Call for Papers: Deportation as Friction

Call for papers ‘Deportation as friction’

Panel at the Second Transmobilities & Development Conference: Friction in a mobile world, Radboud University, Nijmegen, 8-9 June, 2017

Panel organizers: Nauja Kleist, Danish Institute for International Studies, nkl@diis.dk & Heike Drotbohm, Department of Anthropology and African Studies, University of Mainz, Drotbohm@uni-mainz.de

Deportation has become an increasingly utilized migration management instrument, aiming at deterring migration, expelling unwanted aliens and signaling a given state’s tough stand on immigration to domestic constituencies. This panel has its objective to examine the implications of deportation for deportees and the institutions and states engaged in deportation, with particular focus on the interactions and connections occurring between them. We thereby wish to study deportation as friction, understood as precarious and disrupted interconnections (Tsing 2005) in a situation characterized by stratified globalization, a diversification of migration industries (Gammeltoft-Hansen and Sørensen 2013) and restrictive mobility regimes.

To illuminate these perspectives, we call for papers focusing on how different actors practice, govern and perceive deportation at different moments and locations along the so-called ‘deportation corridor’ (Drotbohm & Hasselberg 2015), which covers different places, actors and institution. We are particularly interested in presentations that tackle the diverse and conflicting social interactions between deportees and their social networks, institutions, entrepreneurs, laws and technologies that are part and parcel of the forceful route of involuntary return. These include:

  • Deportability: How do authorities govern, practice and stage deportability (Peutz and Genova 2010)
  • the constant but not necessarily realized threat of deportation ? Which impact has the condition of deportability on migrants and their perception of (im-)mobility and (potential) transnational life worlds? How do they respond to institutional requirements and constraints?
  • Detention: what migration industries emerge and are involved in detention? Which technologies do they employ and what kinds of subjects do they (attempt to) create? How do detainees interact and differentiate themselves under this condition of institutional constraint?
  • Removal: What types of institutions and migration industries are involved in different types of removal processes? What materialities and technologies of constraint, escort, communication and transportation do they employ? What are the interactions between deporting agents and deportees?
  • Post-deportation: Which institutional interactions and frameworks do deportees face or approach after their deportation? How is their deportation perceived and managed by authorities and national or local institutions? What is the role of transnational practices and networks after deportation?

Practicalities

Please send a maximum 200 word abstract to both of us by April 7 at Drotbohm@uni-mainz.de and nkl@diis.dk. We will select abstracts no later than April 24.

Please note that participation in the workshop is free but participants have to cover their own expenses.

Call for Papers: Deportation as Friction

Call for papers ‘Deportation as friction’

Panel at the Second Transmobilities & Development Conference: Friction in a mobile world, Radboud University, Nijmegen, 8-9 June, 2017

Panel organizers: Nauja Kleist, Danish Institute for International Studies, nkl@diis.dk & Heike Drotbohm, Department of Anthropology and African Studies, University of Mainz, Drotbohm@uni-mainz.de

Deportation has become an increasingly utilized migration management instrument, aiming at deterring migration, expelling unwanted aliens and signaling a given state’s tough stand on immigration to domestic constituencies. This panel has its objective to examine the implications of deportation for deportees and the institutions and states engaged in deportation, with particular focus on the interactions and connections occurring between them. We thereby wish to study deportation as friction, understood as precarious and disrupted interconnections (Tsing 2005) in a situation characterized by stratified globalization, a diversification of migration industries (Gammeltoft-Hansen and Sørensen 2013) and restrictive mobility regimes.

