Olivier Roy - Böcker

Western democracies are experiencing a new wave of right-wing populism that seeks to mobilise religion for its own ends. With chapters on the United States, Britain, France, Italy, Austria, the Netherlands, Poland and Israel, Saving the People asks how populist movements have used religion for their own ends and how Church leaders react to them. The authors contend that religion is more about belonging than belief for populists, with religious identities and traditions being deployed to define who can and cannot be part of 'the people'. This in turn helps many populists to claim that native Christian communities are being threatened by a creeping and highly aggressive process of Islamisation, with Muslims becoming a key, if not the, 'enemy of the people'. While Church elites generally condemn this instrumental use of religions, populists take little heed, presenting themselves as the true saviours of the people. The policy implications of this phenomenon are significant, which makes this book all the more timely and relevant to current debate.

The spread of Islam around the globe has blurred the connection between a religion, a specific society, and a territory. One-third of the world's Muslims now live as members of a minority. At the heart of this development is, on the one hand, the voluntary settlement of Muslims in Western societies and, on the other, the pervasiveness and influence of Western cultural models and social norms. The revival of Islam among Muslim populations in the last twenty years is often wrongly perceived as a backlash against westernization rather than as one of its consequences. Neofundamentalism has been gaining ground among a rootless Muslim youth-particularly among the second- and third-generation migrants in the West-and this phenomenon is feeding new forms of radicalism, ranging from support for Al Qaeda to the outright rejection of integration into Western society. In this brilliant exegesis of the movement of Islam beyond traditional borders and its unwitting westernization, Olivier Roy argues that Islamic revival, or "re-Islamization," results from the efforts of westernized Muslims to assert their identity in a non-Muslim context.A schism has emerged between mainstream Islamist movements in the Muslim world-including Hamas of Palestine and Hezbollah of Lebanon-and the uprooted militants who strive to establish an imaginary ummah, or Muslim community, not embedded in any particular society or territory. Roy provides a detailed comparison of these transnational movements, whether peaceful, like Tablighi Jama'at and the Islamic brotherhoods, or violent, like Al Qaeda. He shows how neofundamentalism acknowledges without nostalgia the loss of pristine cultures, constructing instead a universal religious identity that transcends the very notion of culture. Thus contemporary Islamic fundamentalism is not a single-note reaction against westernization but a product and an agent of the complex forces of globalization.

The spread of Islam around the globe has blurred the connection between a religion, a specific society, and a territory. One-third of the world's Muslims now live as members of a minority. At the heart of this development is, on the one hand, the voluntary settlement of Muslims in Western societies and, on the other, the pervasiveness and influence of Western cultural models and social norms. The revival of Islam among Muslim populations in the last twenty years is often wrongly perceived as a backlash against westernization rather than as one of its consequences. Neofundamentalism has been gaining ground among a rootless Muslim youth-particularly among the second- and third-generation migrants in the West-and this phenomenon is feeding new forms of radicalism, ranging from support for Al Qaeda to the outright rejection of integration into Western society. In this brilliant exegesis of the movement of Islam beyond traditional borders and its unwitting westernization, Olivier Roy argues that Islamic revival, or "re-Islamization," results from the efforts of westernized Muslims to assert their identity in a non-Muslim context.A schism has emerged between mainstream Islamist movements in the Muslim world-including Hamas of Palestine and Hezbollah of Lebanon-and the uprooted militants who strive to establish an imaginary ummah, or Muslim community, not embedded in any particular society or territory. Roy provides a detailed comparison of these transnational movements, whether peaceful, like Tablighi Jama'at and the Islamic brotherhoods, or violent, like Al Qaeda. He shows how neofundamentalism acknowledges without nostalgia the loss of pristine cultures, constructing instead a universal religious identity that transcends the very notion of culture. Thus contemporary Islamic fundamentalism is not a single-note reaction against westernization but a product and an agent of the complex forces of globalization.

