La comparaison directe entre les mondes religieux chinois et indien a rarement été conduite. C’est un paradoxe, car l’une des caractéristiques fondamentales communes aux sociétés indienne et chinoise ...est la cohabitation très ancienne de toutes les formes de religion : cultes médiumniques, de possession et de guérison ; cultes sacrificiels à des divinités locales ; cultes des ancêtres ou des défunts ; traditions ascétiques, monastiques ou spirituelles ; institutions religieuses supra-locales de type « Église », structurées et reconnues par l’État ; mouvements de réforme religieuse modernes et contemporains, certains nationalistes, d’autres universalistes. Ces traits communs ne doivent pourtant pas dissimuler la profondeur des écarts : d’un monde à l’autre, les modalités de division du travail religieux diffèrent autant que les modes de régulation des pratiques religieuses par l’État. C’est à ce travail de comparaison que s’attachent historiens et anthropologues réunis dans le dossier thématique « Réguler les pluralités religieuses. Mondes indiens et chinois comparés ». Le dossier est suivi de deux « varias », l’un sur la gestion par Rome des abus sexuels du clergé entre 1916 et 1939, l’autre sur les enjeux de la « marche d’Arba‘īn » dans l’Iran contemporain. Enfin, Wiktor Stoczkowski répond à la controverse ouverte dans la revue sur son dernier livre, La science sociale comme vision du monde. Émile Durkheim et le mirage du salut (Gallimard, 2019). The direct comparison between the Chinese and Indian religious worlds has rarely been conducted. This is a paradox, because one of the fundamental characteristics common to both Indian and Chinese societies is the very ancient cohabitation of all forms of religion: mediumistic, possession and healing cults; sacrificial cults to local deities; cults of the ancestors or the dead; ascetic, monastic or spiritual traditions; supra-local religious institutions of the “Church” type, structured and recognised by the state; modern and contemporary religious reform movements, some nationalist, some universalist. These common features should not, however, conceal the depth of the differences: from one world to another, the modalities of the division of religious labour differ as much as the modes of regulation of religious practices by the state. It is this comparative work that historians and anthropologists have brought together in the thematic dossier "Regulating Religious Pluralism. Indian and Chinese Worlds Compared". The dossier is followed by two varia, one on the management by Rome of sexual abuse by the clergy between 1916 and 1939, the other on the issues at stake in the “Arba‘īn march” in contemporary Iran. Lastly, Wiktor Stoczkowski responds to the controversy opened in our journal on his latest book, La science sociale comme vision du monde. Émile Durkheim et le mirage du salut (Gallimard, 2019). Rara vez se ha hecho una comparación directa entre los mundos religiosos chino e indio. Se trata de una paradoja, ya que una de las características fundamentales comunes a las sociedades india y china es la cohabitación muy antigua de todas las formas de religión: cultos mediúmnicos, de posesión y de curación; cultos de sacrificio a las divinidades locales; cultos a los antepasados o a los muertos; tradiciones ascéticas, monásticas o espirituales; instituciones religiosas supralocales de tipo "Iglesia", estructuradas y reconocidas por el Estado; movimientos modernos y contemporáneos de reforma religiosa, algunos nacionalistas, otros universalistas. Sin embargo, estos rasgos comunes no deben ocultar la profundidad de las diferencias: de un mundo a otro, las modalidades de reparto del trabajo religioso difieren tanto como los modos de regulación de las prácticas religiosas por parte del Estado. Es este trabajo comparativo el que historiadores y antropólogos han reunido en el dossier temático "Regulación del pluralismo religioso: comparación de los mundos indio y chino". El dossier va seguido de dos "varias", uno sobre la gestión de Roma de los abusos sexuales por parte del clero entre 1916 y 1939, el otro sobre las apuestas de la "marcha Arba‘īn" en el Irán contemporáneo. Por último, Wiktor Stoczkowski responde a la polémica abierta en la revista sobre su último libro, La science sociale comme vision du monde. Émile Durkheim et le mirage du salut (Gallimard, 2019). Un confronto diretto tra il mondo religioso cinese e quello indiano è stato condotto raramente. Si tratta di un paradosso, perché una delle caratteristiche fondamentali comuni alle società indiana e cinese è l'antichissima convivenza di tutte le forme di religione: culti medianici, di possessione e di guarigione; culti sacrificali a divinità locali; culti degli antenati o dei morti; tradizioni ascetiche, monastiche o spirituali; istituzioni religiose sovralocali di tipo "Chiesa", strutturate e riconosciute dallo Stato; movimenti di riforma religiosa moderni e contemporanei, alcuni nazionalisti, altri universalisti. Questi tratti comuni non devono però nascondere la profondità delle differenze: da un mondo all'altro, le modalità di divisione del lavoro religioso differiscono tanto quanto le modalità di regolamentazione delle pratiche religiose da parte dello Stato. È questo lavoro comparativo che gli storici e gli antropologi hanno riunito nel dossier tematico "Regolare il pluralismo religioso: mondi indiani e cinesi a confronto". Il dossier è seguito da due "varia", uno sulla gestione da parte di Roma degli abusi sessuali del clero tra il 1916 e il 1939, l'altro sulla posta in gioco della "marcia dell'Arba‘īn" nell'Iran contemporaneo. Infine, Wiktor Stoczkowski risponde alla polemica aperta nella rivista sul suo ultimo libro, La science sociale comme vision du monde. Émile Durkheim et le mirage du salut (Gallimard, 2019).