To illuminate these perspectives, we call for papers focusing on how different actors practice, govern and perceive deportation at different moments and locations along the so-called ‘deportation corridor’ (Drotbohm & Hasselberg 2015), which covers different places, actors and institution. We are particularly interested in presentations that tackle the diverse and conflicting social interactions between deportees and their social networks, institutions, entrepreneurs, laws and technologies that are part and parcel of the forceful route of involuntary return. These include:

  • Deportability: How do authorities govern, practice and stage deportability (Peutz and Genova 2010)
  • the constant but not necessarily realized threat of deportation ? Which impact has the condition of deportability on migrants and their perception of (im-)mobility and (potential) transnational life worlds? How do they respond to institutional requirements and constraints?
  • Detention: what migration industries emerge and are involved in detention? Which technologies do they employ and what kinds of subjects do they (attempt to) create? How do detainees interact and differentiate themselves under this condition of institutional constraint?
  • Removal: What types of institutions and migration industries are involved in different types of removal processes? What materialities and technologies of constraint, escort, communication and transportation do they employ? What are the interactions between deporting agents and deportees?
  • Post-deportation: Which institutional interactions and frameworks do deportees face or approach after their deportation? How is their deportation perceived and managed by authorities and national or local institutions? What is the role of transnational practices and networks after deportation?

Practicalities

Please send a maximum 200 word abstract to both of us by April 7 at Drotbohm@uni-mainz.de and nkl@diis.dk. We will select abstracts no later than April 24.

Please note that participation in the workshop is free but participants have to cover their own expenses.

Call for Papers: Religious Feminism and Feminist Spirituality

Religious Feminism and Feminist Spirituality

Call for contributions for the colloquium on the 28th of November 2017 and for NQF 38/1

Coordination: Irene Becci, Helene Fueger, Catherine Fussinger et Amel Mahfoud

Denounced as fundamentally oppressive systems for women, monotheistic religions have been the subject of strong criticism from feminist movements in the West. The traditions most targeted by these criticisms were first those from which most Western feminists had come from, namely Christianity and Judaism (especially in North America). As for the theme of Islam and feminism, it is a particularly complex question today because the issue of the place of women within Islam was very quickly instrumentalized in the colonial context. If the three monotheistic traditions have been criticized for promoting social organization and discriminatory values against women in civil society, their internal functioning has also been called into question (difficulty or even impossibility for women to occupy positions of authority within religious institutions, but also to access texts and places of worship, as well as certain rites).

From these criticisms – but in a much broader context of putting religion into question – the following idea imposed itself: real advances in feminism required renouncing all forms of religious or spiritual beliefs and practices, which were considered to be necessarily alienating. From this point of view, women’s struggle could not be advanced without a strong retreat, even a disappearance, of all religions. For many, Western feminism appears to have had secularization as both a condition of possibility and as a result. In other words, Western feminism is connected to the loss of social influence of religion within modern institutions and a significant decrease in religious affiliation and practice. The relationships between feminism, spirituality and religion, however, deserve to be considered from another perspective today for two reasons.

First, while in the West modernity seemed for a time to imply the disappearance of religion, sociologists and politicians are reconsidering this vision since the end of the 20th century and thematize the “reconfigurations” and / or the “return” of religions within Western societies. Their analyzes are not, however, univocal. Some insist on the radical manifestations of such a return into public space, in the form of fundamentalist movements, particularly within Christianity and Islam. Other research underlines the individualization of the relationship with religion, or highlights the emergence of “new religious movements”, of New Age spiritualities, or other spiritual practices – which interest many more women than men – of various exotic inspirations. Within the academic field, therefore, approaches to religion and spirituality attempt to take account of the complexity of what the term “religion” and “secular” encompass at a sociological level. It is in this context that the historian and gender studies specialist Joan Scott (2009) recently considered it necessary to question the relationship between secularization and emancipation of women, which, according to her, has no historical linearity. The second reason which justifies approaching the relationship between religions, spiritualities and feminisms from a different perspective lies in the existence, often little known in Francophone circles, of the structuring of a feminist critique “from the inside” carried out by women who hold to both their feminist posture and their religious or spiritual commitment. Such a phenomenon was first observed in Christianity and Judaism in the 1960s and 1970s, then a clear feminist dimension emerged in various new religious movements (Wicca, the cult of the great goddess, etc.), and later certain Muslim feminisms emerged and became diffused.

