Notices from the Australian Association for the Study of Religion

Call for Papers:
Conferences

  • International Conference on Religious Tourism (ICRT), University of Punjab, Lahore Pakistan, 8-9 January 2020. Abstract deadline: 11 November 2019. More info.
  • “Mosques, power and politics”, Copenhagen, Denmark, 22-24 January 2020. Abstract deadline: 15 November 2019. More info.
  • The 25th Nordic Conference in the Sociology of Religion. 17-19 August 2020, Gothenburg, Sweden on ‘Religious Organisation(s): Challenges and changes in contemporary society’. Session proposal deadline: 15 November 2019. More info.
  • British Muslim Charitable Organisations: A Best Practice Forum, Birmingham, 15 January 2020. Abstract deadline: 22 November 2019. More info.
  • Rethinking​ ​Media, Religion and Secularities. Conference of the International Society for Media, Religion and Culture Conference location: Sigtuna Foundation, Sigtuna, Sweden. Conference dates: 4-7 of August 2020. Deadline for Paper proposals: 6 December 2019. More info.
  • International Communication Association Preconference on Intersectional Imaginaries in Media, Religion & Gender, Gold Coast, Australia, May 2020. Proposal deadline 15 December 2019. More info.
  • The XXII Quinquennial World Congress of the IAHR, hosted by the New Zealand Association for the Study of Religions, will take place at the University of Otago, in Dunedin, New Zealand from 23-29 August 2020. Submission deadline 31 December 2019. More info.
  • Navigating the non/confessional in university Islamic studies. University of Birmingham. 20-22 April 2020. Submission deadline 17 January 2020. More info.

  Publications

  • Call for Papers on Digital Visibilities of the Religious. Deadline 15 January 2020. More info.
  • Call for papers on Religion & Ecology for a special issue of Religions. Deadline 31 May 2020.

Postgrad/ECR Opportunities

Also if you’re on Facebook, we have a postgrad page so do join us 🙂

New Publications
Oosterbaan, M., van de Kamp, L. and Bahia, J. (2019), Global Trajectories of Brazilian Religion: Lusospheres, London: Bloomsbury Publishing.

Date and Location for SocRel 2020 conference

Dear colleagues,
I am pleased to circulate the date, location and list of speakers for the next Socrel Annual Conference

Celebrating SocRel at 45: Beyond Binaries in the Sociology of Religion
14 July – 16 July 2020
University of York

Keynote Speakers:

  • Dr Sarah Jane Page (Aston University)
  • Professor Sam Perry (University of Oklahoma)
  • Further speaker TBC

Special 45th Anniversary Panel:

  • Professor Eileen Barker (London School of Economics)
  • Professor Jim Beckford (Warwick University)
  • Professor Grace Davie (Exeter University)
  • Professor Linda Woodhead (Lancaster University)

A full call for papers including conference theme, abstract submission and registration links as well as further conference information will be circulated in the next few weeks. But in the meantime, please do pop this date in your diaries and we look forward to seeing you in York next year!

Should you have any questions or queries, then please do not hesitate to get in touch.

Best wishes,
Rachael  (Socrel conference and events officer)
Dr Rachael Shillitoe
Research Associate
School of Philosophy, Theology and Religion
University of Birmingham
Edgbaston, Birmingham
B15 2TT

ICSOR Newsletter Posted

The recent Newsletter of the International Center for the Sociology of Religion has been posted on the organization’s website.  http://www.icsor.it/

Available in both English and Italian, the newsletter contains information about:

  • The ECSOR International Grant Program for 2020
  • An announcement about the School for Advanced Training in the Sociology of Religion (SAFSOR), which will be held later this autumn.
  • Two scholarships available to young researchers at the Summer School on Religions in San Cimignano.
  • Reports on this year’s grant program and last year’s SAFSOR.
  • Much other information.

Pratiques religieuses dans l’espace urbain Approches géographiques et sociologiques

Atelier du programme PSL

« Agenda pour une sociologie critique des religions »

9 octobre 2019, 14h-18h30 ENS – Salle R2-02 48 bd. Jourdan, 75014 Paris

PROGRAMME

14h-14h50. Hugo Suarez (IIS-UNAM, IHEAL Sorbonne Nouvelle). La religion dans les rues : analyse des expressions religieuses dans un quartier populaire de Mexico City.

