Search results for 'Islam and politics' (try it on Scholar)

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  1.  1
    Shahzad Uddin, Javed Siddiqui & Muhammad Azizul Islam (forthcoming). Corporate Social Responsibility Disclosures, Traditionalism and Politics: A Story From a Traditional Setting. Journal of Business Ethics.
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  2. Identity Politics (2007). Chapter Ten Agents of Change: Theology, Culture and Identity Politics Ibrahim Abraham. In Julie Connolly, Michael Leach & Lucas Walsh (eds.), Recognition in Politics: Theory, Policy and Practice. Cambridge Scholars 175.
     
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  3. Badarul Islam (2009). Educational Foundation of Islam: It's Comparison with Western Educational Philosophies. Adam Publishers & Distributors.
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  4.  3
    J. Casanova (2012). The Politics of Nativism: Islam in Europe, Catholicism in the United States. Philosophy and Social Criticism 38 (4-5):485-495.
    The politics of nativism directed at Catholic immigrants in 19th-century America offer a fruitful comparative perspective through which to analyze the discourse and the politics of Islam in contemporary Europe. Anti-Catholic nativism constituted a peculiar North American version of the larger and more generalized phenomenon of anti-immigrant populist xenophobic politics which one finds in many countries and in different historical contexts. What is usually designated as Islamo-phobia in contemporary Europe, however, manifests striking resemblances with the original (...)
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  5.  1
    Kyle Wallace (2011). Turkish Politics: Between Europe and Islam. Constellations 2 (2):108-117.
    Since the inception of Turkey as an independent state, the country has based itself on Western modes of governance, with secularism being a hallmark of the nation. In recent years, Islamic parties have made inroads in government, causing consternation among the old guard and allies in Europe. Much of the modern arguments against Turkey's inclusion in the EU rely on psuedo-Orientalist ideas; Turkey is somehow so different and alien from "European" culture that they simply do not belong in the EU. (...)
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  6. Therese Saliba, Carolyn Allen & Judith A. Howard (2002). Gender, Politics, and Islam. Monograph Collection (Matt - Pseudo).
     
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  7.  24
    N. Gole (2011). The Public Visibility of Islam and European Politics of Resentment: The Minarets-Mosques Debate. Philosophy and Social Criticism 37 (4):383-392.
    The public visibility of Islam reveals new political stakes in European democracies around issues of immigration and citizenship. By focusing on the societal debates and the controversies around the construction of mosques and minarets, this article explores the ways in which Islamic difference is manifested, perceived and framed in public life. The ‘visibility’ of Islam in public is conceptualized as a form of agency, a manifestation of religious difference that cannot be thought independent of the materiality of culture, (...)
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  8.  15
    F. Dallmayr (2011). Whither Democracy? Religion, Politics and Islam. Philosophy and Social Criticism 37 (4):437-448.
    The question raised by the article is: can democracy be religious and, if so, how? Can religious faith be reconciled with modern democratic political institutions? The article takes its departure from the biblical admonition to believers to be ‘the salt of the earth’ — a phrase that militates against both world dominion and world denial. In its long history, Islam (like Christianity) has been sorely tempted by the lure of worldly power and domination. Nor is this temptation entirely a (...)
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  9. Ronald L. Nettler (2000). Mohamed Talbi's Ideas on Islam and Politics: A Conception of Islam for the Modern World. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris
     
