578 Berichte und Kommentare

2006 The Role of the Extrapersonal Brain Systems in Religious 2001 Alternative and Traditional Medicine Approaches for Activity. Consciousness and Cognition 15: 500–539. Substance Abuse Programs. A Shamanic Approach. In- 2009 The Dopaminergic Mind in Human Evolution and His- ternational Journal of Drug Policy 12/4: 337–351. tory. Cambridge: Cambridge University Press. 2002a Shamanism and Cognitive Evolution (with Comments). Cambridge Archaeological Journal 12: 71–101. Rapgay, Lobsang, Ven. Lati Rinpoche, and Rhonda Jessum 2002b Shamanism as Neurotheology and Evolutionary Psychol- 2000 Exploring the Nature and Functions of the Mind. A Ti- ogy. American Behavioral Scientist 45/12: 1873–1885. betan Buddhist Meditative Perspective. Progress in Brain 2004 Shamanism as the Original Neurotheology. Zygon: Jour- Research 122: 507–515. nal of & 39: 193–217. Reichel-Dolmatoff, Gerardo 1960 Notas etnográficas sobre los indios del Chocó. Revista Colombiana de Antropología 9: 73–158. Renfrew, Colin, and Iain Morley (eds.) 2009 Becoming Human. Innovation in Prehistoric Material and Spiritual Culture. Cambridge: Cambridge Universi- ty Press. Saah, Tammy Secular, , and 2005 The Evolutionary Origins and Significance of Drug Ad- diction. Harm Reduction Journal 2: 8. A Review Article Saniotis, Arthur 2001 Mystical Styles of Expression among North Indian Faqir. Andrzej Bronk Nara as a Manifestation of Hukm. The Australian Journal of Anthropology 12: 355–366. 2002 Sacred Worlds. An Analysis of Mystical Mastery of North Indian Faqirs. Adelaide. [PhD Thesis, University of Ad- Secularism is still a popular topic in social scienc- elaide, Dept. of Anthropology] es and , discussed at many confer- Solecki, Ralph S. ences and the title of many books. But the word 1971 Shanidar, the First Flower People. New York: Knopf. itself and associated words “secular” and “secular- Stedman, Thomas L. ization” remain ambiguous, having a lot of oppo- 1982 Stedman’s Medical Dictionary. Baltimore: Williams and site and excluding meanings. So-called resurgence Wilkins. [24th ed.] of religion in the public sphere has elicited a wide Stiles, Daniel array of reactions and a vehement opposition to the 1991 Early Hominid Behaviour and Culture Tradition. Raw very idea that religious should ever have a Material Studies in Bed II, Olduvai Gorge. The African right to expression in public political debate. The Archaeological Review 9: 1–19. collection of 13 essays, “Rethinking Secularism,” Strassman, Rick J. edited by Craig Calhoun, Mark Juer­gens­meyer, and 1984 Adverse Reactions to Psychedelic Drugs. A Review of Jonathan VanAntwerpen,1 is a new attempt to re- the Literature. Journal of Nervous & Mental Disease 172/10: 577–595. think the confusions about these categories, espe- cially of the binary secular/religious, and a scrutiny Tobias, Phillip V. 1971 The Brain in Hominid Evolution. New York: Columbia of the phenomenon of secularism itself in its many University Press. diverse manifestations in the contemporary global- Wasson, R. Gordon, Albert Hofmann, and Carl A. P. Ruck ized and pluralized world. The volume is the effect 1978 The Road to Eleusis. Unveiling the Secret of the Myster- of an interdisciplinary, multiyear project, sponsored ies. NewYork: Harcourt Brace Jovanovich. (Ethno-Myth- by the Social Science Research Council (its presi- ological Studies, 4) dent is Calhoun), where prominent, leading scholars Wink, Michael – coming from sociology, political science, anthro- 1998 A Short History of Alkaloids. In: M. F. Roberts, and pology, international affairs, as well from history, M. Wink (eds.), Alkaloids. Biochemistry, Ecology, and literature, and religious studies – have collaborated Medicinal Applications; pp. 11–44. New York: Plenum Press. in a reconsideration from many perspectives of sec- ularism and in the context of contempo- Winkelman, Michael J. rary global politics and transnational social change. 1996 Psychointegrator Plants. Their Roles in Human Cul- ture, Consciousness, and Health. In: M. Winkelman, and Their aim was to take stock of the ongoing research W. Andritsky (eds.), Sacred Plants, Consciousness, and on multiple forms of secularism, and to reframe dis- Healing. Cross-Cultural and Interdisciplinary Perspec- tives; pp. 9–53. Berlin: Verlag für Wissenschaft und Bil- dung. (Yearbook of Cross-Cultural Medicine and Psycho- 1 Calhoun, Craig, Mark Juergensmeyer, and Jonathan VanAn- therapy, 6) twerpen (eds.), Rethinking Secularism. Oxford: Oxford Uni- 2000 Shamanism. The Neural Ecology of Consciousness and versity Press, 2011. 311 pp. ISBN 978-0-19-979668-7. Price: Healing. Westport: Bergin and Garvey. £ 12.79.

