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9.0.1 (Godsdienst) Sociologie en Antropologie

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  3. Zusammenfassung

It is the task of cultural and political geography, therefore, to contribute to the project of provincialising the idea, politics, and practice of post- secularism. Asad provided the groundwork for a number of complementary practices to provincialise the idea of secularism that geographers need to embrace. In a first step, we should zoom in to disentangle the geographies in this genealogy by acknowledging the multiple genealogical sites where a variety of ideas of post- secularism have been debated within the Western tradition. In a second step, we should zoom out to look beyond the Western tradition, i.

Secularism is not only the separation of politics from religion in the singular but from many religions with different theologies, institutions, and traditions. India, a society with a secular constitution and a multitude of spiritually strong religions, has had to experiment with this difficult task, and although religious violence has emerged regularly in recent decades largely as a result of the rise of Hindu nationalism, Indian intellectuals have been at pains to conceptualise a model of Indian secularism R. Perhaps those ideas could fruitfully inform European deliberations about how to deal with Islam and other non-Christian religions in a secular democracy.

In a third step, geographers need to provincialise the concept of the secular ethnographically, showing how — in everyday practices, religion, and politics — the religious and the secular are multiply entangled, and yet there are many attempts to purify these concepts to claim boundaries between these realms. In this sense, geographers should observe these concepts as categories of practice R.

Brubaker , i. A number of recent ethnographic studies on the everyday politics of religion in post-war, post-colonial societies have been concerned with political struggles over the proper place of religious actors in public life and politics. Observing deliberations between civil rights activists and Islamic leaders in post-war and post-tsunami Aceh, Christine Schenk has probed into the politics of textual interpretations to reconcile secular concepts of women's rights with the ethical injunctions of Islam in law-making processes Schenk, All these ethnographies of the everyday entanglements of religion and politics force us to unravel the idea of post -secularism, if post is to be understood as a period coming after and going beyond a period of secular society.

Let us now summarise the relevance of the debate on post-secularity for social and cultural geography and conversely possible contributions from geography to this interdisciplinary debate. We would argue that social and cultural geography can benefit from a broader reception of the post- secularity debate. At the same time, such a decisively constructivist perspective also enables a broad conception of religion which goes far beyond the practices of European Christianity or the classical world religions.

Having said that, we need to consider the possible contributions of social and cultural geography to the interdisciplinary debates on post- secularity. We would argue that social and cultural geography is well equipped for studying the role of specific spatial configurations for the constitution and stabilisation of specific social relations. Research in social and cultural geography can analyse how practices which are legitimised as religious or secular interact, or are disputed, in the symbolic and material production processes of public spaces. Such research can link the debates on post-secularity explicitly with approaches related to the material turn in the social sciences and humanities, which was to a large extent inspired by geographers Hicks, and has already had an influence on interdisciplinary research on religion Karstein and Schmidt-Lux, Studies informed by the material turn take materialities, objects, and artefacts as a starting point for cultural studies in contrast to the hitherto dominating philological practices within religious studies.

The combination of approaches inspired by the material turn and debates on post- secularity allows us to reflect on how materialities and material arrangements in religious fields express, symbolise, and structure changed relations between religious traditions and the state, the changed situation of religions in the public sphere, and encounters between religion and modernity and between different religious traditions.

The question of the role of religion in contemporary societies, and, not least, of the relationship between identity, politics, and religion in different contexts in different parts of the world, has gained new importance. However, critical voices have pointed out that the arguments put forward by those who regard the post-secular as a return of the religious, as well as by those who conceive of the post-secular as an ideal interaction between religious and non-religious actors within a public, secular, and democratic arena, are extremely Eurocentric.

Nevertheless, the post-secularity debate has led to discussions in the social sciences on the role of religion and on the production, delimitation, and contingency of the secular and the religious. As we see it, social and cultural geography can profit from such a conceptional sensibilisation. The reception of the concept in social and cultural geography has already given some initial impulses for such an opening.

However, the debate is not free of the above-mentioned Eurocentrism. A profounder discussion of the contingent nature of secularity and the combination of such a perspective with approaches from social and cultural geography is therefore required. This includes studying the role of practices which regard themselves as religious or secular in the symbolic and material production of public spaces or investigating specific regional paths in respect of the delimitation and co-constitution of secularity and religion. The data used in this paper is available upon request by contacting the correspondence author.

The article was jointly developed and written by the authors, with approximately equal shares regarding the substantial contents and the workload during the production process. The authors declare that they have no conflict of interest. Asad, T. Press, Princeton, NJ, —, Barbieri, W. Bartolini, N. Human Geogr. Beaumont, J. Beckford, J. Berger, P. Bochinger, C. Bourdieu, P. Burchardt, M. Cannell, F. Casanova, J. Cloke, P. Theo-ethics and postsecular possibilities, Cult. Das, V. Duttweiler, S. Dwyer, C.

