Contemporary Ethno-Religious Groups and Political Activism in the United States

Author(s):  
Prema Ann Kurien
2015 ◽  
Vol 8 (3-4) ◽  
pp. 365-391 ◽  
Author(s):  
Steven Kettell

The category of the 'non-religious' has been subject to increasing academic attention in recent years, but questions about the political mobilisation of non-religious actors remain substantially under-researched. This article addresses this issue through a comparative analysis of non-religion in the United States and Britain. Drawing on theoretical insights from Social Movement Theory, it argues that political mobilisation is shaped by varying patterns of conflict between religious and non-religious actors, as well as within and between non-religious groups themselves.


Author(s):  
Michael Hout ◽  
Andrew Greeley

This chapter discusses the link between happiness and religion. It draws on meaning-and-belonging theory to deduce that a religious affiliation heightens happiness through participation in collective religious rituals. Attendance and engagement appear key: a merely nominal religious affiliation makes people little happier. Notably, two religious foundations of happiness—affiliation with organized religious groups and attendance at services—have fallen. Softened religious engagement, then, may contribute to the slight downturn in general happiness. In fact, steady happiness is reported among those who participate frequently in religious services, but falling levels among those who are less involved. The chapter also considers the association between religion and happiness outside the United States using data from the International Social Survey Program, an international collaborative survey to which the General Social Survey contributes the American data.


2018 ◽  
Vol 32 (1) ◽  
pp. 78-87 ◽  
Author(s):  
Craig Hovey

By law, women seeking abortions in some US states must undergo compulsory ultrasound viewing. This article examines the moral significance of this practice, especially as understood by pro-life religious groups, in light of Foucault’s recently published lectures on ‘The Will to Know’ and the place of the aesthetic. How does the larger abortion-debate strategy of ‘showing’ and ‘seeing’ images—whether of living or dead fetuses—work as an aesthetic form of argument that intends to evoke a moral response in the absence of reason-giving? The article draws on recent, parallel debates regarding disgust before concluding with a theological response to the priority of will over knowledge and vision over action as commentary on the future of abortion debate and law, especially in the United States.


2006 ◽  
Vol 58 (2) ◽  
pp. 114-132
Author(s):  
Ulrike Brunotte

AbstractTaking as a starting point the reality of a worldwide return of religion in the cultural and political spheres, the article undertakes a comparative examination of the role of gender metaphors and performance in building of new religious groups as "imagined communities". These groups have increasingly taken the form of fundamentalist and Islamist networks, especially in non-European regions including the United States, and in the context of ,,new wars."


1987 ◽  
Vol 28 (2) ◽  
pp. 217-240
Author(s):  
Ulysses Santamaria

Amongst the many religious groups to be found in the United States, one is remarkable and very little known : the Black Hebrews. This group shares structural characteristics common to many minorities, but is also distinguished by a dual identity derived from the experience of slavery and the cultural mix specific to the New World.


Author(s):  
Michael J. Broyde

This chapter surveys the contemporary landscape of religious arbitration in the United States by exploring how different religious communities utilize arbitration, how these processes differ from each other, and where various faith-based dispute resolution models fall within the broader ADR spectrum. It explores developments in Jewish, Christian, and Islamic arbitration in America over the last several decades, and discusses what internal concerns and external stimuli have spurred these changes. As such, this chapter reflects on why American Catholics have not moved in the same direction as some other religious groups, which have been eager to embrace the use of religious arbitration as a means of enabling their adherents to resolve ordinary secular conflicts in accordance with religious norms and values. Finally, this chapter will discuss the historical limitations of utilizing religious arbitration in many faiths and how some have evolved to embrace the practice.


Author(s):  
Bret E. Carroll

American religious pluralism is not simply diversity but a dynamic process of interaction and exchange. Its core is a spatial politics in which religious groups create meaningful spaces and interact with other groups similarly engaged, sometimes cooperatively and sometimes apprehensively and even violently. This dynamic is configured by a longstanding pattern of Anglo-Protestant dominance coupled with a widespread though tension-filled acceptance of religious pluralism. This dynamic has been particularly dramatic and intense since the 1960s because of an increase in the numbers of adherents of non-Protestant and non-Western religions in the United States and an increase in the degree to which religious groups have sought a more active and visible involvement in American life. One can observe the American pluralist dynamic functioning spatially at three interlocking levels—regional, local, and national—with spatial politics playing out differently in different locations depending on a variety of factors. As the new century opens, new factors such as globalization, virtual communication, and heterolocalism come increasingly into play.


2017 ◽  
Vol 33 (2) ◽  
pp. 245-271
Author(s):  
Julia G. Young

This article reconstructs and analyzes the role of the Knights of Columbus in Mexico’s Cristero War. Founded in Connecticut in 1882, the Order quickly expanded into Mexico, establishing its first chapters there in 1905. Within two decades, the Mexican Caballeros de Colón had become one of the country’s most prominent and politically active Catholic lay organizations. During the Cristero War (1926–1929), the Mexican and U.S. Knights collaborated in order to resist the anticlerical Mexican state. In the process, the organization connected and politicized Catholics who supported the Cristero cause. By tracing the expansion of the Knights of Columbus from the United States into Mexico, and then following the Mexican Knights back into exile in the United States, this article demonstrates how transnational political activism shaped the lives of Catholics on both sides of the border. Este artículo reconstruye y analiza el papel que jugó la orden llamada Knights of Columbus en la Guerra Cristera de México. Fundada en Connecticut en 1882, dicha orden se expandió rápidamente a México y estableció sus primeros capítulos ahí en 1905. En el lapso de dos décadas, los “Caballeros de Colón” mexicanos se convirtieron en una de las organizaciones católicas laicas más prominentes y con mayor actividad política del país. Durante la Guerra Cristera (1926–1929), los Caballeros mexicanos y estadounidenses colaboraron con el fin de resistir al Estado mexicano anticlerical. En este proceso, la organización conectó y politizó a los católicos que apoyaban la causa cristera. Al rastrear la expansión de los Caballeros de Colón de los Estados Unidos a México y al seguir sus pasos de regreso al exilio en Estados Unidos, este artículo demuestra cómo el activismo político transnacional conformó las vidas de los católicos a ambos lados de la frontera.


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