Can the post-colonial be post-religious? Reflections from the secular metropolis
If, following Masuzawa, Fitzgerald and others we assume that "the religious" is a category produced by Western colonial regimes in tandem with that of "the secular," then consequently the post-secular would need to be post-religious, as well. Here I demonstrate how in one metropo...
| Publié dans: | Critical research on religion |
|---|---|
| Auteur principal: | |
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Sage
[2015]
|
| Dans: |
Critical research on religion
|
| Sujets / Chaînes de mots-clés standardisés: | B
Allemagne
/ Laïcité
/ Postcolonialisme
/ Identité politique
/ Identité culturelle
/ Religion
/ Postsécularisme
|
| RelBib Classification: | AB Philosophie de la religion AD Sociologie des religions KBB Espace germanophone ZC Politique en général |
| Sujets non-standardisés: | B
Religion
B Politics B Secularism |
| Accès en ligne: |
Volltext (Resolving-System) |
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| 520 | |a If, following Masuzawa, Fitzgerald and others we assume that "the religious" is a category produced by Western colonial regimes in tandem with that of "the secular," then consequently the post-secular would need to be post-religious, as well. Here I demonstrate how in one metropolitan case, Germany, the religious and secular divide is evoked to produce a particular exclusivist narrative of national identity. A substantial part of German civil society, media, and legal establishment mobilize an imagined culturally Christian vision of Germany in order to exclude from public visibility and political participation German born Muslims of Turkish descent. The colonial twin categories of secular-religious still operate in the shaping of the German polity. Decolonizing it would thus require not only to enter a post-secular dialogue with religious presentations in the public sphere, as Habermas contends; rather a post-secular polity would require the post-religious. | ||
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