In a rigorous exploration of how secularism and identity emerged as conflicting concepts in the modern world, Akeel Bilgrami elaborates a notion of secular enchantment with a view to finding in secular modernity a locus of meaning and value, while addressing squarely the anxiety that all such notions are exercises in nostalgia.

Within western political, media and academic discourses, Muslim communities are predominantly seen through the prism of their Islamic religiosities, yet there exist within diasporic communities unique and complex secularisms. Drawing on detailed interview and ethnographic material gathered in the UK, this book examines the ways in which a form of secularism – ‘non-Islamiosity’ – amongst members of the Iranian diaspora shapes ideas and practices of diasporic community and identity, as well as wider social relations.

Although historians have suggested for some time that we move away from the assumption of a necessary clash between science and religion, the conflict narrative persists in contemporary discourse. But why? And how do we really know what people actually think about evolutionary science, let alone the many and varied ways in which it might relate to individual belief? In this multidisciplinary volume, experts in history and philosophy of science, oral history, sociology of religion, social psychology, and science communication and public engagement look beyond two warring systems of thought. They consider a far more complex, multifaceted, and distinctly more interesting picture of how differing groups along a spectrum of worldviews—including atheistic, agnostic, and faith groups—relate to and form the ongoing narrative of a necessary clash between evolution and faith. By ascribing agency to the public, from the nineteenth century to the present and across Canada and the United Kingdom, this volume offers a much more nuanced analysis of people’s perceptions about the relationship between evolutionary science, religion, and personal belief, one that better elucidates the complexities not only of that relationship but of actual lived experience.

Islamism and secular nationalism -- Situating secular nationalism and Islamism in the Palestinian setting -- Palestinian Islamist mobilization in regional perspective -- Generation dynamics within social movements -- Generational transformation and Palestinian national identity -- The secular-nationalist milieu -- The ethos of Fathawi nationalism -- Social backgrounds -- Factors of mobilization -- Conceptions of the collective : retrievals and alterations -- Conclusion -- The Islamist milieu -- The structures and ethos of the Islamist milieu -- Social backgrounds -- Mobilization : events and structures -- Islamist conceptions of the collective -- Al-jihād fī sabīl al-nafs : the struggle for the soul -- Al-jihād fī sabīl al-siyāsa : the struggle for politics -- Al-jihād fī sabīl al-thawra : the struggle for the revolution -- Conclusion -- Thawra camp : a case study of shifting identities -- Setting, institutions, and ethos of Thawra camp -- Social backgrounds of the interlocutors -- Mobilization : events and structures -- Identity formation in the secular-nationalist milieu -- Identity formation in the Islamist milieu -- Hierarchies of solidarity -- Sheer secularism : al-lībrāliyyīn -- Islamic secularism -- Liberal Islamism -- Sheer Islamism -- Conclusion -- Karama Camp : Islamist-secularist dynamics in the Gaza Strip -- Karama Camp and post-Oslo Gaza -- The camp -- The Gaza Strip -- The Asdudis : social backgrounds and paths of political mobilization -- Conceptions of the collective order -- ʻAbd al-muʼmin's Islamism -- Abu Jamil and "traditionalist nationalism" -- Islam without the Islamists : Latif, Imm Muhammad, and Abu Qays -- Conclusion -- Epilogue -- References -- Index.

Focusing on the important relationship between the 'sacred' and the 'secular', this book demonstrates that it is not paradoxical to think in terms of both secular and sacred or neither, in different times and places. International experts from a range of disciplinary perspectives draw on local, national, and international contexts to provide a fresh analytical approach to understanding these two contested poles. Exploring such phenomena at an individual, institutional, or theoretical level, each chapter contributes to the central message of the book - that the ‘in between’ is real, embodied and experienced every day and informs, and is informed by, intersecting social identities. Social Identities between the Sacred and the Secular provides an essential resource for continued research into these concepts, challenging us to re-think where the boundaries of sacred and secular lie and what may lie between.