Anthropos 107.2012

https://doi.org/10.5771/0257-9774-2012-2-578 Generiert durch IP '170.106.40.139', am 28.09.2021, 14:06:21. Das Erstellen und Weitergeben von Kopien dieses PDFs ist nicht zulässig. Berichte und Kommentare 579 cussions of religion in the social by draw- international affairs? It seems obvious for them that ing attention to the central issue of how “the secular” even if people around the world use the same cat- is constituted and understood, and to how new un- egory of religion, they actually mean very different derstandings of both religion and secularism shape things. At the same time, the very fact that this cat- perspectives in the social sciences and various prac- egory is being used globally testifies to the global tical projects in politics and international affairs. expansion of the modern secular/religious system Identifying themselves as social scientists, the of classification of reality that first emerged in the authors start with questioning the validity of the tra- modern Christian West. Therefore, Juer­gens­meyer ditional (European) category of religion and secular suggests to think of the elusive term “religion” in and, at the same time, try to dismantle the secular- two senses: Enlightenment and non-Enlightenment ization thesis or give to it a more appropriate mean- ways of thinking. The first view is the narrow idea ing. J. Casanova (“Public in the Modern of religious institutions and beliefs contrasted with World,” 1994) suggests for instance, that the three secular social values in the modern West, the other, propositions of the secularization thesis – the decline a broad one, involves moral values, traditional cus- of religious beliefs, the privatization of religion, and toms, and publically articulated spiritual sensibility. the differentiation of secular spheres and their eman- The notion of religion as somehow private, which cipation from religion – should be looked at sepa- has informed the modern era, is misleading as reli- rately to get away from the till now dominant stereo- gion simply was never in every sense private. All the types. In the spirit of Enlightenment, religion is still more because the question is, how, where, and by identified conventionally with the , the whom the proper boundaries between the religious irrational, and the outdated, and the secular is posit- and the secular ought to be drawn? The same applies ed in relationship to science, , and modernity. to the binaries: natural/supernatural, sacred/profane, “Rethinking Secularism” is thought of as a con- transcendent/immanent, private/public, premodern/ tribution to the remapping of secularism and simul- modern, and illiberal/liberal, “City of ” / “City taneously an answer to the practical question of how of Man,” spiritual/temporal, which remain ambig- the politicians could deal with the growing religious uous and flexible. Imposing them on the contem- diversity in secular societies. As Casanova notices, porary social processes in a simplistic way gives a there is a paradox, that at the same time the scholars distorted view of the world politics and misses and of religion are questioning the validity of the cate- misconstrues some of the most significant political gory of religion (and the theory of secularization it- developments of our time. self), the reality of religion is more widespread than To speak of Western modernity as secular can ever and became an undisputable global social fact. among others mean: distinction of church and , He himself that any discussion of secular- separation of church and state, and, finally, side­ ization should start with the reflection on the global lining of religion from the state and from public life trends where the globalization of the category of re- (Taylor), the separation of religion from public life, ligion and the binary classification of reality in reli- the decline of religious (in God), and prac- gious/secular are seen as a decisive factor. So seen, tice among ordinary people, as what is left after re- the volume is conceived as an introduction to some ligion fades, the neutrality of the state with regard of the most compelling new conceptual and theo- to religious beliefs and especially to the church. In retical understandings of secularism and the secular, the secularist ideology the secular is claimed not while also examining sociopolitical trends, involv- just as one way of organizing life, not just as use- ing the relationship between the religious and the ful in order to ensure peace and harmony among secular from a variety of locations across the globe. different religions, but as a kind of maturation be- The scholars raise fundamental questions about cause of being devoid of religion. Similarly, there secularism and religion: To what degree are the con- are particular varieties of (state) secularism which cepts shaped by the European historical experience? can mean: a worldview; a matter of personal identi- Do they perhaps carry the baggage of Western, spe- ty and a stance toward religion and life, that clearly cifically Christian, notions? To what extent are reli- separates religious from nonreligious ways of be- gion and secularism twin concepts that speak to sim- ing; the removal of religion into a “private” sphere ilar moral sensibilities? Is there currently a decline and the assumption that public life should be basi- in secularism, or is there, rather, a reformulation of cally secular; an utopian ideal of a world free of ev- the secular/religious distinction? Can this distinc- ery kind of religion, a more or less forceful ideol- tion be transcended through new ways of thinking ogy and a practice carried by political movements; about civil society and the public sphere, political a general tendency toward a world in which religion order and social transformation, global politics and matters less and various forms of secular reason and