The denunciation of fundamentalism in France, embodied in the law against the veil and the deportation of imams, has shifted into a systematic attack on all Muslims and Islam. This hostility is rooted in the belief that Islam cannot be integrated into French--and, consequently, secular and liberal-society. However, as Olivier Roy makes clear in this book, Muslim intellectuals have made it possible for Muslims to live concretely in a secularized world while maintaining the identity of a "true believer." They have formulated a language that recognizes two spaces: that of religion and that of secular society. Western society is unable to recognize this process, Roy argues, because of a cultural bias that assumes religious practice is embedded within a specific, traditional culture that must be either erased entirely or forced to coexist in a neutral, multicultural space. Instead, Roy shows that new forms of religiosity, such as Islamic fundamentalism and Christian evangelicalism, have come to thrive in post-traditional, secular contexts precisely because they remain detached from any cultural background. In recognizing this, Roy recasts the debate concerning Islam and democracy.Analyzing the French case in particular, in which the tension between Islam and the conception of Western secularism is exacerbated, Roy makes important distinctions between Arab and non-Arab Muslims, hegemony and tolerance, and the role of the umma and the sharia in Muslim religious life. He pits Muslim religious revivalism against similar movements in the West, such as evangelical Protestantism and Jehovah's Witnesses, and refutes the myth of a single "Muslim community" by detailing different groups and their inability to overcome their differences. Roy's rare portrait of the realities of immigrant Muslim life offers a necessary alternative to the popular specter of an "Islamic threat." Supporting his arguments with his extensive research on Islamic history, sociology, and politics, Roy brilliantly demonstrates the limits of our understanding of contemporary Islamic religious practice in the West and the role of Islam as a screen onto which Western societies project their own identity crisis.

The denunciation of fundamentalism in France, embodied in the law against the veil and the deportation of imams, has shifted into a systematic attack on all Muslims and Islam. This hostility is rooted in the belief that Islam cannot be integrated into French--and, consequently, secular and liberal-society. However, as Olivier Roy makes clear in this book, Muslim intellectuals have made it possible for Muslims to live concretely in a secularized world while maintaining the identity of a "true believer." They have formulated a language that recognizes two spaces: that of religion and that of secular society. Western society is unable to recognize this process, Roy argues, because of a cultural bias that assumes religious practice is embedded within a specific, traditional culture that must be either erased entirely or forced to coexist in a neutral, multicultural space. Instead, Roy shows that new forms of religiosity, such as Islamic fundamentalism and Christian evangelicalism, have come to thrive in post-traditional, secular contexts precisely because they remain detached from any cultural background. In recognizing this, Roy recasts the debate concerning Islam and democracy.Analyzing the French case in particular, in which the tension between Islam and the conception of Western secularism is exacerbated, Roy makes important distinctions between Arab and non-Arab Muslims, hegemony and tolerance, and the role of the umma and the sharia in Muslim religious life. He pits Muslim religious revivalism against similar movements in the West, such as evangelical Protestantism and Jehovah's Witnesses, and refutes the myth of a single "Muslim community" by detailing different groups and their inability to overcome their differences. Roy's rare portrait of the realities of immigrant Muslim life offers a necessary alternative to the popular specter of an "Islamic threat." Supporting his arguments with his extensive research on Islamic history, sociology, and politics, Roy brilliantly demonstrates the limits of our understanding of contemporary Islamic religious practice in the West and the role of Islam as a screen onto which Western societies project their own identity crisis.

Olivier Roy is one of the world's leading experts on political Islam. But he is not only a scholar-he is also a traveler. Roy's keen and iconoclastic insights emerge from a lifetime of study combined with intrepid exploration through Afghanistan and Central Asia. In this book-length interview, Roy tells the lively and colorful story of his many adventures and discoveries in a variety of social and political settings and how they have come to shape his understanding of the Islamic world and its complex recent history. In Search of the Lost Orient is a candid, personal account of the experiences that led Roy to challenge his youthful ideas of an untouched, romanticized East and build a new intellectual framework to better understand and cohabit with the religions, politics, and cultures of the East, West, North, and South. In conversation with Jean-Louis Schlegel of the magazine Esprit, Roy offers insight into the key themes of his career. Roy's immersion in the complexities of many Central Asian territories started him on his critique of the idea of an essentialized Islam.Alongside tales of backpacking from Paris to Kabul, his Afghan decade during the Soviet invasion, and official travel to post-Soviet Central Asia in the 1990s, Roy reflects on the nature of political and humanitarian engagement in this part of the world. He recounts his formative years, education, and developing political commitments and speaks to his evolving place within France's shifting intellectual and religious cultures. This book outlines Roy's lifelong practice-a combination of deliberate research goals and chance encounters-that examines Islam, immigration, and, more broadly, the future of cultures, religions, and secularism in the face of globalization. Both a significant intellectual autobiography and a compelling travelogue through some of the world's pivotal places, In Search of the Lost Orient offers a striking testimony to the many facets of an exceptional thinker.

