The Perception of Islam in Russia: The Comparative Dimension

Whereas a political market has developed in Western Europe in which negative clichés about Islam and Muslims are in demand, in Russia this market has not appeared. There are two reasons for this: the “autochthonous” nature of Islam in Russia and the specific features of the current political system. Due to these two factors, public articulation of negative attitudes toward Islam and Muslims is hampered and par- ties with an openly Islamophobic agenda are unlikely to emerge. At the same time, Russia is experiencing tensions similar to those in Western European societies.

Multiculturalism and Religious Education in the Russian Federation: The Fundamentals of Religious Cultures and Secular Ethics

Over the last decade, the Russian Federation has turned sharply away from the secular foundations of its 1993 constitution and moved toward the model of a confessional state — a model that strikingly resembles the state-sponsored hierarchy of religions in the nineteenth-century Russian Empire. Increasingly, the Russian state actively cooperates with certain favored religious organizations, labeled “traditional,” to achieve its social and political goals.

Religious Freedom as a Marker of Modernity: The Imperial Bequest

Representing a translation of the keynote address delivered at the international conference “The Varieties of Russian Modernity II: Religion, State, and Approaches to Pluralism in Russian Contexts,” this article relates some of the key findings of Werth’s recent monograph, The Tsar’s Foreign Faiths: Toleration and the Fate of Religious Freedom in Imperial Russia (Oxford University Press, 2014). It posits that religious freedom represents one major marker of modernity and goes on to recount the complex process by which religious freedom appeared in the years leading up to World War I.

A Post-Secular Conceptualization of Religion: Defining the Question

This piece lays out a new conception of religion applicable to contemporary post-secular conditions. In these conditions, neither the secular model of religion, typical of modernity, nor the pre-secular understanding of religion / religiosity comports with sociocultural reality. The article emphasizes that the secular understanding of premodern religion distorts religion’s nature by allotting it a fixed and therefore limited place in line with the idea and practice of functional differentiation typical of modern European societies.

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