This volume presents results from new and ongoing research efforts into the role of nonreligion in education, politics, law and society from a variety of different countries. Featuring data from a wide range of quantitative and qualitative studies, the book exposes the relational dynamics of religion and nonreligion. Firstly, it highlights the extent to which nonreligion is defined and understood by legal and institutional actors on the basis of religions, and often replicates the organisation of society and majority religions. At the same time, it displays how essential it is to approach nonreligion on its own, by freeing oneself from the frameworks from which religion is thought. The book addresses pressing questions such as: How can nonreligion be defined, and how can the "nones" be grasped and taken into account in studies on religion? How does the sociocultural and religious backdrop of different countries affect the regulation and representation of nonreligion in law and policymaking? Where and how do nonreligious individuals and collectives fit into institutions in contemporary societies? How does nonreligion affect notions of citizenship and national belonging? Despite growing scholarly interest in the increasing number of people without religion, the role of nonreligion in legal and institutional settings is still largely unexplored. This volume helps fill the gap, and will be of interest to students, researchers, policymakers and others seeking deeper understanding of the changing role of nonreligion in modern societies.

This volume examines the different and sometimes contradictory approaches of four UN human rights committees to the concept of religion. Drawing on critical perspectives from religious studies, the book combines a genealogical assessment of the role of religion in international law with a detailed textual study of the reporting practice of the committees monitoring racial discrimination, civil and political rights, women's rights, and children's rights. Arsheim argues that the role of religion within the rights traditions monitored by the committees varies to the extent that their recommendations risk contradicting one another, thereby undermining their credibility and potential to bring about real change on the ground: Where some committees view religion singularly as a core individual right, others see religion partly as an inherent threat to the realization of other rights, but also as a potent social force to be reckoned with. In order to remedy this situation, Arsheim proposes the publication of a joint general comment by all the committees, spelling out their approach to the role of religion in the implementation of human rights.

In Juridification of Religion? Helge Arsheim and Pamela Slotte explore the extent to which developments currently taking place at the interface between law and religion in domestic, regional and international law can be conceptualized as instances of larger, multidimensional processes of juridification. The book relies on an expansive notion of juridification, departing from the narrower sense of juridification as the gradually increasing "colonization of the lifeworld" proposed by Jurgen Habermas in his Theory of Communicative Action (1987). More specifically, the book adapts the multidimensional notion of juridification outlined by Anders Molander and Lars Christian Blichner (2008), developing it into a more context-specific notion of juridification that is attendant to the specific nature of religion as a subject matter for law.