In this new edition, Olivier Roy expands his penetrating study of the history, ideology and structures of the Afghan resistance movement to mid-1989. He examines the evolution of the military and political situation inside Afghanistan during the last years of the Soviet presence and discusses relations between the Afghan resistance and the Islamic fundamentalist movement. The situation created by the Soviet withdrawal from Afghanistan is also explored, and in a new conclusion Professor Roy assesses to what extent the war has altered the traditional fabric of Afghan society.

Olivier Roy demonstrates that the Islamic Fundamentalism of today is still the Third Worldism of the 1960s: populist politics and mixed economies of laissez-faire for the rich and subsidies for the poor. In Roy’s striking formulation, those marching today beneath Islam’s green banners are the same as the “reds” of yesterday, with similarly dim prospects of success. Richly informed, powerfully argued, and clearly written, this is a book that no one trying to understand Islam can afford to overlook.

In a new, revised edition of his acclaimed book, Olivier Roy examines the political development of central Asia, from Russian conquests to the "War on Terror" and beyond. During the anti-Gorbachev coup in August 1991, most communist leaders from Soviet central Asia backed the plotters. Within weeks of the coup's collapse, those same leaders-now transformed into ardent nationalists - proclaimed the independence of their nations, adopted new flags and new slogans, and discovered a new patriotism. How were these new nations built among peoples without any traditional nationalist heritage and no history of independent governance? Roy argues that Soviet practice had always been to build on local institutions and promote local elites, and that Soviet administration-as opposed to Soviet rhetoric-was always surprisingly decentralized in the farflung corners of the empire. Thus, with home-grown political leaders and administrative institutions, national identities in central Asia emerged almost by stealth.Roy's analysis of the new states in central Asia-Kazakhstan, Turkmenistan, Uzbekistan, Tadjikstan, Kirghizstan and Azerbaijan-provides a glimpse of the future of an increasingly fragmented and dangerous region.

For every pithy conceptualization of complex events, there are additional lenses through which to examine them. One of the several virtues of this book is precisely that it brings different perspectives to bear on the complexity, diversity, and uncertainty of recent and current events in the Arab world. The thirteen authors concentrate on the critical social forces shaping the region—demography, religion, gender, telecommunication connectivity, and economic structures—and they are painstakingly analyzed and evaluated.—from the foreword by Strobe Talbott, president of the Brookings InstitutionThe Arab Spring will be remembered as a period of great change for the Arab states of North Africa and the eastern Mediterranean. Facing fundamental transitions in governance, these countries are also undergoing profound social, cultural, and religious changes. The European Union and the United States, caught unprepared by the uprisings, now must address the inescapable challenges of those changes. How will the West respond to these new realities, particularly in light of international economic uncertainty, EU ambivalence toward a ""cohesive foreign policy,"" and declining U.S. influence abroad? Arab Society in Revolt explains and interprets the societal transformations occurring in the Arab Muslim world, their ramifications for the West, and possible policy options for dealing with this new world.Arab Society in Revolt examines areas of change particularly relevant in the southern Mediterranean: demography and migration, Islamic revival and democracy, rapidly changing roles of women in Arab society, the Internet in Arab societies, commercial and social entrepreneurship as change factors, and the economics of Arab transitions. The book then looks at those cultural and religious as well as political and economic factors that have influenced the Western response, or lack of it, to the Arab Spring as well as the policy options that remain open.

This Element situates epistemic game theory at the intersection of decision theory, game theory, and interactive epistemology. It provides an overview and a critical assessment of some of the most classical results and contributions in the field: the epistemic characterization of Nash equilibrium, the epistemic interpretation of mixed actions, rationalizability in static games, and sub-game perfect equilibrium in dynamic games. The book furthermore discusses more recent contributions that highlight the importance of correlated beliefs in games, and as well as experimental and empirical findings on higher-order strategic reasoning.

This Element situates epistemic game theory at the intersection of decision theory, game theory, and interactive epistemology. It provides an overview and a critical assessment of some of the most classical results and contributions in the field: the epistemic characterization of Nash equilibrium, the epistemic interpretation of mixed actions, rationalizability in static games, and sub-game perfect equilibrium in dynamic games. The book furthermore discusses more recent contributions that highlight the importance of correlated beliefs in games, and as well as experimental and empirical findings on higher-order strategic reasoning.

