The Working Paper Series of the Centre for Advanced Studies on "Multiple Secularities - Beyond the West, Beyond Modernities" is intended to make research results and conceptual sketches available for scholarly discussion at an early stage.
Researchers from outside the research group who wish to contribute to these discussions are invited to submit their contributions for review (please send an e-mail to: multiple-secularities@uni-leipzig). This is especially the case for participants of conferences and workshops of the research group. The first publication of papers in the Working Paper Series shall not be an obstacle to later publication by other means.
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#13: Indonesian Secularities. On the Influence of the State-Islam Relationship on Legal and Political Developments
Muchamad Ali Safa'at
This working paper aims to analyse the relationship between state and religion (in this case, Islam) in political and legal developments in Indonesia from colonial times to the present, and to determine the model of Indonesian secularity within the multiple secularities approach. The legal and political developments relating to the relationship between the state and Islam in Indonesia are understood to be the products of societal debate as well as instruments for solving particular societal problems, guided by certain guiding ideas that shape Indonesian secularity.Download pdf
#12: Drawing Lines in a Mandala. A Sketch of Boundaries Between Religion and Politics in Bhutan
In the first half of the seventeenth century, three major Buddhist governments that combined a twofold religious and political structure under a Buddhist ruler were established in the Tibetan cultural area (Joint Twofold System of Governance). In 1625/26, Bhutan was united under the rule of a charismatic Tibetan Buddhist master, Tibet and Sikkim followed, both in 1642 – although with significant differences in their respective institutionalisation. The Working Paper presents findings of the specific and unique case example of pre-modern Bhutan to yield benefit for further interdisciplinary discourses about secularity, religion, and modernity in contemporary Bhutan – paying thereby tribute to the complexity of this field of research. Besides for Bhutan, this analytical framework can be adapted for further research about different pre-modern formations of the Joint Twofold System of Governance in the Tibetan cultural area as a whole.Download pdf
#11: ‘Unbiased Scholars’ and ‘Superficial Intellectuals’: Was there a Public Culture between Europe and Inner Asia in the Long 19th Century?
Matthew W. King
This working paper explores what I consider to be a tenuous but persistent form of “public culture” extending between Inner Asia and Europe over the course of the eighteenth and, especially, nineteenth centuries. This “stranger relationality,” as Michael Warner would have it, was mediated by new forms and routes of Eurasianist textual circulation. In this late imperial period, spread along the frontiers of the Qing, Tsarist, and British empires, Tibetan, Mongolian, and Buryat monks read works by European and East Asian intellectuals on all manner of technical knowledge, and began writing not to fellow scholastics or local readers, but to a global community of “the knowledgeable” (Tib. mkhas pa; Mon. baγsi, nomčin).
This paper introduces the social sites of my sources, the Buddhist monastic colleges that spanned the Sino-Russian frontiers, and provides a few examples of synthetic scholastic products that emerged in this previously unstudied form of Eurasianist public culture (c. 1750–1930s). I will also share some preliminary arguments about the ways that practices of secularity amongst the actors led directly to the creation of the modern public sphere, civil society, and ironically, revolutionary institutional forms and models of history that had violently erased scholastic culture from public life.Download pdf
#10: Shifting Modes of Piety in Early Modern Iran and the Persephone Zone
If any one thing marks early modern history, it is religious transformation. Confessional and pietist movements, both European firsts, are prominent examples of such catalysts for change. In large parts of the Islamic world in the fifteenth and sixteenth centuries, it was Sufi piety that carried the day. The historiographical record reveals strikingly new imaginaires and novel modes of connectivity to the past. The focus in this paper is on the manifold ways in which new forms of religiosity redefined the landscape of politics in the eastern Islamic world. It traces invocations of the past in Fakhr al-Dīn Kāshifī’s (d. 1532) "Rashaḥāt ‘ayn al-ḥayāt" ("Sprinklings from the Fountain of Life"), a sixteenth-century collected biography of Naqshbandī Sufi masters, to argue that the classificatory schema adopted by the author reveals a template of secularity that marks a significant departure from past manners of adherence.Download pdf
#9: How (Not) to Take ‘Secularity’ Beyond the Modern West: Reflections from Islamic Sociology
Debates about the usability of the concept of ‘secularity’ in academic
research are not merely theoretical. Standpoints are also politically informed
and arguments are sometimes emotionally charged. To some,
merely using the term ‘secularity’ seems to inflict violence upon certain
objects of research or even upon themselves. Others object to applying
the concept beyond a particular arrangement of secularity, lest that
defense-worthy arrangement be undermined. Taking a step back, however,
the actual hermeneutical problem and historical question still seems rather
clearly to be this: is it possible to uncouple the link between secularism
as a political regime and secularity as an analytical concept with broader
In this paper, I argue that the basic approach of Multiple Secularities is
indeed the commendable way forward, but could be refined and improved,
also by learning from the valid points of its critical alternatives. Thus, this
paper aspires to shed light on two basic questions, namely, how to take
‘secularity’ beyond the modern West, and, as a logical prior, why take ‘secularity’
beyond the modern West in the first place?Download pdf
#8: "Be a civilized citizen!" Corporate social responsibility and the new Chinese secular
Thomas David DuBois
Disagreement over the nature of religion in China - a civilization that has long confounded the vocabulary of religious and secular - is nothing new. With an imperial institution that eclipsed confessional structures, and bound Heaven and Earth in ritual cosmology, China was what John Lagerwey called a “religious state.” When native notions of religion were forced into European-derived categories, the result was either a clash of interests, particularly with Christian missionaries, or dreadful mistranslations, such as the still pervasive idea of “emperor worship.” Religion in the twentieth century was been punctuated by periods of intense persecution, but the more longstanding policy of the People’s Republic has been to allow organized religion to exist, and even thrive, albeit at the cost of being coopted or transformed into a museum piece, its teaching is reduced to moral platitudes.