The targets of these religious feminisms are diverse and their demands may take the path of cautious reformism or that of a radical confrontation (an appreciation that must always be contextualized according to the religious framework, some being more constraining than others). Thus, at the level of “work” within religious institutions, some have demanded a better recognition of the functions and activities predominantly occupied by women. Others, from the outset, have demanded access for women to central positions in the exercise of their religion, positions to which they were or are still excluded from (more recently the question also arose for homosexual persons). Regarding texts and considerations of the very conception of the divine and the sacred, the spectrum is equally broad. It may include highlighting the women that had been made invisible in sacred books and in the tradition, of extracting the fundamental texts from their patriarchal and homophobic interpretations, but also of promoting a feminine conception of the divine and of the divine word (for example, “the Goddess” of certain Christian feminists). According to their strategies and interests, these feminists with a religious commitment have therefore proposed alternative practices and rituals, but they have also created associations or academic journals. Through their actions, these feminists have sometimes invested themselves in the most liberal sections of existing institutions, sometimes they have worked at their margins, or they have broken with their official structure while still claiming a particular tradition. The desire to ally with others also led them to become involved in ecumenism or interfaith projects. Others yet have developed a commitment to new forms of spirituality, which are felt to be less fixed and better able to reconcile with their feminism.

Living with their century, these feminists with a religious or spiritual commitment have also had to position themselves in relation to feminist issues regarding civil society (divorce, abortion, sexuality, homosexuality, etc.) and often have had to distance themselves from the official positions of their religious authorities. In the present context, these feminists’ views on the positions and strategies of the fundamentalist wings of their tradition are of great interest.

Finally, when we examine their feminist commitment, we must consider the nature of the arguments underlying their criticisms and claims. Given the importance within the various religious traditions of a system based on a highly hierarchic “complementarity” between men and women, we can wonder how these feminists relate to differentialist conceptions, which assume an essential difference between the masculine and the feminine, accompanied by a strong revaluation of the later. Is this the mainstream or have other feminist postures also been favored in some cases?

By launching a call for scientific contributions devoted to “religious feminisms and feminist spiritualities,” NQF wishes to receive proposals analyzing the forms and stakes of a feminist commitment within the three monotheistic traditions (Judaism, Christianity, Islam) as well as within new religious movements.

Considering the public of NQF, it is necessary that these contributions contextualize the stakes specific to the religious / spiritual tradition while analyzing the feminist stakes, not only as they are developed internally but also with regard to the positions feminists developed outside religious or spiritual frameworks. In this respect, it seems important to us to put into perspective the geographical diversity of these feminisms which have religious / spiritual roots. Indeed, the relations between feminism and Protestantism or between feminism and Judaism do not, for example, function in the same ways in Europe and the United States, a fact which undoubtedly owes as much to the different forms taken by feminist mobilizations as to the diversity of religious orientations in these two socio-geographical areas (in the USA, for example, conservative Protestant churches are more numerous and liberal Judaism is much more present than in Europe). There is also a particular geography of new feminist religious movements (for example, the political orientations or inspirations of certain neo-pagan movements, sometimes reactionary, sometimes progressive, may be opposed in the USA compared to Europe or in cities compared to the countryside). This also signifies that there is a circulation and acclimatization of religious feminisms and feminist spiritualities, as exemplified by the case of Muslim feminisms. In this context, analysis that adopt a comparative perspective either between geographical areas or between religious traditions seem likely to provide stimulating insights.

NQF organizes a colloquium on the theme “Religious feminisms and feminist spiritualities”, which will take place at the University of Lausanne on the 28th of November 2017 and will continue with the publication, at the beginning of 2019, of issue 38/1 of NQF devoted to this same topic. The present call therefore applies to both the colloquium and the issue 38/1 of NQF. We strongly encourage communications with an article proposal, however it is also possible to propose only a communication or an article.

