While religious conflict receives plenty of attention, the everyday negotiation of religious diversity does not. Questions of how to accommodate religious minorities and of the limits of tolerance resonate in a variety of contexts and have become central preoccupations for many Western democracies. What might we see if we turned our attention to the positive narratives and success stories of the everyday working out of religious difference? Rather than "tolerance" and "accommodation," and through the stories of ordinary people, this book traces deep equality, which is found in the respect, humor, and friendship of seemingly mundane interactions. Deep Equality in an Era of Religious Diversity shows that the telling of such stories can create an alternative narrative to that of diversity as a problem to be solved. It explores the non-event, or micro-processes of interaction that constitute the foundation for deep equality and the conditions under which deep equality emerges, exists, and sometimes flourishes. Through a systematic search for and examination of such narratives, Lori G. Beaman demonstrates the possibility of uncovering, revealing, and recovering deep equality--a recovery that is vital to living in an increasingly diverse society. In achieving deep equality, identities are fluid, shifting in importance and structure as social interaction unfolds. Rigid identity imaginings, especially religious identities, block our vision to the complexities of social life and press us into corners that trap us in identities that we often ourselves do not recognize, want, or know how to escape. Although the focus of this study is deep equality and its existence and persistence in relation to religious difference, deep equality is located beyond the realm of religion. Beaman draws from the work of those whose primary focus is not in fact religion, and who are doing their own 'deep equality' work in other domains, illustrating especially why equality matters. By retelling and exploring stories of negotiation it is possible to reshape our social imaginary to better facilitate what works, which varies from place to place and time to time.
to Beaman, “deep equality” extends beyond the purview of the law into the realm of autonomous action: Deep equality is not a legal, policy, ... 136 137 138 139 Beaman, Deep Equality in an Era of Religious Diversity, 156.
43 Lori G. Beaman, Deep Equality in an Era of Religious Diversity (Oxford: Oxford University Press, 2017) at 174 [Deep Equality]. 44 Chamberlain, supra note 28 at para 69. 45 Multani, supra note 28 at para 66, citing Pandori v Peel ...
Ge ́rard Bouchard and Charles Taylor, Building the Future: A Time for Reconciliation; Abridged Report (Quebec: Government of ... See Lori G. Beaman, Deep Equality in an Era of Religious Diversity (Oxford: Oxford University Press, 2017), ...
In a rapidly changing world, in which religious identities emerge as crucial fault lines in political and public discourse, this volume brings together multiple disciplinary perspectives in order to investigate shifting conceptions of, and ...
Deep equality in an era of religious diversity. Oxford: Oxford University Press. Casanova, José. 2012. “Religion, the Axial Age, and Secular Modernity in Bellah's Theory of Religious Evolution” in R.N. Bellah and H. Joas (eds.) ...
Beaman, L. (2017). Deep equality in an era of religious diversity. Oxford: Oxford University Press. Beaman, L., & Van Arragon, L. (Eds.). (2015). Issues in religion and education: Whose religion? Leiden: Brill. Beckford, J. (2003).
Since the transformative 1960s, concert masses have incorporated a range of political and religious views that mirror their socio-cultural context.
78 Eugene Meehan et al., The 2000 Annotated Canadian Charter of Rights and Freedoms (Scarborough, Carswell, 1999) 74. 79 Canadian Charter, s 15(1). 80 See Constitution Act, 1867, 30 & 31 Victoria, c 3, pt VI, s 93 (UK).
Religious Identity and Cultural Negotiation: Toward a Theology of Christian Identity in Migration, in which we read that “religious faith is connected to the formation of individual and corporate human identity” (24).
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