Religion, Identity and Human Security seeks to demonstrate that a major source of human insecurity comes from the failure of states around the world to recognize the increasing cultural diversity of their populations which has resulted from globalization. Shani begins by setting out the theoretical foundations, dealing with the transformative effects of globalization on identity, violence and security. The second part of the volume then draws on different cases of sites of human insecurity around the globe to develop these ideas, examining themes such as: securitization of religious symbols retreat from multiculturalism rise of exclusivist ethno-religious identities post- 9/11 state religion, colonization and the ‘racialization’ of migration Highlighting that religion can be a source of both human security and insecurity in a globalizing world, Shani offers a ‘critical’ human security paradigm that seeks to de-secularize the individual by recognizing the culturally contested and embedded nature of human identities. The work argues that religion serves an important role in re-embedding individuals deracinated from their communities by neo-liberal globalization and will be of interest to students of International Relations, Security Studies and Religion and Politics.

Secularism and the Crisis of Minority Identity in Postcolonial Literature examines how writers from religious and ethnic minority communities (Anglo-Indians, Burghers, Dalits, Muslims, and Parsis) in India and Sri Lanka engage secularism through novels, short stories, and autobiographies. Given the rise of Hindu nationalism in India and Sinhala-Buddhist nationalism in Sri Lanka, it would seem obvious that minorities would rally around secularism (the separation of church and state). However, this bookargues that the relationship between minorities and secularism is extremely ambivalent. On the one hand, it shows how writers belonging to oppressed communities can deploy secularism as a mode of critique (secular criticism) to challenge the ideologies of dominant groups—the nation, upper-castes, and religious hierarchies. On the other hand, it examines how these writers reveal that other aspects of secularism (secularization and secular time) are responsible for creating essentialized identities that have not only exacerbated relationships between majorities and minorities and between minority groups, but have also created tension within minority groups themselves. Turing to aesthetics and religious faith, these writers attempt to undermine secular social and cultural structures that are responsible for this crisis of minority identity.

Reconsidering the European Union's secular identity

Multiculturalism in present-day Europe How to understand Europe’s post-migrant Islam on the one hand and indigenous, anti-Islamic movements on the other? What impact will religion have on the European secular world and its regulation? How do social and economic transitions on a transnational scale challenge ethnic and religious identifications? These questions are at the very heart of the debate on multiculturalism in present-day Europe and are addressed by the authors in this book. Through the lens of post-migrant societies, manifestations of identity appear in pluralized, fragmented, and deterritorialized forms. This new European multiculturalism calls into question the nature of boundaries between various ethnic-religious groups, as well as the demarcation lines within ethnic-religious communities. Although the contributions in this volume focus on Islam, ample attention is also paid to Christianity, Judaism, and Hinduism. The authors present empirical data from cases in Turkey, Germany, France, Spain, the United Kingdom, Poland, Norway, Sweden, and Belgium, and sharpen the perspectives on the religious-ethnic manifestations of identity in the transnational context of 21st-century Europe.

Within western political, media and academic discourses, Muslim communities are predominantly seen through the prism of their Islamic religiosities, yet there exist within diasporic communities unique and complex secularisms. Drawing on detailed interview and ethnographic material gathered in the UK, this book examines the ways in which a form of secularism - ’non-Islamiosity’ - amongst members of the Iranian diaspora shapes ideas and practices of diasporic community and identity, as well as wider social relations. In addition to developing a novel theoretical paradigm to make sense of the manner in which diasporic communities construct and live diasporic identity and consciousness in a way that marginalises, stigmatises or eradicates only ’Islam’, Secularism and Identity shows how this approach is used to overcome religiously inculcated ideas and fashion a desirable self, thus creating a new space in which to live and thereby attaining ’freedom’. Calling into question notions of anti-Islamism and Islamophobia, whilst examining secularism as a means or mechanism rather than an end, this volume offers a new understanding of religion as a marker of migrant identity. As such it will appeal to scholars of sociology, anthropology and political science with interests in migration and ethnicity, diasporic communities, the sociology of religion and emerging forms of secularism.