This book shifts analytical focus from macro-politicization and securitization of Islam to Muslims' choices, practices and public expressions of faith. An empirically rich analysis, the book provides rich cross-country evidence on the emergence of autonomous faith communities as well as the evolution of Islam in the broader European context.

Are Europe's 'Christian values' under threat? Can religion be a pillar of identity and culture? What will be the fate of Christianity in Europe?In this short but bracing book, Olivier Roy traces the Church's long battle against a tide of secularization in Europe. Since the Enlightenment, religion has been losing ground as the source of moral norms. But while the question of truth was contested, Christian values continued to define law and social life in even the most secular and anti-clerical countries--until the 1960s. Ever since, the Church has been swept into a new war of values, reduced to struggling over abortion and same-sex marriage. Mired in scandal, the Church's authority is crumbling, while populist demands pave the way for the final secularization of religion as part of 'national culture'.From one of the most acute observers of our times, 'Is Europe Christian?' represents a persuasive and novel vision of religion's place today.

'There's something to disagree with on every page. But this makes the book more enjoyable and interesting, not less; it offers valuable provocation.' — The New Yorker'Elegant.' — The Wall Street JournalAre we confronting a new culture—global, online, individualistic? Or is our existing concept of culture in crisis, as explicit, normative systems replace implicit, social values?Olivier Roy’s new book explains today’s fractures via the extension of individual political and sexual freedoms from the 1960s. For Roy, twentieth-century youth culture disconnected traditional political protest from class, region or ethnicity, fashioning an identity premised on repudiation rather than inheritance of shared history or values. Having spread across generations under neoliberalism and the internet, youth culture is now individualised, ersatz.Without a shared culture, everything becomes an explicit code of how to speak and act, often online. Identities are now defined by socially fragmenting personal traits, creating affinity-based sub-cultures seeking safe spaces: universities for the left, gated communities and hard borders for the right.Increased left- and right-wing references to ‘identity’ fail to confront this deeper crisis of culture and community. Our only option, Roy argues, is to restore social bonds at the grassroots or citizenship level.

What place does Turkey occupy in the world today? Is it a bridge between Asia and Europe, or a bridgehead? Is Turkey part of Europe? In spite of the fine sentiments of Brussels and the desire displayed by all Turkish administrations for the past 15 years to become part of the EU, a game of bluff seems to be unfolding, marked by postponements, hesitations and unspoken agenda. But this bureaucratic approach masks other pressing issues such as the question of military power, Islam, the Kurdish questions, Cyprus and immigration.

What place does Turkey occupy in the world today? Is it a bridge between Asia and Europe, or a bridgehead? Is Turkey part of Europe? In spite of the fine sentiments of Brussels and the desire displayed by all Turkish administrations for the past 15 years to become part of the EU, a game of bluff seems to be unfolding, marked by postponements, hesitations and unspoken agenda. But this bureaucratic approach masks other pressing issues such as the question of military power, Islam, the Kurdish questions, Cyprus and immigration.

In this new edition of his acclaimed book, Olivier Roy examines the political development of Central Asia, from the Russian conquests to the 'War on Terror' and beyond.During the anti-Gorbachev coup in August 1991, most communist leaders from Soviet Central Asia backed the plotters. Within weeks of the coup's collapse, these very same leaders - now transformed into ardent nationalists - proclaimed the independence of their nations, designed new flags, invented new slogans and discovered a new patriotism. How were these new nations built, without any traditional nationalist reference points?In "The New Central Asia", Olivier Roy argues that Soviet practice had always been to build on local institutions and promote a local elite. Thus Soviet administration - as opposed to Soviet policy making - was always surprisingly decentralized. With home-grown political leaders and administrative institutions, national identities in Central Asia emerged almost by stealth.Roy's compelling analysis of the new Central Asian states - Kazakhstan, Turkmenistan, Uzbekistan, Tajikistan, Kirghizstan and including Azerbaijan - makes an invaluable contribution to our understanding of the geopolitics of Central Asia.

Olivier Roy, world-renowned authority on Islam and politics, finds in the modern disconnection between faith communities and socio-cultural identities a fertile space for fundamentalism to grow. Instead of freeing the world from religion, secularization has encouraged a kind of holy ignorance to take root, an anti-intellectualism that promises immediate, emotional access to the sacred and positions itself in direct opposition to contemporary pagan culture. The secularization of society was supposed to free people from religion, yet individuals are converting en masse to fundamentalist faiths, such as Protestant evangelicalism, Islamic Salafism, and Haredi Judaism. These religions either reconnect adherents to their culture through casual referents, like halal fast food, or maintain their momentum through purification rituals, such as speaking in tongues, a practice that allows believers to utter a language that is entirely their own. Instead of a return to traditional religious worship, we are now witnessing the individualization of faith and the disassociation of faith communities from ethnic and national identities. Roy explores the options now available to powers that hope to integrate or control these groups; and whether marginalization or homogenization will further divide believers from their culture.

