Religious Utopianism

Dear Colleagues,

In utopian studies, discussions of religious utopianism are often limited to myths and stories of earthly paradise, golden age, heaven and hell, millennial promises, and various kinds of monastic and non-monastic religious communities. Religions, however, are complex socio-cultural phenomena, which. in addition to stories and communal forms of living, have many other aspects. There are also institutions, theological discourses, worship practice, doctrines, etc. Most of these dimensions depend on and have developed out of a utopian claim which sits at the core of every religion. As is the case with non-religious utopianism, the primary focus of religions is also on ideas about an alternative reality which is by default better than the actual world and the possibility of a better human way of existing that such reality offers.   

Utopias and utopianism have been defined as “dreams of a better life” (E. Bloch, 1986) and a “desire for a better way of being” (R. Levitas, 1990). Religious utopianism conforms to these broad definitions, but it also has its peculiarities. Instead of a “better” reality and a “better” way of being, religious utopianism is about a perfect, ultimate reality and a perfect, ultimate way of being. This perfect reality and way of being also have an ontological, rather than imaginary, quality. For believers, they are neither a fiction nor a theoretical speculation. They are an ontological certainty and an inexhaustible source of hope. This utopian-flavored ontology is what maintains the social vitality and relevance of religions and what ultimately also makes everything that can be part of religions and the issues they engage with in the secular sphere to a certain extent shaped and driven by utopian concerns.     

This Special Issue invites scholars to look at religions as socio-cultural constructs which are, in their totality, utopian. Articles may be (but are not limited to): (1) theoretical discussions about religious utopianism or (2) critical explorations of specific visions of religious “better” realities and “better” ways of being (either comparatively or with a single focus) and the way they manifest in (a) material and non-material culture (within religious or non-religious contexts) or (b) in relation to social groups, social and political theories, past and current social movements, and past and current public debates.   

I look forward to receiving your contributions.

Dr. Tamara Prosic
Guest Editor

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