By Markus Dressler, Arvind Mandair
This booklet conceives of "religion-making" extensively because the a number of ways that social and cultural phenomena are configured and reconfigured in the matrix of a world-religion discourse that's traditionally and semantically rooted specifically Western and predominantly Christian studies, knowledges, and associations. It investigates how faith is universalized and sure principles, social formations, and practices rendered "religious" are therefore built-in in and subordinated to very specific - as a rule liberal-secular - assumptions in regards to the courting among heritage, politics, and faith.
The person contributions, written by means of a brand new new release of students with decisively interdisciplinary ways, study the methods of translation and globalization of traditionally particular suggestions and practices of faith - and its dialectical counterpart, the secular - into new contexts. This quantity contributes to the fairly new box of suggestion that aspires to solve the completely intertwined relationships among faith and secularism as glossy strategies.
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Example text
These reflections evolve, broadly speaking, in a post-secular-religious frame, which understands the public roles of religion not as explainable, and preliminary, phenomena (as the evolutionist paradigm of modernism would hold) or as regrettable aberrations that ought to be fought (as the liberal bias dictates). Rather, the post-secular-religious turn in the study of religion can be described as a scholarly attitude that not only is critically engaged with the assumptions and politics of the religio-secular paradigm but seeks to open up new spaces for the study of religion by self-consciously taking into account the historicity and thus perspectivity that such study necessarily entails.
A. V. Miller (Oxford: Clarendon Press, 1977), 21. ╇ Venn, Occidentalism, 147. , 147. ╇ The term generalized translation is borrowed from Jacques Derrida (see “Theology of Translation,” in Eyes of the University: The Right to Philosophy II [Stanford: Stanford University Press, 2004], 65). ╇ Venn, Occidentalism, 147. ╇ Although he does not refer to Hegel specifically, a similar point is made by Gil Anidjar in his recent book Semites: Race, Religion, Literature (Stanford: Stanford University Press, 2008).
The key concept or “critical term” that has guided the work of the contributors to this volume is religion-making. Broadly conceived the term religion-making refers to the ways in which religion(s) is conceptualized and institutionalized within the matrix of a globalized world-religions discourse in which ideas, social formations, and social/cultural practices are discursively reified as “religious” ones. 64 We see the notion of religion-making not as a homogeneous analytical concept, but, rather, we see it as a heuristic device that allows us to bring into conversation a wide range of perspectives on practices and discourses that reify religion (as well as its various subcategories and associated others, such as, most prominently, the secular).