This book examines the highly politicized religious groups and movements that have surfaced since the late 1970s in the United States, Central America, South Africa, the Philippines, India, and the Middle East. Sahliyeh and others analyze this trend toward the politicization of religious conservatism and question a number of assumptions central to concepts of modernization. For example, it has been assumed by development theorists that the interrelated components of modernization would enhance the trend toward secularization of societies. This book shows that in many societies today religious revivalism and fundamentalism seem to be direct products of modernization. A global, comparative approach is utilized to formulate general explanations for religious revivalism and its implications for modernization, development, and politics.

This book examines the highly politicized religious groups and movements that have surfaced since the late 1970s in the United States, Central America, South Africa, the Philippines, India, and the Middle East. Sahliyeh and others analyze this trend toward the politicization of religious conservatism and question a number of assumptions central to concepts of modernization. For example, it has been assumed by development theorists that the interrelated components of modernization would enhance the trend toward secularization of societies. This book shows that in many societies today religious revivalism and fundamentalism seem to be direct products of modernization. A global, comparative approach is utilized to formulate general explanations for religious revivalism and its implications for modernization, development, and politics.

This book is about the global resurgence of culture and religion in international relations, and how these social changes are transforming our understanding of International Relation theory, and the key policy-related issue areas in world politics. It is evident in the on-going debates over the 'root causes' of 9/11 that there are many scholars, journalists and members of the public who still believe culture and religion can be explained away by appeals to more 'basic' economic, social or political forces in society. Therefore The Global Resurgence of Religion and the Transformation of International Relations presents an argument for taking culture - and particularly religion - as social forces that are important for understanding world politics in the post-Westphalian era.

"This collection of original essays by leading academics represents an interdisciplinary intervention in the continuing and ever-transforming discussion of the role of religion and secularism in today's world. Foregrounding the most urgent and compelling questions raised by the place of religion in the social sciences, past and present, The Post-Secular in Question restores religion to a more central place in social scientific thinking about the world, helping to move scholarship 'beyond unbelief.'"--book jacket.

This volume elucidates and evaluates the role of religion and theology in the contemporary conception of the question of global order. It also assesses the influence of religion on the conduct of international relations.

Theorists of "secularization" have for two centuries been saying that religion must inevitably decline in the modern world. But today, much of the world is as religious as ever. This volume challenges the belief that the modern world is increasingly secular, showing instead that modernization more often strengthens religion. Seven leading cultural observers examine several regions and several religions and explain the resurgence of religion in world politics. Peter L. Berger opens with a global overview. The other six writers deal with particular aspects of the religious scene: George Weigel, with Roman Catholicism;David Martin, with the evangelical Protestant upsurge not only in the Western world but also in Latin America, Africa, the Pacific rim, China, and Eastern Europe; Jonathan Sacks, with Jews and politics in the modern world; Abdullahi A. An-Na'im, with political Islam in national politics and international relations; Grace Davie, with Europe as perhaps the exception to the desecularization thesis; and Tu Weiming, with religion in the People's Republic of China.

Conflicts involving religion have returned to the forefront of international relations. And yet political scientists and policymakers have continued to assume that religion has long been privatized in the West. This secularist assumption ignores the contestation surrounding the category of the "secular" in international politics. The Politics of Secularism in International Relations shows why this thinking is flawed, and provides a powerful alternative. Elizabeth Shakman Hurd argues that secularist divisions between religion and politics are not fixed, as commonly assumed, but socially and historically constructed. Examining the philosophical and historical legacy of the secularist traditions that shape European and American approaches to global politics, she shows why this matters for contemporary international relations, and in particular for two critical relationships: the United States and Iran, and the European Union and Turkey. The Politics of Secularism in International Relations develops a new approach to religion and international relations that challenges realist, liberal, and constructivist assumptions that religion has been excluded from politics in the West. The first book to consider secularism as a form of political authority in its own right, it describes two forms of secularism and their far-reaching global consequences.