14h50-15h40. Julie Picard (Université de Bordeaux). Les territorialités religieuses des migrants africains chrétiens : entre dynamiques identitaires et recompositions urbaines discrètes

(Pause)

16h-16h50. David Garbin (University of Kent). Espace-temps de l’urbanisation religieuse et visions territoriales dans les mega-cities.

16h50-17h40. Irene Becci (Université de Lausanne). Les parcs publics comme hétérotopies religieuses.

17h40-18h30. Discussion générale.

RÉSUMÉS DES INTERVENTIONS

Hugo Suarez. La religion dans les rues : analyse des expressions religieuses dans un quartier populaire de Mexico City.

Cet exposé présente les données ethnographiques issues d’une recherche menée dans le quartier populaire d’Ajusco, au sud de Mexico. Il montre la manière dont la religion s’exprime dans l’espace public dans deux situations distinctes : d’une part, les espaces officiels des entrepreneurs du salut (temples et églises) ; et d’autre part, les manifestations populaires qui ne relèvent pas des autorités ecclésiales mais plutôt de l’initiative des croyants (chapelles, croix). Je m’intéresserai en particulier au Monumento a la Piedra, un rocher devenu lieu de réunion pour plusieurs expressions religieuses populaires et un monument public qui a finalement disparu en l’espace de dix ans. J’expliquerai en quoi ce processus fait partie d’une resémantisation de l’espace par les croyances, qui construisent un environnement assignant de nouvelles significations au territoire. De même, j’évoquerai l’importance des images et des pèlerinages dans l’élaboration d’un réseau de significations religieuses ancrées territorialement.

Suarez, H., 2015. Creyentes urbanos. Sociologia de la experienca religiosa en una colonia popular de la ciudad de Mexico, Mexico, UNAM. Suarez, H., 2018. “Socioantropología de la religión en México. Historia y horizontes”, en Revista Cultura y Representaciones Sociales, 12, (24) : 9-16. Site Internet : http://hugojosesuarez.com/creyentesurbanos/site/intro.html

Julie Picard. Les territorialités religieuses des migrants africains chrétiens : entre dynamiques identitaires et recompositions urbaines discrètes

Cette intervention s’appuie sur nos travaux de recherche en géographie, réalisés au Caire et à Toulouse, et portant sur les processus d’ancrage urbain – temporaire ou durable – de migrants africains chrétiens (notamment protestants évangéliques). Elle propose d’interroger à la fois les liens entre géographie, pratiques, croyances et mobilités religieuses, ainsi que la place et le rôle des territoires religieux, matériels et symboliques, dans les parcours et la vie quotidienne de migrants de confession chrétienne, originaires du sud du Sahara. Nous tenterons de démontrer que ces Agenda pour une sociologie critique des religions (micro)territoires, qu’ils soient produits par les migrants eux-mêmes ou co-produits, peuvent servir de ressource, de leviers d’ancrage urbain afin de mieux vivre l’attente et d’affirmer, ou de réviser, leurs appartenances identitaires. Si l’espace urbain d’accueil peut participer à la redéfinition des identités des personnes en exil, ces dernières recomposent également, souvent de manière discrète et précaire, les territoires urbains qu’elles habitent (ce qui interroge par la même occasion la méthodologie du chercheur, soucieux de mieux saisir les liens entre migrations, religions et espaces urbains).

Bava S. et Capone S., 2010 – « Religions transnationales et migrations : regards croisés sur un champ en mouvement », Autrepart n°56, p. 3-15. Bava S. et Picard J., 2010. « Les nouvelles figures religieuses de la migration africaine au Caire », Autrepart 56(4) : 153-170. Dejean F., Endelstein L., 2013, « Approches spatiales des faits religieux. Jalons épistémologiques et orientations contemporaines », Carnets de Géographes n°6. Endelstein L., Fath S., Mathieu S. (dir.), 2010, Dieu change en ville. Religion, Espace et immigration, Paris, L’Harmattan. Picard J., 2016. « De lieu de passage au territoire d’ancrage : les Églises du Caire et les migrants africains chrétiens », Les Cahiers d’Outre-mer 2016/2 (274) : 133-160.