Anthropos 107.2012

https://doi.org/10.5771/0257-9774-2012-2-578 Generiert durch IP '170.106.40.139', am 28.09.2021, 14:06:21. Das Erstellen und Weitergeben von Kopien dieses PDFs ist nicht zulässig. 580 Berichte und Kommentare secular institutions matter more; anticlericalism and theory of the progressive decline of religious beliefs scientism; enlightened ideas about the progress, in and practices as a concomitant of levels of modern- which religion (magic) has to be replaced by scien- ization; and the theory of privatization of religion tific ; and a view of the modernity as nec- as a precondition of modern secular and democratic essarily involving a progressive disappearance of re- politics. In Casanova’s view secularism refers more ligion and its replacement by secularism. broadly to a whole range of modern secular world- The book opens with a detailed “Introduction” views and ideologies which may be consciously (3–30) by Calhoun, Juergensmeyer, and VanAnt- held and explicitly elaborated into philosophies of werpen, explaining critically the content, structure, history and normative-ideological state projects. intentions, and the main topics and concepts of the Craig Calhoun, “Secularism, Citizenship, and the book. The first essay by Charles Taylor, “Western Public Sphere” (75–91), is rethinking the implicit Secularity” (31–53), relies on his “A Secular Age,” secularism in conceptions of citizenship. Drawing (2007) which has shaped current discussions of on a critical engagement with the work of Jür­gen secularism and secularity. He distinguishes three Haber­mas, he considers the various ways in which meanings of secularism with respect to the “North an unreflective secularism distorts much of the lib- Atlantic Societies” of Western Europe and North eral understanding of the world. In general, politi- America. He tells the story of how the three modes cal secularism hinges on a distinction of public from of secularism have developed throughout the course private and the relegation of religion to the private of Western history and how they have mutually in- side of that dichotomy. As the secularization sto- fluenced one another. The article has four parts: de- ry derives partly from an Enlightenment-rationalist liberations on the terms of the secular/religious, view of religion as mere superstition, liberal theo- a sketch of their Western path and the role rists have commonly suggested that religion should has played in it, the place of this double vector in remain private and religious arguments should not the broader historical context, and the new under- have any legitimate place in the public sphere. But standing of “religion.” Noting that the term “secu- religion has never been essentially private, because lar” is both complex and ambiguous and subject to human beings obviously have the capacity for acts alterations and distortions, Taylor nonetheless ar- of self-transcendence even if they do not require the gues that Western secularity should be understood practice of religion or belief in God. as the result of a fundamental change in sensibili- Rajeev Bhargava, “Rehabilitating Secularism” ty marked by the enlightened systematic repression (92–113), an authority on secularism in , con- of the “magical” elements of religion. True religion siders the ideal of a secular/secularized state as the in this view consists in a doctrine that is rationally best solution for a state and for a religion in the sit- defensible and that generates a morality that is en- uation of pluralism of . Despite contemporary dorsed by reason. criticisms of the doctrine of political secularism, he The essay by José Casanova, “The Secular, Sec- argues, political secularism must be rehabilitated ularizations, Secularisms” (54–74) presents an an- rather than abandoned, because there is currently no alytical elaboration of the three concepts: secular, reasonable moral and ethical alternative. It remains secularization, secularism and some of the phenom- our best help to deal with ever-deepening religious enological experiences, institutional arrangements, diversity and the problems endemic to it. ­Bhargava historical processes, constitutional frameworks, and clarifies first the concepts of “secularism” and “re- normative-ideological projects to which they refer. ligious diversity,” then proposes a distinction be- All three concepts are related and used very differ- tween “internal” and “external” diversity of religion ently in various political and cultural contexts. Ca- that enables the identification of religious plurality sanova himself proposes how to differentiate them as well as the tracking of differences between mod- simply as a way of distinguishing analytically in an els of state-religion relations. He ponders then three exploratory manner among three different phenom- normative responses to the pluralism of religions: ena, without any attempt to reify them as separate the American “mutual exclusion model,” the French realities. He distinguishes also three different ways “one-sided exclusion model,” and the Western Euro- of being secular: that of mere secularity, that of self- pean “separation and support model.” This compari- sufficient and exclusive secularity, and that of secu- son leads into Bhargava’s presentation of his “prin- larist secularity. Respectively, the theory of secu- cipled distance model,” the premises of which are: larization has to be disaggregated analytically into separation, understood as principled distance; con- three disparate and not necessarily interrelated com- textual moral reasoning; critical respect; and mod- ponents or subtheses: the theory of the institutional ern, though not necessarily “Western,” character. differentiation of the so-called secular spheres; the The novelty of his clearly written, analytical, and

