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"Identification (Religion) -- Comparative studies"
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Foreigners and their food : constructing otherness in Jewish, Christian, and Islamic law
Foreigners and Their Food explores how Jews, Christians, and Muslims conceptualize \"us\" and \"them\" through rules about the preparation of food by adherents of other religions and the act of eating with such outsiders. David M. Freidenreich analyzes the significance of food to religious formation, elucidating the ways ancient and medieval scholars use food restrictions to think about the \"other.\" Freidenreich illuminates the subtly different ways Jews, Christians, and Muslims perceive themselves, and he demonstrates how these distinctive self-conceptions shape ideas about religious foreigners and communal boundaries. This work, the first to analyze change over time across the legal literatures of Judaism, Christianity, and Islam, makes pathbreaking contributions to the history of interreligious intolerance and to the comparative study of religion.
Book
Foreigners and their food
Foreigners and Their Food explores how Jews, Christians, and Muslims conceptualize \"us\" and \"them\" through rules about the preparation of food by adherents of other religions and the act of eating with such outsiders. David M. Freidenreich analyzes the significance of food to religious formation, elucidating the ways ancient and medieval scholars use food restrictions to think about the \"other.\" Freidenreich illuminates the subtly different ways Jews, Christians, and Muslims perceive themselves, and he demonstrates how these distinctive self-conceptions shape ideas about religious foreigners and communal boundaries. This work, the first to analyze change over time across the legal literatures of Judaism, Christianity, and Islam, makes pathbreaking contributions to the history of interreligious intolerance and to the comparative study of religion.
eBook
Is Religion Coming Back as a Source for Antisemitic Views?
The most violent American and European antisemites in the 21st century, including not only Jihadists but also white (and black) supremacist terrorist, made some reference to religion in their hatred of Jews. This is surprising. Religious antisemitism is often seen as a relic of the past. It is more associated with pre-modern societies where the role of religion was central to the social and political order. However, at the end of the 19th century, animosity against Judaism gave way to nationalistic and racist motives. People such as Wilhelm Marr called themselves antisemites to distinguish themselves from those who despised Jews for religious reasons. Since then, antisemitism has gone through many mutations. However, today, it is not only the actions of extremely violent antisemites who might be an indication that religious antisemitism has come back in new forms. Some churches have been accused of disseminating antisemitic arguments related to ideas of replacement theology in modernized forms and applied to the Jewish State. Others, from the populist nationalist right, seem to use Christianity as an identity marker and thus exclude Jews (and Muslims) from the nation. Do religious motifs play a significant role in the resurgence of antisemitism in the 21st century?
Journal Article
The precarious diasporas of Sikh and Ahmadiyya generations : violence, memory, and agency
This book examines the long-term effects of violence on the everyday cultural and religious practices of a younger generation of Ahmadis and Sikhs in Frankfurt, Germany and Toronto, Canada. Comparative in scope and the first to discuss contemporary articulations of Sikh and Ahmadiyya identities within a single frame of reference, the book assembles a significant range of empirical data gathered over ten years of ethnographic fieldwork. In its focus on precarious sites of identity formation, the volume engages with cutting-edge theories in the fields of critical diaspora studies, migration and refugee studies, religion, secularism, and politics. It presents a novel approach to the reading of Ahmadi and Sikh subjectivities in the current climate of anti-immigrant movements and suspicion against religious others. Michael Nijhawan also offers new insights into what animates emerging movements of the youth and their attempts to reclaim forms of the spiritual and political.
eBook
The Sources and Consequences of National Identification
This article examines national identification from a comparative and multilevel perspective. Building on the identity, nationalism, and prejudice literatures, I analyze relationships between societies' economic, political, and cultural characteristics (e.g., development, globalization, democratic governance, militarism, and religious and linguistic diversity), individual characteristics (e.g., socioeconomic status and minority status), and preferences for the content of national identities. I also examine relationships between national identity content and public policy preferences toward immigration, citizenship, assimilation, and foreign policy, generally. I use confirmatory factor analysis and multilevel modeling to analyze country-level data and survey data from 31 countries (from the International Social Survey Program's 2003 National Identity II Module). Results suggest that individual and country characteristics help account for the variable and contested nature of national identification. Moreover, the content of national identity categories has implications for public policy and intergroup relations.
