Religion and Post-Conflict Statebuilding: Roman Catholic and - download pdf or read online

By Denis Dragovic

ISBN-10: 1137455144

ISBN-13: 9781137455147

Was once faith a pal or foe within the post-conflict statebuilding endeavours of Iraq and Afghanistan? An under-explored sector in academia and coverage circles alike, spiritual associations are vital non-state actors that wield enormous impression and will draw upon broad assets. during this ebook, Dragovic considers how the original features of non secular associations could make or holiday statebuilding efforts. yet knowing how non secular associations can give a contribution doesn't clarify why they might. Drawing from the theologies of Roman Catholicism and Sunni Islam the booklet diverges from conventional methods equivalent to rational selection concept and as an alternative embraces a teleological view spotting the significance of trust in knowing a spiritual institution's motivations. utilizing the author's wide event as a practitioner, it then applies idea and theology to the sensible case examine of Bosnia and Herzegovina.

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Additional resources for Religion and Post-Conflict Statebuilding: Roman Catholic and Sunni Islamic Perspectives

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Direct acknowledgement of authority represents the explicit establishment of a formal relationship between the religious institution and state authority. It occurs when a religious institution officially recognizes its interlocutors through a formal instrument such as concordats that are negotiated between the Catholic Church and states. In this way some of the lustre of the Catholic Church’s legitimacy is passed onto a state authority through its formal and public engagement at an international level.

Serjeant identifies the system’s need for arbiters to establish a secure neutral place for mediation between tribes. ’66 Similarly, across the Red Sea in Somalia, a state that has been widely considered as failed since 1991, the role of religious customary law in providing for public security is most evident in the dispersed predecessors of what became in 2006 the Union of Islamic Courts (UIC). After the collapse of the government in 1991, at a time when no state entity was able to provide security, Islamic courts emerged.

One critical shortcoming of these approaches is that they place the relationship between the government and the governed in a closed circuit in which the state and the people are the only actors, suggesting a dialectically negotiated social contract alone ensures a stable state. The implication is that a democratically elected (legitimacy) government and/or one that is able to provide for its people (institutional) would lead to a stable state. Yet there are examples such as Hamas in the Gaza Strip that show that even with a legitimating process (democratic victory in 2006) and a relatively functional institutional structure (the main reason for the rejection of Fatah) the government and the governed are not the only actors who influence stability.

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Religion and Post-Conflict Statebuilding: Roman Catholic and Sunni Islamic Perspectives by Denis Dragovic


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