David Garbin. Espace-temps de l’urbanisation religieuse et visions territoriales dans les mega-cities.

Cette communication a pour objet d’examiner la relation entre l’urbain et le religieux en considérant les dynamiques liées à l’économie morale de la production des espaces, plus spécifiquement en relation avec les enjeux politiques de la pluralité, du développement et de l’aménagement urbain. On prendra pour exemples plusieurs terrains récents effectues dans des ‘villes globales’ (Londres, Atlanta, Lagos, Kinshasa) pour discuter des notions de ‘religion urbaine’ (urban religion, Robert Orsi) et ‘d’urbanisation religieuse’ (religious urbanisation) en utilisant de façon critique le concept de spatial fix développé par David Harvey. En focalisant plus particulièrement sur Lagos au Nigeria nous montrerons également comment une mise en lumière des espace-temps religieux (vision, projection, aspiration) peut nous permettre d’envisager les stratégies de territorialisation sous l’angle particulier des infrastructures matérielles et spirituelles, dans un contexte de ‘mega-urbanisation’ et de concurrence intense pour les ressources foncières.

Garbin, D., « Visibility and invisibility of migrant faith in the city: diaspora religion and the politics Agenda pour une sociologie critique des religions of emplacement of Afro-Christian churches », Journal of Ethnic and Migration Studies 39(5) : 677-696. Garbin D. et A. Sthran (eds.), Religion and the Global City, Londres, Bloomsbury. Harvey, D. (2001) Spaces of Capital: Towards a Critical Geography. Edinburgh: Edinburgh University Press; New York: Routledge. Orsi, R. (1999), ‘Introduction: Crossing the City Line’, in R. Orsi (ed.), Gods of the City. Religion and the American Urban Landscape, 1–78, Bloomington: Indianapolis University Press.

Irene Becci. Les parcs publics comme hétérotopies religieuses

Les parcs publics des sociétés modernes sont souvent conceptualisés comme des espaces sociaux hétérotopiques (Gandy, 2015). À partir d’observations empiriques et de réflexions théoriques menées dans le cadre d’une étude sur le militantisme écologique en Suisse et d’une autre recherche sur la diversité religieuse en Allemagne, cette présentation porte sur les pratiques religieuses qui se déroulent dans des parcs publics urbains. Qu’il s’agisse de festivals, de réunions régulières ou de pratiques individuelles, des pratiques liées à la religion ou la spiritualité sont de fait présentes dans les parcs publics urbains. Je m’intéresserai à l’importance symbolique de ce type de lieux ainsi qu’aux discours qui accompagnent ces pratiques. Les références à la spiritualité ou à la nature varient considérablement. Les parcs publics urbains sont en effet pour les habitants des villes les réceptacles symboliques d’un imaginaire de la nature et des espaces contestés, exposés à différentes appropriations séculières ou religieuses.

Becci, I., Burchardt, M. et Casanova, J. (eds.), 2013. Topographies of Faith. Religion in Urban Spaces, Leiden, Brill. Becci, I., Fahramand, M. et Grandjean, A., (à paraître). « The (b)earth of a gendered eco-spirituality : globally connected ethnographies between Mexico and the European Alps », in A. Fedele et K. Knibbe (eds.), Secular Society, spiritual selves ? Gendering the overlaps and boundaries between religion, spirituality and secularity, Londres, Routledge. Gandy, M., 2015. Écologie queer. Nature, sexualité et hétérotopies, Paris, Eterotopia.

Voir : https://acsrel.hypotheses.org/395

Obituary: Wade Clark Roof

The Department of Religious Studies announces with deep sadness the sudden passing of our colleague Wade Clark Roof on August 24th in his sleep. Professor Roof, who was J.F. Rowny Distinguished Professor Emeritus of Religion and Society from 2013, joined the department in 1989 as J.F. Rowny Professor of Religion and Society, at that time already a compelling figure in the sociology of religion. Previously, he had been Professor in the Department of Sociology at the University of Massachusetts, Amherst. Raised in rural South Carolina, he graduated magna cum laude from Wofford College in Spartanburg, went on to Yale Divinity School, where he received a master of divinity degree in 1964, and subsequently received a master’s and then doctoral degree in sociology from the University of North Carolina at Chapel Hill in 1971.

