Soviet and American Civil Religion: A Comparison

2001 ◽  
Vol 13 (1) ◽  
pp. 73-96
Author(s):  
Brian M. Lowe ◽  

The United States and the former Soviet Union offer pertinent case studies for an application of Jean-Jacques Rousseau's conception of "civil religion." This essay demonstrates that in both societies phenomena akin to Rousseau's civil religion emerged, which included the generation of myths about the history and destiny of the nation, the celebration of historical dates and persons, the production of sacred writings, and the presence of civil Religious "virtuosos," Civil religion emerged in historically and culturally diverse contexts via two major dynamics: spontaneously by the population; and more consciously, promoted by various elites. The major difference between the Soviet and American models in this respect is that in the United States civil religion emerged with little input from the state. Despite important differences, Rousseau's conception of civil religion is helpful in that it enables us to recognize how modern states evolve forms of civil religion which serve to create some degree of social unity.

2016 ◽  
Vol 20 (2) ◽  
pp. 135-156
Author(s):  
Mediel Hove

This article evaluates the emergence of the new Cold War using the Syrian and Ukraine conflicts, among others. Incompatible interests between the United States (US) and Russia, short of open conflict, increased after the collapse of the former Soviet Union. This article argues that the struggle for dominance between the two superpowers, both in speeches and deed, to a greater degree resembles what the world once witnessed before the collapse of the Union of Soviet Socialist Republics (USSR) in 1991. It asserts that despite the US’ unfettered power, after the fall of the Soviet Union, it is now being checked by Russia in a Cold War fashion.


2016 ◽  
Vol 4 (1) ◽  
pp. 39
Author(s):  
Novita Mujiyati ◽  
Kuswono Kuswono ◽  
Sunarjo Sunarjo

United States and the Soviet Union is a country on the part of allies who emerged as the winner during World War II. However, after reaching the Allied victory in the situation soon changed, man has become an opponent. United States and the Soviet Union are competing to expand the influence and power. To compete the United States strive continuously strengthen itself both in the economic and military by establishing a defense pact and aid agencies in the field of economy. During the Cold War the two are not fighting directly in one of the countries of the former Soviet Union and the United States. However, if understood, teradinya the Korean War and the Vietnam War is a result of tensions between the two countries and is a direct warfare conducted by the United States and the Soviet Union. Cold War ended in conflict with the collapse of the Soviet Union and the United States emerged as the winner of the country.


Build ◽  
2019 ◽  
pp. 169-184
Author(s):  
Mark Katz

The conclusion considers the value of the partnership between hip hop and diplomacy. Hip hop diplomacy has value in convening groups unlikely to collaborate otherwise; it can be a source of validation for hip hop artists and their communities; and it can generate a favorable view of the United States and good will towards its citizens. Such positive outcomes, however, are not automatic and require that programs be conducted with respect, humility, self-awareness and a willingness to collaborate with local partners. Although the State Department faced severe funding cuts in the first years of the Trump administration, hip hop diplomacy has remained well-funded, although its future is uncertain. Specific anecdotes and case studies come from Next Level programs in Bangladesh, El Salvador, and Morocco.


Author(s):  
Malcolm Magee

The United States has been uniquely God-centered among Western nations, and that includes its foreign policy. From George Washington to the present, all presidents and policymakers have had to consider God in varying degrees either for their domestic audience or because they believed in a version of Providential mission in the world. In the beginning, the new United States was filled with religious people whom the founders had to consider in crafting the founding documents. In time, the very idea of the United States became so entwined with the sense of the Divine that American civil religion dominated even the most secular acts of policymakers.


1987 ◽  
Vol 1 ◽  
pp. 1-7 ◽  
Author(s):  
Joseph S. Nye

The first issue of Ethics & International Affairs was published in 1987, when the Cold War still dominated international affairs. It was appropriate at that time to launch the journal with an issue devoted in part to the theme “superpower ethics.” In his introduction to the topic Nye argues that the challenge of establishing an ethics for the United States and the Soviet Union is not met by any traditional Western system. Aristotle's “virtue,” Kant's “good intent,” and the “good result” of the consequentialists are inadequate to the task of determining right on the superpower playing field. In reference to this insufficiency, Nye sketches the arguments of the subsequent articles by Mazrui, Hassner, and Hoffman, each of whom offers an instructive picture of the state of superpower ethics.


2014 ◽  
Vol 43 (3) ◽  
pp. 411-424 ◽  
Author(s):  
William Rory Dickson

The Naqshbandi-Haqqani Sufi order is a transnational religious organization. Founded by Shaykh Nazim al-Haqqani (b. 1922), the order spread throughout the Middle East in the 1950s and 1960s, and then to Britain in the 1970s. In 1990, Nazim’s student Shaykh Hisham Kabbani moved to the United States and established a branch of the Naqshbandi-Haqqani order there. The past fifteen years have seen the emergence of this order as one of the most widespread and politically active Sufi organizations in America. In this paper I ask: Why and how is it that the Naqshbandi-Haqqani order effectively functions as a public religion in America? To answer this question, I will use José Casanova’s theory of public religion to understand why and how the order has developed and maintained a public profile in the United States. I contend that the Naqshbandi-Haqqani order’s public activity is rooted in: (1) the Naqshbandi order’s history of public significance in Muslim societies; (2) the order’s theological and practical appreciation of religious and cultural pluralism; (3) the order’s transnational character; and (4) its adoption of certain elements of American civil religion.


2012 ◽  
Vol 26 (4) ◽  
pp. 401-409 ◽  
Author(s):  
Jeffrey A. Burr ◽  
Ariela Lowenstein ◽  
Jane L. Tavares ◽  
Caitlin Coyle ◽  
Jan E. Mutchler ◽  
...  

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