Introduction to R.

Preface. Introduction. 1. Conservatism: Radicalism Embraced. 2. Socialism: The Retreat from Radicalism. 3. The Social Revolutions of Our Time. 4. Two Theories of Democratization. 5. Contradictions of the Welfare State. 6. Generative Politics and Positive Welfare. 7. Positive Welfare, Poverty and Life Values. 8. Modernity under a Negative Sign: Ecological Issues and Life Politics. 9. Political Theory and the Problem of Violence. 10. Questions of Agency and Values. Notes. Index.

超越左与右 : 激进政治的未来 = Beyond Left and Right : the future of radical politics

Part One: Methodological Issues 1. Introduction (Michael Stausberg and Steven Engler) 2. Comparison (Michael Stausberg) 3. Epistemology (Jeppe Sinding Jensen) 4. Feminist methodologies (Mary Jo Neitz) 5. Research design (Wade Clark Roof) 6. Research ethics (Fred Bird and Laurie Lamoureux Scholes) Part Two: Methods 1. Content analysis (Robert H. Woods and Chad Nelson) 2. Conversation analysis (Ehsa Lehtinen) 3. Discourse analysis (Titus Hjelm) 4. Document analysis (Grace Davie and David Wyatt) 5. Experiments (Justin Barrett) 6. Facet theory methods (Erik Cohen) 7. Factor analysis (Kendal C. Boyd) 8. Field research: participant observation (Graham Harvey) 9. Free listing (Michael Stausberg) 10. Grounded theory (Steven Engler) 11. Hermeneutics (Ingvild Saelid Gilhus) 12. History (Jorg Rupke) 13. Interviewing (Anna Davidsson Bremborg) 14. Network analysis (jimi adams) 15. Phenomenology (James V. Spickard) 16. Philology (Einar Thomassen) 17. Semiotics (Robert A. Yelle) 18. Structuralist methods (Seth D. Kunin) 19. Structured observation (Michael Stausberg) 20. Surveys and questionnaires (Barry A. Kosmin and Juhem Navarro-Rivera) 21. Translation (Alan Williams) 22. Videography (Hubert Knoblauch) Part Three: Materials 1. Auditory materials (Rosalind I.J. Hackett) 2. Internet (Douglas E. Cowan) 3. Material culture (Richard M. Carp) 4. Spatial methods (Kim Knott) 5. Visual culture (John Harvey)

The Routledge handbook of research methods in the study of religion

The article identifies international cases—from the United States, Europe, and the United Nations—of an emergent interface of religion, education, and security. This is manifest in the uses of religion in education to counter religious extremism, the notional “counter terrorist classroom.” To avoid an over-association of extremism with religion, the article provides some historical reminders that the post-Enlightenment centuries were marked by political extremism, particularly in the phenomenon that came to be known as totalitarianism. In freedom-espousing doctrines on all sides—Communist, Fascist, and Nazi as well as democratic—education here too was an invariant adjunct of political and security processes. All regarded religion too as contributory or contrary to such freedom. What is new now is the global use of religion in education for political and of late security purpose. Using Isaiah Berlin's (2002) “two concepts of liberty,” I argue that evidence of—often subtle, often explicit—security ...

The Counter Terrorist Classroom: Religion, Education, and Security

Increasingly, the historical significance of the South African Truth and Reconciliation Commission (TRC) is becoming globally apparent. Within South Africa, debate about this imperfect but undeniably productive, transformative institution continues, long after the TRC formally shut its doors. The design of the many truth-seeking, reconciliatory mechanisms to emerge in Africa and elsewhere in recent years has been informed by comparative discussion in which the South African experience features prominently.The TRC has been viewed as a groundbreaking confrontation with the challenges facing any transitional society: to discover the truth about the past, to account for it in ways that promote justice, and to develop reconciliation strategies that enable previously divided people to look forward, together. It represents an historic moment in which humane ways of dealing with an atrocious past have been cultivated.

https://www.jstor.org/stable/info/4144673

Truth commissions and transitional justice: update on a select bibliography on the south african truth and reconciliation commission debate

The international research project REDCo (Religion in Education. A Contribution to Dialogue or a Factor of Conflict in Transforming Societies of European Countries) addressed the question of how religions and values contribute to dialogue or tension in Europe. Empirical studies, targeting students in the 14–16-year age group, looked into their own perceptions of dialogue or conflict within the different national contexts. Eight European countries have been involved: Estonia, Russia, Norway, Germany, The Netherlands, France, England, and Spain.

