Religious markers fade when not needed to secure supremacy in a settler context

Evidence

What, we may well ask, is the nature of this “intertwining” to which Walker refers? Is political unionism or nationalism the expression of religious affiliation, and the conflict therefore a residual phenomenon of seventeenth-century religious wars, lingering long after other nations have resolved or forgotten them? Or is religious affiliation merely one mode in which political positions – ideological and/or structural – get articulated? To riff on Stuart Hall’s famous observation that “race is the modality in which class is lived,” is religion the modality in which the political is lived, or is politics the modality in which religious difference is lived? (see Hall 1980, 341). Religious difference, or religious sectarianism, would indeed be the more accurate term here than “religion”: What is operative is not the positive theological or ritual content of religious belief, but the invocation of religion as differential. — Nadim N. Rouhana and Nadera Shalhoub-Kevorkian, When Politics Are Sacralized, 2064 (#corroborates, via linked claim)

The inherited religious explanation of the boundary – the rejection of Christ by the Jews – was singularly unfit for the new task. Such an explanation inevitably entailed the possibility of exit from the segregated field. As long as the boundary remained clearly drawn and well marked, that explanation served a good purpose. It provided the needed element of flexibility which tied the fate of men to their assumed freedom to earn salvation or commit a sin, to accept or to reject the Divine grace; and it achieved it all without in the slightest detracting from the solidity of the boundary itself. The same element of flexibility, however, would prove disastrous once the practices of segregation had become too half-hearted and lackadaisical to sustain the ‘naturalness’ of the boundary – making it instead a hostage to human self-determination. — Zygmunt Bauman, Modernity and the Holocaust, 176 (#expands, via linked claim)

Categorization

• XREF: connects to: Religion in settler conflict operates as a differential marker, not as doctrine — Nadim N. Rouhana and Nadera Shalhoub-Kevorkian, When Politics Are Sacralized:…, 2064; A religious explanation of difference that permits exit becomes unfit when boundaries erode — Zygmunt Bauman, Modernity and the Holocaust, 176; Religious cues harness situational power where secular institutions are absent (+2 more)

Related

• Religion in settler conflict operates as a differential marker, not as doctrine (similarity 0.89)
• A religious explanation of difference that permits exit becomes unfit when boundaries erode (similarity 0.80)
• Vernacular religion, not institutional belief, drives post-conflict sectarian division. (similarity 0.79)

Broader Connections

• Religion in settler conflict operates as a differential marker, not as doctrine #corroborates (0.93) — Nadim N. Rouhana and Nadera Shalhoub-Kevorkian, When Politics Are Sacralized, 2064
• A religious explanation of difference that permits exit becomes unfit when boundaries erode #expands (0.88) — Zygmunt Bauman, Modernity and the Holocaust, 176
• Religious cues harness situational power where secular institutions are absent #qualifies (0.72)