Professor Roof’s record of publication, leadership, grant administration, and mentoring have been truly stellar, as has been his contribution to the public understanding of religion. He became a towering figure in the sociology of religion as he marked the growth of the “unchurched,” the phenomenon of multiple memberships in religious or quasi-religious organizations, the religious odysseys of so-called “baby-boomers,” and—always and especially—the impact of an increasing religious pluralism on the shape of religion in the United States. He excelled at the statistical research that characterizes sociological study, but he was also, and as much, engaged in the human stories behind membership statistics. He offered models to make sense of the data, and the models followed people into their public and political expressions of private commitments and beliefs. With funding to study religious pluralism in the baby boomer generation (born between 1946 and 1964), the resulting multi-year project led to two transformational works in the field. A Generation of Seekers: The Spiritual Journeys of the Baby Boom Generation in 1993 and Spiritual Marketplace and the Remaking of American Religion in 1999 shed a new, clear light on American spiritual experience with their attention to “quest culture” and “reflexive spirituality.” Professor Roof presented narratives that unpacked the statistical numbers, creating a ground-breaking paradigm for the sociological study of religion. Even before his books were published, his work with the baby boomers had attracted the editors of Newsweek magazine, who made Professor Roof’s research a cover story. Later, A Generation of Seekers was reviewed in major national newspapers, with a New York Times profile for Professor Roof himself in 1993. His work sparked national conversations regarding the decline of organized religion in many quarters and the forms of spiritual seeking and renewal that were rising instead. President Bill Clinton quoted from the book in one of his State of the Union addresses.

As major as baby boomer research was, however, it existed as only part of Professor Roof’s scholarly legacy. The author or co-author of five books since the 1970s, Professor Roof also co-edited six books, two encyclopedias, and five special issues of the Annals of the American Academy of Political and Social Science. With sixty journal articles and forty-five chapters in edited volumes, he contributed as well a plethora of book reviews to academic journals. His success in attracting grants became almost legendary in the department, with almost 2.2 million dollars awarded as principal or co-principal investigator for over twenty research grants. In addition, he presented his work over one hundred times at major academic conferences, universities, theological centers, and public policy forums. Meanwhile, Professor Roof became a

tireless advocate for the public understanding of religion, granting media interview after media interview in leading venues such as NBC Nightly News, CBS News, CNN, the BBC, Good Morning America, MacNeil-Lehrer News Hour, U.S. News and World Report, Time, The Los Angeles Times, The Washington Post, USA Today, The Wall Street Journal, The Economist, and numerous others.

Professor Roof’s seminal book from 1987, American Mainline Religion: Its Changing Shape and Future (with William McKinney) first signaled the emerging voluntarism that was growing in the nation, unraveling old boundaries and creating new ways of being religious. As he scrutinized the developing situation in the country, however, Professor Roof brought to it an abiding comparative perspective. He had had years of turning toward Europe—teaching and lecturing there and looking toward other cultures and their religious expressions. In these situations, he learned as much as he taught, and through the years he continued to be interested in the striking connections and differences between societies in their religious arrangements. As a natural outgrowth, he began to teach French high school teachers about religious pluralism in the United States through an annual university program that offered them a month-long visit. The project soon morphed into connections with the U.S. State Department and success in obtaining a continuing series of grants that brought foreign scholars to UCSB through the Fulbright Summer Institutes (Religion in the United States: Pluralism and Public Presence). So from 2002 until 2016, he directed (and from 2011 co-directed) month-long seminars for eighteen foreign scholars annually at UCSB. Subsequently, he took them on a road trip to religious sites throughout the nation, ending in Washington, D.C. The number of Muslim scholars in attendance was consistently high; people of color were a strong presence, and so were women. Professor Roof generated through these summer institutes an outstanding laboratory for studying American religious pluralism and for living out experimentally an international pluralism. Supported by some 3.5 million dollars in federal grants over the years, more than 250 people participated in the summer institutes representing over eighty nations in Africa, Asia, Europe, South America, and Oceania.