Anthropos 107.2012

https://doi.org/10.5771/0257-9774-2012-2-578 Generiert durch IP '170.106.40.139', am 28.09.2021, 14:06:21. Das Erstellen und Weitergeben von Kopien dieses PDFs ist nicht zulässig. Berichte und Kommentare 581 detailed article lies in its multivalue perspective, conceptualizing the intermingling of multiple secu- which takes into account both individual and com- larisms and religions in contemporary world ­politics. munitarian rights and values. Elizabeth Shakman Hurd, “A Suspension of Alfred Stepan, “The Multiple Secularisms of (Dis)Belief. The Secular-Religious Binary and the Modern Democratic and Non-Democratic Regimes”­ Study of International Relations” (166–184), polit- (114–144), analyzes the variety of possible, and ac- icizes, historicizes, and critically interrogates the tual, democratic patterns of state-religion-society rigid and pervasive secular/religious tandem, using relations and calls attention to the great variations examples from recent world politics (of relations in state-religion-society (church?) relations that ex- between the United States and Iran) to illustrate her ist in modern , discussing the distinct arguments and she draws attention to dimensions of patterns of relation that constitute a “multiple secu- politics and forms of political authority, including larisms.” He uses this concept in the title of his es- the power exercized by the category of the secular say not as a normative but an empirical claim to get itself. She notices a shift in paradigm in social sci- around some of the difficulties of a single mean- ences that brings new insights to the field of inter- ing of “secular” and to help identify and analyze national relations and makes it possible to see the the great variations in state-religion-society rela- world more fully. Prevailing distinctions between tions that can and do exist in modern democracies. the religious and the secular have embedded a false Secularism is neither a sufficient condition for de- assumption that religion has been effectively priva- mocracy nor a concept necessary for its analysis but tized and, thus, is no longer relevant in modern pol- “twin tolerations” (the minimal degree of itics, leading scholars of international relations to that democratic institutions need to receive from re- miss or misunderstand some of the most important ligion and the minimal degree of toleration that re- political developments of the contemporary period. ligion needs to receive from the state) are necessary In his essay on secular and religious treatments for a polity to be democratic. Stepan develops seven of violence the sociologist Mark Juergensmeyer, patterns of state-religion-society relations that hap- “Rethinking the Secular and Religious Aspects of pen to coexist with : the separatist mod- Violence” (185–203), joins Hurd in critiquing the el (France, United States), the separatist secularism bifurcation of polities and politics into their secu- (Turkey), the established religion model (Sweden, lar and their religious aspects. He asks why are so- Norway, Iceland, Denmark, Finland, and the Unit- cial and political tensions in the twenty-first cen- ed Kingdom), the positive accommodation model tury imagined as confrontations between religion (Germany), the respect all model, the positive co- and secularism and examines how secular politics operation, and the principled distance model. Con- sought to excise religion from public life and con- cluding, the author states, that it is highly probable siders the manner in which secularism has recent- that in the increasingly globalized and multicultur- ly been challenged and sometimes rejected outright al societies, new state-society-religion patterns will by actors mobilizing religious language and ideol- have to be constructed, and old ones reconstructed, ogies as a form of political critique. One answer in order to respond adequately to new contingen- is that the problem has been created by secularism cies and new challenges to the “twin tolerations” in as much as by religion: it has been generated by modern democracies. the construction of the idea of a secular social or- Peter J. Katzenstein, “Civilizational States, Sec- der that marginalizes religious values, practices, and ularisms, and Religions” (145–165), explains in identities and creates a potential scapegoat for social chapter one why scholars of international relations and cultural frustrations. In particular, the problem focus on secularism in the singular and disregard re- lies in the idea that there is something called “reli- ligion in their analyses. He shows in chapter two the gion” that is excluded from public life and “secu- intermingling of secularisms and religions in world larism” that dominates the public sphere. Juergens- politics and develops the concept of the “civiliza- meyer sees also, as one of history’s great ironies, the tional state” as an alternative to the “rational state.” political construction of secular , often Informed by the writings of Yasusuke Murakami, perceived as a “strange religion” in its own right, he inquires in chapter three into the topic of cultur- spread throughout the world with “almost mission- al commensurabilities in world politics and offers in ary zeal,” meant to bring peace and civility to social chapter four a brief conclusion. He criticizes liberal life, that has in the period of late modernity become and realist approaches to the study of international a contested idea and a source of conflict and cri- relations as two dominant approaches. Instead, he tique. Acts of violence against the be- proposes the concepts of “civilizational states” and come symbolic expressions of empowerment and “polymorphic globalism” as a means of adequately attempts to claim leverage in a public arena that is

