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A contemporary religious political movement: LDS Church’s nation-wide political campaigns

100%

Potz M.

nr 1

Drawing empirically on the examples of the Church of Latter-Day Saints’ (Mormon) participation in anti-ERA (Equal Rights Amendment) ratification campaign and its latest attempts to influence other political issues of moral consequences (such as same-sex marriage) in the United States, the paper attempts to analyse the dynamics of a contemporary religiously motivated political movement.Despite being, on any of these issues, a part of a wider coalition of political actors, the Mormon church displayed a specifically religious motivation, justification and modus operandi. Owing to strong religious legitimacy of their power – based on the doctrine of continuous revelation and enhanced by a sort of “personality cult” of the Church President-Prophet developing in late 20th century – the leadership of the church has been capable of effective grassroots mobilization, achieved through a disciplined universal priesthood structure.While, from the theoretical point of view, this Mormon political movement is of a traditional, “old” variation (ideological and social cohesion of members, well-defined, stable membership, hierarchical leadership etc.) it has nevertheless been relatively successful in modern political environment. The Mormon engagement, at least in the anti-ERA campaign, had made a difference certainly in Utah, and probably elsewhere as well.

W okowach "demokratycznego centralizmu" - przypadek Stronnictwa Demokratycznego w PRL

100%

Tyszkiewicz A.

nr 3(25)

51-68

So – called “democratic centralism”, originally created by W. Lenin, was the main principle used by the communist party (PPR/PZPR) in Poland after the World War II to control the society and its organizations. One of them was a Democratic Party established in the 1939 by the politicians and activists rooted in the left – oriented independence movement, of whom Marshall Józef Piłsudski said to has been the icon and the undisputed leader. After the war the Democratic Party was enslaved by the communists and became the part of the rule system. It was said to be the representative of the systematically vanishing middle class (craftsmen, merchants, intelligence), due to the thesis of Stalin concerning the raging class struggle. Until the fall of the totalitarian system in 1989 the Democratic Party officially supported the communists who overwhelmed every aspect of political reality. That is why the phenomenon of political realism was not involved in its policy despite of being the part of the official propaganda. Nevertheless, in the party structures dwelled the resistance that headed for the independence, of whom Karol Głogowski or Przemysław Górny were the leaders. The Democratic Party conversed in 1989 and supported the first democratic government of Tadeusz Mazowiecki.

Empowerment through religion: religion’s survival strategies in democratic politics

81%

Potz M.

nr 4

93-106

Utraciwszy status dominującej formuły legitymizacyjnej w świecie zachodnim, religia została też instytucjonalnie oddzielona od państwa i, w myśl ideologii liberalnej, zepchnięta na margines życia publicznego. Pomimo tych niesprzyjających okoliczności, religia – zarówno jako system idei i norm, jak i w wymiarze instytucjonalnym – zdołała obronić się przed marginalizacją, zapewniając sobie szczególny status wśród innych ideologii. W nauce objawia się to swego rodzaju metodologicznym agnostycyzmem, nakazującym traktować twierdzenia religijne jako niewspółmierne z naukowymi, a zatem niepodlegające krytyce. W polityce, organizacje religijne uzyskały w wielu państwach zachodnich szczególną pozycję, a wolność religijna została ukonstytuowana jako szczególny przypadek swobody wypowiedzi. W swej działalności politycznej organizacje religijne stosują zarówno metody identyczne z innymi aktorami politycznymi (lobbying, masowa mobilizacja itp.) – co nadaje im legitymację w ramach demokratycznych systemów politycznych – jak i specyficzne strategie religijne. Działania te są w artykule analizowane głównie na przykładach polskich i amerykańskich. Uzbrojone w takie narzędzia, religijne podmioty polityczne mogą wywierać znaczący wpływ na demokratyczne systemy polityczne.

In contemporary Western world religion has long lost its status of a default legitimating formula and has been relegated, in liberal political philosophy, to the private sphere. Institutionally, religious organizations have been largely separated from government institutions. Despite these adverse circumstances, religion – both as a system of ideas, values and norms and in its institutional expression – has adopted effective survival strategies guarding it from social and political marginalization. Religion has been accorded special status among other ideologies. In science, it results in a sort of methodological agnosticism, which treats religious and scientific statements as belonging to two incommensurable spheres. In politics, religious organizations are often granted special legal status among other political actors and religious freedom has been constitutionalized as a special case of general freedom of expression. As judicature and political practice show, religious arguments can often trump non-religious claims when fundamental value conflicts arise. In their political activity, religious organizations have used strategies characteristic for other political actors (lobbying, mass mobilization etc.), thereby gaining democratic legitimacy, as well as unique, religion-specific strategies. Armed with these and other empowering tools, religion can continue to influence democratic political systems in significant ways.