Browsed by
Month: January 2015

Cfp: 2015 ECPR Conference (Montreal) – Section on Religion and Foreign Affairs

Cfp: 2015 ECPR Conference (Montreal) – Section on Religion and Foreign Affairs

The General Conference of the European Consortium for Political Research (ECPR) this year for the first time will take place in Northern America, more precisely, in Montreal, Canada (http://ecpr.eu/Events/EventDetails.aspx?EventID=94). The ECPR Standing Group on Religion and Politics organizes a panel on Religion and Foreign Affairs (http://ecpr.eu/Events/SectionDetails.aspx?SectionID=468&EventID=94).

We would like to invite you to chair a panel and/or submit a paper, or to pass on this invitation to colleagues who might be interested.

We envisioned four panels on:
– theoretical and conceptual questions
– religious actors
– EU External Relations
– International Religious Freedom

Please find below the initial section and panel proposals. Feel free to use them or formulate new ones. Please also don’t hesitate to contact Mariano Barbato or Anne Jenichen to assist with coordinating panels (3-5 papers each). We would also appreciate panel proposals on other issues.

The deadline for panel and paper proposals is February 16.

Please use the online form via MyECPR (http://www.ecpr.eu/MyEcpr/Forms/PanelProposalForm.aspx?EventID=94)​ to submit a proposal.

For panel proposals you will need the following information:
•​The title of the Section
•Panel title
•Abstract (300 words)
•3-8 keywords
•(if applicable) Panel Co-Chair email address as registered with MyECPR
•(if applicable) Panel Discussant email address as registered with MyECPR ​

Paper details for 3-5 Papers as follows:
•​Paper title
•Abstract (150 words)
•3-8 keywords
•Presenter email address as registered with MyECPR ​
•(if applicable) Co-author email address as registered with MyECPR ​

If prospective Panel Chairs/Co-Chairs/Discussants/Presenters and Co-authors do not already have a MyECPR account, they can create one here: http://ecpr.eu/LoginCreateNewAccount.aspx. Forgotten passwords can be retrieved here: http://ecpr.eu/LoginForgotPassword.aspx. Please do not create multiple accounts, but ensure your MyECPR account is correct and up to date, showing the correct institutional affiliation. The details in MyECPR will be what is used for communication purposes and also in the academic programme.

Section 49: Religion and Foreign Affairs

Section Chairs:
– Dr. Anne Jenichen (University of Bremen, jenichen@uni-bremen.de)
– Dr. Mariano Barbato (University of Passau, mariano.barbato@uni-passau.de)

Section Abstract:
The role of religion in the foreign affairs of states and regional organizations is still relatively unexplored. Religion can influence this policy field through different avenues. Certain understandings of religion and secularism, for example, can become part of a state‟s or organization‟s identity, affecting how it interacts with others. Religious groups might have different ideas about goals and strategies than (secular) governments, therefore trying to influence their foreign conduct. Differing attitudes within their constituencies, some of them driven by religious affiliation, as well as their own religiosity, might also affect how policy-makers in democracies formulate their external policies. Last but not least, foreign policies often differ in how they deal with issues of religion abroad, whether they ignore them due to a secularist bias or incorporate ideas on religion in their understandings of problems and definitions of appropriate solutions. These policies, however, are not always only motivated by normative considerations. Strategic interests often have their share as well, leading to intended as well as unintended consequences on the ground.
The section seeks to further our theoretical and empirical understanding of the role of religion in the field of foreign policy. It focuses on the intertwining between „the religious‟ and „the secular‟ in the foreign affairs of states from a theoretical perspective. It aims at assessing the organization and impact of religious actors as key transmitters of religious ideas into foreign policy. The section furthermore explores whether and how religion matters in the foreign conduct of the alleged „stronghold of secularization‟, Europe. Last but not least, it scrutinizes policies of international religious freedom, which have become prominent in the foreign conduct of many states in the last couple of years.

