Contributors: Lund University, Faculty of Social Sciences, Departments of Administrative, Economic and Social Sciences, Department of Sociology, Gender Studies, Lunds universitet, Samhällsvetenskapliga fakulteten, Samhällsvetenskapliga institutioner och centrumbildningar, Sociologiska institutionen, Genusvetenskap, Originator; Lund University, Profile areas and other strong research environments, Strategic research areas (SRA), eSSENCE: The e-Science Collaboration, Lunds universitet, Profilområden och andra starka forskningsmiljöer, Strategiska forskningsområden (SFO), eSSENCE: The e-Science Collaboration, Originator; Lund University, Profile areas and other strong research environments, Lund University Profile areas, LU Profile Area: Human rights, Lunds universitet, Profilområden och andra starka forskningsmiljöer, Lunds universitets profilområden, LU profilområde: Mänskliga rättigheter, Originator
نبذة مختصرة : This article conducts a multi-scalar analysis of the dynamics between secularism and religion in contemporary Sweden and highlights a growing divide between them, in the wake of neoliberal reconfigurations of the welfare state and a stronger religious pluralism in public space. Through an analysis of the public debate around conversion attempts and state funding for religious organizations, we explore, at first, how a stronger culturalization and politicization of religion result in a growing secular/religion divide, resulting from authority struggles around the impact of religion in society, national identity, and state authority. Within these struggles, we illustrate, religion is shaped as the Other and as the opposite of secularity, which, in return, becomes equated with values of equality and freedom. In the second part of the analysis, we highlight how such a secular/religion divide functions to conceal the cis-heteronormativity that exists in overall society, by constructing religion as the main problemof religious queer people. Drawing on an analysis of the lived experiences of trans and queer people from Muslim, Jewish, and Christian traditions, we challenge this divide, by highlighting problems of cis-heteronormativity in society as well as in family relationships and by recognizing the existence of anti-religious forms of racism in society overall and in secular queer communities more specifically. Ultimately, we propose that there is a need for more spaces that are both queer inclusive and religiously affirmative, rather than stronger state regulation and limitation of religious spaces, and we present some routes ahead for further research in response to the challenges and vulnerabilities detected.
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