This month, NYU Press releases “Post-Holocaust France and the Jews, 1945-1955” edited by Seán Hand (University of Warwick, UK) and Steven T. Katz (Boston University). The publisher’s description follows:
Despite an outpouring of scholarship on the Holocaust, little work has focused on what happened to Europe’s Jewish communities after the war ended. And unlike many other European nations in which the majority of the Jewish population perished, France had a significant post‑war Jewish community that numbered in the hundreds of thousands. Post-Holocaust France and the Jews, 1945–1955 offers new insight on key aspects of French Jewish life in the decades following the end of World War II.
How Jews had been treated during the war continued to influence both Jewish and non-Jewish society in the post-war years. The volume examines the ways in which moral and political issues of responsibility combined with the urgent problems and practicalities of restoration, and it illustrates how national imperatives, international dynamics, and a changed self-perception all profoundly helped to shape the fortunes of postwar French Judaism.
With contributions from leading scholars, including Edward Kaplan, Susan Rubin Suleiman, and Jay Winter, the book establishes multiple connections between such different areas of concern as the running of orphanages, the establishment of new social and political organisations, the restoration of teaching and religious facilities, and the development of intellectual responses to the Holocaust.
In July, the University of Chicago Press will release Politics of Religious Freedom, edited by Winifred Fallers Sullivan (Indiana University Bloomington), Elizabeth Shakman Hurd (Northwestern University), Saba Mahmood (University of California, Berkeley), and Peter G. Danchin (University of Maryland Francis King Carey School of Law). The publisher’s description follows:
In a remarkably short period of time, the realization of religious freedom has achieved broad consensus as an indispensable condition for peace. Faced with widespread reports of religious persecution, public and private actors around the world have responded with laws and policies designed to promote freedom of religion. But what precisely is being promoted? What are the cultural and epistemological assumptions underlying this response, and what forms of politics are enabled in the process?
The fruits of the three-year Politics of Religious Freedom research project, the contributions to this volume unsettle the assumption—ubiquitous in policy circles—that religious freedom is a singular achievement, an easily understood state of affairs, and that the problem lies in its incomplete accomplishment. Taking a global perspective, the more than two dozen contributors delineate the different conceptions of religious freedom predominant in the world today, as well as their histories and social and political contexts. Together, the contributions make clear that the reasons for persecution are more varied and complex than is widely acknowledged, and that the indiscriminate promotion of a single legal and cultural tool meant to address conflict across a wide variety of cultures can have the perverse effect of exacerbating the problems that plague the communities cited as falling short.
In April, Cambridge University Press will release “Political Secularism, Religion, and the State: A Time Series Analysis of Worldwide Data” by Jonathan Fox (Bar-Ilan University, Israel). The publisher’s description follows:
This book examines 111 types of state religion policy in 177 countries between 1990 and 2008. Jonathan Fox argues that policy is largely a result of the competition between political secular actors and religious actors, both of which try to influence state religion policy. While there are other factors that influence state religion policy and both the secular and religious camps are divided, Fox offers that the secular-religious competition perspective provides critical insight into the nature of religious politics across the globe. While many states have both increased and decreased their involvement in religion, Fox demonstrates that states which have become more involved in religion are far more common.
In December, I. B. Tauris Publishers will release “Constructing Political Islam as the New Other: America and Its Post-War on Terror Politics” by Corinna Mullin (Richmond American International University in London). The publisher’s description follows:
Why did political Islam so readily occupy the position of enemy ‘other’ for the United States in the context of what the American political leadership of the time labelled the ‘War on Terror’? In a wide-ranging analysis of the historical and ideological roots of U.S. discourse on political Islam, Corinna Mullin examines the ways in which this new ‘other’ came to perform both an identity-constructing role for Americans and a politically expedient, rhetorical justification for mainstream U.S. political thought and action concerning the Muslim world. After a new U.S. administration under President Barack Obama was inaugurated in 2009, Mullin explores the prospects for a truly ‘post-war on terror’ politics.