Panel 1 – Westphalia Under Siege? Conceptualizing Religion in Foreign Affairs.
In the Westphalian system foreign policy is guided by the principles of sovereignty and secularity. States decide internally about the good life that may or may not contain references to religion. Foreign affairs, in contrast, are about national interest understood as security and wealth but lack any religious or spiritual dimension. According to the Westphalian legacy, the lack of a religious dimension is a condition for peace as religious quarrels would lead to endless strife. This ideal type failed already to cope with the influence of antagonistic world views from the French Revolution to the Cold War. Globalization and the return of religion challenge the very basis of the Westphalian system and its concept of foreign affairs. Today, the boundaries between inside and outside are blurred. States are integrated in an emerging public sphere where religions and secular world views become the sometimes contested and sometimes shared context of cooperation and conflict. While the erosion of sovereignty has been discussed broadly during the last two decades, the return of religion as a “dimension of statecraft” (Johnston 1994) has attracted less attention in the conceptualizing of foreign affairs. Nevertheless, religion is part of foreign affairs, from offices for religious freedom in the USA and Canada to the Organisation of Islamic Cooperation and the Holy See who all directly deal with religion. As Stacey Gutkowski (2013) argued, religion is even part of secular warfare. It is a case of empery contradicting theory.
What strands of theorizing can avoid this contradiction? What concepts of foreign affairs do we need to grasp the influence of religions? The panel welcomes theoretical, methodological and empirical papers that address these questions from the perspective of IR theory, sociology of International Relations, foreign policy analysis and normative approaches of international political theory.

Panel 2 – Religionizing foreign policy? Religious actors and networks
Religious communities and interest groups are key actors in transmitting and channeling religious ideas into politics. They have long been politically active on domestic policy issues. Less noticed, they also organize and lobby for foreign policy goals. Sometimes they do so on a purely national basis, but on many foreign policy issues, transnational and cross-faith networks play an increasingly important role.
How and why do religious actors seek to influence foreign policy? How do religious activists form linkages across national and denominational borders? Are these alliances purely tactical or do they pursue broader aims and have more lasting effects on the participants, their organizations and faiths themselves? How do the activists‟ religious identities influence their lobbying tactics? How, if at all, do these groups and their tactics differ from secular groups in the foreign policy arena? What are the dimensions of conflict between religious and secular actors? How effective have religious interest groups and networks been in influencing foreign policy? What explains different degrees of effectiveness? How do political institutions, organizational structure, and mobilization capacities of religious institutions affect whether and how they influence foreign policy? The panel invites empirical contributions which analyze the organizing, networking, lobbying tactics and effectiveness of religious actors in the foreign policy arena to assess their features and impact on foreign policy-making. It particularly welcomes papers which bring together empirical evidence with the theoretical interest group and social movement literature.

Panel 3 – European External Relations: Does religion matter?
In European studies, religion has long been a blind spot because the social sciences deemed religion a negligible force in Europe. Only after the secularization theory had lost much of its previous plausibility, the analysis of the religious dimension of the European integration process entered the academic agenda. Meanwhile, a wealth of studies has demonstrated the still political relevance of religion within Europe. However, the field of European external relations, with a few exceptions such as the role of religion in EU-Turkey relations, has been largely excluded from this research agenda so far. This is surprising since much of the interest of the European Union in matters of religion has first emerged in its external relations. Both the EU and several of its member states, for instance, have recently introduced principles and institutions into their foreign policies to promote freedom of religion and belief and to engage with religious actors.
Thus, to what extent does religion matter in European external relations? How do the EU and its member states deal with issues of religion in their foreign, security, development or other external policies? What has been the role of religion in European enlargement and policies towards the European neighborhood? Which ideas on religion and politics inform European external policies, and how and why have these ideas become effective? Why and how has the
international religious freedom and engagement agenda in Europe emerged, how has it been implemented, and what are its challenges and potential pitfalls? How do European approaches compare with respective policies of other liberal democracies, such as the US or Canada, or other regional organizations, such as the Organization for Cooperation and Security in Europe (OSCE) or the Council of Europe? The panel invites papers that empirically analyze respective policy developments in Europe, both single case studies and comparative research, based on different theoretical and methodological approaches.

Panel 4 – Religious Freedom: Neo-imperialism or Common Ground?
In scholarly discourses and in practitioner‟s discussions alike, foreign policy debates on religion saw in the last years the rise of an old concept: religious freedom. Religious freedom became a core concept for dealing with the international resurgence of religions. However, religious freedom is a contested term. While advocates of religious freedom see it as remedy for religious strife others criticize it as a neo-imperial tool to promote Western values and interests – secular liberalism and Christian mission alike. Despite critical voices, the USA, Canada and others have integrated religious freedom into their human rights agenda of foreign policy.
Is the concept of religious freedom a bridge into a more peaceful world or does it go too far for traditional world views and not far enough for individual human rights? What kind of concepts and actors inform the discourses of religious freedom? Who is implementing this agenda and to what end? What world views and aims do the discontents share or are they a very diverse group of people? What institutions – governmental, non-governmental and international – are set up or influenced through the concept? Do they matter? What effect does the concept of religious freedom have on the ground? The panel welcomes papers that discuss the theoretical concept of religious freedom, analyze the normative approaches for or against it, scrutinize the background of the opponents or test the validity of the conceptual claims on the ground.