The ideological wave under Xi Jinping is something new. Combining nationalism, personal advancement, economic welfare, and an unprecedented level of surveillance of public and virtual spaces, this wave has made the state more ideologically pervasive than it has been in half a century. It has tamed the independent charitable organizations that grew up over the previous decade, but even this is just a symptom of the larger reorientation of ideology to public spaces to become what I call the “Chinese secular.”Download pdf
#7 Modes of Religionization: A Constructivist Approach to Secularity
This article discusses four concepts: religionization, religio-secularization, religio-secularism, and religion-making. These concepts are proposed as heuristic devices for the analysis of the processes through which social networks, practices, and discourses come to be understood as ‘religious’ or ‘religion.’
I use the term ‘religionization’ to describe situations where assemblages of knowledge (structures, practices, discourses) are being made sense of through the modern concept of religion. I use ‘religio-secularization’ to illustrate the connection between religionization and secularization in the modern context. I use ‘religio-secularism’ to denote the knowledge regime that legitimizes processes of religionization and secularization. Finally, the term ‘religion-making’ is proposed as a means of focusing on agency in processes of religionization.Download pdf
#6 Mistaken Anti-modernity: Fardid After Fardid
In this article, I undertake several lines of enquiry in the history of ideological and political movements centered on the “modernity” polemic at the transnational level. By analyzing these movements in juxtaposition, I explore the possibility of more diverse narratives of modernity and antimodernity than are assumed by conventional dichotomies in contemporary academic writings. The results of my enquiry challenge several pervasive “dogmas” of post-colonial theory: that orientalism is a purely modernist intellectual project, while anti-orientalism is by necessity its more “local” discursive counterpart in a dualism of East and West.Download pdf
#5: The Secular Ground Bass of Pre-modern Japan Reconsidered. Reflections upon the Buddhist Trajectories towards Secularity
As can be easily recognised, the title of this paper alludes to a famous statement by Robert N. Bellah. In his article “Values and Social Change in Modern Japan,” originally published in 1970, Bellah identified “worldly affirmativeness, the opposite of denial” as “the ground bass […] of the Japanese tradition.” This may, at first sight, seem to be consistent with my rather provocative notion of the ‘secular ground bass of pre-modern Japan.’ Is “worldly affirmativeness”
not actually a key feature of ‘secularity,’ and of ‘modernity’ for that matter? However, Bellah’s argument runs in the very opposite direction. Contrary to what one might expect, worldly affirmativeness, in Bellah’s view, did not pave the way for secularity but, rather, prevented it. The reason is, says Bellah, that the alleged ground bass of worldly affirmativeness was responsible for the ‘failure’ of the early modern Japanese to actualise the moment of transcendence that had been recognised and strongly emphasised by medieval Buddhist thinkers already. I adopt a completely different approach. I aim to demonstrate that the medieval Japanese had already developed a set of epistemes with a longue durée, which turned out to be favourable for appropriating modern Western concepts of secularity in the 19th century, because they clearly distinguished between two social domains, which we – from a modern perspective – would label roughly as ‘religion’ on the one hand and ‘politics’ on the other. In other words, we find social structures and related systems of classification that come quite close to the ideal type of secularity as originally defined by Monika Wohlrab-Sahr and Marian Burchardt, namely: “institutionally as well as symbolically embedded forms and arrangements for distinguishing between religion and other societal areas, practices and interpretations.”Download pdf
#4: Healing and/or Salvation? The Relationship Between Religion and Medicine in Medieval Chinese Buddhism
C. Pierce Salguero
A wide variety of Buddhist writings originating on the Indian subcontinent and elsewhere in South and Southeast Asia were translated into Chinese between the mid-second and the early eleventh centuries C.E. As this material was read, digested, commented upon, and integrated into daily life, Chinese audiences came to be familiar with Buddhism’s basic teaching that overcoming all forms of suffering (Ch. ku 苦; Skt. duḥkha) is its core function. As one of the most obvious forms of suffering encountered in everyday human life, illness was a frequent topic of concern in these discourses. Of particular concern was the question of the relationship between the alleviation of the suffering of illness and the total, final salvation from suffering of all kinds (commonly referred to as Ch. niepan 涅槃; Skt. nirvāṇa; among other terms). This question appears and reappears across the genres of the Buddhist canon. From sūtras (loosely meaning “scriptures”), to disciplinary texts, ritual manuals, narratives, parables, philosophical treatises, and poetry, illness and healing are everywhere in Buddhist literature.Download pdf
