The Religion Factor

In today’s post, Terrell Carver reflects on our atheisms series, noting the ways in which conflation occurs across different concepts in public atheist discourses and the risks, challenges and strategies this raises for analysing as well as engaging with atheisms in contemporary global politics and public life.

The attacks in Paris have led to huge debates about the perpetrators and their backgrounds, the strategies of the Islamic State, security policies in Europe, the role of Islam in the West, the possible risks of refugees and the most effective measures to “degrade and destroy” the Islamic State in Syria and Iraq. Less attention has been paid to how the supporters of the Islamic State have perceived the attacks

In the past two weeks, The Religion Factor has published a series of posts on the topic of diversity within contemporary atheist movements, leading up to a seminar on ‘Atheisms around the globe’ organized by the CRCPD. In today’s post, Jeroen Weggen reflects back on the seminar and the series, offering some thoughts on which directions future research on atheisms might take.

Since the events in Iraq, Beirut and Paris last week, we have all been trying to make sense of what has happened and how to respond. Over the coming weeks, The Religion Factor will be publishing reflections from staff and fellows of the Centre for Religion, Conflict and the Public Domain on these events from a number of different perspectives. Today’s post, from CRCPD Director Erin Wilson, suggests that becoming more comfortable with ambiguity may be the most difficult response, but is perhaps one of the few ways to deal with the inconsistencies and uncertainties that such events inevitably raise.

Last Friday, Teemu Taira compared and contrasted the rates of atheism of Finland and Sweden and tried to explain this in terms of differing national histories. In today’s contribution, Johannes Quack will draw on his fieldwork with rationalist organizations in India to consider which directions the study of atheism, and more broadly nonreligion, should take.

In Wednesday’s post by Stephen LeDrew, the focus was on diversity within American atheism. Today we make the jump from American atheism to European atheism. Teemu Taira will explore the differences between atheism in Finland and atheism in Sweden and relate them to the national histories of these Scandinavian countries and the role that the media has played in making people aware of atheism.

Yesterday’s post introduced the phenomenon of the new publicity of atheism and atheist organizations, as well as the issue of diversity. In today’s post, Stephen LeDrew discusses the particular case of atheism in America and the diversity that can be found in the American atheist movement, arguing that this diversity is directly related to the history of atheist and secularist organizations and the role that the internet has played in the development of contemporary atheist movement(s).

In more and more parts of the world, atheism is becoming publicly visible, yet the ways in which this occurs are many and varied, related to differences in politics, culture, histories of secularism and secularization and a host of other factors

Newcomers are increasingly expected to adapt to Dutch culture. This narrow interpretation of citizenship is exclusive by nature. By focusing on tolerance and social engagement instead, a shared national identity will evolve by itself.

Last week, Dr Gladys Ganiel delivered a lecture at the Centre for Religion, Conflict and the Public Domain, University of Groningen as part of the seminar series. The lecture explored possibilities for reconciliation, the weaknesses of approaches to reconciliation as well as its strengths.