Understanding: Between belief and unbelief

This paper addresses issues raised in Taylor’s work concerning how communities may come to work in normatively secular ways. For Taylor, it seems to be sufficient for believers (and nonbelievers) to acknowledge that their own ‘construals’ are not shared by everyone. However, this leaves open the question of how the acknowledgement of difference may be turned into respect. A common strategy is to require that faith‐based truth claims are ‘bracketed out’, treating secular and religious discourse as ‘nonoverlapping magisteria’. This secularising strategy is, however, problematic on a number of counts. The article makes a case for a less confrontational, more cosmopolitan conversation between secular and religious reason in a postsecular age, examining in particular the possibilities for conversation between science and mysticism. It concludes that it is possible to retain a commitment to naturalism and yet also accept some of the most mystical of propositions, thereby establishing a bridge between ‘secular’ and ‘religious’ forms of reasoning.     

German law on circumcision and its debate: How an ethical and legal issue turned political

The article aims to illuminate the recent debate in Germany about the legitimacy of circumcision for religious reasons. The aim is both to evaluate the new German law allowing religious circumcision, and to outline the resulting conflict between the surrounding ethical and legal issues. We first elucidate the diversity of legal and medical views on religious circumcision in Germany. Next we examine to what extent invasive and irreversible physical interventions on infant boys unable to given their consent should be carried out for non‐medical reasons. To this end, the potential benefits and harms of circumcision for non‐medical reasons are compared. We argue that circumcision does not provide any benefits for the ‘child as a child’ and poses only risks to boys. We then set out to clarify and analyse political (rather than ethical) justifications of the new circumcision law. We demonstrate through this analysis how the circumcision debate in Germany has been transformed from a legal and ethical problem into a political issue, due at least in part to Germany's unique historical context. Although such a particular political sensibility is entirely comprehensible, it raises particular problems when it comes to framing and responding to medical ethical issues – as in the case of religious circumcision.     

Models of parent-offspring conflict. IV. Suppression: Evolutionary retaliation by the parent

We have earlier analysed ESSs for the amount of parental investment (PI) that offspring are expected to solicit from their parents, given that parents acquiesce to offspring demands. The present paper considers evolutionary retaliation by the parent for species where only one parent provides PI. Two genetic loci are envisaged: one (the ‘conflictor’ locus) determines the extent of offspring solicitation; the other (the ‘suppressor’ locus) determines how parents retaliate. Solicitation is assumed to carry a cost which may affect a particular offspring uniquely if time and energy are the major costs, or may affect all offspring in a brood equally if the main cost is predation risk. Two kinds of parental retaliation are possible. Parents may supply PI in proportion to offspring demands, or may ignore solicitation altogether and give a fixed PI. Analytical models of conflict in which the parent supplies PI in proportion to solicitation yield pure ESSs with PI at a compromise level between parent and offspring interests. These are termed ‘pro rata’ ESSs. Where solicitation costs are high, an ‘offspring wins’ ESS (offspring get all they ‘want’) is possible especially for forms of conflict that affect future sibs, and a ‘parent wins’ ESS (parent supplies its optimum) is possible especially for conflict that affects contemporary sibs. When parental retaliation takes the form of ignoring offspring solicitation, this can lead to a ‘parent wins’ ESS if costs of ignoring solicitation are negligible, but where parental insensitivity carries costs, the result is an unresolvable evolutionary chase with cycling frequencies of alleles coding for parent and offspring strategies. ‘Pro rata’ ESSs cannot be invaded by ‘ignore solicitation’ mutants but ‘pro rata’ mutants can often invade at certain stages in ‘ignore solicitation’ limit cycles. We therefore conclude that the probable evolutionary end product for most species will be the ‘pro rata’ ESS in which the parent supplies more PI than would be optimal in the absence of conflict, but less PI than would be an ESS for the offspring in the absence of parental retaliation. Such ESSs will be characterized by solicitation costs; offspring will ‘ask’ for more PI than they get. In nature, under similar conditions, highest conflict will occur when both parents sustain equally the effects of conflict, or when conflict affects contemporary rather than future sibs.     

