Book contents
- Frontmatter
- Contents
- Acknowledgements
- Notes on Contributors
- List of Tables and Figures
- Introduction States, Consumption and Managing Religions
- Part I From Deprivitization to Securitization
- Chapter 1 Religion in Liberal and Authoritarian States
- Chapter 2 Religion in Prisons and in Partnership with the State
- Chapter 3 The Secularization Thesis and the Secular State: Reflections with Special Attention to Debates in Australia
- Chapter 4 Secularism, Religion and the Status Quo
- Chapter 5 Managing China's Muslim Minorities: Migration, Labor and the Rise of Ethnoreligious Consciousness among Uyghurs in Urban Xinjiang
- Chapter 6 The Tension Between State and Religion in American Foreign Policy
- Chapter 7 Church, State and Society in Post-communist Europe
- Part II From Pietism to Consumerism
- Part III Concluding Comments
Chapter 7 - Church, State and Society in Post-communist Europe
from Part I - From Deprivitization to Securitization
Published online by Cambridge University Press: 05 May 2012
- Frontmatter
- Contents
- Acknowledgements
- Notes on Contributors
- List of Tables and Figures
- Introduction States, Consumption and Managing Religions
- Part I From Deprivitization to Securitization
- Chapter 1 Religion in Liberal and Authoritarian States
- Chapter 2 Religion in Prisons and in Partnership with the State
- Chapter 3 The Secularization Thesis and the Secular State: Reflections with Special Attention to Debates in Australia
- Chapter 4 Secularism, Religion and the Status Quo
- Chapter 5 Managing China's Muslim Minorities: Migration, Labor and the Rise of Ethnoreligious Consciousness among Uyghurs in Urban Xinjiang
- Chapter 6 The Tension Between State and Religion in American Foreign Policy
- Chapter 7 Church, State and Society in Post-communist Europe
- Part II From Pietism to Consumerism
- Part III Concluding Comments
Summary
Introduction
The collapse of communism is most usually symbolically equated with the fall of the Berlin Wall in 1989 (about twenty years ago), although in some countries it is reckoned a bit later. But the term “post-communist Europe” is not an adequate one for variety of reasons. Two of these reasons are worth mentioning in connection with the content of this chapter. First, the term simply acknowledges that some countries have a communist past, but does not say anything about the main features their new social orders have developed during years of post-communist transformation. Second, there are numerous post-communist countries, countries which range from the center of the continent through the southeast to Eastern Europe, or from the Czech Republic and Slovenia through Macedonia and Albania to Ukraine and Moldova. These are countries with different histories, social and cultural specificities and social development possibilities with, in a word, profound social differences despite 45 (or, in the case of the majority of ex-Soviet Union states, 70) years of common past. Therefore, the term “post-communist Europe” used in this chapter is simply a technical one. In addition, the chapter covers only part of post-communist Europe: countries that joined the European Union in 2004 (Czech Republic, Hungary, Poland, Slovakia and Slovenia) or in 2007 (Bulgaria and Romania) and one country which is set to become the twenty eight member state of the European Union in July 2013 (Croatia).
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- Religion and the StateA Comparative Sociology, pp. 157 - 182Publisher: Anthem PressPrint publication year: 2011
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