Influence of Religious Institutions in the Creation and Implementation of Public Policy: The Case of Roman Catholic Argentina and Secular Uruguay

The strong presence of religious institutions in Latin America, especially the Roman Catholic Church, and their participation in the creation and implementation of public policy within a sovereign state can be counter-productive for the social development and progress of that specific country. Argentina and Uruguay and the social controversy of social issues of abortion and same-sex marriage are used as examples to establish the accuracy of the above statement. Historical, statistical, and legislative information about both topics in both countries show that the political power that the Roman Catholic Church has in the region is more an outdated influence than a reality, and the principle of secularization appears to be the most stabilizing philosophy for modern nations.

Islamic Political Thought: Reviving a Rationalist Tradition

This work develops the foundations of an Islamic argument for secular, liberal democracy from within the Islamic discursive tradition. First, it challenges the presentation of contemporary Islamic political thought as a unified, continuous development of the classical canon by showing the influence of the now marginalized medieval rationalists in the development of Islamic political thought. The classical rationalist concern with divine justice forced the founders of Sunni orthodoxy to state their epistemologies and their positions on ethical ontology. The orthodox positions, and their related methods of legal-juristic reasoning, are shown to be incapable of accommodating the modern Islamic positions on political representation, slavery, and just war. This leads to the second argument of the work, that the modern Islamic discourse is better understood as a reflection of the central concern with justice and its rationalist epistemology and ethical ontology we find in the writings of classical rationalists. This argument is made by examining the works of three classical rationalists, a theologian, a philosopher, and a historian. Their political positions, shaped by their rationalism and concern with justice, challenged their orthodox contemporaries, and provide substantive critiques of the classical political accommodations, methods of politico-legal reasoning, and hence, of modern Islamist political projects. The final chapter reveals how far the mainstream of Islamic political thought has deviated from the classical discourses, since the 19th century, by adopting the language and ideals of the European Enlightenment. This shift is presented as a triumph of classical rationalism over literalism, whose epistemological foundations and ontological implications have yet to be acknowledged and appreciated.

Representational Subversions and the Limits of Postcoloniality: Shahzia Sikander's Strategic Contemporaneity

Transnational artist Shahzia Sikander challenges the limitations of Edward Said's postcolonial emphasis on secular humanism by deploying the heterogeneous traditions of South Asian miniature painting while strategically drawing on tradition to critique contemporaneity. Through a palimpsest process of composition, Sikander reincorporates the unknown and silenced histories implicit in the tradition of miniature painting to create social imaginaries with motifs that draw on the diverse traditions of South Asian religions and aesthetics to create a subversive politics of remembering wherein alternative images of cosmopolitanism emerge. Through a sustained analysis, this dissertation demonstrates how these alternative traditions interrogate and critique the limitations of postcolonial theory. Particularly important to this critique are some recent approaches of Third World feminists that highlight the limitations of secular humanism implicit in much of postcolonial critique. Sikander's compositions mirror these approaches as her motifs of the feminine become an intervention into the spiritual emptiness and ethical confusions of contemporaneity. In effect, Sikander's work is an intervention, a warning, and a plea for the re-invention of positive alternatives as her images embody and facilitate a critical and daring consciousness that is necessary to both our social and spiritual well-being.

Everyday Indivisibility: How Exclusive Religious Practices Explain Variation in Subnational Violence Outcomes