Islamic State has replaced Al Qaeda as the great global threat of the twenty-first century, the bogeyman we have all come to fear. But Daesh started as a local movement, rooted in the resentment of the Sunni Arabs of Iraq and Syria. It is they who have lost most in the geo-strategic shift in the balance of power in the region over the last thirty years, as Iranian-backed Shias have mobilised politically and advanced on the social and economic fronts. How has Islamic State been able to muster support far beyond its initial constituency in the Arab world and to attract tens of thousands of foreign volunteers, including converts to Islam, and seemingly countless supporters online? In this compelling intervention into the debate about Islamic State's origins and future prospects, the renowned French sociologist of religion, Olivier Roy, argues that the group mobilised a highly sophisticated narrative, reviving the myth of the Caliphate and recasting it into a modern story of heroism, death and nihilism, using a very contemporary aesthetic of violence, well entrenched amid a youth culture that has turned global and violent.

Across the Muslim world, from Iraq and Yemen, to Egypt and the Sahel, new alliances have been forged between the latest wave of violent Islamist groups ---- including Islamic State and Boko Haram ---- and local tribes. But can one now speak of a direct link between tribalism and jihadism, and how analytically useful might it be? Tribes are traditionally thought to resist all encroachments upon their sovereignty, whether by the state or other local actors, from below; yet by joining global organisations such as Islamic State, are they not rejecting the idea of the state from above? This triangular relationship is key to understanding instances of mass 'radicalisation', when entire communities forge alliances with jihadi groups, for reasons of self-interest, self-preservation or religious fervour. if Algeria's FIS or Turkey's AKP once represented the 'Islamisation of nationalism', have we now entered a new era, the 'tribalisation of globalisation'?

Investigates the emerging phenomenon of militant fundamentalist Islam of a global nature and without links to a particular country or culture. Olivier Roy investigates here the emergence of a militant 'de-territorialised' Islam that has fewer and fewer links to any particular country and/or culture. His main contention is that contemporary Islamic fundamentalism is largely a consequence of, and a factor contributing to, globalisation. Roy argues that mainstream Islamist movements in the Muslim world have become 'Islamo-nationalist', recasting their political action within a national framework (e.g. Islamic Iran, the Hamas of Palestine, the Hezbullah of Lebanon), thereby relinquishing their internationalist agenda.Hence a schism has emerged between 'political Islam' and the modern, uprooted militants who strive to establish an imaginary 'Ummah which is not embedded in any particular society or territory. A detailed comparison of these transnational movements, whether peaceful like Tabligh Jamaat and the Islamic brotherhoods or violent like Osama bin Laden, forms the core of this book. In parallel with this 'deterritorialisation', new forms of 'Western Islam' have put down strong roots.For the first time in history, a huge Muslim population has come voluntarily to live in non-Muslim countries. Among these migrants pristine ethnic cultures are being eroded and giving way to the recasting of Islam as a mere religion, one that is less and less embedded in a particular, localised culture. In this sense the 'Salafist' or neo-fundamentalist approach, which stresses the return to an authentic Islam, shorn of local traditions and superstitions, is both a consequence and an agent of the contemporary process of acculturation and globalisation. Roy also examines relations between neo-fundamentalism and globalisation, and the recasting of Islam into a personal faith. To be a 'true' Muslim in the West is an individual choice, because it usually means a double break: with an overly traditional familial environment and with the dominant secular society.

Widespread confusion over the use of the terms Islamism or Political Islam often obscures the fact that these are not new phenomena and can be traced back more than a century. But like all utopian beliefs, such as Communism, Islamism cannot entirely resist the broader currents of political and social change that confront it today, especially globalisation. Through meticulous on the ground and theoretical research in to the trajectories of current and former Islamists, the contributors to this book seek to understand what has become of political Islam. While many scholars have focused on the drift to violence of historical Islamism, they look at the other side of the coin to describe the continuities and not the ruptures of Islamism with its own ideology.Political Islam remains relevant to a new generation of militants but the channels through which it is expressed have changed. Jihad is often conducted electronically, via membership of Islamist e-mail list-servers; Islamist activism has been personalized, domesticated even, through the consumption of Islamic soft drinks and other lifestyle choices; and, the street protests that characterized the Islamist struggle in its heyday face competition from Islamic rap stars' concerts. These are among the issues addressed in this innovative volume.