Anthropos 107.2012

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First, Madsen ac- terested in how religious humanitarian actors today knowledges the limitations of Taylor’s framework; engage with the religious/secular binary in different second, he applies it as a first-draft approximation to parts of the world, in particular, what work claims understanding the historical transformations of re- about the religious and the secular accomplish, ligion in another culture; third, he sees how it does when people employ them to describe the ethical not fit and then uses this discrepancy as a stimulus to imperatives that compel them to act. She examines expand our horizons. He concludes: Although many the activities of religious humanitarian workers in people in most Asian societies continue to practice the context of the global politics of secularism and religion, it is a different kind of religion from that in analyzes phenomena she has encountered through most Western societies, it is more a matter of ritual research in Cameroon, Kenya, Ghana, Jordan, the and myth than belief, a part of the public life of local West Bank, New York, and Geneva, paying attention communities. In any case, religion has not under- to the construction of the religious and the secular gone the transition from public practice to private in the midst of intersections among global-market belief that Taylor discerns in the West, and the “im- and war-on-terror discourses and transnational and manent and the transcendent” are much more mixed local humanitarian configurations of the religious up in various hybrid combinations. In accord with and the secular. widespread traditions of , many people Historian R. Scott Appleby, “Rethinking Fun- believe and practice many things at once. damentalism in a Secular Age” (225–247), reflects Peter van der Veer, “Smash Temples, Burn critically the religious , with specif- Books. Comparing Secularist Projects in India and ic reference to the large-scale initiative “The Funda- China” (270–281), examines mentalism Project” (TFP), he codirected with Mar- and China in a comparative historical analysis from tin Marty. He asks: What might a reconsideration the post-Weberian perspective. He first deals with of the project’s methods, assumptions, themes, and secularism in China, then with secularism in India, findings contribute to this book’s remapping of sec- in order to show what kinds of problems secular- ularism? Given that TFP was an extraordinary ex- ist projects attempt to address and what kinds of ample of how knowledge is produced, reproduced, violence their interventions entail. He starts with a and disseminated within a specific and limiting his- few introductory observations: first, that the proj- torical, political, and social context, he offers here, ect of European modernity should be understood as by way of introduction, three observations on the part of what he calls “interactional history”; second, project’s origins and structure, and on the challeng- that with all of the attention to secularization as a es inherent in pulling it off. Fundamentalists insist historical process, there is not enough attention to on the radical otherness of the transcendent and secularism as a historical project; and third, that the seek to bend the world to the will of the divine with- religious and the secular are produced simultane- in the confines of secular time. Acknowledging the ously and in mutual interaction. Concluding the au- widespread and persistent misuse to which the term thor states: “The Chinese and Indian cases show us fundamentalism has been put, Appleby nonetheless that secularism is not simply antireligious in these defends a revised conception of fundamentalism as societies, although there are antireligious elements a religious mode defined by both an intentional ap- in it, but that it simultaneously attempts to transform propriation of constitutive elements of the secular religions into moral sources of citizenship and na- and an antipathy to dominant forms of secularism. tional belonging” (280). Richard Madsen, “Secularism, Religious Change, Talal Asad, “Freedom of Speech and Religious and Social Conflict in Asia” (248–269), uses Tay- Limitations” (282–297), takes up the question of lor’s “Secular Age” as a framework for understand- blasphemy and freedom of speech. He starts with the ing the advent of a “secular age” in the Asian - question: “If blasphemy indicates a religious limit dernity. Modern Asian countries have secular states, transgressed, does it really have no place in a free, but despite efforts of some states to destroy all reli- secular society” (282)? There has been much talk in gion, they still have religious societies. Focusing on Europe and America about the threat to free speech, political and religious transformations taking place particularly whenever Muslims have raised the issue

