By Stephen Prothero
The U.S. has lengthy been defined as a state of immigrants, however it is usually a country of religions during which Muslims and Methodists, Buddhists and Baptists reside and paintings facet through facet. This e-book explores that kingdom of religions, targeting how 4 non secular communities—Muslims, Buddhists, Hindus, and Sikhs—are shaping and, in flip, formed by means of American values.
For a new release, students were documenting how the landmark laws that loosened immigration regulations in 1965 catalyzed the advance of the U.S. as ''a kingdom of Buddhists, Confucianists, and Taoists, in addition to Christians,'' as preferrred court docket Justice Tom Clark placed it. The members to this quantity take U.S. spiritual range no longer as a proposition to be proved yet because the truism it has develop into. Essays tackle no longer no matter if the USA is a Christian or a multireligious nation—clearly, it's both—but how non secular range is altering the general public values, rites, and associations of the country and the way these values, rites, and associations are affecting religions centuries previous but fairly new in the US. This dialog makes a major contribution to the intensifying public debate in regards to the acceptable position of faith in American politics and society.
Contributors: Ihsan Bagby, collage of Kentucky Courtney Bender, Columbia college Stephen Dawson, wooded area, Virginia David Franz, collage of Virginia Hien Duc Do, San Jose kingdom collage James Davison Hunter, college of Virginia Prema A. Kurien, Syracuse collage Gurinder Singh Mann, collage of California, Santa Barbara Vasudha Narayanan, collage of Florida Stephen Prothero, Boston collage Omid Safi, Colgate collage Jennifer Snow, Pasadena, California Robert A. F. Thurman, Columbia college R. Stephen Warner, collage of Illinois at Chicago Duncan RyÅ¾ken Williams, college of California, Berkeley
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Additional resources for A Nation of Religions: The Politics of Pluralism in Multireligious America
The religious group seeks to maintain its unique identity while claiming a seat at the table. In this phase, the boundaries of both are redrawn. In the 1990s, Muslims entered this negotiation phase. The formation of national public advocacy groups such as the American Muslim Council (1990), the Council on American-Islamic Relations (1994), the American Muslim Alliance (1994), and the Muslim Public A√airs Council (1988), catalyzed the situation, with these groups ﬁghting discrimination, encouraging Muslim participation in politics, and demanding Muslims’ full acceptance into ‘‘AbraIsolate, Insulate, Assimilate 37 hamic’’ America.
The Muslim community seems poised to accept that challenge. notes 1. Peter L. Berger, The Sacred Canopy: Elements of a Sociological Theory of Religion (New York: Doubleday, 1967), 32. 2. Peter L. Berger, A Far Glory: The Quest for Faith in an Age of Credulity (New York: Free Press, 1992). 3. The mia study was conducted in conjunction with Hartford Seminary’s Faith Communities Today study, which brought together virtually all American denominations and faith groups to devise a common questionnaire and then administer it to leaders of their congregations.
4 \ ‘‘America Is Immoral,’’ by African American and Immigrant Mosques (Percentage Agreeing/Disagreeing with Statement) American Muslim Society Strongly agree Somewhat agree Somewhat disagree Strongly disagree 18% 42 36 4 Historically Sunni Mosques 66% 17 13 4 Immigrant Mosques 24% 43 26 7 Note: N = 401 African American mosques, 112 immigrant mosques, and 289 historically Sunni mosques. 016. North America, has recently initiated attempts to unite hsaam mosques and other indigenous Muslims. Two-thirds (66 percent) of all hsaam leaders ‘‘strongly agree’’ that America is immoral, while only 18 percent of asm leaders and 24 percent of immigrant leaders strongly agree.