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  10.  3
    Farhad Kazemi (2000). Gender, Islam, and Politics. Social Research 67.
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  11.  19
    Cemil Aydin (2004). The Politics of Conceptualizing Islam and the West. Ethics and International Affairs 18 (3):89–96.
    Are critiques of the "West" peculiar to the Muslim world? Are they a reflection of a simple discontent with the international order or a conservative rejection of Western-originated, universal modernity? How should Western intellectuals and leaders respond to the Muslim critiques?
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  12.  6
    Barbara Degorge (2000). Millennial Islam in Africa: Sufi Politics in the Sudan. The European Legacy 5 (2):195-206.
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  13.  2
    Patrick Madigan (2015). Advice for the Sultan: Prophetic Voices and Secular Politics in Medieval Islam. By Neguin Yavari. Pp. Vii, 197, London, Hurst, 2014, £35.00. [REVIEW] Heythrop Journal 56 (3):469-470.
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  14.  3
    Jean-Louis Triaud (2003). Barbara CALLAWAY Et Lucy CREEVEY, The Heritage of Islam. Women, Religion and Politics in West Africa, Boulder Et Londres, Lynne Rienner Publishers, 1994, 221 P. [REVIEW] Clio 6.
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  15.  2
    Nancy Tapper (1985). M. Heper and R. Israeli (Eds.). Islam and Politics in the Modern Middle East. Pp. 131. (London & Sydney: Croom Helm, 1984.) £13.95. [REVIEW] Religious Studies 21 (3):434-436.
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  16. Joshua R. Furnal (2014). Religion and Politics: Islam and Muslim Civilization (Second Edition). By Jan‐Erik Lane & Hamadi Redissi. Pp. 354, Ashgate 2009, £35.00. [REVIEW] Heythrop Journal 55 (3):520-521.
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  17. Oliver Leaman (2012). The Sociology of Islam: Secularism, Economy and Politics Ed. Tugrul Keskin, 2011. [REVIEW] Journal of Shi‘a Islamic Studies 5:84-85.
     
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  18. Liberation Of Man, From Subjection To, Than Whom There & Creator Of All (2002). Islam and Politics. In John D. Caputo (ed.), The Religious. Blackwell
     
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  19. C. Muzafar (2000). Islam: Justice and Politics. Journal of Dharma 25 (3-4):260-280.
     
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  20. Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.) (2000). Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris.
    This book brings together the ideas of a number of contemporary modernist and liberal Muslim thinkers, exposing an important intellectual current in Islamic thought which will be new to many Western readers. Responding to the challenges brought by colonialism and modernization, the contributors propose new conceptions and interpretations of Islam consonant with the age. Although their specific concerns and emphases vary, they all reconsider the relation between religion and politics and the incorporation of modern Western ideas.
     
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  21.  2
    Wilson Muoha Maina (2015). Understanding Social Order in the Religion of Islam: A Comparative Analysis. Journal for the Study of Religions and Ideologies 14 (40):170-185.
    Despite the fact that many of us live in secular societies, religions are also a factor in our daily lives. New information technologies and highly efficient modes of transportation have made it possible for people from various continents to encounter each other. People of different religions and ethnicities have become neighbors in our cities. Religious dialogue is more necessary in our contemporary world than it has ever been in history. This essay analyzes how the Islamic faith shapes the believers worldview (...)
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  22. Asgharali Engineer (2011). The Prophet of Non-Violence: Spirit of Peace, Compassion & Universality in Islam. Vitasta Pub..
    Section 1. Introduction. The prophet of non-violence -- section 2. Women in Islam. Women in the light of hadith -- Violence against women and religion -- section 3. War and peace in Islam. Theory of war and peace in Islam -- Centrality of jihad in post Qurʼanic period -- Jihad? But what about other verses in the Qurʼan? -- Islam, democracy and violence -- A critical look at Qurʼanic verses on war and violence -- section 4. (...)
     
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  23.  32
    Mehmet Karabela (2013). The Dream in Islam: From Qur'anic Tradition to Jihadist Inspiration. [REVIEW] Political Studies Review 11 (2):232-233.
  24. Eleanor Abdella Doumato & Gregory Starrett (eds.) (2007). Teaching Islam: Textbooks and Religion in the Middle East. Lynne Rienner Publishers.
     
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  25. Mushirul Hasan, Jamia Millia Islamia, Nehru Memorial Museum and Library & Unesco (1992). Islam and Indian Nationalism Reflections on Abul Kalam Azad.
     
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  26. M. T. Stepaniants (1974). Islam V Filosofskoi I Obshchestvennoi Mysli Zarubezhnogo Vostoka Xix-Xx Vv. Nauka.
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  27. Imtiyaz Yusuf, Ismaʼ Al-Faruqi & R. il (eds.) (2012). Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought: Essays in Honor of Isma'il Al Faruqi. I.B. Tauris.
     
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  28. Imtiyaz Yusuf & Ismaʼil R. Al-Faruqi (eds.) (2012). Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought: Essays in Honor of Isma'il Al Faruqi. I.B. Tauris.
     
