Introduction: The re-emergence of religion in international public discourse

Bramadat, Paul; Biles, John A.

doi:10.1007/s12134-005-1008-3

Cited by 13 publications

(6 citation statements)

References 2 publications

(1 reference statement)

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“…Such steps can be interpreted as the gradual recognition by successive UK governments since the early 1990s of the need to engage with religious groups, spurred by domestic and international developments including: the 1979 Iranian Revolution; the Church of England's 1985 Faith in the City report highly critical of Thatcher government policy in relation to deprivation; the 1989 collapse of the Soviet Union: and the 1989 Rushdie Affair (Casanova 1994;Davie 1994Davie , 2002. The 11 September 2001 terrorist attacks in the US and the 7 July 2005 bombings in London then intensified what has been termed by some the 're-emergence' of religion in the public sphere (Bramadat and Biles 2005).…”

Section: Religion In Modern Britain and Its Studymentioning

confidence: 99%

What can we say about today's British religious young person? Findings from the AHRC/ESRC Religion and Society Programme

Catto

2013

Religion

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Since the late 20th century, research linking youth and religion has begun to grow. Such growth has been given a particular boost in the UK by the AHRC/ESRC Religion and Society Programme. This article addresses what we can say about today's British religious young person through review of new research findings from the Programme. One certainly can no longer assume that a British religious young person is a practising Christian. He or she is likely to engage with a range of offline and online resources in order to learn more about their faith, and feel some tensions between their commitments and engagement with wider society. Social class and other factors will affect his or her capacity to engage with religion and civil society. Like their non-religious peers, today's British religious young person values relationships and authenticity. Tensions between structure and agency in our neoliberal age emerge through their stories.

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Section: Religion In Modern Britain and Its Studymentioning

confidence: 99%

What can we say about today's British religious young person? Findings from the AHRC/ESRC Religion and Society Programme

Catto

2013

Religion

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initiatives such as the Gateway Cities Project, funded by the Pew Charitable Trusts, that is exploring diverse expressions of immigrant religion in seven major immigrant-receiving cities in the US (Ebaugh and Chavetz, 2000). So too, in its second phase, the signifi cance of faith communities in urban Canada has become a high priority in the Metropolis Project (Bramadat and Biles, 2005;Koenig, 2005).Research has been stimulated in part by the refusal of religion to die away as secularisation theorists had expected. In some American gateway cities, religious observance rose in

…”

mentioning

confidence: 99%

The Immigrant Church as an Urban Service Hub

2008

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This paper draws from interviews conducted with leaders of 46 immigrant Christian churches in Vancouver. The congregations comprise newcomers from Korea, ethnic Chinese who are primarily recent immigrants and an older post-1945 German migration. The churches are identified as a hub in which relations of trust and compatibility generate bonding social capital; from this base, a wide range of personal and social services is provided, significantly aiding co-ethnic members to adapt to their new conditions. In a neo-liberal era, the state is facilitating such activities as part of a policy of contracting-out its own former in-house functions. The capacity of the immigrant church to serve both its own members and adherents and also a broader expanded constituency beyond its co-ethnic clients is important. The paper examines the activities of some of the churches in this transition from bonding to bridging social capital and the challenges that they confront.

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“…Until recently, academic research devoted to migration and diversity tended to neglect the role of religion. This can be attributed in part to the secularization thesis which Bramadat and Biles (2005) articulate as the theory that:…”

Section: Literature Reviewmentioning

confidence: 99%

“…Secularization theory is being proven false and contrary to speculation, religion is not going to vanish. It continues to play a central, yet complex, role in the contemporary world (Bramadat & Biles, 2005).…”

Section: Literature Reviewmentioning

confidence: 99%

Welcoming the Stranger: The Canadian Church and the Private Sponsorship of Refugees Program

McKinlay¹

2021

Preprint

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Since the PSR program was founded in 1978, the Canadian church has portrayed a major role in the program. Many of the first sponsored refugees converted to the branch of Christianity that their sponsors practiced. Conversion was a mechanism for refugees to gain social capital and integrate into Canadian society. Today, sponsored refugees are able to tap into the rich diversity of religious communities found in urban Canadian centres and therefore are less likely to feel pressured to join their Christian sponsors in worship. This study demonstrates how the Canadian church has influenced the formation of the PSR program. The study provides an analysis of the role of Christianity in the identity formation of sponsored refugees and the inter-faith relationship between Christian sponsors and non-Christian refugees.

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Introduction: The re-emergence of religion in international public discourse

Cited by 13 publications

References 2 publications

What can we say about today's British religious young person? Findings from the AHRC/ESRC Religion and Society Programme

What can we say about today's British religious young person? Findings from the AHRC/ESRC Religion and Society Programme

The Immigrant Church as an Urban Service Hub

Welcoming the Stranger: The Canadian Church and the Private Sponsorship of Refugees Program

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