Religion and the Obligations of Citizenship

Weithman, Paul

doi:10.1017/cbo9780511487453

Cited by 115 publications

(31 citation statements)

References 44 publications

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“…The role of religion in the public sphere is, however, intensely debated (Casanova 1994;Weithman 2002;Habermas 2006;Dillon 2010;Turner 2012;Beaman 2013). While religion continues to play a significant role in many people's everyday life, meaning constructions and personal identities (McGuire 2008), potential conflicts and contradictions between religious freedom, religious accommodation and human rights are being debated (Rosenblum 2000;Spinner-Halev 2000;Loenen and Goldsmith 2007), as well as conflicts between religious freedom and gender equality (Okin 1999;Sunstein 1999;Skjeie 2006).…”

Section: Introductionmentioning

confidence: 99%

Conceptualizing lived religious citizenship: a case-study of Christian and Muslim women in Norway and the United Kingdom

Predelli

2015

Citizenship Studies

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AcknowledgmentsThe author wishes to thank Esmeranda Manful (UK) and Beatrice Halsaa and Hanna Helseth (Norway) who, as part of the Work Package 4, Strand 2 team of the FEMCIT project, conducted the interviews with religious women. She also wishes to thank the editors of the journal and the anonymous reviewers for their constructive and very useful comments and suggestions. Preliminary project findings were reported in a working paper submitted to the European Union (see Nyhagen Predelli et al. 2010). FundingThe research on which this manuscript is based, was funded by the European Union 6 th Framework Programme (project number 028746). 2 AbstractThe concept of 'religious citizenship' is increasingly being used by scholars, but there are few attempts at defining it. This article argues that rights-based definitions giving primacy to status and rights are too narrow, and that feminist approaches to citizenship foregrounding identity, belonging and participation, as well as an ethics of care, provide a more comprehensive understanding of how religious women understand and experience their own 'religious citizenship'. Findings from interviews with Christian and Muslim women in Oslo andLeicester suggest a close relationship between religious women's faith and practice ('lived religion') and their 'lived citizenship'. However, gender inequalities and status differences between majority and minority religions produce challenges to rights-based approaches to religious citizenship.

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Section: Introductionmentioning

confidence: 99%

Conceptualizing lived religious citizenship: a case-study of Christian and Muslim women in Norway and the United Kingdom

Predelli

2015

Citizenship Studies

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“…It is not faith, but faith communities that account for these higher levels of commitment and they talk about 'supercharged friends', friends who are highly committed, and the more of them that a person has, the more likely he will be to participate in civic events. There is a growing body of evidence in the USA that suggests that religious institutions and organisations generate social capital and make available opportunities for young people to participate in society and politics (Weithman 2002;Putnam 2000).…”

Section: Secularisationmentioning

confidence: 99%

Religious and spiritual markers in community involvement

Arthur¹

2011

British Journal of Religious Education

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This article reports on some of the research findings of a major, multisite case study of character formation in young people in England. Religion was not the focus of this research, but emerged as significant in each case study. In particular, the religious and spiritual beliefs and practices of young people were positively connected with their level of community involvement. The research provides evidence that indicates an association between young religious believers and those who are constructively engaged in both their communities as well as being politically minded. The main methods of data collection for this article included semi-structured discussions/interviews together with semi-structured individual and questionnaire surveys. IntroductionBetween 2006 and 2009, six separate, but linked, empirical studies of young people were conducted in the UK, funded by the John Templeton Foundation and a range of British charities, including Porticus UK and the Esmeé Fairbairn Foundation. The studies were: (a) a character perspective in the early years; (b) consistency in values in the transition from primary to secondary school; (c) the values and character dispositions of 14-16 year olds; (d) the formation of virtues and dispositions in the 16-19 age range; (e) values in higher education and employment; and (f) the value perspectives of young people in Church of England (C of E) schools. Whilst the research focused on the age range 3-25 years, this article concentrates itself on reporting mainly on secondary school pupils in England between the ages of 11 and 18. This major multi-site research project used mixed methods to explore the ways in which young people understand what is meant by 'character' and how it is formed. The project was not specifically directed at investigating the role of religion, or spirituality, in young people's thoughts about character, as religion was considered only as one of a number of

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“…we are not to appeal to comprehensive religious and philosophical doctrines -to what we as individuals see as the whole truth -or to elaborate economic theories of general equilibrium, say, if these are in dispute. ' (1993, p. 224; see also Rawls, 1997) This outlook has been called the 'standard approach' (Weithman, 2002) of liberalism and is the basis of that particular type of reasoning in public life that Rawls terms 'public reason', to which Sen refers. At the heart of public reason is the idea that since our comprehensive doctrines are varied, they cannot be endorsed by citizens generally and so cannot serve as the basis for our collective deliberations and decisions.…”

Section: Introductionmentioning

confidence: 99%

Senses of Sen: reflections on Amartya Sen's ideas of justice

Arjona

Jamal

Menkel‐Meadow

et al. 2012

International Journal of Law in Context

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The Idea of Justice is one of those books that – whether we agree with its ultimate conclusions or not – will be virtually impossible to ignore. And for good reason: it takes on one of the great political philosophers of our time, John Rawls, and deepens, enriches and challenges some basic Rawlsian ideas. Sen's basic argument is that the Rawlsian approach to justice, which has profoundly influenced the development of contemporary political theory since the publication of A Theory of Justice in 1971, is so focused on ideal, transcendentally just institutions that it is unable to offer practical guidance for advancing justice in an increasingly borderless world. Sen's ambitious critique of Rawls takes him on a winding but engaging path, through political and moral philosophy, economics, history and law. Along the way, he challenges mainstream economic theories of rationality, explores deontological and consequentialist ethics through the lens of classical Indian thought, articulates and defends an understanding of freedom in terms of capability, and rethinks the relationship between development, agency and democracy in a global context.

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Religion and the Obligations of Citizenship

Cited by 115 publications

References 44 publications

Conceptualizing lived religious citizenship: a case-study of Christian and Muslim women in Norway and the United Kingdom

Conceptualizing lived religious citizenship: a case-study of Christian and Muslim women in Norway and the United Kingdom

Religious and spiritual markers in community involvement

Senses of Sen: reflections on Amartya Sen's ideas of justice

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