The author argues that market theories of religion based on the notion of ‘rational choice’ do not contribute to our understanding of the transcendental value of money and markets in our social life. ...Such theories depend on too narrow an interpretation of ‘rationality’ and neglect the importance of enchantment in financial transactions, consumption patterns, and religious life. The author uses studies of religion in China and South Asia to illustrate his theoretical position.
This article addresses the question of the relationship between religion and national development in India and China. It argues that instead of looking at secularisation as a necessary process in ...national development, one should focus on secularism as a powerful project of intellectuals and the state in these societies. In the post-colonial period, anti-consumerism in China took the form of Maoist secular utopianism, while in India it took the form of Gandhian religious utopianism. The article argues that religious elements can be found in both Indian and Chinese secularisms.
This special issue invites readers to examine dynamic religious aspirations in the urban contexts of South Korea. Focusing on religious practices, adaptations, and material constructions in the ...making of Seoul, these articles contribute to the growing scholarly discussion on the relationship between the urban and the religious/sacred in the context of Asian cities and beyond (e.g., van der Veer 2015, Goh and van der Veer 2016). This special issue is the culmination of an interdisciplinary research team—the Seoul Lab—which contributed to the larger comparative urban research project of the Max Planck Institute for the Study of Religious and Ethnic Diversity undertaken in Mumbai, Shanghai, and Singapore. In these introductory remarks we share some key concerns of the project in order to invite further scholarly discussion.
Handbook of Religion and the Asian City highlights the creative and innovative role of urban aspirations in Asian world cities. It does not assume that religion is of the past and that the urban is ...secular, but instead points out that urban politics and governance often manifest religious boundaries and sensibilities—in short, that public religion is politics. The essays in this book show how projects of secularism come up against projects and ambitions of a religious nature, a particular form of contestation that takes the city as its public arena. Questioning the limits of cities like Mumbai, Singapore, Seoul, Beijing, Bangkok, and Shanghai, the authors assert that Asian cities have to be understood not as global models of futuristic city planning but as larger landscapes of spatial imagination that have specific cultural and political trajectories. Religion plays a central role in the politics of heritage that is emerging from the debris of modernist city planning. Megacities are arenas for the assertion of national and transnational aspirations as Asia confronts modernity. Cities are also sites of speculation, not only for those who invest in real estate but also for those who look for housing, employment, and salvation. In its potential and actual mobility, the sacred creates social space in which they all can meet. Handbook of Religion and the Asian City makes the comparative case that one cannot study the historical patterns of urbanization in Asia without paying attention to the role of religion in urban aspirations.
Media, War and Terrorism Munshi, Shoma; van der Veer, Peter
2004, 20040731, 2004-07-31, 2004-02-05, 20040101
eBook
This collection of essays covers the media and public debate dimension of the events of 9/11 and beyond, from the point of view of Middle Eastern and Asian countries. The first part of the book deals ...with the use of the media as an instrument of warfare, the growing significance of religion, the emergence of transnational media and a transnational public sphere and the relationship between the West and the rest of the world. The second part of the book contains nine case studies relating to different parts of the Middle East and Asian world, all with a strong empirical focus, while at the same time elaborating the book's theoretical concerns.
Acknowledgements 1. Introduction 2. War Propaganda and the Liberal Public Sphere 3. The West and the Rest: A Drama in Two Acts and an Epilogue 4. Television in America from 9/11 and America's Continuing 'War on Terror': Single Theme, Multiple Media Lenses 5. The Middle East's Democracy Deficit and the Expanding Public Sphere 6. Political Islam in Iran and the Emergence of a Religious Public Sphere: The Impact of September 11 7. September 11 and After: Pressure for Regulation and Self-Regulation in the Indian Media 8. The Jewish Hand: The Response of the Jamaat-e-Islami Hind 9. The WTC Tragedy and the US Attack on Afghanistan: The Press Joins in Beating the War Drums 10. War, Words and Images 11. When Osama and Friends Came A-Calling: The Political Deployment of the Overdetermined Image of Osama ben Laden in the Contestation for Islamic Symbols in Malaysia 12. Some 'Muslims' Within: Watching Television in Britain After September 11
Peter Van der Veer is Professor of Comparative Religion and Director of the Research Center of Religion and Society at the University of Amsterdam. Shoma Munshi is Assistant Director at the Center for the Advanced Study of India, University of Pennsylvania.
Spirituality in Modern Society van der Veer, Peter
Social Research: An International Quarterly,
12/2009, Letnik:
76, Številka:
4
Journal Article
Recenzirano
Odprti dostop
This paper attempts to liberate the concept of "spirituality" from its apolitical consumerized present, and suggests that our thinking about selves as well as about secularity and religion must ...recognize its debts to Orientalist practices. Adapted from the source document.
Global breathing van der Veer, Peter
Anthropological theory,
09/2007, Letnik:
7, Številka:
3
Journal Article
Recenzirano
In most places in the world one can follow courses in Yoga and Qigong. These forms of Indian and Chinese spirituality have gone global, but are still connected to national identities. This article ...juxtaposes and compares contemporary Indian and Chinese spiritual movements after sketching the extent to which they are the product of the imperial encounter with the West.
PDF