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  29.  84
    Zainal Abidin Bagir (2012). Practice and the Agenda of “Islam and Science”. Zygon 47 (2):354-366.
    Abstract When speaking about Islam and contemporary issues in science, Guessoum's Islam's Quantum Question shares many characterizations with Barbourian science and religion discourse. The focus is on theological responses to particular scientific theories. In this article I suggest an expansion of the discourse by looking at how science meets religion (as well as other local system of knowledge) in practice, in particular events such as natural disaster, when they are called upon as sources of meaning making. The encounter (...)
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  30.  21
    Paul Ghils (2015). Editorial, Cosmopolis. Spirituality, Religion and Politics. Cosmopolis. A Journal of Cosmopolitics 7 (3-4).
    Cosmopolis A Review of Cosmopolitics -/- 2015/3-4 -/- Editorial Dominique de Courcelles & Paul Ghils -/- This issue addresses the general concept of “spirituality” as it appears in various cultural contexts and timeframes, through contrasting ideological views. Without necessarily going back to artistic and religious remains of primitive men, which unquestionably show pursuits beyond the biophysical dimension and illustrate practices seeking to unveil the hidden significance of life and death, the following papers deal with a number of interpretations covering a (...)
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  31.  83
    Saba Fatima (2011). Who Counts as a Muslim? Identity, Multiplicity and Politics. Journal of Muslim Minority Affairs 31 (3):339-353.
    My aim in this paper is to carve out a political understanding of the Muslim identity. The Muslim identity is shaped within a religious mold. Inseparable from this religious understanding is a political one that is valuable in its own right in order to secure any sustainable possibility of participating politically as Muslims within a democratic liberal democracy, such as the United States. Here I explore not the historical or theological formation of the Muslim identity, rather a metaphysical understanding of (...)
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  32.  46
    Ann K. S. Lambton (1981). State and Government in Medieval Islam: An Introduction to the Study of Islamic Political Theory: The Jurists. Oxford University Press.
    I RELIGION AND POLITICS: THE LAW Islam, like Judaism and Christianity, believes in the divine origin of government. It follows, therefore, that political ...
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  33. Yazeed Said (2013). Ghazali's Politics in Context. Routledge.
    Imam Abü Hamid al-Ghazalı is perhaps the most celebrated Muslim theologian of medieval Islam yet little attention has been paid to his personal theology. This book sets out to investigate the relationship between law and politics in the writings of Ghazalı and aims to establish the extent to which this relationship explains Ghazalı’s political theology. Articles concerned with Ghazalı’s political thought have invariably paid little attention to his theology and his thinking about God, neglecting to ask what role (...)
     
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  34. John L. Esposito (2012). Islam: The Straight Path. OUP Usa.
    Now in a new edition, this exceptionally successful survey text introduces the faith, belief, and practice of Islam from its earliest origins up to its contemporary resurgence. John L. Esposito, an internationally renowned expert on Islam, traces the development of this dynamic faith and its impact on world history and politics. The fourth edition features updated and expanded coverage of Islam and politics; more extensive treatment of early Islam; an enhanced art program; a new (...)
     
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  35.  44
    Joseph M. Schwartz (2004). Misreading Islamist Terrorism: The "War Against Terrorism" and Just-War Theory. Metaphilosophy 35 (3):273-302.
    : The Bush administration's military war on terrorism is a blunt, ineffective, and unjust response to the threat posed to innocent civilians by terrorism. Decentralized terrorist networks can only be effectively fought by international cooperation among police and intelligence agencies representing diverse nation‐states, including ones with predominantly Islamic populations. The Bush administration's allegations of a global Islamist terrorist threat to the national interests of the United States misread the decentralized and complex nature of Islamist politics. Undoubtedly there exists a (...)
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  36. Jon W. Anderson (2003). New Media, New Publics: Reconfiguring the Public Sphere of Islam. Social Research: An International Quarterly 70 (3):887-906.
    Modern information technologies, beginning with the fax and audiocassettes but now exemplified in satellite television and the Internet, have opened the public discourse of Islam to new voices and, more subtlely, to new practices. While media-savvy militants draw the attention of outside observers, a quieter drama is unfolding. Pious middle classes are extending conventional patterns of seeking out religious guidance into new channels, particularly the Internet; the continuous search for role models and reference groups is meeting increasingly modern ways (...)
     
