- The Oxford Handbook of Religion, Conflict, and Peacebuilding
- Religious Peacebuilding: The Exotic, the Good, and the Theatrical
- Religious Violence: The Strong, the Weak, and the Pathological
- Religion, Peace, and the Origins of Nationalism
- Religion, Nationalism, and the Politics of Secularism
- Secular-Religious Encounters as Peacebuilding
- Structural and Cultural Violence in Religion and Peacebuilding
- The New Name for Peace? Religion and Development as Partners in Strategic Peacebuilding
- Violent and Nonviolent Religious Militancy
- Religious Violence and State Violence
- The Comparative Study of Ethics and the Project of the Justpeace
- The Place of Religious Freedom in the Structure of Peacebuilding
- Women, Religion, and Peacebuilding
- Reconciliation, Politics, and Transitional Justice
- Negotiating Secular and Religious Contributions to Social Change and Peacebuilding
- Secular Militancy as an Obstacle to Peacebuilding
- Religion and Peace in Asia
- Peacebuilding in the Muslim World
- Youth and Interfaith Conflict Transformation
- The Possibilities and Limits of Inter-Religious Dialogue
- Ritual, Religion, and Peacebuilding
- Spirituality and Religious Peacebuilding
- The Intersection of Christian Theology and Peacebuilding
- Religious Communities and Possibilities for Justpeace
- Religion, Nationalism, and Solidarity Activism
- Religion, Conflict, and Peacebuilding: Synthetic Remarks
Abstract and Keywords
This chapter reexamines the historical origins of nationalism and offers two conclusions. It reveals the saliency of religion by establishing the centrality of the Protestant Reformation and the complexity of its influence on the rise of nationalism. Different attitudes among leaders of the Reformation toward the religious and political shape of the nation exhibit conflicting tendencies toward liberalism and illiberalism that have become central to the study of nationalism, and they help explain why the conflicts are so deep-seated and persistent. The reexamination also reveals some significant intellectual resources for reevaluating and correcting our understanding of liberal nationalism, which holds that nations developing robust liberal political and economic institutions in an orderly manner contribute to peace while those lacking such institutions do not.
David Little retired in 2009 as Professor of the Practice in Religion, Ethnicity, and International Conflict at Harvard Divinity School, and as an associate at the Weatherhead Center for International Affairs at Harvard University. He is now a fellow at the Berkley Center for Religion, Peace, and World Affairs at Georgetown University. Until the summer of 1999, he was Senior Scholar in Religion, Ethics and Human Rights at the United States Institute of Peace in Washington, DC. Before that, he taught at the University of Virginia and Yale Divinity School. From 1996 to 1998, he was member of the Advisory Committee to the State Department on Religious Freedom Abroad. Little is coauthor with Scott W. Hibbard of the USIP publication Islamic Activism and U.S. Foreign Policy (1997) and author of two volumes in the USIP series on religion, nationalism, and intolerance (RNI), Ukraine: Legacy of Intolerance (1991) and Sri Lanka: The Invention of Enmity (1994). The RNI conference report on Tibet, Sino-Tibetan Coexistence: Creating Space for Tibetan Self-Direction, written by Little and Hibbard, also appeared in 1994. In 2007 he published two volumes, Religion and Nationalism in Iraq: A Comparative Perspective (with Donald K. Swearer; Harvard University Press) and Peacemakers in Action: Profiles of Religion in Conflict Resolution (Cambridge University Press). In the past several years, Little has authored a number of articles on religion and human rights, the history of rights and constitutionalism, and religion and peace, and he will soon publish a collection of essays entitled Essays on Religion and Human Rights: Ground to Stand On (Cambridge University Press, 2015).
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