Alongside this achievement, Professor Roof, from 2002 to 2017, directed the Walter H. Capps Center for the Study of Ethics, Religion, and Public Life, housed in the Department of Religious Studies. The center was named for our renowned colleague Walter Capps, who became a member of the U.S. House of Representatives until a heart attack cut short his life in 1997. With the help of Capps’s widow Lois Capps (who served in the U.S. House from 1998 to 2017), the center received an initial grant from the UC Office of the President and later a sizable grant from the U.S. Congress, help from local donors, and then support from the NEH, amassing a 4 million dollar endowment. With this aid, from 2002 the Capps Center began to offer a wide range of programming to improve the public understanding of religion and ethics in public life, to stress its importance, and to work to bridge the worlds of academia and the wider public. Programs featured public humanities lectures, bringing to campus and the larger community in off -campus venues over 400 pre-eminent speakers. These included such well-known figures as Bill Moyers, Martin Marty, Garry Wills, Diana Eck, Karen Armstrong, Elaine Pagels, Sister Joan Chittister, Rabbi Michael Lerner, Morris Dees, Eric Foner, Daniel Ellsberg, Jean Bethke Elshtain, Thich Nhat Hanh, Hans Küng, Richard Rodriguez, Gustav Niebuhr, Sandra Day O’Connor, and Nobel Peace Prize winners Sherin Ebadi and Towakkol Karman. With five named lecture series annually, the center also offered one-time lecture series as well as a host of other special events.

It sponsored undergraduate student internship programs with public officials and NGOs in Washington, D.C., Sacramento, and Santa Barbara, five undergraduate courses in social ethics, including the much-acclaimed Henry Schimberg -supported course on “Ethics, Enterprise, and Leadership,” and annual graduate fellowships in cultural literacy.

This ambitious record of national and international achievement did not lead Professor Roof to neglect the specific work of the department, the university, his professional societies, and— especially—his students. He chaired the Department of Religious Studies for five years from 1999 to 2004, leading the department through a period of strategic growth and increasing the department’s endowments. Likewise, he served on a host of university committees including the Graduate Council, the Interdisciplinary Humanities Center, and the Arts and Lectures Committee. Nationally, he held the office of president for the Religious Research Association from 1990 to 1992 and for the Society for the Scientific Study of Religion from 1995 to 1997. Moreover, he served on advisory committees for the American Academy of Religion and on the Advisory Council for the National Endowment for the Humanities. Professor Roof was also editor, reviewer, or referee for over two dozen journals and monograph series, as well as grant referee for the National Science Foundation, the Templeton Foundation, the Lilly Endowment, and the Swedish Research Council. At UCSB, he advised numerous graduate students who earned their PhDs with his mentoring, and he served as a committee member for another huge number of graduate students, all of whom remember him with deep appreciation, warmth, and enthusiasm. In his work with students, he trained a generation of scholar-teachers in religious and sociological studies to attend to fluidity in religious identity, and to look for reflexivity, experimentalism, self-expression, and the questioning of authority in contemporary American religion. He was the recipient of the Association for the Sociology of Religion’s Lifetime Achievement Award last year. He is the recipient, this year, of the American Academy of Religion’s Martin E. Marty Award for the Public Understanding of Religion, which will be presented to him posthumously in November.

Professor Roof is survived by his daughter Katherine Brandts, by six grandchildren, and by other family members. He lost both his wife, Terry, and a second daughter, Jennifer Guilford, to cancer, his wife only a year ago. Our hearts go out to Katherine, to the grandchildren and other family members, and to his many colleagues and friends on their loss.

(Catherine Albanese, Distinguished Professor Emerita, Department of Religious Studies, University of California, Santa Barbara)

Announcement of new publication

I would like to inform you of my short essay recently published in the latest Reset Doc dossier on the 2018 Turkish elections. The essay which is about the voting behavior(s) of Turkish citizens abroad is part of my on-going project about transnational politics and diaspora-making.
 
You can access the essay at the following link: https://www.resetdoc.org/story/voting-abroad-question-loyalty/.
 
Kind regards,
Sinem A.