Ponies Out of Place? Wild Animals,Wilderness and Environmental Governance

Powerful institutions in Australia regularly depict the continent as overrun with fauna variously described as ‘feral’, ‘vermin’, ‘alien’ and ‘invasive’. This paper addresses the issue of ‘animal matter out of place’ through the ethnographic analysis of a long-running conflict over ‘feral’ ponies in Coffin Bay National Park, South Australia. As the Department of Environment and Heritage manoeuvred to eliminate this ‘alien’ presence from the ‘pristine’ landscape of the Coffin Bay Peninsula, local residents argued that the herd was a product of this ecological niche and should remain in its ‘natural’ home. The trajectory of the conflict suggests that the expansion of environmental governance from centre to periphery is by no means as predictable and inevitable as is often anticipated.1     

Veiled Nannies and Secular Futures in France

ABSTRACT

This article focuses on recent French efforts to expand legal regulation of religious symbols to childcare. Controversies over ‘veiled nannies’ serve as points of departure for investigating laïcité – French secularism – through which religion is regulated. The investigation is based on fieldwork among Muslim women in Marseille and on the analysis of legal decisions, official documents, and media. The debates on whether to legislate on religious symbols in the domain of childcare reveal how the line between religion and politics, and private and public is continuously redrawn through state efforts to cultivate and govern (secular) Republican selves. Drawing on Agrama’s [2012a. Questioning Secularism: Islam, Sovereignty and the Rule of Law in Egypt. Chicago, IL: University of Chicago Press] conceptualisation of secularism as a ‘problem-space’, I argue that legal regulation of religious symbols institutionalises a ‘secular suspicion’ at the heart of efforts to imagine and govern French society and its future, a future in which Muslims increasingly find it difficult to imagine themselves.     

Nationalism as meaningful life projects: identity construction among politically active Tamil families in Norway

Abstract

For many years Northern Ireland has been a divided society where members of the two main religious groups, Catholics and Protestants, have limited opportunities to interact due to segregation in their social lives. Attempts have been made to encourage religious mixing through integration in schools, housing, and workplaces predicated on the theory that bringing people together can improve community relations and remove prejudices – known as the ‘contact hypothesis’. However, little is known about those who enter into mixed-religion partnerships often against the wishes of their families and communities. This paper examines the characteristics and attitudes of mixed-religion couples and suggests that they differ in their socio-demographic characteristics and in their attitudes from those who marry within their own religion. These findings add to the weight of evidence from other countries in conflict suggesting that intermarriage has a role to play in contributing to less sectarian views and improved community relations.     

Respectable conviviality: Orthodox Christianity as a solution to value conflicts in southern Ethiopia

This article explains the recent emergence of Orthodox Christianity in a majoritarian Evangelical Protestant community in southern Ethiopia. Examining conversion motives and forms of religious engagement, I show that Orthodoxy is attractive to erstwhile followers of traditional practice because it affords them the solution to a value conflict. Joining an institutionalized ‘religion’ associated with national elites, converts attain the respectability formerly denied them by Evangelicals. And since Orthodoxy is less puritan than local Evangelicalism, conversion does not come at the expense of conviviality. An ethnographic discussion of this process of value harmonization provides the basis for a conceptual contribution to anthropological value theory, while also offering new insights for the debate about different modalities of Christian change.     

Religious visibility: perceptions and experiences of residents in two Muslim concentration suburbs in Melbourne,Australia

In recent decades, and especially after the 9/11/2001 terrorist attack on US, an antipathy towards and fear of Muslim minorities in Western countries have increased, forming part of the current widespread anti-immigration sentiment. In this context, the ‘religiously visible’ Muslims are the most obvious target of negative perceptions, discrimination and other manifestations of ‘Islamophobia’. This paper uses quantitative and qualitative data on religious visibility collected through a survey and in-depth interviews in two suburbs with residential concentrations of Muslims in Melbourne, Australia. The two localities, ‘Broadburb’ and ‘Greenburb’, have similar proportions of Muslim residents (about 1/3) but the levels of religious visibility differ. The paper discusses perceptions and experiences of being religiously visible in a secular society, and particularly being a ‘visible Muslim’. We also discuss perceptions of Muslim visibility by others – non-visible Muslims and non-Muslims – who share neighbourhoods with the visible Muslim minority.     

Do ‘we’ ‘do’ God? Linda Woodhead & Rebecca Catto (eds), Religion and change in modern Britain. London: Routledge.

What does it mean to talk of the religion ‘of’ a given country? I reflect on an edited volume dealing with religion in Britain and consider two related themes: the secular considered as ‘absence’ or ‘presence’, and the siting of religion not in conventional denominations or ritual practices but in spaces of encounter between religions, and between the so‐called ‘religious’ and ‘secular’.     

Gould and the fairies

This paper examines Stephen Jay Gould’s concept of science and religion as ‘nonoverlapping magisteria’ with reference to Spiritualism, specifically the case of the Cottingley fairies. It argues that this is a case in which the magisteria are neither separate nor overlapping but instead exist in a far more complex relationship. Through an exploration of this complexity, this paper offers discussion of the relationship between religion and science. In doing so, it problematises the common use of the terms ‘faith’ and ‘belief’ to characterise the experience of religious conviction.     