#3: The Islamicate Adab Tradition vs. the Islamic Shari‘a, from Pre-Colonial to Colonial
The goal of this paper is to provide a bird’s eye view on what might qualify as ‘the mother of all distinctions’ within Islamicate history affecting the regulation of human conduct. It is a rather ‘soft’ distinction, whereby the ethical and literary tradition of adab works as an harmonious counterpoint, more than as a sheer alternative, to the normative discourse subsumed under the notion of shari‘a, the law originating from Divine will (shar‘). Adab does so, however, while clearly affirming a distinctive, non-divine (and in this sense ‘secular’) source of norms of human interaction. The paper is divided into two parts: the first delineates the traits of adab in pre-colonial times, while the second focuses on key transformations it underwent during the colonial era.Download pdf
#2: Revisiting the Secular. Multiple Secularities and Pathways to Modernity
Monika Wohlrab Sahr; Marian Burchardt
For the last few decades, sociological debates about religion and secularisation have been characterised by confrontation between (often American) critics and (mostly European) defenders of secularisation theories. There has also been a remarkable rise in academic and public debates about the role of secularism in political regimes and in national as well as civilisational frameworks. These debates are shaped by the context of the changing position of the West in world politics, Islamist terror and the war on terror, struggles of religious minorities for recognition and influence, and the concomitant negotiations over the place of religion in the public sphere, as well as the emergence of post-national citizenship. Contributions from political theory, social anthropology and religious studies that emerged from this context have enriched the debate, but also contributed to fragmenting existing theories on the relationship between religion and modernity. Whereas scholars previously aimed to develop ‘general theories’ of secularisation that included deviations from the general model, newer approaches tend to highlight the specificity of Western European developments as opposed to those in the rest of the world, and sometimes even highlight their incomparability. Download pdf
#1: Research Programme of the HCAS "Multiple Secularities - Beyond the West, Beyond Modernities"
Christoph Kleine; Monika Wohlrab-Sahr
The project seeks to explore the boundaries that distinguish between the religious and non-religious, in modern as well as pre-modern societies. In doing so, we are aligning ourselves with current debates but we are approaching the debated issues from a basic theoretical perspective. At present, a general distinction can be drawn between three narratives: The first claims the dwindling presence and relevance of religion (“secularisation”); the second regards religion to be returning globally, consequently irritating the self-perception of modern societies (“return of religions”, “post-secular society”). According to the third, religion has always been present and has simply changed shape, meaning secularisation assumptions are misleading (“invisible religion”). There is also a theoretical-methodological conflict to be taken into consideration. Where the secularisation hypothesis considers its theories and methods to be universally applicable, the critics of this theory not only increasingly challenge the transferability of Western development paths, but also the transferability of the concepts used. This applies right down to the challenge of the religious/secular dual, which is understood to be an expression of Western experience and power of interpretation that forces other cultures into Western schematisations.
In contrast, we are formulating an alternative position, in which we are trying to explore the boundaries between the religious and non-religious beyond normative concepts. We are particularly seeking such boundaries in regions that differ greatly from the so-called “West” in the “Modern World” in terms of culture and history: In various Asian regions and – partly overlapping with these – in the so-called “Islamic World”, but also in different epochs. This is linked to a plea for comparability across multifaceted regions and cultural contexts, and for investigating their entangled history.Download pdf