Call for Workshops for the Joint Sessions 2016

Call for Workshops for the Joint Sessions 2016

The Joint Sessions of Workshops will be held in the city of Pisa in 2016. It will be hosted across three universities – Scuola Normale Superiore, Scuola Superiore Sant’Anna and the University of Pisa.

The Workshops are highly valued by political and social scientists across the World for its unique format encouraging scholars to gather and discuss their research in a focused environment. Workshops are closed gatherings of 15 – 20 participants, which last for about five days.

Topics of discussion are precisely defined, and only scholars currently working in the Workshop’s field, and with a Paper or research document for discussion, are invited to participate. Participants may attend only one Workshop, and must stay for the duration of the event. This format ensures intensive collaboration which often results not only in thorough critiques of the new research being presented, but in new research groups being formed to take that work forward.

Call for Workshop proposals
Workshop proposals can be submitted by logging into your MyECPR account and completing the proposal form here. A guide to how to propose a Workshop can be found here. The deadline for submission of Workshop proposals is 1 February 2015. You will hear the outcome of your proposal to direct a Workshop in April 2015. If you should have any queries please do not hesitate to contact Marcia Taylor at jointsessions@ecpr.eu.

Funding
Funding opportunities will be available for Full members, with further information available here later this year.

Share on Twitter using the Joint Sessions hashtag #ecprjs16

You are receiving this email because you have a MyECPR account. You can manage the emails that you receive from us by logging on to your MyECPR account and selecting the subscriptions tab. Please note that the ECPR does not sell or pass on any details of its members to third parties. If you have forgotten your MyECPR login details please follow the instructions on the Password Assistance page.

Cfp: ‘What is a “War of Religion”?’, 2015 EISA Conference

Cfp: ‘What is a “War of Religion”?’, 2015 EISA Conference

Call for papers: ‘What is a “War of Religion”?’, 9th Pan-European Conference of the European International Studies Association (EISA) (Section on ‘Transnational Religion, Dialogue and Conflict’, convened by Jeff Haynes and Luca Ozzano)
Wednesday 23 – Saturday 26 September 2015, Giardini Naxos, Sicily, Italy, http://www.paneuropeanconference.org/2015/
Convenors: Rodolfo Ragionieri, r.ragionieri@uniss.it and Debora Spini, deb.spini@gmail.com

Prospective participants can propose a paper, by sending an abstract of up to 200 words by mail to the convenors at r.ragionieri@uniss.it and deb.spini@gmail.com by January 15, 2015.

Abstract:
Theoretical and empirical research on war and conflict has substantially argued that war is a multicausal event. Howwever, war is always political: if we assume Hedley Bull’s (or Norberto Bobbio’s) definition of war as organised violence between political groups, this is a tautology. Thus, all wars labelled in history and contemporary politics as “wars of religion” have had a substantial political issue, like control of territory or decision about power within a state. As examples of typical wars of religion, we can bring respectively the insurrection in the Flanders and the civil war in France, both in the second half of the XVI century. However, how can we state when and whether religion is among the causes of a certain war? First of all, what does it mean that a belief system is a “cause of war”? We could argue that this happens when a belief system concurs to give shape to the identity, and thus to the subjective motivations of war, of at least one of the parties.
As O’Cavanaugh puts it in his The Myth of Religious Violence (2009), “Historians generally acknowledge—as political theorists do not—that other factors besides religion were at work in the wars of religion: political, economic, and social factors. The question then becomes: what is the relative importance of the various factors? Are political, economic, and social factors important enough that we are no longer justifi ed in calling these wars ‘of religion’?” This question does not refer obviously only to the wars usually labelled as “wars of religion”, but to any war where religious identity plays a role. I agree with Cavanaugh that it is impossible to separate strictly religion from other causes of wars, but I also think that this does not exclude religions from the causes themselves.

