Religious Freedom in Europe in the 2020s

After its tremendous success, the secularization theory experienced many criticisms and controversies; as a consequence, many scholars started to talk about desecularization or republicization of religion. In this stream, it is often said that religion is coming back into politics and international relations. Europe has been considered for a long time as a notable exception in this global pattern of return of religion in the public sphere and in political affairs. However, religion and politics seem to be tightening their ties in the old continent, as shown for instance by religious mobilizations for a political party or a political leaders; by protests against or in favor of bills related to morality policy issues; and by the discourses of populist leaders on religion and traditional values, in western and eastern European countries alike. This discussion is increasingly not only a bone of contention amid the academic community of the sociologists and political scientists dealing with religion. Indeed, over the last few months, some have said that religious freedom was under attack, due to critical issues. First, as a response to the coronavirus pandemic, many European States have shut down -totally or partially- places of worship and have prohibited religious gatherings. Second, even more recently, the fight against “radical Islam” has resulted in the closure of mosques and dissolution of religious associations in countries like Austria and France, as already happened in the wake of other major jihadist attacks in the 2000s and the 2010s. This section aims at casting light on the current state of religious freedom in Europe (and, comparatively, in other areas of the world), and its related phenomena. First of all, to which extent and on which issues is religion experiencing restrictions? Should these restrictions be interpreted as setbacks from the principle of state neutrality towards religious faiths, and the separation between religion and politics; or just as temporary common-sense measures aiming at appeasing frightened constituencies? Its panels will, more specifically, aim to investigate how these limitations (if they exist) are implemented in various European states: can we identify trends of similar reactions across Europe, or rather a collection of different reactions? Or, as a third way, would we see a few models appearing? Are those measures reshaping longstanding ways to deal with religion? In this context, the section will also analyze the roles of and the relations among the other actors involved. To begin with, how do churches and religious organizations relate to these processes? Do they comply with the restrictions imposed by the authorities on security or health grounds, or do they show some degree of opposition to them? What kind of debate has this situation ignited within the religious world (e.g. the Catholic Church)? How do churches and religious movements from various religious traditions handle it? Do they try to ally in an organized way or are they in disarray? Another category of actors with a relevant role in this context are religiously oriented political parties. This is particularly true, in the current circumstances, in relation to right-wing populism. On the one hand, many parties and movements belonging to this ideological family stand out for their defense of religious values and symbols (often in anti-Islamic perspective), and have been among the most vehement opponents, for example, of restrictions on worship activities because of the Covid-19 emergency. On the other hand, with their positions which are not always aligned with those of religious authorities (for example on issues such as immigration, multiculturalism, and the protection of the environment), they have contributed to undermine these latter’s authority among the faithful community. Which strategy do those parties opt for? Are they seeking the support of churches upon this very specific issue, to come together with a strong voice or do they still go it alone (or even against churches)? Additional stakeholders include faith-based organizations that offer social services for the society at large, and in particular for people most severely hit by the pandemic (e.g. homeless people, migrants, single parents). Are they still able to offer their services given the severe restrictions related with the fight against the pandemic? If so, which methods and tools do they apply? And what effects do they have? In terms of issues, the panels included in the section will also try to understand the relations between religious liberty and other sets of rights, with a particular focus on morality politics and gender-related issues. What are the boundaries of religious freedom in the contemporary world, and how does it encroach on other categories’ rights? But also, on the other hand, how do free speech and human rights campaigns impinge negatively upon religious freedom? This section aims at casting light on these dynamics, and answering these questions, by adopting a comparative and multi-disciplinary approach. We therefore welcome panels focused on the current state of religious liberty in Europe, and the role of religious and secular actors in its evolution, from different points of view (comparative politics, policy analysis, international relations, sociology of religion, and political theory), and with the use of different methodologies, quantitative and qualitative alike.