musical worship traditions from both sides of the border–was criticized by Christian theologians, secular media, and even governmental authorities for behaviors considered to be unorthodox and outrageous. Today, many scholars view the revival as having catalyzed the spread of Pentecostalism and consider the U.S.-Mexico borderlands as one of the most important fountainheads of a religious movement that has thrived not only in North America but worldwide.
Ramírez argues that, because of the distance separating the transnational migratory circuits from domineering arbiters of religious and aesthetic orthodoxy in both the United States and Mexico, the region was fertile ground for the religious innovation by which working-class Pentecostals expanded and changed traditional options for practicing the faith. Giving special attention to individuals’ and families’ firsthand accounts and tracing how a vibrant religious music culture tied transnational communities together, Ramírez illuminates the interplay of migration, mobility, and musicality in Pentecostalism’s global boom.
In October, the Duke University Press releases “Islam and Secularity: The Future of Europe’s Public Sphere,” by Nilüfer Göle (entre d’Etudes Sociologiques et Politiques Raymond Aron, and the Ecole des Hautes Etudes en Sciences Sociales (Paris)). The publisher’s description follows:
In Islam and Secularity Nilüfer Göle takes on two pressing issues: the transforming relationship between Islam and Western secular modernity and the impact of the Muslim presence in Europe. Göle shows how the visibility of Islamic practice in the European public sphere unsettles narratives of Western secularism. As mutually constitutive, Islam and secularism permeate each other, the effects of which play out in embodied and aesthetic practices and are accompanied by fear, anxiety, and violence. In this timely book, Göle illuminates the recent rethinking of secularism and religion, of modernity and resistance to it, of the public significance of sexuality, and of the shifting terrain of identity in contemporary Europe.
In August, Duke University Press will release “Cachita′s Streets: The Virgin of Charity, Race, and Revolution in Cuba” by Jalane D. Schmidt (University of Virginia). The publisher’s description follows:
Cuba’s patron saint, the Virgin of Charity of El Cobre, also called Cachita, is a potent symbol of Cuban national identity. Jalane D. Schmidt shows how groups as diverse as Indians and African slaves, Spanish colonial officials, Cuban independence soldiers, Catholic authorities and laypeople, intellectuals, journalists and artists, practitioners of spiritism and Santería, activists, politicians, and revolutionaries each have constructed and disputed the meanings of the Virgin. Schmidt examines the occasions from 1936 to 2012 when the Virgin’s beloved, original brown-skinned effigy was removed from her national shrine in the majority black- and mixed-race mountaintop village of El Cobre and brought into Cuba’s cities. There, devotees venerated and followed Cachita’s image through urban streets, amassing at large-scale public ceremonies in her honor that promoted competing claims about Cuban religion, race, and political ideology. Schmidt compares these religious rituals to other contemporaneous Cuban street events, including carnival, protests, and revolutionary rallies, where organizers stage performances of contested definitions of Cubanness. Schmidt provides a comprehensive treatment of Cuban religions, history, and culture, interpreted through the prism of Cachita.
This month, Oxford University Press releases “Recognizing the Non-religious: Reimagining the Secular” by Lois Lee (University College London). The publisher’s description follows:
In recent years, the extent to which contemporary societies are secular has come under scrutiny. At the same time, many countries, especially in Europe, have increasingly large nonaffiliate, ‘subjectively secular’ populations, whilst nonreligious cultural movements like the New Atheism and the Sunday Assembly have come to prominence. Making sense of secularity, irreligion, and the relationship between them has therefore emerged as a crucial task for those seeking to understand contemporary societies and the nature of modern life.
Drawing on ethnographic fieldwork in southeast England, Recognizing the Nonreligious develops a new vocabulary, theory and methodology for thinking about the secular. It distinguishes between separate and incommensurable aspects of so-called secularity as insubstantial – involving merely the absence of religion – and substantial – involving beliefs, ritual practice, and identities that are alternative to religious ones. Recognizing the cultural forms that present themselves as nonreligious therefore opens up new, more egalitarian and more theoretically coherent ways of thinking about people who are ‘not religious’. It is also argued that recognizing the nonreligious allows us to reimagine the secular itself in new and productive ways.
This book is part of a fast-growing area of research that builds upon and contributes to theoretical debates concerning secularization, ‘desecularization’, religious change, postsecularity and postcolonial approaches to religion and secularism. As well as presenting new research, this book gathers insights from the wider studies of nonreligion, atheism, and secularism in order to consolidate a theoretical framework, conceptual foundation and agenda for future research.