This panel aims at discussing the definition and the typology of this type of wars and the interplay, in this framework, of religion, identity, power and violence. Subjects could be:
1. Religion as a main cause of war (Hutchinson) vs. “the myth of religious violence” (O’Cavanaugh).
2. Are some religions more war-prone than others (e.g., Assman and monotheism)?
3. The role of religions in the constructions of non-negotiable identities
4. Defining a “religion war” with respect to war aims
5. Defining a “religion war” with respect to actor’s identities
6. Typologies of “religion wars” .

Cfp: ‘Catholic Church and the Holy See: Empirical and theoretical perspectives on the biggest religious transnational actor in world affairs’, 2015 EISA Conference

Cfp: ‘Catholic Church and the Holy See: Empirical and theoretical perspectives on the biggest religious transnational actor in world affairs’, 2015 EISA Conference

Call for papers: ‘Catholic Church and the Holy See: Empirical and theoretical perspectives on the biggest religious transnational actor in world affairs’, 9th Pan-European Conference of the European International Studies Association (EISA) (Section on ‘Transnational Religion, Dialogue and Conflict’, convened by Jeff Haynes and Luca Ozzano)
Wednesday 23 – Saturday 26 September 2015, Giardini Naxos, Sicily, Italy, http://www.paneuropeanconference.org/2015/
Convenor: Mariano Barbato, mariano.barbato@uni-passau.de
Prospective participants can propose a paper by sending an abstract of up to 200 words by mail to the convenor at mariano.barbato@uni-passau.de by January 15, 2015.

Abstract:
While the papacy and the Catholic Church were a source of legitimacy at the beginning of the global European expansion, the emergence of the sovereign territorial state in the 16th and 17th century undermined papal and Catholic influence, and the secular nation state of 19th century seemed to annihilate it. Despite secularization processes, the 20th century saw a revival of the papacy that can be measured in dramatically increased numbers of diplomatic relations (with almost all states and international organisations) and an equally dramatically increased numbers of faithful (the global number of Catholics went beyond the one-billion-threshold). Now the church and the pope are one of the biggest and most powerful transnational actors at the intersection of a global public sphere and the international world of states.
The panel welcomes papers that address the papacy and the Catholic Church as a case study from various perspectives of International Relations with either a more theoretical or more empirical interest. Papacy and Catholic actors played a role at the beginning and at the end of colonial empires and the Cold War, at peace settlements, reconciliation processes but also by legitimising resistance and war. They were engaged in the spread of norms from social justice to sexual behaviour, at times supporting and at times challenging liberal cosmopolitanism and capitalism. While Catholicism lost influence in home regions, itgained new grounds elsewhere thereby engaging with other religions and world views in intercultural and interreligious dialogue but also defending its stance and facing persecution. Accepting religious freedom as a virtue only since the second half of the 20th century, it turned into one of the loudest advocates of religious freedom.
Studies of the papacy and the Catholic Church can help to conceptualize the notion of the Transnational as ascribed to an actor but also to a community. They can serve as a transnational case study in the field of Sociology of International Relations with a particular focus on historical sociology of international relation. A focus on the institution and bureaucracy can analyse how the biggest transnational actor organizes itself. They can explain how a transnational practice can work and how it constitutes (soft) power, how religious actors resist the process of secularization, and how they manage keep or re-gain political influence in a transnational world.

Cfp: ‘Turkey-Originated Transnational Islamic Movements and Institutions’, 2015 EISA Conference

Cfp: ‘Turkey-Originated Transnational Islamic Movements and Institutions’, 2015 EISA Conference

Call for papers: ‘Turkey-Originated Transnational Islamic Movements and Institutions’, 9th Pan-European Conference of the European International Studies Association (EISA) (Section on ‘Transnational Religion, Dialogue and Conflict’, convened by Jeff Haynes and Luca Ozzano)
Wednesday 23 – Saturday 26 September 2015, Giardini Naxos, Sicily, Italy, http://www.paneuropeanconference.org/2015/
Convenors: Erdi Özturk, erdiozturk86@gmail.com, and Luca Ozzano, luca.ozzano@unito.it
Prospective participants can propose a paper by sending an abstract of up to 200 words to the convenors at erdiozturk86@gmail.com and luca.ozzano@unito.it by January 15, 2015.

