In this article, Sasa Milosevic highlights the problems that refugees endure and the mechanisms they use to cope. We are facing the largest human displacement since World War II and many refugees are seeking asylum in other countries, with little or no resources. More importantly, there is a pressure of religious censorship for fear of genocide,marginalization and retaliation. In some countries, there is a strong backlash against asylum seekers for fear of enabling ISIS terrorists to enter to their country. Some police officers in Macedonia express their discontent by using “stun grenades and batons in an unsuccessful effort to stop refugees from breaking through.” Milosevic sheds light to the fear that permeates in these displaced communities. Refugees are self conscious and worried to practice their faith because of infiltration of terror groups and intimidation from other extremist members in the camps. She emphasizes that despite the difference in faith, Muslims and Christians generally manage to “pray together.” It is clear that comfort, assurance and solidarity stands tall in times of crisis.
This best correlate to William James’s analysis on religion and experience. We learn that James use a pragmatic framework that explains religion’s usefulness and truth through the individual who embrace it. In this case, religion is far from mundanity of routines, forced commitment or what Weber says a “form of monopoly.” Refugees, as explicitly stated in this article, cling to their religious faith for hope, meaning and identity. More than likely than not, refugees have nothing. Unlike immigrants, who willingly leave their country in search for a better socio-economic life, refugees leave because they have no choice. They are victims of war who seek immediate asylum. To them, believing in a loving God who protects them and socializing with others of similar faith gives them a beem of hope, enough hope and optimism to endure another day.