The languages of the colloquium are French and English. The articles in issue 38/1 of NQF will be published in French. However, it is possible to carry out the evaluation and correction of the articles for texts written in English, German or even Italian. In this case, however, the translation and funding for the translation must be done by the author of the article.

Please send your proposals for communication and / or article (1-2 pages) by e-mail to Amel Mahfoud (amel.mahfoudh@hevs.ch) as a word document by 3 April 2017. The evaluation of the proposals will take place in April and a response will be given in early May 2017.

The acceptance of a proposed communication and / or article does not mean that the article will be accepted in the end. Indeed, each text is entrusted for evaluation to two reviewers. On this basis, it may be “accepted as is,” “accepted on condition of modifications” or “rejected”.

Call for Papers: Social Science History Association Religion Network

Social Science History Association 2017 Annual Conference

Montreal, Quebec, November 2-5, 2017

Conference Theme: “Changing Social Connections in Time and Space”

The Religion Network of the Social Science History Association invites proposals for papers, panels, and book sessions for the 42st annual meeting of the Social Science History Association in Montreal, Quebec, November 2-5, 2017.  We also are looking for volunteers to serve as panel chairs and discussants.

The SSHA is the leading interdisciplinary association for historical research in the US, providing a stimulating venue for explorations of how social processes unfold over time. The Religion Network serves as the home within the organization for scholars interested in religious history, religious mobilization, religious change, and religion’s effect on social and political processes. Our network is interdisciplinary and cross-national in scope, and embraces all scholarship that examines how religion intersects with other social processes in historical perspective.

We encourage the participation of graduate students and recent PhDs as well as more established scholars from a wide range of disciplines and departments. Graduate students are eligible to apply for financial support to attend the annual meeting (seehttp://www.ssha.org/grants). Further details about the association, the 2017 annual meeting, and the call for proposals are available on the SSHA website:www.ssha.org.

The deadline for paper and/or panel submissions is March 3rd, 2017.

We welcome and encourage papers and panel proposals on a wide array of issues related to the historical study of religion and society. While complete panel proposals (consisting of 4-5 individual papers, a chair, and a discussant) are preferred, we also seek out high-quality individual paper submissions. Panels and papers may address the topics below, or any other relevant and related topic examining religion in a historical context:

  • Religion and Science
  • Religion, Morality, and Social Norms
  • Religion and Populist Politics
  • Religious Networks
  • Secular, Religious, and Sacred Spaces
  • Religion and Migration
  • Comparative Secularisms

Please use the SSHA’s web conference management system to submit your papers and panel proposals. Paper title, brief abstract, and contact information should be submitted at http://prod.sshaconference.org/people/login. Please do not hesitate to contact the Religion Network representatives with any questions, comments, or for help with submissions.

Thank you, and we look forward to a stimulating set of panels at this year’s SSHA meeting.

Ates Altinordu (atesaltinordu@sabanciuniv.edu)

Damon Mayrl (dmayrl@clio.uc3m.es)

Sam Nelson (scnelson0@gmail.com)

Philip Gorski (philip.gorski@yale.edu)

SSHA Religion Network Representatives

Call for Papers: American Academy of Religion Sociology of Religion Unit

The Sociology of Religion Unit of the American Academy of Religion serves as a bridge between religious studies and the subdiscipline of sociology of religion. It functions as a two-way conduit not only to import sociological research into religious studies but also to export the research of religious studies into both the subdiscipline and the broader field of sociology. Only through a cross-fertilization transgressing departmental boundaries can there be breakthroughs in research in both fields. The unit has a wide conception of sociology of religion. It is open to a multiplicity of paradigms and methodologies utilized in the subfield and sociology more broadly: theoretical as well as empirical, quantitative, qualitative, and comparative-historical. By liaising with other Program Units, the Sociology of Religion Unit is able to bring the rich diversity of critical and analytical perspectives that are housed in the American Academy of Religion into mainstream sociology of religion. Conversely, it aims to provide scholars of the study of religion with a deeper understanding of the landscape of sociology of religion.