New Pew Study Released

Being Christian in Western Europe

The majority of Europe’s Christians are non-practicing, but they differ from religiously unaffiliated people in their attitudes toward Muslims and immigrants, views on God, and opinions about religion’s role in society

WASHINGTON, D.C. (May 29, 2018) – Western Europe, where Protestant Christianity originated and Catholicism has been based for most of its history, has become one of the world’s most secular regions. Although the vast majority of adults say they were baptized, today many do not describe themselves as Christians. Some say they gradually drifted away from religion, stopped believing in religious teachings, or were alienated by scandals or church positions on social issues, according to a major new Pew Research Center survey of religious beliefs and practices in Western Europe.

Yet most adults surveyed still do consider themselves Christians, even if they seldom go to church. The survey shows that non-practicing Christians (defined, for the purposes of this report, as people who identify as Christians, but attend church services no more than a few times per year) make up the biggest share of the population across the region. In every country except Italy, they are more numerous than church-attending Christians (those who go to religious services at least once a month). Non-practicing Christians also outnumber the religiously unaffiliated population (people who identify as atheist, agnostic or “nothing in particular,” sometimes called the “nones”) in most of the countries surveyed.

The Pew Research Center study – which involved more than 24,000 telephone interviews with randomly selected adults, including nearly 12,000 non-practicing Christians – finds that Christian identity remains a meaningful marker in Western Europe, even among those who seldom go to church. It is not just a “nominal” identity devoid of practical importance. On the contrary, the religious, political and cultural views of non-practicing Christians often differ from those of church-attending Christians and religiously unaffiliated adults.

Indeed, Christian identity in Western Europe is associated with higher levels of negative sentiment toward immigrants and religious minorities. On balance, self-identified Christians – whether they attend church or not – are more likely than religiously unaffiliated people to express negative views of immigrants, as well as of Muslims and Jews.

For example, in the UK, 45% of church-attending Christians say Islam is fundamentally incompatible with British values and culture, as do roughly the same share of non-practicing Christians (47%). But among religiously unaffiliated adults, fewer (30%) say Islam is fundamentally incompatible with their country’s values. There is a similar pattern across the region on whether there should be restrictions on Muslim women’s dress in public, with Christians more likely than “nones” to say Muslim women should not be allowed to wear any religious clothing in public.

Churchgoing Christians, non-practicing Christians and religiously unaffiliated people also differ in their attitudes on nationalism. Non-practicing Christians are less likely than church-attending Christians to express nationalist views. Still, they are more likely than “nones” to say that their culture is superior to others and that it is necessary to have the country’s ancestry to share the national identity (e.g., one must have Spanish family background to be truly Spanish).

For instance, in France, nearly three-quarters of church-attending Christians (72%) say it is important to have French ancestry to be “truly French.” Among non-practicing Christians, 52% take this position, but this is still higher than the 43% of religiously unaffiliated French adults who say having French family background is important in order to be truly French.

The survey, which was conducted following a surge of immigration to Europe from Muslim-majority countries, asked many other questions about national identity, religious pluralism and immigration.

Most Western Europeans say they are willing to accept Muslims and Jews in their neighborhoods and in their families, and most reject negative statements about these groups. And, on balance, more respondents say immigrants are honest and hardworking than say the opposite.

But a clear and consistent pattern emerges: Both church-attending and non-practicing Christians are more likely than religiously unaffiliated adults in Western Europe to voice anti-immigrant, anti-minority and nationalist views.

There also are other factors beyond religious identity that are closely connected with these positions. For example, higher education and personally knowing someone who is Muslim tend to go hand in hand with more openness to immigration and religious minorities. And identifying with the political right is strongly linked to anti-immigration stances. Still, even after using statistical techniques to control for these factors (and several others, including age and gender) Western Europeans who identify as Christian are more likely than those who have no religious affiliation to express negative feelings about immigrants and religious minorities.

Other key ways in which non-practicing Christians, churchgoing Christians and religiously unaffiliated adults in the region differ include:

• Although many non-practicing Christians say they do not believe in God “as described in the Bible,” they do tend to believe in some other higher power or spiritual force. By contrast, most church-attending Christians say they believe in the biblical depiction of God. And a clear majority of religiously unaffiliated adults do not believe in any type of higher power or spiritual force in the universe.