Beyond blasphemy or devotion: art,the secular,and Catholicism in Paris

In this article I explore the relationship between the secular and ‘cultural’ Catholicism in France through the lens of a contemporary art exhibit displayed at a new project of the French Catholic Church. Visitors’ varied responses to the exhibit, I argue, ultimately reinforced the organizers’ claim that the activities that occur within this ‘non‐religious’ space of the French church are self‐evident aspects of a broadly recognizable and ‘secular’ French or European culture.     

Divinity,Miracles and Charity in the Sathya Sai Baba Movement of Malaysia

This paper examines how a Hindu revitalisation movement addresses the modernisation in Malaysia. Modernisation entails material development and nation-building, but also the weakening of the authority of religious institutions and the internalisation of faith. The following of the Indian guru, Sathya Sai Baba, is largely urban-based, attracting many Indian business people, scientists and professionals. The paper elaborates theoretical debate on the gift, pioneered by Marcel Mauss, and explores how ‘contractual’ and ‘sacrificial’ religious giving is articulated within this movement in a way that reconciles spirituality with modernity. This articulation enables devotees to bid for a position as the custodians of morality within a modern, ethnically plural society, in which the elite of the Indian minority is marginalised in several respects.     

How to capture the ‘wow’: R.R. Marett's notion of awe and the study of religion⋆

Current scholarship in the social sciences and humanities, including the study of religion, shows a marked appraisal of bodily sensations, emotions, and experiences as eminently social and politico‐aesthetic phenomena (rather than reducing them to a matter of mere individual psychology). How to grasp the genesis of shared perceptions and feelings, and even some kind of ‘wow’ effect, in relation to a posited ‘beyond’ has become a central issue for scholars of religion today. Placed against the horizon of the material turn in the study of religion, R.R. Marett's approach to religion as an ‘organic complex of thought, emotion, and behaviour’ and his concept of awe gain renewed topicality. Engaging with Marett's ideas in the context of broader debates about religious experience, in this article (which is based on my 2014 Marett lecture) I call attention to the surplus generated in the interplay of religious things and bodily sensations and explore its role in politics and aesthetics of religious world‐making. My central point is that Marett's work offers valuable resources for an approach to religion that neither takes for granted the existence of a god or transcendental force (as in ontological approaches), nor invests in unmasking it as an illusion (as in critiques of religion as irrational), but instead undertakes a close study of the standardized methods that yield the fabrication of some kind of excess that points to a ‘beyond’ and yet is grounded in the here and now.     

Internal ethnicity in the ethnic economy

Internal ethnicity refers to ethnic subgroups within an immigrant group. An ‘ethnic economy’ includes the self‐employed and their co‐ethnic workers. Although most research treats the boundaries of ‘ethnic economy’ and its variant, the ‘ethnic enclave economy’, as though they were coterminous with those of national‐origin immigrant groups, this assumption is unreliable. Ethnic boundaries need not coincide with those of nationality origin when internal ethnicity exists. To test this hypothesis, we utilize survey data collected from a sample of Iranians in Los Angeles. Because this national‐origin immigrant group contains four ethno‐religious subgroups (Armenians, Bahais, Jews and Muslims), the Iranians in Los Angeles operated four distinctive ethnic economies, not one. Each ethno‐religious subgroup had its own ethnic economy, and these separate economies were only weakly tied to an encompassing Iranian ethnic economy.     

African Americans respond to stigmatization: the meanings and salience of confronting,deflecting conflict,educating the ignorant and ‘managing the self’

Abstract

Drawing on interviews with 150 randomly sampled African Americans, we analyse how members of a stigmatized group understand their experience of stigmatization and assess appropriate responses when asked about the best approach to deal with stigmatization and about responses to specific incidents. Combining in-depth interviews with a systematic coding of the data, we make original contributions to the previous literature by identifying the relative salience of modalities and tools for responding. We also examine closely through qualitative data the two most salient modalities of response, ‘confronting’ and ‘deflating’ conflict, the most salient tools, teaching out-group members about African Americans, and ‘the management of the self’, a rationale for deflating conflict that is largely overlooked in previous studies. We find that ‘confronting’ is the more popular modality for responding to stigmatization among African Americans.     

The role of asymmetries in animal contests

This paper contains a game theoretical analysis of animal contest situations which are asymmetric in more than one aspect: two opponents may for example be imagined which differ in ‘ownership status’ as well as in ‘relative fighting ability’. The following question is analysed: which aspect may or must be used for conventional settlement in a population ‘playing’ an evolutionarily stable strategy (ESS)? The contestants are assumed to be fully informed about the asymmetric features. In particular, the assessment of relative fighting ability is supposed to be unambiguous and without cost. This assumption of perfect information allows for a decomposition of the ‘evolutionary game’ into sub-games. Therefore an easy procedure for calculating the ESS's can be presented, and simple models are analysed. It is concluded that payoff-irrelevant aspects may be used for conventional settlement of a conflict even if payoff-relevant asymmetric aspects also exist. One of the aspects may, however, be of such strong relevance that, no matter which ESS is played, animals must base their decisions on that ‘dominant’ aspect. It may also occur that two different asymmetric features are each of strong payoff relevance for either of the opponents, such that they have no escalation-suppressing effect. The particular scenario of a conflict between an ‘owner of a resource’ and an ‘intruder’ is used to derive the more general conclusions.     