In November, Springer releases “Politics of Religion/Religions of Politics” edited by Alistair Welchman (University of Texas at San Antonio). The publisher’s description follows:
The liberal enlightenment as well as the more radical left have both traditionally opposed religion as a reactionary force in politics, a view culminating in an identification of the politics of religion as fundamentalist theocracy. But recently a number of thinkers—Agamben, Badiou, Tabues and in particular Simon Critchley—have begun to explore a more productive engagement of the religious and the political in which religion features as a possible or even necessary form of human emancipation. The papers in this collection, deriving from a workshop held on and with Simon Critchley at the University of Texas at San Antonio in February 2010, take up the ways in which religion’s encounter with politics transforms not only politics but also religion itself, molding it into various religions of politics, including not just heretical religious metaphysics, but also what Critchley describes as non-metaphysical religion, the faith of the faithless. Starting from Critchley’s own genealogy of Pauline faith, the articles in this collection explore and defend some of the religions of politics and their implications. Costica Bradatan teases out the implications of Critchley’s substitution of humor for tragedy as the vehicle for the minimal self-distancing required for any politics. Jill Stauffer compares Critchley’s non-metaphysical religiosity with Charles Taylor’s account of Christianity. Alistair Welchman unpacks the political theology of the border in terms of god’s timeless act of creation. Anne O’Byrne explores the subtle dialectic between mores and morality in Rousseau’s political ethics. Roland Champagne sees a kind non-metaphysical religion in Arendt’s category of the political pariah. Davide Panagia presents Critchley’s ethics of exposure as the basis for a non-metaphysical political bond. Philip Quadrio wonders about the political ramifications of Critchley’s own ‘mystical anarchism’ and Tina Chanter re-reads the primal site in the Western tradition at which the political and the religious intersect, the Antigone story, side-stepping philosophical interpretations of the story (dominated by Hegel’s reading) by means of a series of post-colonial re-imaginings of the play. The collection concludes with an interview with Simon Critchley taking up the themes of the workshop in the light of more recent political events: the Arab Spring and the rise and fall of the Occupy movement.
The Oxford Journal of Church and State has posted The Pragmatic Pulpit: Politics and Changes in Preaching Styles in the Church of England, 1660–1760 by R. Barry Levis (Rollins College). An extract of the piece follows.
Victorian evangelicals and Tractarians shared a negative assessment of the eighteenth-century church. E. B. Pusey, for instance, saw the deficiencies of his contemporary church stretching back to the previous century. Pusey, as well as the other Tractarians, maintained that the eighteenth-century church had “suffered deeply, both in lukewarmness of life and degeneracy of faith, until the horrors of the French Revolution awoke us as out of a death-sleep.” In another context, he noted with disdain that “the eighteenth century was comparatively a stagnant period of the Church,—in England, owing to the violent revolution, whereby so many of her best members, the Non-juring Clergy, were ejected, and that, at one time, the State set itself to corrupt and degrade her, and her writers looked for strength in foreign alliances;—abroad, through the development of the principles of the ultra-reformation, and the influence of degraded England and corrupted France.” Instead, Pusey looked with particular nostalgia toward the seventeenth-century divines.
Many in the eighteenth century would have concurred with this judgment that the Church of England suffered from decay in both discipline and doctrine. Fiction writers portrayed its clergy as incompetent buffoons. Henry Fielding famously depicted Parson Trulliber in Joseph Andrews as more at home in the pig sty, “but two steps from his parlour-window,” than the pulpit. Trulliber had a special gift to arouse female members of his congregation with his preaching. One overly stimulated congregant who “to say the truth, the parson had exercised her ways than one; … , resolved to receive the bad things of this world together with the good.” Jane Austen painted an obsequious Mr. Collins in Pride and Prejudice. Likewise, William Hogarth produced several satirical etchings skewering the clergy.