REDCo: A European Research Project on Religion in Education

The REDCo project addressed the question of how study of religions and values in schools could contribute to either dialogue or tension in Europe. Researchers in the humanities and social sciences co‐operated in order to gain better insight into how European citizens of different religious, cultural and political backgrounds could enter into dialogue which respected freedom of religion or belief. Empirical studies, targeting students in the 14‐ to 16‐year age group, included a dual perspective of, on the one hand, the subjects’ own perspectives and, on the other hand, analyses of examples of observed teaching. The project was funded by the European Commission for the period from March 2006 to March 2009 and was co‐ordinated by the University of Hamburg. Eight European countries (Estonia, Russia, Norway, Germany, the Netherlands, France, England and Spain) participated. This contribution, by the project co‐ordinator, provides an overview of the project and presents a personal evaluation.

Reflections on the REDCo Project.

Religion, politics, and identity in a changing South Africa

De ontwikkeling ten aanzien van het godsdienstonderwijs in Duitsland wordt gekenmerkt door een varieteit aan verschillende benaderingen waaraan sociale, theologische en pedagogische factoren hebben bijgedragen. Sinds de jaren negentig is de belangstelling gegroeid voor structurele en didactisch verantwoorde vernieuwingen, die echter in de 16 relatief autonome federale staten van Duitsland een verschillende uitwerking hebben gekregen. Geconstateerd wordt dat een confessioneel model van godsdienstonderwijs in de meeste Lander dominant is, maar dat pogingen ondernomen zijn en worden om tot alternatieve vormgevingen te komen die meer recht doen aan een groeiend cultureel en religieus pluralisme. Het gepresenteerde Hamburgse model 'Religionsunterricht fur Alle' mag dienen als een voorbeeld van zo'n alternatieve uitwerking waarin de dialoog en interactie tussen leerlingen met verschillende religieuze en levensbeschouwelijke achtergronden een prominente plaats heeft. Hoewel sommige Duitse godsdienstpedagogen en belangenbehartigers het Hamburgse model als vreemd beschouwen en er sceptisch tegenover staan, oogst het model zowel in Duitsland zelf maar ook internationaal veel waardering. Met name in academische kringen krijgt het gezamenlijk onderwijs aan leerlingen met verschillende religieuze en levensbeschouwelijke achtergronden een warm onthaal.

Dialogical ‘Religious Education for All’ in Hamburg

Change processes are taking place in different European countries, based on different contextual backgrounds, with diverse motives, actors, and aims, but nevertheless in a way that similarly affects both religious pluralization and secularization. In European societies, religious pluralization is not only a fact, but it also poses a challenge for a better or a new understanding of the different religions themselves and for the role they play in society. The following contribution focusses on France and Germany, with special attention to one of the federal German states: Hamburg. The results show: A new interest in religion and interreligious dialogue on the one hand, and an ongoing secularization on the other are not in confrontation but related to each other. Despite an institutional tradition of separation between state and religion especially in France, there is a growing awareness that attention to religion need not counteract this tradition but may be necessary as an instrument including all parts of a religiously and culturally diverse population. This is also the case, in a different and striking manner, in Germany as a whole and in Hamburg in particular. We find a new interest in religion and dialogue in many different academic disciplines as well as by actors from different religious communities, in school, society, and politics.

Wolfram Weisse

Papers

REDCo: A European Research Project on Religion in Education

Reflections on the REDCo Project.

Religion, politics, and identity in a changing South Africa

Dialogical ‘Religious Education for All’ in Hamburg

Religious Pluralization and Secularization in Continental Europe, with Focus on France and Germany