Models of parent-offspring conflict. V. Effects of the behaviour of the two parents

In the absence of any parent-offspring conflict, the total parental investment per offspring should be less when two parents collaborate in caring for the offspring than when only one parent invests. This does not necessarily mean that offspring fare less well when both parents invest. The ‘ideal’ amount of parental investment for an offspring to take is always greater than is ‘ideal’ for the parent to allocate (Trivers 1974). The offspring's optimum is higher if the offspring's action affects the reproductive success of only one parent and lower if both parents are affected (e.g. two-parent investment, or lifelong monogamy). The difference between the parental optimum and the offspring optimum depends on the mating system and on the form of conflict (between successive broods, or within broods), and prescribes a ‘conflict range’. The extent of conflict cannot be deduced solely from a knowledge of the average relatedness between siblings. The conflict is likely to be resolved by an ESS in which intermediate (compromise) levels of investment are paid out to offspring, which nevertheless continue to make costly demands for yet more investment. The degree of conflict can be measured by the extent to which offspring subject their parents to aggressive demands for extra investment, and is likely to be greater when two parents collaborate equally over investment than when only one parent invests. When only one parent invests, conflict is higher if sibling-competition is between siblings in the same broods (intra-brood) than when it is between progeny in successive broods (inter-brood). However, the reverse will tend to be the case when both parents invest equally.     

Urban Space and the Mediation of Political Action in Nepal: Local Television,Ritual Processions and Political Violence as Technologies of Enchantment

This paper examines how political identities in the town of Tansen in the central western district of Palpa, Nepal, are mediated by contrasting forms of cultural and material practice: religious and secular processions and programs made by a local, cable‐television production organisation. These practices and their materiality are conceptualised as ‘technologies of enchantment’ (Gell 1992) through which political culture is made manifest in urban space. Paradigmatically ‘modern’ and ‘traditional’ technologies are juxtaposed in order to analyse the different ways that political action is embodied within the community. The loss of life in Tansen and the destruction of buildings associated with these practices in the course of the 10‐year Maoist insurgency provide a tragic confirmation of the conclusions reached in this paper.     

The Age of Angels: spiritualism and evolutionary progressionism in a nineteenth-century geologic time chart

The term ‘Anthropocene’ often carries apocalyptic overtones of environmental devastation, but many nineteenth-century iterations of the ‘Age of Humans’ idea were explicitly optimistic. The current time period was framed as a ‘Psychozoic Era’ or ‘Age of Mind’ in which human beings took their predetermined place at the pinnacle of ‘creation’. Hiram Alvin Reid, an amateur scientist in the midwestern United States, took this line of thinking a step further. He drafted a geologic time chart in which the current ‘Age of Man’ was succeeded by a future ‘Age of Angels’, wherein humans will become higher beings. Reid was a Christian spiritualist who thought that evolution drove both physical and spiritual advancement, including the recent development of a ‘sixth sense’ that allowed humans to perceive ghosts and angels. Reid’s views, while idiosyncratic and coloured by his metaphysical beliefs, drew heavily on mainstream concepts in biology and geology. Prominent geologists like James Dana and Joseph Le Conte argued for an Age of Mind in terms that mixed scientific rigor with religious and progressionist ideas. The Psychozoic was also embraced by many progressive-minded individuals outside the natural sciences, paralleling widespread modern interest in the Anthropocene.     

Legitimising Belief: Identity Politics,Utility, Strategies of Concealment,and Rationalisation in Australian Aboriginal Religion

The ‘women's business’ on Hindmarsh Island has had spectacular success although vital evidence had been kept secret ‘in a sealed envelope’. This paper, drawing primarily on the author's own encounter with the native title claims procedure, discusses various formative processes involved in the contemporary construction of Aboriginal indigeneity in which religious belief is heavily valorised. Subjected to a process of rationalisation for a long time, religious traditions are now being used as a strategic resource in native title claims. In the endeavour to make best possible use of the jurisprudential opportunity offered, the maintenance of secrecy and cloaking of information emerges as an important strategy. Secrecy clearly is an integral part of traditional Aboriginal culture. However, cloaking in fact may not only privilege esoteric contents, but merge with attempts of deliberate deception. Yet, in itself this too might be considered an Aboriginal cultural tradition.