• Non-practicing Christians tend to express more positive than negative views toward churches and religious organizations, saying they serve society by helping the poor and bringing communities together. Their attitudes toward religious institutions are not quite as favorable as those of church-attending Christians, but they are more likely than religiously unaffiliated Europeans to say churches and other religious organizations contribute positively to society.

• The vast majority of non-practicing Christians, like the vast majority of the unaffiliated in Western Europe, favor legal abortion and same-sex marriage. Church-attending Christians are more conservative on these issues, though even among churchgoing Christians, there is substantial support – and in several countries, majority support – for legal abortion and same-sex marriage.

• Nearly all churchgoing Christians who are parents or guardians of minor children (those under 18) say they are raising those children in the Christian faith. Among non-practicing Christians, somewhat fewer – though still the overwhelming majority – say they are bringing up their children as Christians. By contrast, religiously unaffiliated parents generally are raising their children with no religion.

These are among the key findings of the new Pew Research Center survey. The study, funded by The Pew Charitable Trusts and the John Templeton Foundation, is part of a larger effort by Pew Research Center to understand religious change and its impact on societies around the world.

Read the report: http://www.pewforum.org/2018/05/29/being-christian-in-western-europe/

For more information, or to arrange an interview with the study’s lead authors, Associate Director of Research Neha Sahgal and Director of Religion Research Alan Cooperman, please contact Anna Schiller at (+1) 202-419-4372 or aschiller@pewresearch.org.

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Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping America and the world. It does not take policy positions. The Center is a subsidiary of The Pew Charitable Trusts, its primary funder. Subscribe to our daily and weekly email newsletters or follow us on ourFact Tank blog.

[Scripta] New Issue Published

Dear Colleagues

We are happy to announce the publication of: Scripta Instituti Donneriani Aboensis Vol. 28 (2018)

Theme: The Ethnic and Religious Future of Europe

Available in open access at: https://journal.fi/scripta

The current issue consists of articles based on presentations given at the conference with the same name arranged in Turku/Åbo, Finland in June, 2017.

Scripta is published by the Donner Institute in Åbo, Finland. Its purpose is to publish current research on religion and culture and to offer a platform for scholarly co-operation and debate within the field. The articles have been selected on the basis of peer-review.

Thanks for the continuing interest in our work,

Ruth Illman
The Donner Institute

***

Table of Content (Vol. 28)

EDITORIAL

The ethnic and religious future of Europe

RUTH ILLMAN, PETER NYNÄS, TUOMAS MARTIKAINEN

ARTICLES

The demographic factors that make Islam the world’s fastest-growing major religious group

CONRAD HACKETT, MICHAEL LIPKA

The NPW framework in future-oriented studies of cultural agency

MATTI KAMPPINEN

Legitimacy for some

FREDRIK PORTIN

Humanity and hospitality

RENÉ DAUSNER

Islam’s increased visibility in the European public sphere

DIDEM DOGANYILMAZ DUMAN

A critical discourse analysis of the media coverage of the migration crisis in Poland

JOANNA KROTOFIL, DOMINIKA MOTAK

Reconsidering the modern nation state in the Anthropocene

WARDAH ALKATIRI

From Yidishe khasene to civil marriage

MERCÉDESZ CZIMBALMOS

Income inequality and religion globally 1970–2050

JOSE NAVARRO, VEGARD SKIRBEKK

 

Chapter: Does European Islam Think? By Mohammed Hashas 2018

This may interest some of you.
 

“Does European Islam Think?” By Mohammed Hashas

Abstract:
In this chapter I present two major divergent lines of thought that read European Islam differently, though this difference has hardly been problematised and remarked before, nor has it been put face to face in a scholarly debate. This chapter then presents the views of two major scholars of Islam and Muslims in Europe: those of the French scholar Olivier Roy, and those of the Danish scholar Jørgen S. Nielsen. My own reading of European Islam makes me stand with the latter on his position: European Muslims are making their own theology; it is a pluralist theology in progress. It may even be inspiring to the Arab-Islamic world.
Mohammed Hashas, “Does European Islam Think?” In Niels Valdemar Vinding, Egdūnas Račius, and Jörn Thielmann, eds., Exploring the Multitude of Muslims in Europe: Essays in Honour of Jørgen S. Nielsen (Brill, 2018), pp. 35-49.
The chapter is attached as pdf