Religion, Globalisierung und lokale Dynamiken

Globalisierungsprozesse haben die soziologische Auseinandersetzung mit Religion in den letzten Dekaden des 20. Jahrhunderts in eine neue Richtung gelenkt (Robertson, Chirico 1985; Robertson, Garret 1991; Garrett 1992; Beyer 1994, 2001), und zwar jenseits der für europäische Gesellschaften nach wie vor hochrelevanten Säkularisierungsdiagnose (Pollack 2017). In diesem Zusammenhang wird auch die Frage neu gestellt, wie sich der soziale Ort von Religion bestimmen lässt, wodurch er charakterisiert ist und wie sich das Verhältnis von Profanem und Heiligem in unterschiedlichen lokalen Kontexten weltweit verstehen und konzipieren lässt. Der Beitrag lotet dies aus und diskutiert die Frage, weshalb die soziologische Analyse von Religion für globalisierungstheoretische Perspektiven relevant ist; zweitens wird diskutiert, weshalb globalisierungstheoretische Perspektiven soziologische Religionsdiagnosen gerade aus einer europäischen Binnenperspektive heraus voranbringen können

Islamic Feminism. Thinking Gender Justice as a Religious Knowledge Practice

Winkel H. Islamic Feminism. Thinking Gender Justice as a Religious Knowledge Practice. In: Winkel H, Gärtner C, eds. Exploring Islam beyond Orientalism and Occidentalism. Sociological Approaches. Wiesbaden: Springer VS; 2021: 179-211

Multiple gender cultures: gender as an epistemic test case of plural modernities

Winkel H. Multiple gender cultures: gender as an epistemic test case of plural modernities. In: Winkel H, Poferl A, eds. Multiple Gender Cultures, Sociology and Plural Modernities. Re-reading Social Constructions of Gender across the Globe in a Decolonial Perspective. New York: Routledge; 2021: 225-264

Religionssoziologie jenseits des methodologischen Säkularismus‘: Multiple religiosities, entangled modernities und religiöse Wissensproduktion am Beispiel arabischer Reformideen

Winkel H. Religionssoziologie jenseits des methodologischen Säkularismus‘: Multiple religiosities, entangled modernities und religiöse Wissensproduktion am Beispiel arabischer Reformideen. In: Winkel H, Sammet K, eds. Religion soziologisch denken. Reflexionen auf aktuelle Entwicklungen in Theorie und Empirie. Veröffentlichungen der Sektion Religionssoziologie der Deutschen Gesellschaft für Soziologie. Wiesbaden: Springer VS; 2017: 427

Religion soziologisch denken. Eine Einführung

Winkel H, Sammet K. Religion soziologisch denken. Eine Einführung. In: Winkel H, Sammet K, eds. Religion soziologisch denken. Reflexionen auf aktuelle Entwicklungen in Theorie und Empirie. Veröffentlichungen der Sektion Religionssoziologie der Deutschen Gesellschaft für Soziologie. Wiesbaden: Springer VS; 2017: 427

Religion, Orientalism and the Colonial Body of Gender Knowledge

Winkel H. Religion, Orientalism and the Colonial Body of Gender Knowledge. In: Winkel H, Schnabel A, Reddig M, eds. Religion im Kontext - religion in context. Handbuch für Wissenschaft und Studium . Baden-Baden: Nomos; 2018: 71-84

Global Historical Sociology and Connected Gender Sociologies. On the Re-Nationalization and Coloniality of Gender

Winkel H. Global Historical Sociology and Connected Gender Sociologies. On the Re-Nationalization and Coloniality of Gender. Interdisciplines. Journal of History and Sociology. 2018;9(2):95-142.The article starts with a discussion of history’s and historical sociology’s influence on gender sociology. It is argued that the reconstruction of gender-historical developments as institutionally and socio-culturally sequential processes, or as historical figurations and their causal mechanisms, is a marginal research agenda in gender sociology. As a result, colonial history and its gendered legacy—which is considered pivotal for a comprehensive conceptual understanding of contemporary society—is (still) relegated to a back seat in gender sociology. This is reflected in the way how current anti-genderist controversies in European societies are discussed in terms of theory; gender sociology misses both to consult gender-historical and postcolonial perspectives systematically in the analysis of anti-genderism, although postcolonial approaches have become prominent in global historical sociology in the last decade. I suggest conceiving anti-genderists’ stance clearly as an indicator of European societies’ colonial (epistemic) legacy and as a result of the consistent (re)nationalization of gender throughout the twentieth century. Against this backdrop, the contribution starts from the question to what extent a global historical sociology can enable gender sociology to decolonize its body of knowledge and to decode the continuing (re)nationalization of gender as a colonial legacy. This includes a reflection on the extent to which gender sociology is built on a colonial body of white gender knowledge and how gender can be made visible as a colonial category of knowledge production. Accordingly, the deconstruction of gender sociology’s blind spot vis-a-vis its own imperial standpoint and its enmeshment with colonial epistemic legacies is envisioned as a central task. This is evidenced by the way how gender was inserted in national discourse throughout the second half of the twentieth century, namely as a medium that allows for the assertion of cultural differences between »us« and »them«. This finally led into a new, European nationalism after Germany’s so-called reunification, in which gender’s symbolic role once more became central, such as in the »headscarf debates« in the early 2000s, at a time when the NSU terror spread. At large it is argued that decolonial thinking reveals how classifications in terms of race and nation are unfolding as a cornerstone of the bourgeois, heteronormative gender order and how this is fostering the coloniality of gender, namely as part of (re)nationalization processes throughout the twentieth century up to now. As a consequence, recent anti-genderism affects white women and women of color alike, albeit in very different ways; but first and foremost, anti-genderism involves white women against women of color