Abstract
Radicalization and deradicalization processes involving religion are always intertwined with other issues, such as injustice, grievance, alienation and polarization. Religion and policies to accommodate religious diversity have political and social consequences; they can reinforce or diffuse conflicts, tensions or social unrest and can be instruments of inclusion or exclusion, affecting the stability and security of the society. Accordingly, religion in its dimensions such as identity, practice, doctrine or spirituality combines with local, national, and transnational political processes, actors or issues. State politics is affected by political processes involving religion and vice versa, transnational religious movements, organizations, networks and communities challenge not only states’ sovereignty claims or existing models of diversity governance, but also concern public security and societal cohesion. In the context of the global COVID-19 pandemic that accentuates the spread of fake news, and serves as a catalysator for conspiracy theories, religion plays an ambivalent role. Religious beliefs have the potential to protect against misanthropy and the scapegoating of minorities, and thus might enable a constructive approach to social cohesion; they can also serve as a vehicle for splitting 'good' and 'evil', 'friend' and 'foe'.
Against this background, this Religions Special Issue aims to shed light on the ambiguous role of religion and religious diversity within radicalization and deradicalization processes. In particular, the SI will look at how the interplay between issues revolving around religious diversity and radicalization, as well as which dynamics trigger processes of religious radicalization and deradicalization. In other words, how does one balance religious diversity to prevent radicalization and promote the security of both religious majorities and minorities? How does one reconcile the demands for religious diversity and political stability and unity, that is, how is a political community that is both cohesive, stable and satisfies the legitimate aspirations of minorities, created? Which policies should be implemented to achieve this aim? Therefore, how does one overcome the risk of the essentialization of religion, religious communities and minority cultures by political mobilization, leading to the division of societies into us-versus-them antagonisms?