Het expertisecentrum Levensbeschouwing en Religie in het Voortgezet Onderwijs (LERVO) verenigt partners uit het hele onderwijsveld onder het motto “Goede levensbeschouwelijke educatie voor iedere... Show moreHet expertisecentrum Levensbeschouwing en Religie in het Voortgezet Onderwijs (LERVO) verenigt partners uit het hele onderwijsveld onder het motto “Goede levensbeschouwelijke educatie voor iedere leerling in het voortgezet onderwijs”. Om aan het motto handen en voeten te geven, werkt een projectteam van docenten en opleiders sinds december 2019 aan een basiscurriculum Levensbeschouwing en Religie. Met het basiscurriculum willen we de belangrijkste inhouden, vaardigheden en vakdidactische principes voor het vakgebied levensbeschouwing en religie identificeren en beschrijven. Zodoende willen we scholen en docenten helpen ontwikkelingen in de samenleving en inzichten uit de wetenschap te verwerken in hun vakleerplannen. Dit artikel presenteert het voorlopige concept-basiscurriculum dat in december 2020 is voorgelegd aan focusgroepen van docenten en opleiders voor feedback. We beschrijven ook hoe het basiscurriculum in de komende jaren nader zal worden uitgewerkt en hoe het op verschillende manieren een plek kan vinden op de scholen. Show less
Religie speelt een grote rol in de wereld. Haar invloed is overal merkbaar, van de individuele vraag naar zingeving tot geopolitieke kwesties, van kleine gemeenschappen tot wereldwijde instituten.... Show moreReligie speelt een grote rol in de wereld. Haar invloed is overal merkbaar, van de individuele vraag naar zingeving tot geopolitieke kwesties, van kleine gemeenschappen tot wereldwijde instituten. We vinden het belangrijk dat mensen de rol van religie in de wereld (hún wereld) kunnen begrijpen. Kennis van religie en de ontwikkeling van een persoonlijke levensvisie zijn noodzakelijk om bekwaam om te gaan met de vragen die mensen in het leven tegenkomen en met de verschillen tussen religies, levensbeschouwingen en culturen. Om deze visie gestalte te geven, starten we aan de Universiteit Leiden in de zomer van 2020 de nieuwe, tweejarige educatieve masteropleiding Religie en Levensbeschouwing. Show less
Religiously inspired violence is a global phenomenon and connects to transnational narratives, necessitating comparative analysis of socio-historical context and patterns of ideological... Show moreReligiously inspired violence is a global phenomenon and connects to transnational narratives, necessitating comparative analysis of socio-historical context and patterns of ideological mobilization. Northeast Africa hosts several radical-extremist and terrorist groups, mostly of Muslim persuasion, tuned in to these global narratives while connecting to local interests. Christian radicalism and violence also occur but are less ideologically consistent and less widespread. I examine key aspects of the current role and ideological self-positioning of Islamist radicalism in state contexts, comparing Somalia, affected by Islamist violence since the late 1990s, and Ethiopia, where Islam's mobilization followed a different path and where the state so far contained politicization and open radicalism of Muslim groups. A brief contrastive case from Nigeria is also provided. It is observed that Islam, while of course not ‘equaling’ violence, easily provides a militant political theology, frequently instrumentalized in conflicts and situations of (perceived) grievance, and via mimetic rivalry then becomes radically ideological. Securitized response patterns of state authorities toward militancy play a role in furthering violent radicalization. I follow a sociological-anthropological approach but also refer to key aspects of national-legal frameworks regarding state and religion, next to societal and political bases of Muslim militant mobilization for collective aims and self-presentation. Show less
A central issue with many interpretations of radicalization remains their tendency to overemphasize the role of extremist beliefs in motivating involvement in terrorism. A er elaborating on... Show moreA central issue with many interpretations of radicalization remains their tendency to overemphasize the role of extremist beliefs in motivating involvement in terrorism. A er elaborating on this critique, the authors propose that ‘fanaticism’, a concept developed by Taylor in the early 1990s, o ers a way of overcoming this de ciency in radicalization-based approaches through its conditional understanding of when radical beliefs can lead to violent behavior. Primary-sources driven empirical analysis supports both the critique of radicalization and the discussion of fanaticism’s bene ts. Results are relevant to both academics and counterterrorism practitioners working to understand the role of extremist beliefs in motivating involvement in terrorist violence. Show less
Rede uitgesproken bij de aanvaarding van het ambt van Bijzonder hoogleraar Religie en Seksualiteit in Afrika aan de Faculteit der Maatschappij- en Gedragswetenschappen van de Universiteit van... Show moreRede uitgesproken bij de aanvaarding van het ambt van Bijzonder hoogleraar Religie en Seksualiteit in Afrika aan de Faculteit der Maatschappij- en Gedragswetenschappen van de Universiteit van Amsterdam op woensdag 24 juni 2015 Show less
This essay discusses the continued importance that religion holds in African life, not only in terms of numbers of believers, but also regarding the varieties of religious experience and its links... Show moreThis essay discusses the continued importance that religion holds in African life, not only in terms of numbers of believers, but also regarding the varieties of religious experience and its links with politics and the "public sphere(s)". Coinciding with the wave of democratization and economic liberalization efforts since about 1990, a notable growth of the public presence of religion and its political referents in Africa has been witnessed; alongside "development", religion will remain a hot issue in the future political trajectory of the continent. Its renewed presence in public spheres has also led to new understandings of what religion means and how it figures into both "world-making" and identity politics. This will prolong the challenges associated with the role and status of religion in the "secular state model" found in most African countries. Can these states, while "besieged" by believers, maintain neutrality among diverse worldviews, and if so, how? The paper discusses these issues in a general manner with reference to African examples, some taken from fieldwork by the author, and makes a philosophical argument for the development of a new kind of "secular state" that can respect the religious commitments of African populations. Show less
