In the Journal of Democracy (Spring, 2020), Ladan Boroumand chronicles the significant religious and social transformations taking place in Iran, something that the coronavirus pandemic may intensify. Last year the Islamic Republic celebrated the 40th anniversary of the Islamic revolution but by last December, there were demonstrations filling the streets of the Tehran against the clerical government and Islamist ideology ruling the country.
“Where it once it was embarrassing to mention art and spirit in the same sentence, today it could not be more au courant,” says art gallery curator Maurice Tuchman in the magazine Art World (January 6, 2020). Tuchman had attempted to curate an exhibit on spiritual themes in modern art in the 1986, featuring more than 100 artists exploring spiritual themes, but it “landed like a thud,” writes Eleanor Hartley.
Religious and political factors make Russian Orthodoxy attractive for some people in the Appalachian region of the U.S., according to a recent study. Former evangelical Christians who convert to Russian Orthodoxy may not only find an answer to their religious longing, but also “a politically conservative ideological haven,” writes anthropologist Sarah Riccardi-Swartz (New York University), whose PhD field research focuses on communities of converts to the Russian Orthodox Church Outside Russia (ROCOR) in the Appalachian Mountains.
Even as other Eastern and Central European countries are making less room for religious minorities, Romania has encouraged its ethnic and religious minorities and their communities, “opening up new forms of cultural expression,” writes Ovidiu Oltean in the online journal Occasional Papers on Religion in Eastern Europe (39:7). Citing the major example of ethnic German Lutherans, Oltean writes that they have diminished in numbers yet their religious institutions, language, and German schools are reviving.
The restrictions and penalties against homosexuality in Nigerian culture is often reflected in the preaching and teaching of the burgeoning Pentecostal churches in that country, but a new breed of congregations are providing a refuge from these strict attitudes, even if they don’t directly challenge the anti-gay laws or embrace LGBTQ identities, writes Nelson C.J., in The New York Times (January 26, 2020).
The looting of antiquities has proven to be an attractive source of income for radical Islamic groups in a country with a long and rich cultural legacy such as Syria, as it had been for some civilian, military and government actors earlier. These groups’ religious views also influence how they deal with objects belonging to Pagan and Christian cultures, writes historian Olivier Moos (Religioscope Institute) in a newly released report on Salafists and antiquities trafficking
in Syria by Religioscope (February 2020). The report focuses on Idleb Governorate (North-West Syria), where the Salafist armed group Hayat Tahrir as-Sham (HTS) has been heavily involved in the looting of cultural assets.
There are “growing ties between the far right in India and Europe, a connection that is rooted primarily in a shared hostility toward immigrants and Muslims, and couched in similar overarching nationalistic visions,” writes Eviane Ledig in Foreign Policy.com (January 21, 2020). The article notes that these links have predated the rise of Europe’s nationalist wave when Hindu nationalists collaborated with fascists in Italy and Nazi Germany, with Hindu right pioneer V.D. Savarkar seeing the Nazi’s solution in dealing with the “Jewish problem” as a model for India’s approach with its “Muslim problem.”
Despite the eradication of ISIS’s caliphate across Syria and Iraq in 2017, the group remains active, while 96 other Islamist extremist groups were tracked in 2018 by the annual Global Extremism Monitor (GEM). The authors of this detailed report released by the Tony Blair Institute for Global Change (January 15) also includes developments monitored during the following year, such as the April 2019 attacks in Sri Lanka.
Study of the Talmud, long confined to men, especially in orthodox circles, is finding new interest and participation among orthodox Jewish women, reports the New York Times (January 5). The conclusion of an intensive international marathon of daily Talmud study in Jerusalem but streamed to an international audience showed a growing number of women who have joined the effort.
There has been a growth of Catholic traditionalism in Latin America as seen by the spread of the celebration of Latin Masses, reports Julie Gomes in the conservative web site, The Church Militant (December 25). Latin Masses are mushrooming in the main South American dioceses of Rio, São Paolo, Buenos Aires, Bogota, Lima and Santiago, often attended by youth and young families. The website cites a frontpage article in the Italian newspaper Il Giornale, which reported on the spurt in the Catholic traditionalist movement in Latin America: “Right-leaning blogs are multiplying, animated by young and very young people, with millions of followers.
