Nicholas Morieson

TL;DR: The authors examines the existing literature on the relationship between religion and populism, and is intended as a starting point for further examination of the relationships between populism, religion, and emotions, which can be divided into two broad categories of religious populism and identitarian populism.

TL;DR: The authors explores the emerging scholarship investigating the relationship between religion(s) and populism and concludes that there is a scarcity of literature on this topic particularly in the non-Western and Judeo-Christian context.

TL;DR: In this article, the authors focus on Turkey and argue that by instrumentalizing the Diyanet (Turkey's Presidency of Religious Affairs), the authoritarian Islamists in power have been able to consolidate manufactured populist dichotomies via the weekly Friday sermons.

TL;DR: The concept of "civilization populism" has been defined by as discussed by the authors as "a political discourse which emphasizes the civilizational aspect of social and especially national identity." The concept is defined as a group of ideas that together consider that politics should be an expression of the volonté générale (general will) of the people, and society to be ultimately separated into two homogenous and antagonistic groups, "the pure people" versus "the corrupt elite" who collaborate with the dangerous others belonging to other civilizations that are hostile and present a clear and present danger to the civilization and way of life of the pure people.

TL;DR: The authors examines the ways in which mainstream Islamic politics in Indonesia, the world's largest majority Muslim nation, has been shaped by disagreements between modernists and traditionalists, beginning in the early 1950s, and discusses the social and political influence of, and relationships between, three major Indonesian Islamic intellectual streams: Modernists, Traditionalists, and neo-Modernists.