Anthropos 107.2012

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There are What, in contrast, do Islamic ideas of blasphemy many different ways in which other civilizations tell us about our modern liberal assumptions about have drawn boundaries between “sacred” and “pro- free speech? Asad discusses some moral, political, fane,” “transcendent” and “immanent,” “religious” and aesthetic problems that have crystallized in the and “secular.” Therefore, there is no singular secu- form of the idea of free speech and shows that even larism but rather a cluster of related terms and mul- in a liberal society (liberal university) free speech tiple competing secularisms, as there are multiple is not an value but necessarily conditional. and diverse forms of religion. Secularisms differ Secular societies do have legal constraints on com- from one another, particularly those that arose not munication in the form of copyright, patent, and out of . The fact, that the modernization trademark and laws protecting commercial secrets, of so many non-Western societies is accompanied all of which prohibit in different ways the free cir- by processes of religious revival, puts into ques- culation of expressions and ideas. Ultimately, Asad tion the premise, that the decline of religious be- argues, that all limitations of free speech derive not liefs and practices is a quasi-natural consequence of simply from sociopolitical constraints but from the processes of modernization. It proves as Casanova theological language in which such constraint is ar- stated that the historical process of secularization of ticulated, since invokes dependence on European Latin Christendom, instead of being the transcendental power, while secularists reject such norm, is an “exceptional process, which is unlikely power in the name of its own particular, and ide- to be reproduced anywhere else in the world with ological, conception of human freedom. a similar sequential arrangement and with the cor- Let us repeat some major outcomes. In “Rethink- responding stadial consciousness” (64). If modern- ing Secularity” we have got an up-to-date report ization per se does not produce necessarily the pro- about the contemporary state of discussion concern- gressive decline of religious beliefs and practices, ing the categories of “secular,” “secularization,” and then we need a better explanation for the radical and “secularism” and the problems grouped around this widespread secularity one finds among the popula- words. The well-tested and validated theses, with a tions of most Western European societies. lot of empirical, detailed examples and models, are founded on solid erudition, deep knowledge, and skills of the competent authors. They focus on how “the secular” and “religious” are constituted and un- derstood in sociopolitical struggles and cultural pol- itics. On the one hand, they stress the continued rel- evance of religion for the world politics, and on the Critical Analysis of the Czech Study other hand, they see the secular as the absence of of Religions and religion rather than a positive formation of its own in the 20th Century according to that can be studied and analyzed. They all question a sharp line between things, secular, and religious, Tomáš Bubík that has been a habit of thought since the Enlight- A Review Article enment, and show the mutations of these categories through ages and their dialectical interdependence Henryk Hoffmann right up to the opposition. The monotheistic def- inition of religion, with a genealogy in universal- ist Deism­ and in sixteenth- and seventeenth-century Lately in some of the post-Communist countries of European expansion, which constructs the object of Central and Eastern Europe (particularly in Rus- study of religious studies and defines religious ac- sia, Poland, and the Czech Republic), there is an in- tors and institutions according to a particular set of creasing interest in the reflection of the history and parameters, should not be taken as a norm, as it mis- national tradition of the study of religions as a disci- constructs or misses entirely a spectrum of politi- pline. Such historical analyses are especially being cal actors, religious histories, and social processes. pursued by the international project of the Czech

Anthropos 107.2012

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