Call for Papers: 

Sociology of Religion as part of a larger discipline is marked by a canonization of its theory and its division by paradigms and methodologies–whether these be the classics (Weber and Durkheim), the old paradigm (functionalism and social constructionism), or the new paradigm (rational choice) on the one hand or quantitative, qualitative, or historical-comparative sociology on the other. As it intersects with sociology of religion, the study of religion has drawn from theories and methodologies in conversation with sociology, anthropology, critical theory, psychology, history, and other related disciplines. We are interested both in papers that utilize the methods and theories in the study of religion and bring them into the sociological canon as well as those that help religious studies gain a better grasp of the sociological theory of religion. We encourage papers that exploit both the theory and methodology of sociology of religion and religious studies and use them as frames for analysis of concrete cases. We are interested in historical topics in the sociology of religion as well as contemporary ones. In particular, we request papers that touch upon social divisions examining race, class, gender, sexual orientation, ethnicity, region, age, etc.

Critics of sociology of religion have pointed out that the field is dominated by North American scholars primarily interested in Protestantism. The discipline of religious studies provides a clear antidote to these perceived limitations. Therefore, we encourage contributions from academics who study the various religious traditions around the world as well as those studying North American religious communities. In particular, we would like submissions from scholars from all academic ranks across the lines of nationality, region, race, ethnicity, gender, sexual orientation, etc.

The purpose of the Sociology of Religion program unit of the American Academy of Religion is to bridge the gap and create cross-fertilization between the Sociology of Religion and Religious Studies. One way to do so is to break down each of these fields into their core component: theory, methods, and data. Comparing sociology of religion and religious studies: First, what are the core canons in each field? Sociological Theory of Religion (SOR) and Method and Theory in the Study of Religion (RS). What are their central theories? Second, what are the main methodologies that each field primarily relies upon? Finally, what count as data in each of these fields?

Along these lines, we are interested in the following topics:
• The intersection of theory, methods and data in Religious Studies and Sociology of Religion

• Bringing non-western theory into Sociological Theory of Religion and the Method and Theory in the Study of Religion

• Core Canons: Sociological Theory of Religion and Method and Theory in the Study of Religion

• Core Theories: Secularization Theory (or Religious Pluralism) and Critical Religion

• Comparative Methodologies: Sociology of Religion vs. Religious Studies

• What counts as data in Religious Studies and Sociology of Religion?

• Assessments of how “religion” is operationalized in quantitative sociology

Beyond this, we are particularly interested in the following more substantive topics. This is not an exclusive list and we encourage submissions on other topics as well.
• Peter Berger’s The Sacred Canopy at 50: Future Directions for a Sociological Classic

• Social and Religious Movements (along racial, ethnic, national, regional, or class lines)

• Sociology of Religion from Unheard Voices

In addition to this, the Sociology of Religion Unit is inviting proposal for a co-sponsored panel with the Anthropology of Religion Unit. Below is the description of the panel:
For a special panel co-sponsored with the Anthropology of Religion and Sociology of Religion program units, we invite papers that examine problems encountered or mistakes made in the context of ethnographic fieldwork. Papers should present the context of the research and the specific details of the problem/mistake that arose and how it was addressed. Extra time will be allotted to brainstorm additional solutions and to thinking broadly about a “methodology of/for mistakes.”

The Sociology of Religion Unit of AAR regularly co-sponsors panels with the peer-reviewed print and online journal Critical Research on Religion (CRR) (http://crr.sagepub.com). Published by SAGE Publications, the journal has over 8000 subscriptions worldwide. Presenters of promising papers in SOR panels will be invited to turn their papers into articles and submit them for peer review to CRR. For further information, please contact SOR co-chairs.