Abstract:
It is well known that political theory and practices have often been feeding each other. In other words, there are two ways of interaction between theory and praxis; either there is an existing practise and on its basis a theory is built, or there is a developed theory and the implementation of this theory takes place in life. In this respect, the last two decades of the twentieth century have witnessed the return of religion to the mainstream of political life in an array of settings around the world. Moreover, since almost two decades religion got brought into international relations by transnational actors. Furthermore, not only Christian- and Jewish-oriented, but also Islam-oriented transnational actors are playing a more and more prominent role in word politics. Although they are often seen in a pejorative way, as sources of conflict and violence, they are organising philanthropy, education and inter-cultural dialogue activities and also developing mainly in relation to the role of the diaspora communities. In this context, Turkey has a particularly favourable position among other Muslim-majority countries because of its Western relations, a developing economy, and a relatively high rate of young population. As a consequence, Turkey-originated Turkish Islam is rapidly spreading throughout the globe. This panel aims to discuss the main activities of Turkey originated transnational Islamic actors and movements (such as for example the Hizmet movement of Fethullah Gülen and the Milli Gorus). Moreover, we welcome contributions about the transnational dimension of state institutions, such as the Diyanet.

Cfp: ‘Religion and European Integration’, 2015 EISA Conference

Cfp: ‘Religion and European Integration’, 2015 EISA Conference

Call for papers: ‘Religion and European Integration’, 9th Pan-European Conference of the European International Studies Association (EISA) (Section 55 on ‘Transnational Religion, Conflict and Dialogue’, convened by Jeff Haynes and Luca Ozzano)
Wednesday 23 – Saturday 26 September 2015, Giardini Naxos, Sicily, Italy, http://www.paneuropeanconference.org/2015/
Convenor: Simona Guerra, gs219@leicester.ac.uk
Prospective participants can propose a paper by sending an abstract of up to 200 words to the convenor at gs219@leicester.ac.uk by January 15, 2015.

Abstract:
This panel invites paper proposal that would seek to examine why, when and how religion can use a Eurosceptic narrative. As stressed in the literature, comparative research on the involvement of religious actors across societies is quite infrequent. Anna Grzymala-Busse (2012) suggests that the role of religion itself is fundamental to examine identity, the state and institutional actors in comparative political studies. This is critical in the post-Communist region where the repression of the Churches from the Communist regime froze affiliations, but did not halt people’s beliefs. The process of democratization provided the opportunity to the Church to reorganize itself and fill the possible political vacuum left by the Communist regime; on one hand, at the EU level, religious communities opened their offices in Brussels, while on the other, at the domestic level, the rewriting of the past could trigger a new religious revival across the former communist region. Although Catholicism never represented a determinant factor impacting on negative attitudes the EU integration process, it could become a source for EU opposition and influence a Eurosceptic narrative in the religious public discourse.

Cfp: ‘Religion in the Arab-Israeli conflict’, 2015 EISA Conference

Cfp: ‘Religion in the Arab-Israeli conflict’, 2015 EISA Conference

Call for papers: ‘Religion in the Arab-Israeli conflict’, 9th Pan-European Conference of the European International Studies Association (EISA) (Section 55 on ‘Transnational Religion, Conflict and Dialogue’, convened by Jeff Haynes and Luca Ozzano)
Wednesday 23 – Saturday 26 September 2015, Giardini Naxos, Sicily, Italy, http://www.paneuropeanconference.org/2015/
Convenor: Guy Ben-Porat, GbP@som.bgu.ac.il
Prospective participants can propose a paper by sending an abstract of up to 200 words to the convenor at GbP@som.bgu.ac.il by January 15, 2015.

Abstract:
The Arab-Israeli conflict and the Israeli-Palestinian conflict in particular have been described as multidimensional, underscored by territorial, economic, national and religious dimensions. In recent years the religious dimension seems to have taken prominence as fundamentalism, Muslim and Jewish, has risen, and the conflict has been described in religious terms manifested, among other things, in the conflict over the Temple Mount/Haram al Sharif. The local developments are influenced also by regional developments like the rise of the Islamic State, the Iranian quest for regional power, as well as the involvement of Christian Evangelical movements. The salience of religious discourse and the involvement of religious leaders in the conflict are significant to the present and future dynamics of the conflict and the potential for its resolution. The majority of scholars perceive the salience of religion as having a negative influence on the ability to resolve the conflict, if not the potential for dangerous escalation. Other scholars, however, suggest that religious dialogue has the potential to resolve the conflict and therefore should be part of the resolution process.
This panel calls for papers that will examine different aspects of religious influence on the Arab-Israeli conflict and the potential for religious war and peace. These include the influence of religious ideology and identities, religious fundamentalism, religious dialogue and the impact of global religions.

Skip to toolbar