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  37. Martin Shapiro & Alec Stone Sweet (2002). On Law Politics and Judicialization. Oxford University Press Uk.
    Across the globe, the domain of the litigator and the judge has radically expanded, making it increasingly difficult for those who study comparative and international politics, public policy and regulation, or the evolution of new modes of governance to avoid encountering a great deal of law and courts. In On Law, Politics, and Judicialization, two of the world's leading political scientists present the best of their research, focusing on how to build and test a social science of law (...)
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  38.  2
    Sajjad Rizvi (2016). Authority in Absence? Shi‘I Politics of Salvation From the Classical Period to Modern Republicanism. Studies in Christian Ethics 29 (2):204-212.
    Shi‘i Islam is often considered to be political per se because of its emergence historically as a movement with a strong position on authority and legitimacy in governance. This piece demonstrates how the politics of salvation in the tradition tie together one’s loyalty to the divine person of the Imam to one’s final destination, and how that relationship is complicated in the physical absence of the Imam. Such a politics guards against a sacralisation of everyday politics (...)
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  39.  15
    Lasse Thomassen (2011). (Not) Just a Piece of Cloth: "Begum", Recognition and the Politics of Representation. Political Theory 39 (3):325 - 351.
    To understand the politics of recognition, one must conceive of it as a politics of representation. Like representation, recognition proceeds at once in a constative and a performative mode, whereby they bring into being what is simultaneously represented or recognized. This structure has paradoxical implications. The politics of recognition is also a politics of representation in the sense that it always involves questions such as, Which representations are recognized? Whose representations are they? The reverse is also (...)
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  40.  4
    B. S. Turner (2002). Sovereignty and Emergency: Political Theology, Islam and American Conservatism. Theory, Culture and Society 19 (4):103-119.
    The Huntington thesis of the clash of cultures and American foreign policy analysis are both aspects of the legacy of Carl Schmitt's distinction between friend and foe. This article explores Schmitt's political theology as the theoretical basis of modern politics in terms of the concepts of state sovereignty and the idea of a permanent emergency. Within this Schmittian framework, the analysis of Islam as presented by writers such as Huntington, Fukuyama and Barber is critically analysed. Their analysis of (...)
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  41.  14
    Christopher Houston (1999). Civilizing Islam, Islamist Civilizing? Turkey's Islamist Movement and the Problem of Ethnic Difference. Thesis Eleven 58 (1):83-98.
    The Islamist critique of the post-1923 regime in Turkey centres around the deconstruction of the Republic's civilizing mission. Here the modernization of the rump of the Ottoman Empire undertaken in the name of the universality of western civilization (with the consequent attributing of backwardness to Islam) is problematized: Islamist discourse converges with other postmodern critiques in proclaiming the exhaustion of modernity as a project of emancipation. Islamist politics celebrate the return of the Muslim actor and identity. And yet (...)
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  42.  2
    Gordon Graham (1983). Religion and Politics. Philosophy 58 (224):203 - 213.
    1. The appearance of Islam upon the stage of international politics hasbeen greeted by some commentators as a return to the Middle Ages. Preciselywhat they mean by this is not very clear, to themselves no less than their readers perhaps. In part, no doubt, they refer to the kinds of punishment Islamic law requires, which have a brutality associated in the common mind with medieval Europe. In part too there is the feeling that the phenomena of religion in (...)
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  43.  5
    Carmela Baffioni (2007). Islam e Occidente nel nome dell'umanesimo. Veritas: Revista de Filosofia da PUCRS 52 (3):159-169.
    The article compares some wellknown features of Western humanism with those of the so-called Muslim humanism (X-XII centuries). The Muslim “golden age” in its various aspects (philosophy, science, literature, politics, etc.) is built on a consistent, though multifarious, religious basis. Even cultural and historical reasons demonstrate, then, that ethics is not sufficient for establishing a common ground for dialogue with Islam, and that Islam has to be approached mainly in its religious meaning. A re-thinking of the Sacred (...)
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  44.  3
    Markus Dressler (2015). Turkish Politics of Doxa Otherizing the Alevis as Heterodox. Philosophy and Social Criticism 41 (4-5):445-451.
