What is the interplay between religion and national culture in modern times? Distinguished scholars reflect on this question based on empirical research. They offer a vast set of insights about how religious identity is connected to the national heritage in which people are born and brought up.

What is the interplay between religion and national culture in modern times? Distinguished scholars reflect on this question based on empirical research. They offer a vast set of insights about how religious identity is connected to the national heritage in which people are born and brought up.

This book offers a unique transdisciplinary collection of essays written by highly renowned international scholars.

Cultural heritage is material – tangible and intangible – that signifies a culture’s history or legacy. It has become a venue for contestation, ranging in scale from protesting to violently claimed and destroyed. But who defines what is to be preserved and what is to be erased? As cultural heritage becomes increasingly significant across the world, the number of issues for critical analysis and, hopefully, mediation, arise. The issue stems from various groups: religious, ethnic, national, political, and others come together to claim, appropriate, use, exclude, or erase markers and manifestations of their own and others’ cultural heritage as a means for asserting, defending, or denying critical claims to power, land, and legitimacy. Can cultural heritage be well managed and promoted while at the same time kept within parameters so as to diminish contestation? The cases herein rage from Greece, Spain, Egypt, the UK, Syria, Zimbabwe, Italy, the Balkans, Bénin, and Central America.

Heritage is not what we see in front of us, it is what we make of it in our heads. Heritage sites have been connected to a range of identarian projects, both spatial and non-spatial. One of the most common links with heritage has been national identity. This book stresses that heritage has developed powerful links to regional and local identities. Contributors deal explicitly with regions of heavy industry in different parts of the world, exploring non-spatial forms of identity: including class, religious, ethnic, racial, gender and cultural identities. In many heritage sites, non-spatial forms of identity are interlinked with spatial ones. Civil society action has been important in representations of regional identities and industrial-heritage campaigns. Region-branding seems to determine the ultimate success of industrial heritage, a process that is closely connected to the marketing of regions to provide a viable economic future and attract tourism to the region. Selected case-studies on coal and steel producing regions in this book provide the first global survey of how regions of heavy industry deal with their industrial heritage, and what it means for regional identity and region-branding. This book draws a range of powerful conclusions about the path dependency of particular forms for post-industrial regional identity in former regions of heavy industry. It highlights both commonalities and differences in the strategies employed with regard to the regions’ industrial heritage. This book will appeal to lecturers, students and scholars in the fields of heritage management, industrial studies and cultural geography .

How do religious emotions and national sentiment become entangled across the world? In exploring this theme, The Secular Sacred focuses on diverse topics such as the dynamic roles of Carnival in Brazil, the public contestation of ritual in Northern Nigeria, and the culturalization of secular tolerance in the Netherlands. The contributions focus on the ways in which sacrality and secularity mutually inform, enforce, and spill over into each other. The case studies offer a bottom-up, practice-oriented approach in which the authors are wary to use categories of religion and secular as neutral descriptive terms. The Secular Sacred will be of interest to sociologists, anthropologists, ethnographers, political scientists, and social psychologists, as well as students and scholars of cultural studies and semiotics. Chapter 1 is available open access under a Creative Commons Attribution 4.0 International License via link.springer.com.

A sociological study of the cultural choices and identity negotiation of North African women immigrants in France.

Offers a new framework for understanding how religion and nationalism interact across diverse countries and religious traditions.

Questions of secularity and modernity have become globalized, but most studies still focus on the West. This volume breaks new ground by comparatively exploring developments in five areas of the world, some of which were hitherto situated at the margins of international scholarly discussions: Africa, the Arab World, East Asia, South Asia, and Central and Eastern Europe. In theoretical terms, the book examines three key dimensions of modern secularity: historical pathways, cultural meanings, and global entanglements of secular formations. The contributions show how differences in these dimensions are linked to specific histories of religious and ethnic diversity, processes of state-formation and nation-building. They also reveal how secularities are critically shaped through civilizational encounters, processes of globalization, colonial conquest, and missionary movements, and how entanglements between different territorially grounded notions of secularity or between local cultures and transnational secular arenas unfold over time.

The province of Quebec used to be called the priest-ridden province by its Protestant neighbors in Canada. During the 1960s, Quebec became radically secular, directly leading to its evolution as a welfare state with lay social services. What happened to cause this abrupt change? Genevieve Zubrzycki gives us an elegant and penetrating history, showing that a key incident sets up the transformation. Saint John the Baptist is the patron saint of French Canadians, and, until 1969, was subject of annual celebrations with a parade in Montreal. That year, the statue of St. John was toppled by protestors, breaking off the head from the body. Here, then is the proximate cause: the beheading of a saint, a symbolic death to be sure, which caused the parades to disappear and other modes of national celebration to take their place. The beheading of the saint was part and parcel of the so-called Quiet Revolution, a period of far-reaching social, economic, political, and cultural transformations. Quebec society and the identity of its French-speaking members drastically reinvented themselves with the rejection of Catholicism. Zubrzycki is already acknowledged as a leading authority on nationalism and religion; this book will significantly enlarge her stature by showing the extent to which a core feature of the Quiet Revolution was an aesthetic revolt. A new generation rejected the symbols of French Canada, redefining national identity in the process (and as a process) and providing momentum for institutional reforms. We learn that symbols have causal force, generating chains of significations which can transform a Catholic-dominated conservative society into a leftist, forward-looking, secular society."