In Ethiopia, as in other parts of Africa, relations between Christians and Muslims show a new dynamic under the impact of both state policies and global connections. Religious identities are... Show moreIn Ethiopia, as in other parts of Africa, relations between Christians and Muslims show a new dynamic under the impact of both state policies and global connections. Religious identities are becoming more dominant as people's primary public identity, and more ideological. This development has ramifications for the 'public sphere', where identities of a religious nature are currently presented and contested in a self-consciously polemical fashion. This shared space of national political and civic identity may become more 'fragmented' and thus lend itself to conflict and ideological battle. This article examines recent developments in the polemics of religion in Ethiopia, and the possible role of the state as custodian (or not) of an overarching civic order beyond religion, as well as the emerging rivalries between communities of faith. A crucial question is what social effects these polemics will have on communal relations and patterns of religious coexistence. Polemics between believers have a long history in Ethiopia, but a new and potentially problematic dynamic has emerged which may challenge mainstream believers, their intergroup social relations, and Ethiopian state policy. Polemics in Ethiopia express hegemonic strategies and claims to power, and are rapidly evolving as an ideological phenomenon expanding in public space. The secular state may need to reassert itself more emphatically so as to contain its own erosion in the face of assertive religious challenges. development has ramifications for the 'public sphere', where identities of a religious nature are currently presented and contested in a self-consciously polemical fashion. This shared space of national political and civic identity may become more 'fragmented' and thus lend itself to conflict and ideological battle. This article examines recent developments in the polemics of religion in Ethiopia, and the possible role of the state as custodian (or not) of an overarching civic order beyond religion, as well as the emerging rivalries between communities of faith. A crucial question is what social effects these polemics will have on communal relations and patterns of religious coexistence. Polemics between believers have a long history in Ethiopia, but a new and potentially problematic dynamic has emerged which may challenge mainstream believers, their intergroup social relations, and Ethiopian state policy. Polemics in Ethiopia express hegemonic strategies and claims to power, and are rapidly evolving as an ideological phenomenon expanding in public space. The secular state may need to reassert itself more emphatically so as to contain its own erosion in the face of assertive religious challenges. Show less
This book takes an impartial look at the postcolonial history of Zambia, examining political unity and dissent, the public role of religion (Roman Catholicism, the Charismatic churches, and Islam),... Show moreThis book takes an impartial look at the postcolonial history of Zambia, examining political unity and dissent, the public role of religion (Roman Catholicism, the Charismatic churches, and Islam), the economy and the State, and new and old forms of politics in the Third Republic. It is the outcome of a conference organized by the network for Historical Research in Zambia, in Lusaka August 2005. There are contributions by Jan-Bart Gewald, Marja Hinfelaar, Giacomo Macola, David M. Gordon, Andrew J. DeRoche, Miles Larmer, Austin M. Cheyeka, Felix J. Phiri, Hugh Macmillan, Karen Tranberg Hansen, Friday E. Mulenga, Bizeck. J. Phiri, and Jeremy Gold. [ASC Leiden abstract] Show less
This book presents new empirically based and theoretically informed studies on the contemporary social and economic dynamics of Africa, dealing with developments in the arenas of politics,... Show moreThis book presents new empirically based and theoretically informed studies on the contemporary social and economic dynamics of Africa, dealing with developments in the arenas of politics, economics and cultural struggle. These domains are closely interlinked. In their widest definition, culture and politics intermingle and recombine in surprising and sometimes disturbing ways. They always have a definite economic logic as well, informing value commitments and behaviour in the broader sense. Politics and economic life in Africa have, perhaps more visibly than elsewhere, influential and cultural aspects and referents, such as religion and ethnicity, which often play a constitutive role. 'Culture' and its symbolism are used instrumentally in the political, economic and social struggles in today's Africa, marked by a preoccupation with 'development'. The studies in this book underline the interplay of new hegemomic struggles of a material but also ideological nature. Show less
This paper presents some preliminary observations on Sufi Muslim shrines or retreats in the Ethiopian W„llo region, places where local Muslim holy men or 'saints' lead the faithful and act as... Show moreThis paper presents some preliminary observations on Sufi Muslim shrines or retreats in the Ethiopian W„llo region, places where local Muslim holy men or 'saints' lead the faithful and act as religious mediators and advisors. Some of these retreats of Sufi Muslims have a 'monastic' character, and allow males and females a life of reflection and devotion to God. An obvious parallel with Christian monasteries presents itself, referring to a partly shared religious culture. Some reflections on the extent and nature of this similarity are made, and the need for a fresh approach to the study of religion in Ethiopia/Africa, in the context of contemporary debates about religious identity and the hardening of communal boundaries, is underlined. Show less