Method:
PAPERS
Process:
Proposals are anonymous to chairs and steering committee members during review, but visible to chairs prior to final acceptance or rejection
Leadership:

Chair

Steering Committee

https://papers.aarweb.org/content/sociology-religion-unit 

Call for Papers for the Annual Meeting of the American Academy of Religion, November 2017

AAR Annual Meeting
Boston, MA
November 18-21, 2017

https://papers.aarweb.org/content/sociology-religion-unit

Sociology of Religion as part of a larger discipline is marked by a canonization of its theory and its division by paradigms and methodologies–whether these be the classics (Weber and Durkheim), the old paradigm (functionalism and social constructionism), or the new paradigm (rational choice) on the one hand or quantitative, qualitative, or historical-comparative sociology on the other. As it intersects with sociology of religion, the study of religion has drawn from theories and methodologies in conversation with sociology, anthropology, critical theory, psychology, history, and other related disciplines. We are interested both in papers that utilize the methods and theories in the study of religion and bring them into the sociological canon as well as those that help religious studies gain a better grasp of the sociological theory of religion. We encourage papers that exploit both the theory and methodology of sociology of religion and religious studies and use them as frames for analysis of concrete cases. We are interested in historical topics in the sociology of religion as well as contemporary ones. In particular, we request papers that touch upon social divisions examining race, class, gender, sexual orientation, ethnicity, region, age, etc.

Critics of sociology of religion have pointed out that the field is dominated by North American scholars primarily interested in Protestantism. The discipline of religious studies provides a clear antidote to these perceived limitations. Therefore, we encourage contributions from academics who study the various religious traditions around the world as well as those studying North American religious communities. In particular, we would like submissions from scholars from all academic ranks across the lines of nationality, region, race, ethnicity, gender, sexual orientation, etc.

The purpose of the Sociology of Religion program unit of the American Academy of Religion is to bridge the gap and create cross-fertilization between the Sociology of Religion and Religious Studies. One way to do so is to break down each of these fields into their core component: theory, methods, and data. Comparing sociology of religion and religious studies: First, what are the core canons in each field? Sociological Theory of Religion (SOR) and Method and Theory in the Study of Religion (RS). What are their central theories? Second, what are the main methodologies that each field primarily relies upon? Finally, what count as data in each of these fields?

Along these lines, we are interested in the following topics:
• The intersection of theory, methods and data in Religious Studies and Sociology of Religion

• Bringing non-western theory into Sociological Theory of Religion and the Method and Theory in the Study of Religion

• Core Canons: Sociological Theory of Religion and Method and Theory in the Study of Religion

• Core Theories: Secularization Theory (or Religious Pluralism) and Critical Religion

• Comparative Methodologies: Sociology of Religion vs. Religious Studies

• What counts as data in Religious Studies and Sociology of Religion?

• Assessments of how “religion” is operationalized in quantitative sociology

Beyond this, we are particularly interested in the following more substantive topics. This is not an exclusive list and we encourage submissions on other topics as well.
• Peter Berger’s The Sacred Canopy at 50: Future Directions for a Sociological Classic

• Social and Religious Movements (along racial, ethnic, national, regional, or class lines)

• Sociology of Religion from Unheard Voices

In addition to this, the Sociology of Religion Unit is inviting proposal for a co-sponsored panel with the Anthropology of Religion Unit. Below is the description of the panel:
For a special panel co-sponsored with the Anthropology of Religion and Sociology of Religion program units, we invite papers that examine problems encountered or mistakes made in the context of ethnographic fieldwork. Papers should present the context of the research and the specific details of the problem/mistake that arose and how it was addressed. Extra time will be allotted to brainstorm additional solutions and to thinking broadly about a “methodology of/for mistakes.”

