By Elizabeth Shakman Hurd
In contemporary years, North American and eu international locations have sought to legally remake faith in different nations via an exceptional array of overseas tasks. Policymakers have rallied round the proposal that the fostering of spiritual freedom, interfaith discussion, non secular tolerance, and protections for non secular minorities are the keys to battling persecution and discrimination. Beyond spiritual Freedom persuasively argues that those projects create the very social tensions and divisions they're intended to overcome.
Elizabeth Shakman Hurd appears at 3 serious channels of state-sponsored intervention: foreign non secular freedom advocacy, improvement information and country construction, and overseas legislation. She indicates how those tasks make spiritual distinction an issue of legislations, leading to a divide that favors kinds of faith licensed through these in strength and excludes alternative ways of being and belonging. In exploring the dizzying strength dynamics and blurred barriers that represent relatives among "expert religion," "governed religion," and "lived religion," Hurd charts new territory within the examine of faith in international politics.
A forceful and well timed critique of the politics of marketing spiritual freedom, Beyond non secular Freedom presents new insights into modern-day such a lot urgent dilemmas of strength, distinction, and governance.
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Extra info for Beyond Religious Freedom: The New Global Politics of Religion
13 The objective was not to exclude religion from public life—after all, the war to liberate Afghan women from the Taliban took place even as the Bush administration was advocating more conservative positions for women in the United 26 Chapter 2 States in the name of Christian morality. It was, rather, religious and social reform. 14 Eric Fassin describes this impetus to reform as an exercise of “civilizing power,” observing that “in the United States, the sexual clash of civilizations is meant to bring legitimacy to military operations abroad: it is less about borders and more about expansion.
It is understood to be divisive and associated with the failure of the state to properly domesticate it—or, in some cases, of religion to properly domesticate itself. Contemporary notions of religious violence, as Brian Goldstone argues, are anchored in the opposition between a terrifying figure of the premodern past, on one hand, and an enlightened believer at home in the world on the other: “While the latter is rendered normative, the former has to be subject to correction or made extinct. ”3 24 Chapter 2 At the same time, and as part of the same discursive framework, religion has come to be seen as relevant to international affairs as a means of promoting the common international good through humanitarian relief and development assistance programming, human rights campaigns, transitional justice efforts, and so on.
As Fiddian-Qasmiyeh explains, Defense Forum Foundation representative and pro-Sahrawi activist Suzanne Scholte “has widely transmitted accounts of the Sahrawi’s receptivity to Christianity and overarching religious tolerance in the international arena, including before the US Congress and the UN Decolonization Committee on numerous occasions since 2002. ”42 Equally significant for our purposes is Fiddian-Qasmiyeh’s account of the intra-Sahrawi politics that resulted from the cooperative relationship Two Faces of Faith 33 between the Polisario and their foreign humanitarian supporters.