Secularization Theories and Sociological Paradigms: A Reformulation of the Private-Public Dichotomy and the Problem of Societal Integration

Dobbelaere, Karel

doi:10.2307/3711154

Cited by 85 publications

(20 citation statements)

References 20 publications

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“…Although in disagreement regarding the scope of the process and its consequences, most scholars agree that there has been a change in the social role of religion (Dobbelaere, 1985;Chaves, 1994;Casanova, 1994;Taylor, 2007). Moreover, during the long struggle for women's rights, from non -discrimination to equality, religious institutions and female and feminist movements were often on opposing sides.…”

Section: Secularization Europe and Gender Equality: Deconstructing mentioning

confidence: 99%

Gender, Religion, and Political Agency: Mapping the Field*

Giorgi¹

2016

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This paper provides an introductory review of the literature mapping the gendered analyses of the categories of secularism and secularization from a sociological point of view, with the aim of providing some coordinates and bibliographical references and showing the theoretical and analytical implications of the gendered analyses of secularism in relation to the grammars of contemporary democracy. Firstly, it explores how a gendered analysis contributes to redefining the analytical concepts of secularism and secularization. Secondly, it highlights the contributions of women's, gender, and queer studies to the analysis of secularism and religion. Thirdly, it focuses on the tensions between women's and religious agency, showing how and to what extent the debate internal to the sociology of religion is in fact highly relevant to current sociological analyses.

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Section: Secularization Europe and Gender Equality: Deconstructing mentioning

confidence: 99%

Gender, Religion, and Political Agency: Mapping the Field*

Giorgi¹

2016

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“…The reality of Islamic education world [5] trapped in the problem of secularization dichotomy [6] and sacralization of education [7]. Secularization's meaning is education has separated itself from the Islamic religion.…”

Section: Integration Of Islamic Values In Elementary Schoolmentioning

confidence: 99%

“…The ideal education should to develop the students' potential which appropriate with sense of the education itself, tarbiyah) potential (fitrah) human become a precious human. The reality of Islamic education world [5] trapped in the problem of secularization dichotomy [6] and sacralization of education [7]. Secularization's meaning is education has separated itself amic religion is define as something that take care of worship which set aside of science Social science educate how human's interaction to the environment [8], become a keys of reflection of attitude and he reality of the complex education's problem, it is naturally to make an innovation of integration Islamic value in social science.…”

Section: Integration Of Islamic Values In Elementary Schoolmentioning

confidence: 99%

Integration of Islamic Values in Elementary School

Nurdyansyah¹,

Arifin²

2018

Proceedings of the 1st International Conference on Intellectuals' Global Responsibility (ICIGR 2017)

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Abstract-the ideal education should to dev potential (fitrah) students become precious human. During this time the reality of Islamic education trapped in problem of secularization dichotomy and sacralization education. Religion is define as something that take care of worship which set aside of science and technology. The aim of development integration Islamic value in social science at elementary school is to produce a new text book which give a comprehension to the students that the general science and religion is holistic. It is using Brog and Gall model to determine the success of product development of integration Islamic value of social science in elementary school. It is measured by validity level and effectiveness. The validity level is measured by the result of expert validation and the effectiveness measured by response of the students, process of learning and students learning complete in classical. The result shows the implementation of integration Islamic value and social value able to improve the students understanding, on the other hand, we can get the same result if we apply to the students or school that does not has good understanding of Islam, elementary school

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Section: Religiosity and Secularizationmentioning

confidence: 99%

“…The first wave of autochthonous leaders of many post-colonial states was composed of self-proclaimed secularists. These developments, among others, seemed to provide support for secularization theorists such as Dobbelaere (1985) and Wilson (1982), who, despite their different interpretations of secularization theory, argued that the process of secularization was indeed taking place and that religious practices, beliefs and institutions were losing their social significance.Nevertheless, global developments that demonstrated the durability of religion as a social force overshadowed these ostensible successes of secularization theory. These include, among other events, the 1979 Iranian Revolution, the rise of the religious right in the United States particularly since the mid-1980s, the increasing political prominence of the Hindutva movement in India, and the religiously-infused political violence of the early Twenty-first Moreover, this shift has enabled some of these theorists to account for societies in which religious practice and adherence have not dwindled, yet religious authority has (e.g., the United States).…”

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confidence: 99%

Religiosity and Trust in Religious Institutions: Tales from the South Caucasus (Armenia, Azerbaijan, and Georgia)

Charles

2010

Politics and Religion

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AcknowledgmentsI would like to thank the Caucasus Research Resource Centers (CRRC) for providing access to the data used in this paper. Dr. Laura Stoker provided consistent guidance for the quantitative model employed. I am also grateful to the 2009 Junior Fellows at CRRCGeorgia for their research assistance.Abstract: The paper examines the determinants of trust in religious institutions in Armenia, Azerbaijan and Georgia-three countries with low levels of religiosity as measured by attendance, prayer and fasting, yet high levels of trust in religious institutions. The analysis employs individual-level survey data from the Caucasus Research Resource Centers' (CRRC) 2007 Data Initiative and uses OLS regression to show that while religious practices do not determine trust in religious institutions, the importance of religion in one's daily life is a strong indicator of trust in religious institutions in each country. However, the results show some differences between the three countries with regard to two types of control variables-trust in secular institutions and socioeconomic factors. Georgia is the only country in which interpersonal trust is a significant indicator of trust in religious institutions. Residence in the capital is only significant in Azerbaijan. Armenia is the only country in which both education and age are significant. In addition, two theories of trust in institutions are tested: a cultural theory of interpersonal trust and secularization theory relating to declining religious authority. The results show that secularization theory has inadequately operationalized the concept of religiosity overwhelmingly as practice and as declining religious authority. The paper maintains that Armenia, Azerbaijan and Georgia are considered secular under earlier secularization theories that viewed declining religious practices as a form of secularization. However, these countries are non-secular with respect to more recent adaptations of the theory that regard declining religious authority-measured by trust in religious institutions-as a form of secularization. Thus, the presence of both low religious practice and high trust in religious institutions challenges more recent reformulated secularization theories. Additionally, cultural theories of interpersonal trust prove ambiguous in the region. The paper is one of few analyses to employ a multidimensional view of religiosity that takes into account the "privatization of religion" and also to test theories of trust in religious institutions in the South Caucasus-an often neglected area and frequently the second most trusted type of institution in the postcommunist region after the military. This peculiarity may be one of the reasons why Armenia, Azerbaijan and Georgia present an unusual puzzle for two different forms of secularization theory. Religiosity and Trust in Religious Institutionsii These are all countries that would be considered secular under earlier versions of secularization theory that focused on declining religious practices. However, these coun...

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Secularization Theories and Sociological Paradigms: A Reformulation of the Private-Public Dichotomy and the Problem of Societal Integration

Cited by 85 publications

References 20 publications

Gender, Religion, and Political Agency: Mapping the Field*

Gender, Religion, and Political Agency: Mapping the Field*

Integration of Islamic Values in Elementary School

Religiosity and Trust in Religious Institutions: Tales from the South Caucasus (Armenia, Azerbaijan, and Georgia)

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