Call For Papers: AAR Religion and Migration

The Religion and Migration Unit seeks proposals for the 2017 American Academy of Religion Annual Meeting to be held in Boston, MA, related to these two themes: Gender, ritual, and religion in the experience of migration; and Loss, Gain, or Innovation? How do religious traditions change through migration?  Please submit 150 word abstracts along with 1000 word paper proposals through the AAR submission system.

 https://www.aarweb.org/annual-meeting

Symposium” “Pentecostal Charismatic Christianities in Australia”

I’d like to invite you to submit abstracts to the symposium Pentecostal Charismatic Christianities in Australia, which I am convening with Mark Hutchinson and Kathleen Openshaw at the Religion and Society Research Cluster, Western Sydney University.

  • Date: 11-12 of August, 2017
  • Abstract submission date: Friday, January 13, 2017
  • Submit to: Kathleen Openshaw   k.openshaw@westernsydney.edu
  • Keynote speaker: Prof Paul Freston (Wilfrid Laurier University)

Pentecostal Charismatic Christianities (PCC) have grown significantly worldwide, particularly in the Global South. In Australia, the latest National Church Life Survey has shown they have overtaken Anglicans as the second largest religious group by attendance, behind the Catholic Church. Data also points to PCC adherents’ higher educational attainment, now higher than among Anglicans. Moreover, Australia’s location in Oceania, the ‘most Christian part of the world,’ means that many migrants from the region are Pentecostal and Charismatic.

On the other hand, Australian megachurches such as Hillsong, Planetshakers, COC and C3 have been influencing churches in many parts of the world, including the USA and even Brazil, the largest Pentecostal country in the world. In this symposium we are interested in teasing out the remarkable growth of PCC in Australia, a country considered largely secular. We are hoping to discuss the following questions: How have PCC grown from their humble origins to become such a force in Australia? What makes Australians join a PCC movement? What is the relationship between PCC and Australian politics? How do migrants and refugees negotiate identity, belonging and home-making in Australia through Pentecostal/Charismatic churches? How can we account for the remarkable rise of PCC in Australia in a post-secular world? How do PCC expand in and out of the country?

This call for papers seeks authors on topics which include the connections between Australian PCC and:

  • Historical developments
  • Australian politics
  • Media, music, Information Communication Technologies
  • Branding and marketing
  • Late modernity and global capitalism
  • Material culture
  • Aesthetics and embodied practices
  • Lived experiences
  • Social justice movements/activism
  • Chaplaincy in schools
  • Aboriginal Peoples
  • Migration
  • Gender and class
  • Youth and celebrity cultures

The conveners are planning to publish chapters in an edited volume after the symposium.

Associate Professor Cristina Rocha
ARC Future Fellow
Director of Religion and Society Research Cluster
Western Sydney University
Editor: Journal of Global Buddhism
Editor: Religion in the Americas series, Brill
http://www.uws.edu.au/religion_and_society/people/researchers/dr_cristina_rocha

Call for Papers: Religion and the Rise of Populism: Migration, Radicalism and New Nationalisms

http://explore.tandfonline.com/cfp/pgas/crss-call-for-papers-religion-rise-populism

The editors of the journal Religion, State and Society are pleased to invite contributions to a special issue, slated for publication in early 2018. The special issue will investigate the roles of religion in recent trends towards populist politics, in particular as manifested in public reactions to migration, the rise of new nationalisms, and the increasing prominence of radicalism.

Growing evidence suggests that these developments are taking centre stage throughout the world, set in a wider context of global political and economic uncertainty. It can also be observed that religion plays an important role in each of these three issues, often in ways that interconnect them. For example, the actions of the so-called Islamic State in Iraq and Syria have exacerbated an already worrisome global migration crisis, while also heightening concerns about violent radicalism.  From France to the Philippines, public anxieties surrounding ISIS and domestic ‘radicalisation’ have become frequent motifs in populist rhetoric that links them with increasing flows of migrants as representative of threats to social security and the economic wellbeing of local populations.

