Primordialists and Constructionists: a typology of theories of religion

This article adopts categories from nationalism theory to classify theories of religion. Primordialist explanations are grounded in evolutionary psychology and emphasize the innate human demand for religion. Primordialists predict that religion does not decline in the modern era but will endure in perpetuity. Constructionist theories argue that religious demand is a human construct. Modernity initially energizes religion, but subsequently undermines it. Unpacking these ideal types is necessary in order to describe actual theorists of religion. Three distinctions within primordialism and constructionism are relevant. Namely those distinguishing: a) materialist from symbolist forms of constructionism; b) theories of origins from those pertaining to the reproduction of religion; and c) within reproduction, between theories of religious persistence and secularization. This typology helps to make sense of theories of religion by classifying them on the basis of their causal mechanisms, chronology and effects. In so doing, it opens up new sightlines for theory and research

Identity in formation The Russian-speaking nationality in Estonia and Bashkortostan

SIGLEGBUnited Kingdo

Linguistic justice, Soviet legacies and post-Soviet <i>realpolitik</i>: the ethnolinguistic cleavage in Moldova

This article analyses the reasons for continuing difficulties in overcoming ethnolinguistic polarization in Moldova, and the complexities in bringing about linguistic justice. It is argued that factors affecting these dynamics are: Soviet legacies, and particularly perceptions of ethnolinguistic identity as ‘exclusive’; and the politicization of language, including with regard to choices on how to manage Soviet legacies. Both factors, in turn, are influenced by the specific geopolitical situation in which Moldova finds itself. The article is divided into four sections: first, it contextualizes the case of Moldova within the post-Soviet world; second, it introduces concepts of linguistic justice and links them to the Moldovan case; third, it provides an overview of the political circumstances surrounding the discourse around language issues in Moldova since independence in 1991; and fourth, it shows how linguistic justice is complicated by Soviet legacies and the politicization of language, leading to differing perceptions of justice and nation-building present in Moldovan society. The article concludes that the linguistic (and political) divide, as well as underlying ethnolinguistic tensions, can be overcome only through the deinstitutionalization of ethnolinguistic difference, the depoliticization of language, and the construction of an inclusive Moldovan identity with a greater openness to hybridity