Fordahl, C. Foucault, M. Gabriel, K.

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Galtung, J. Gao, Q.

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Christianity and migrant workers in Shenzhen, China, Cult. Geertz, C. Graf, F. Habermas, J. Hancock, C. Henkel, R. Positionalities in geographical research on religion, Erdkunde, 65, —, Hicks, D. Press, Oxford, 20—98, Hopkins, P. Iqtidar, H. Joas, H. Johnson, D. Karstein, U. Kong, L. Koplenig, A. Krech, V. Kristeva, J. Ley, D. Lincoln, B. Luckmann, T. Luhmann, N. Mahne-Bieder, J. Massey, D. Moghadam, A. Molendijk, A. O'Mahony, E. Oosterbaan, M.

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Brill, Leiden, Boston, —, Pickel, G. Quack, J. Reder, M. Reuber, P. Schenk, C. Schmitt, T. Taylor, C. Thomas, S. The global resurgence of religion and the transformation of international society, Millennium: J. Tse, J. Vasilaki, R. Weber, M. Wilford, J. Williams, A.

Williams, P. Wunder, E. Zhang, S. We thank the many speakers and discussants at both conferences. We will switch between the two terms depending on the context. All translations by the authors. This also reduced the pressure on individuals, in terms of social desirability, to participate in religious practices.

In a large number of publications, he offered ethnographically based analyses of contemporary Islam Geertz, or anthropological approaches to religion in general Geertz, a. It is remarkable, however, that the broad acceptance of his methodological ideas, not least in new cultural geography, did not lead to a deeper interest outside his own discipline in his substantial research on contemporary religion.

But a broad conceptional debate with a large number of conferences, edited volumes, and articles was launched only in the s. In this text Habermas does not explain why he sees the attacks as part of modernity. In our opinion, the choice of a modern technical instrument such as an aeroplane to carry out an attack on a symbolically charged site is not adequate justification.

See also the Benedikt Korf contributed text, below. The new academic interest in religion, which was in part politically inspired, found expression in the establishment of chairs and professorships in sociology of religion, as well as professorships in Islamic religious studies. Up to now there has been no comparable institutionalisation of such a disciplinary focus in university departments of geography in Germany.

Religiöser Wandel in der Moderne - Prof. Dr. Detlef Pollack

Journal cover Journal topic. Journal topic GH. Author Title Abstract Full text. Abstract Questioning secularisation — a significant debate for geography The secularisation thesis — competing meanings of secularisation and critical assessment Questioning secularisation and the debates on post-secularity The debate on post- secularity within social and cultural geography — past receptions and future potentials for research Conclusion and outlook Data availability Author contributions Competing interests References.

GH Articles Volume 73, issue 4. Measuring the psychosocial health of adolescent and young adult AYA cancer survivors: a critical review. Health Qual Life Outcomes ;8. Life situation and psychosocial care of adolescent and young adult AYA cancer patients - study protocol of a month prospective longitudinal study.


BMC Cancer ; Next steps for adolescent and young adult oncology workshop: an update on progress and recommendations for the future. Acta Oncol. Health-related quality of life in adolescent and young adult patients with cancer: a longitudinal study. Systematic review of the health-related quality of life issues facing adolescents and young adults with cancer.

Qual Life Res Assessing quality of life in young adult cancer survivors: development of the survivorship-related quality of life scale. Accessed 8 Nov Berlin: DIW Berlin; Tourangeau R. Cognitive science and survey methods. In: Cognitive aspects of survey methodology: building a bridge between disciplines. Willis GB. Cognitive interviewing. A tool for improving questionnaire design.

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Thousand Oaks, CA: Sage; Hu L, Bentler PM. Cutoff criteria for fit indexes in covariance structure analysis: conventional criteria versus new alternatives.

Struct Equ Model Multidiscip J. Tests of data quality, scaling assumptions, and reliability across diverse patient groups. Med Care. Health-related quality of life of adolescent and young adult survivors of central nervous system tumors: identifying domains from a survivor perspective. J Pediatr Oncol Nurs. Spirituality as a scientific construct: testing its universality across cultures and languages. Zwingmann C. Psychother Psychosom Med Psychol. Arch Psychol Relig. Pickel G. In: Pickel G, Sammet K, editors. Accessed 29 Mar Streib H. A case for including spirituality in quality of life measurement in oncology.

Measurement of the quality of life in cancer survivors. Body, mind and spirit: towards the integration of religiosity and spirituality in cancer quality of life research. The McMaster health index questionnaire as a measure of quality of life for patients with rheumatoid disease. J Rheumatol. Health Psychol. Spirituality, quality of life, psychological adjustment in terminal cancer patients in hospice. Spirituality and quality of life in gynecologic oncology patients. Cancer Pract. Hermann CP. The degree to which spiritual needs of patients near the end of life are met.