Other examples of contemporary issues in which religion is implicated in populist politics and linked to migration, new nationalisms, and radicalism include: the emphasis on ‘Hindu values’ in the politics of the ruling Bharatiya Janata Party in India; the Christian or anti-Muslim rhetoric of American presidential candidates; the UK Brexit campaigners’ use of the prospective membership of ‘Muslim’ Turkey in the EU; the deepening significance of ‘traditionalist’ and pro-Orthodox rhetoric in Russia’s domestic and international politics; and the increasing prominence of religion-based identity politics in Poland, Hungary, and Croatia.

This special issue will seek to probe the various roles of religion in these interlinked issues and across comparative cases. There is an urgent need for considered academic analysis to discern how the rise of populism is connected to religion and the issues of migration, radicalism, and new nationalisms, to elucidate the broader empirical and theoretical implications for our understandings of religion, state, and society.

Areas of investigation can include but are by no means limited to:

  • Religious dimensions of populism in national contexts, including comparative perspectives
  • The migration crisis and its implications for religion-based identity politics in European societies and beyond
  • The ‘crisis’ of the European Union following the Brexit referendum, and its broader implications with relevance to religion
  • Religious dimensions of radicalism: discourses, movements, and politics
  • Religiously-based conservative and traditionalist movements in Europe, the United States, India, Russia, or other parts of the world, including comparative studies
  • Fringe and far-right political and vigilante groups and movements, and their politics of religion
  • Religious dimensions of the securitisation of borders and the ‘othering’ of excluded groups
  • Theoretical, legal, or discourse-based work on the role of religious, such as ‘Christian’ or ‘Hindu’, affinities in constructions of national identity and the operation of national institutions

This special issue of Religion, State and Society is planned for publication in the first half of 2018. The editors have been invited by Routledge to also consider republication of the contributions as a book.

Application Process

Please send completed papers of 6,000-8,000 words by 15 August 2017. To submit a paper, please register for an account and follow the submission instructions at the journal’s online submission portal: http://www.edmgr.com/crss

Before submitting your manuscript please read carefully the journal’s submission instructions, available on the RSS main website under the ‘Instructions for Authors’ page (http://www.tandfonline.com/crss). All manuscripts will go through the normal peer review process.

Questions related to the theme and potential ideas for papers can be discussed with the editors:
Dr Daniel Nilsson DeHanas (daniel.dehanas@kcl.ac.uk)
Dr Marat Shterin (marat.shterin@kcl.ac.uk)

Call for Abstracts: Conference on Trauma and the Spirituality of Children and Youth

Conference: 27 & 28 July 2017
University of South Africa, Muckleneuk Campus Pretoria, South Africa

Guidelines for Abstract Submission

Abstracts must be received by 31 March 2017. Abstracts received after the deadline will not be considered. All abstracts will be reviewed by the Organising Committee and authors will be notified via e-mail regarding the status of their abstract acceptance. Presenting authors of papers must be registered and paid participants. Abstracts must be submitted in English and have a word count of no more than 250 words.

Please submit your abstract to oberhae@unisa.ac.za  as well as aposta1@unisa.ac.za

For further information or assistance you are welcome to contact

Trauma can affect children and youth on a physical, emotional, social and spiritual level, causing distress in all of these areas. However, not enough emphasis has been placed on the spiritual consequence of trauma on children and youth. This conference will aim to bring together scholars from various disciplines in order to present research, encourage conversations and critically reflect on the impact of trauma on the spirituality of children and youth.

We invite papers from multiple disciplines, addressing the spiritual trauma children and youth can experience when faced with adversities such as violence and crime, the death of a loved one, accidents, life-threatening and life-limiting illnesses and other healthcare experiences, bullying and cyber bullying, abuse and sexual abuse and pornography.