    The religious identity of Turkey’s Alevis, with the origins of their traditions, and in particular their relation to Islam, are the focus of a debate current in Turkey as well as in those western European countries with strong Turkish migrant populations. This debate began in the late 1980s, with the public coming-out of the Alevi community, when the Alevis set out on a manifest campaign to be recognized as a distinct cultural and/or religious tradition. Against the backdrop of this (...)
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  45.  4
    Nader Hashemi (2014). Rethinking Religion and Political Legitimacy Across the Islam–West Divide. Philosophy and Social Criticism 40 (4-5):439-447.
    The relationship between religion and politics is a bone of political contention and a source of deep confusion across the Islam–West divide. When most western liberals cast their gaze on Muslim societies today, what they see is deeply disconcerting. From their perspective there is simply too much religion in public life in the Arab-Islamic world, which raises serious questions for them about the prospects for democracy in this part of the world. This article critically explores the relationship between (...)
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  46.  3
    Afshin Ellian (2008). Monotheism as a Political Problem: Political Islam and the Attack on Religious Equality and Freedom. Telos: Critical Theory of the Contemporary 2008 (145):87-102.
    The relation between religion and politics is a legal-philosophical theme that has once again come to the foreground, due primarily to the terrorist attacks of 9/11 and the ensuing international debate on the nature of Islam. Yet every discussion of Islam encounters the resistance of political correctness, which exercises an enormous pressure on academic freedom, often resulting in self-censorship. Philosophy does not have as its primary goal the establishment of world peace. Instead, it begins by asking questions (...)
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  47.  3
    Alberto Toscano (2006). The Bourgeois and the Islamist, or, the Other Subjects of Politics. Cosmos and History: The Journal of Natural and Social Philosophy 2 (1-2):15-38.
    pThere is much theoretical work already underway on the many facets of Badiou#39;s theory of political subjectivation. However, little attention has been directed hitherto to those figures of the subject which cannot be easily identifiable with a universalist or generic orientation. Beginning with Badiou#39;s struggles with the subjectivity of the bourgeois in the seminars that make up his Theorie du sujet , this article tries to track his thinking of the #39;other#39;, non- or anti-universalist subjects of politics, and to (...)
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  48.  2
    E. F. Keyman (2007). Modernity, Secularism and Islam: The Case of Turkey. Theory, Culture and Society 24 (2):215-234.
    The resurgence of religious movements all over the world, their varying claims to identity and politics , and their success in generating system-transforming effects in both national and world politics have indicated clearly that there is a need to uncover the invisible interconnections between religion and politics. Moreover, the way in which religion has been striking back has taken different forms. From religious and terrorist fundamentalism to multiculturalism, from communitarian claims to the religious state to religion-based civil (...)
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  49.  2
    Hamadi Redissi (2014). The Decline of Political Islam's Legitimacy The Tunisian Case. Philosophy and Social Criticism 40 (4-5):381-390.
    The ‘rise’ and ‘decline’ refer to the rationale behind Islamic attractiveness and its rejection. What I intend to write is a narrative based on theoretical intuitions and empirical facts very different from Olivier Roy’s thesis on the ‘failure’ of political Islam (1992) and Asef Bayat’s post-Islamism (1996). My theoretical intuition is that political Islam has for years at best taken advantage of a long-term series of failures. First, there is the failure of modernization, of secularity and of national (...)
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  50. Thomas Banchoff & Robert Wuthnow (eds.) (2011). Religion and the Global Politics of Human Rights. Oxford University Press Usa.
    Are human rights universal or the product of specific cultures? Is democracy a necessary condition for the achievement of human rights in practice? And when, if ever, is it legitimate for external actors to impose their understandings of human rights upon particular countries? In the contemporary context of globalization, these questions have a salient religious dimension. Religion intersects with global human rights agendas in multiple ways, including: whether ''universal'' human rights are in fact an imposition of Christian understandings; whether democracy, (...)
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