Olivier Roy, world-renowned authority on Islam and politics, finds in the modern disconnection between faith communities and socio-cultural identities a fertile space for fundamentalism to grow. Instead of freeing the world from religion, secularization has encouraged a kind of holy ignorance to take root, an anti-intellectualism that promises immediate, emotional access to the sacred and positions itself in direct opposition to contemporary pagan culture. The secularization of society was supposed to free people from religion, yet individuals are converting en masse to fundamentalist faiths, such as Protestant evangelicalism, Islamic Salafism, and Haredi Judaism. These religions either reconnect adherents to their culture through casual referents, like halal fast food, or maintain their momentum through purification rituals, such as speaking in tongues, a practice that allows believers to utter a language that is entirely their own. Instead of a return to traditional religious worship, we are now witnessing the individualization of faith and the disassociation of faith communities from ethnic and national identities.Roy explores the options now available to powers that hope to integrate or control these groups; and whether marginalization or homogenization will further divide believers from their culture.

Are we confronting a new culture—global, online, individualistic? Or is our existing concept of culture in crisis, as explicit, normative systems replace implicit, social values?Olivier Roy’s new book explains today’s fractures via the extension of individual political and sexual freedoms from the 1960s. For Roy, twentieth-century youth culture disconnected traditional political protest from class, region or ethnicity, fashioning an identity premised on repudiation rather than inheritance of shared history or values. Having spread across generations under neoliberalism and the internet, youth culture is now individualised, ersatz.Without a shared culture, everything becomes an explicit code of how to speak and act, often online. Identities are now defined by socially fragmenting personal traits, creating affinity-based sub-cultures seeking safe spaces: universities for the left, gated communities and hard borders for the right.Increased left- and right-wing references to ‘identity’ fail to confront this deeper crisis of culture and community. Our only option, Roy argues, is to restore social bonds at the grassroots or citizenship level.

This book examines how prisons meet challenges of religious diversity, in an era of increasing multiculturalism and globalization. Social scientists studying corrections have noted the important role that religious or spiritual practice can have on rehabilitation, particularly for inmates with coping with stress, mental health and substance abuse issues. In the past, the historical figure of the prison chaplain operated primarily in a Christian context, following primarily a Christian model. Increasingly, prison populations (inmates as well as employees) display diversity in their ethnic, cultural, religious and geographic backgrounds. As public institutions, prisons are compelled to uphold the human rights of their inmates, including religious freedom. Prisons face challenges in approaching religious plurality and secularism, and maintaining prisoners' legal rights to religious freedom. The contributions to this work present case studies that examine how prisons throughout Europe have approached challenges of religious diversity. Featuring contributions from the UK, France, Italy, Germany, Switzerland, The Netherlands, Belgium and Spain, this interdisciplinary volume includes contributions from social and political scientists, religion scholars and philosophers examining the role of religion and religious diversity in prison rehabilitation.  It will be of interest to researchers in Criminology and Criminal Justice, Social and Political Science, Human Rights, Public Policy, and  Religious Studies.

This book examines how prisons meet challenges of religious diversity, in an era of increasing multiculturalism and globalization. Social scientists studying corrections have noted the important role that religious or spiritual practice can have on rehabilitation, particularly for inmates with coping with stress, mental health and substance abuse issues. In the past, the historical figure of the prison chaplain operated primarily in a Christian context, following primarily a Christian model. Increasingly, prison populations (inmates as well as employees) display diversity in their ethnic, cultural, religious and geographic backgrounds. As public institutions, prisons are compelled to uphold the human rights of their inmates, including religious freedom. Prisons face challenges in approaching religious plurality and secularism, and maintaining prisoners' legal rights to religious freedom. The contributions to this work present case studies that examine how prisons throughout Europe have approached challenges of religious diversity. Featuring contributions from the UK, France, Italy, Germany, Switzerland, The Netherlands, Belgium and Spain, this interdisciplinary volume includes contributions from social and political scientists, religion scholars and philosophers examining the role of religion and religious diversity in prison rehabilitation.  It will be of interest to researchers in Criminology and Criminal Justice, Social and Political Science, Human Rights, Public Policy, and  Religious Studies.