This project explores the puzzle of religious violence variation. Religious actors initiate conflict at a higher rate than their secular counterparts, last longer, are more deadly, and are less prone to negotiated termination. Yet the legacy of religious peacemakers on the reduction of violence is undeniable. Under what conditions does religion contribute to escalated violence and under what conditions does it contribute to peace? I argue that more intense everyday practices of group members, or high levels of orthopraxy, create dispositional indivisibilities that make violence a natural alternative to bargaining. Subnational armed groups with members whose practices are exclusive and isolating bind together through ritual practice, limit the acceptable decisions of leaders, and have prolonged timeframes, all of which result in higher levels of intensity, intransigence and resolve during violent conflict. The theory challenges both instrumentalist and constructivist understandings of social identity and violence. To support this argument, I construct an original cross-national data-set that employs ethnographic data on micro-level religious practices for 724 subnational armed groups in both civil wars and terror campaigns. Using this data, I build an explanatory “religious practice index” for each observation and examine its relationship with conflict outcomes. Findings suggest that exclusive practice groups fight significantly longer with more intensity and negotiate less. I also apply the practice model to qualitative cases. Fieldwork in the West Bank and Sierra Leone reveals that groups with more exclusive religious practicing membership are principle contributors to violence, whereas those with inclusive practices can contribute to peace. The project concludes with a discussion about several avenues for future research and identifies the practical policy applications to better identify and combat religious extremism.

Tracing an American Yoga: Identity and Cross-Cultural Transaction

This dissertation looks at the creative identity of an American yoga, both rooted in its Indic origins and radically transformed in its U.S. manifestations. It traces the broad historical transactions of yoga in terms of East and West, Secular and Religious, authenticity and idealized conception, as well as provides a critical historical genealogy of Anusara and Sridaiva yoga. Furthermore, the project relates yoga to the identity, power, and knowledge dynamics of pre-modern, modern, and postmodern histories and interpretations of yoga and Tantra, multiple theoretical discourses, and the embodied practices of individuals within Indian and American contexts. I argue that there is a unique and polysemous yogic identity in America, and that this identity has developed from a messy process of transaction between Indian and Western modes of being and knowing. Furthermore, the current Americanized culture of yoga brings along with it narratives of specific value. American yoga displays a particularly consumptive quality of yogic lifestyle that reflects a cultural atmosphere of reinvention and a merging of profit and personal purpose. American yoga’s identity today is entrepreneurial, branded, business oriented, and marketed for consumption. This dissertation shows how the American yogic identity is in flux, continuously fracturing and multiplying into various and novel understandings that relate to yoga’s past and to the market value for today’s American consumer. It examines the moving nature of yoga in the American landscape as what Jared Farmer calls a “center of creativity” and as a display of excess and choice. The discussion of yoga is further located in John Friend’s styles of yoga and/or lifestyle practices, Anusara and Sridaiva, as they both redefine and further remove yoga from established Indian markers of identity. My locations as American yogi, as comparativist, as ethnographer, and as a Bachelor of Science in Advertising and Marketing also situate this analysis.

Cover to be unveiled : how meaning is revealed with sheer veils in paintings by Lucas Cranach The Elder

While scholars have questioned the meaning of Lucas Cranach the Elder’s sheer veils when associated with sensual nude figures, research about sheer veils adorning women in a religious context in his paintings has not yet been developed. Through a primarily iconographical approach, I explore who dons each type of veil, and when, to better understand why the same sheer veil is worn differently by various individuals and what that could mean relative to Cranach’s body of work. These veils exhibit artistic prowess, but analysis of their placement on individual figures also reveals how Cranach’s repeated use of sheer veils in his paintings trains the eye on underlying messages, unlocking meanings of these works for Cranach and his patrons and broader themes present in sixteenth century visual culture. My paper initiates this important discussion about how sheer veils – often overlooked in Cranach’s works – are used in both religious and secular contexts.

The Role of Education and Government in Shaping Muslim Women's Rights: Three Contemporary Case Studies

The rise in Muslim terrorist activities has encouraged the West to reevaluate its understanding of Islam, prompting concern for Muslim women's rights. In search of education-based solutions, this project explores three case studies of Muslims living under different government types: a secular state with a primarily Muslim population (Turkey); a secular state with a significant Muslim minority population (France); and a Muslim state with a powerful religious influence (Afghanistan). The type of government plays a significant role in Muslim women's rights, and solutions must be based on individual aspects of each unique place where Muslims live today. The results show that education is a universal solution when accepted at all levels: governmental, communal, and the individual.