Journal Article
Self-governing through Cultural Production in Diaspora-centric Space
This study examines how the self-organized social formations of Kurdistan’s Jews in Jerusalem and the non-Jewish Kurdish diaspora in Berlin engage in self-governing cultural production practices that they establish to regulate their communities’ cultural, emotional, and social affairs, address their challenges, and meet their objectives. The paper further analyzes the impact of cultural production on communities’ everyday lives. Specifically, self-organized social establishments embrace cultural production objects, including ethnic food, circle dances, music, and religious melodies, to stimulate cultural spaces in which community members interpret and consume cultural production’s symbolic meanings for a variety of objectives. These include, but are not limited to, the restoration of lived or ancestors’ narrated memories, the promotion of collective identities, and a sense of belonging. They also foster community formation and social cohesion, seek to surmount social and structural obstacles in their integration process, and advocate for their homeland-related politics and interests. However, these meanings and their consumption within both communities vary depending on their homeland ties and needs, barriers, and political conditions in new environments. Kurdistan’s Jewish initiatives capitalize on cultural production as a dynamic vehicle to reconstruct ancestral identities, evoke a sense of belonging, preserve ancestors' cultural heritage, reconnect with their ancestral roots, and promote social cohesion. However, non-Jewish Kurdish diaspora establishments in Berlin harness cultural production as a sociopolitical strategy to maintain the Kurdish identity, address refugees’ integration difficulties, form their cohesive and political community, and engage in homeland politics. My findings, based on ethnographic fieldwork, 87 in-depth interviews with cultural actors and community members in Jerusalem and Berlin, and participant observations over a seventeen-month period, illustrate how self-organized formations play a vital role in the self-governing cultural production process and how they impact their communities’ affairs, challenges, and objectives.
Journal Article
Group identity, group networks, and political participation: Moroccan and Turkish immigrants in the Netherlands
This article examines how social identification and group networks, and their interactions, affect Moroccan and Turkish immigrants’ political participation in the Netherlands. It uses the data generated by Roex et al. (Salafisme in Nederland. IMES Report Series, Institute for Migration and Ethnic Studies (IMES), Amsterdam, 2010) and conducts logistic regression analyses. It conceptualizes how social identifications, networks, and their interactions relate to voting, other institutionalized political participation, and noninstitutionalized political participation separately. Our main finding is that immigrants’ origin-country identification affects voting turnout negatively, but other forms of political participation positively, for those who are more embedded in origin-country friend networks, and who visit the mosque more frequently. A difference between the two immigrant groups appears when we consider religious identification and networks. Religious identification has mostly positive effects on the political participation of Moroccan immigrants who are also embedded in religious networks, while it has solely negative effects among Turkish immigrants who are more embedded in religious networks.
Journal Article
An Evaluation of Instrumental Variable Strategies for Estimating the Effects of Catholic Schooling
Several previous studies have relied on religious affiliation and the proximity to Catholic schools as exogenous sources of variation for identifying the effect of Catholic schooling on a wide variety of outcomes. Using three separate approaches, we examine the validity of these instrumental variables. We find that none of the candidate instruments is a useful source of identification in currently available data sets. We also investigate the role of exclusion restrictions versus nonlinearity as the source of identification in bivariate probit models. The analysis may be useful as a template for the assessment of instrumental variables strategies in other applications.
Journal Article
'I never faced up to being gay': sexual, religious and ethnic identities among British Indian and British Pakistani gay men
This paper presents the findings from a comparative qualitative study of British Indian and British Pakistani gay men, all of whom self-identified as members of their religious communities. Data were analysed using thematic analysis and identity process theory. Results suggest that the intersection between sexuality and religion is more relevant to British Pakistani participants, while the intersection between sexuality and ethnicity is more relevant to British Indian participants. For British Indian participants in particular, homosexuality seems to be socially problematic, posing potential obstacles for interpersonal and intergroup relations. Conversely, for British Pakistanis, homosexuality is both socially and psychologically problematic, affecting intrapsychic as well as interpersonal levels of human interdependence. Theoretical and practical implications are discussed.
Journal Article
An Early Modern Account of the Views of the Miśras
In a doxography of views called the Ṣaṭtantrīsāra, a seventeenth century commentator and Advaitin, Nīlakaṇṭha Caturdhara, describes the doctrines of a group he calls the Miśras. Nīlakaṇṭha represents the doctrines of the Miśras as in most ways distinct from those of the canonical positions that usually appear in such doxographies, both āstika and nāstika. And indeed, some of the doctrines he describes resemble those of the Abrahamic faiths, concerning the creator, a permanent afterlife in heaven or hell, and the unique births of souls. Other doctriness are difficult to associate with any known South Asian religion, for example the emphasis placed on astrological determinism in the moral economy of the creation. As the Ṣaṭtantrīsāra is unpublished to date, a preliminary edition of those portions that concern the Miśras is presented here, together with a translation, notes, and some further discussion. Though the identification is not certain, it seems most likely that the views Nīlakaṇṭha describes in this text belonged to Vanamālī Miśra, a North Indian Mādhva who had lived in the Ganges-Yamuna doab in the mid to late seventeenth century. Even if that identification turns out to be correct, many questions remain.
Journal Article