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The eleven essays brought together in this volume explore the relations between expulsion, diaspora, and exile between Late Antiquity and the seventeenth century. The essays range from Hellenistic Egypt to seventeenth-century Hungary and involve expulsion and migration of Jews, Muslims and Protestants. The common goal of these essays is to shed light on a certain number of issues: first, to try to understand the dynamics of expulsion, in particular its social and political causes; second, to examine how expelled communities integrate (or not) into their new host societies; and finally, to understand how the experiences of expulsion and exile are made into founding myths that establish (or attempt to establish) group identities.

One of the key challenges facing Europe since the end of the Second World War has been to confirm and protect the rights of minority religious groups: Jews in particular, but also Catholics or Protestants (in countries where one or the other group is a minority) and members of other religions who have immigrated into the European Union: Muslims, Buddhists, Hindus, Sikhs and others. The freedom to practice one's religion is a fundamental right inscribed in the laws of the Union and of its member states. Yet in practice, religious expression is perceived differently in various member states and by the members of the diverse religious communities that cohabit in those states. The wearing of a Sikh Turban, a Catholic Holy Week procession, or the call of a muezzin issuing forth from a loudspeaker atop a minaret: each such public expression of religion poses a series of questions involving distinctions between public and private spheres, between religious and cultural symbols, between the identities of religious communities and national polities. The situation is complicated by two contrasting but not mutually exclusive phenomena: an increasing secularization of European societies and a reaffirmation of religious identities. While the broad principles of religious freedom are universally acknowledged, the contours of that freedom in the daily lives of Eu-ropeans of all religions (or without religion) vary from one member state to another and are frequently subjects of debate and polemics. The issues of religious diversity and of the regulation of pluralistic European societies are not new. On the contrary, religious diversity in Europe is grounded in the practice of Christian and Muslim states of the European Middle Ages. In the Christian Roman Empire of the fifth and sixth centuries, emperors banned paganism yet allowed Jews limited freedoms, creating a protected but subordinate status for the empire's Jewish subjects. In the wake of the Muslim conquests of much of the former Roman/Byzantine Empire, Muslim rulers ...

One of the key challenges facing Europe since the end of the Second World War has been to confirm and protect the rights of minority religious groups: Jews in particular, but also Catholics or Protestants (in countries where one or the other group is a minority) and members of other religions who have immigrated into the European Union: Muslims, Buddhists, Hindus, Sikhs and others. The freedom to practice one's religion is a fundamental right inscribed in the laws of the Union and of its member states. Yet in practice, religious expression is perceived differently in various member states and by the members of the diverse religious communities that cohabit in those states. The wearing of a Sikh Turban, a Catholic Holy Week procession, or the call of a muezzin issuing forth from a loudspeaker atop a minaret: each such public expression of religion poses a series of questions involving distinctions between public and private spheres, between religious and cultural symbols, between the identities of religious communities and national polities. The situation is complicated by two contrasting but not mutually exclusive phenomena: an increasing secularization of European societies and a reaffirmation of religious identities. While the broad principles of religious freedom are universally acknowledged, the contours of that freedom in the daily lives of Eu-ropeans of all religions (or without religion) vary from one member state to another and are frequently subjects of debate and polemics. The issues of religious diversity and of the regulation of pluralistic European societies are not new. On the contrary, religious diversity in Europe is grounded in the practice of Christian and Muslim states of the European Middle Ages. In the Christian Roman Empire of the fifth and sixth centuries, emperors banned paganism yet allowed Jews limited freedoms, creating a protected but subordinate status for the empire's Jewish subjects. In the wake of the Muslim conquests of much of the former Roman/Byzantine Empire, Muslim rulers ...

One of the key challenges facing Europe since the end of the Second World War has been to confirm and protect the rights of minority religious groups: Jews in particular, but also Catholics or Protestants (in countries where one or the other group is a minority) and members of other religions who have immigrated into the European Union: Muslims, Buddhists, Hindus, Sikhs and others. The freedom to practice one's religion is a fundamental right inscribed in the laws of the Union and of its member states. Yet in practice, religious expression is perceived differently in various member states and by the members of the diverse religious communities that cohabit in those states. The wearing of a Sikh Turban, a Catholic Holy Week procession, or the call of a muezzin issuing forth from a loudspeaker atop a minaret: each such public expression of religion poses a series of questions involving distinctions between public and private spheres, between religious and cultural symbols, between the identities of religious communities and national polities. The situation is complicated by two contrasting but not mutually exclusive phenomena: an increasing secularization of European societies and a reaffirmation of religious identities. While the broad principles of religious freedom are universally acknowledged, the contours of that freedom in the daily lives of Eu-ropeans of all religions (or without religion) vary from one member state to another and are frequently subjects of debate and polemics. The issues of religious diversity and of the regulation of pluralistic European societies are not new. On the contrary, religious diversity in Europe is grounded in the practice of Christian and Muslim states of the European Middle Ages. In the Christian Roman Empire of the fifth and sixth centuries, emperors banned paganism yet allowed Jews limited freedoms, creating a protected but subordinate status for the empire's Jewish subjects. In the wake of the Muslim conquests of much of the former Roman/Byzantine Empire, Muslim rulers ...

One of the key challenges facing Europe since the end of the Second World War has been to confirm and protect the rights of minority religious groups: Jews in particular, but also Catholics or Protestants (in countries where one or the other group is a minority) and members of other religions who have immigrated into the European Union: Muslims, Buddhists, Hindus, Sikhs and others. The freedom to practice one's religion is a fundamental right inscribed in the laws of the Union and of its member states. Yet in practice, religious expression is perceived differently in various member states and by the members of the diverse religious communities that cohabit in those states. The wearing of a Sikh Turban, a Catholic Holy Week procession, or the call of a muezzin issuing forth from a loudspeaker atop a minaret: each such public expression of religion poses a series of questions involving distinctions between public and private spheres, between religious and cultural symbols, between the identities of religious communities and national polities. The situation is complicated by two contrasting but not mutually exclusive phenomena: an increasing secularization of European societies and a reaffirmation of religious identities. While the broad principles of religious freedom are universally acknowledged, the contours of that freedom in the daily lives of Eu-ropeans of all religions (or without religion) vary from one member state to another and are frequently subjects of debate and polemics. The issues of religious diversity and of the regulation of pluralistic European societies are not new. On the contrary, religious diversity in Europe is grounded in the practice of Christian and Muslim states of the European Middle Ages. In the Christian Roman Empire of the fifth and sixth centuries, emperors banned paganism yet allowed Jews limited freedoms, creating a protected but subordinate status for the empire's Jewish subjects. In the wake of the Muslim conquests of much of the former Roman/Byzantine Empire, Muslim rulers ...

One of the key challenges facing Europe since the end of the Second World War has been to confirm and protect the rights of minority religious groups: Jews in particular, but also Catholics or Protestants (in countries where one or the other group is a minority) and members of other religions who have immigrated into the European Union: Muslims, Buddhists, Hindus, Sikhs and others. The freedom to practice one's religion is a fundamental right inscribed in the laws of the Union and of its member states. Yet in practice, religious expression is perceived differently in various member states and by the members of the diverse religious communities that cohabit in those states. The wearing of a Sikh Turban, a Catholic Holy Week procession, or the call of a muezzin issuing forth from a loudspeaker atop a minaret: each such public expression of religion poses a series of questions involving distinctions between public and private spheres, between religious and cultural symbols, between the identities of religious communities and national polities. The situation is complicated by two contrasting but not mutually exclusive phenomena: an increasing secularization of European societies and a reaffirmation of religious identities. While the broad principles of religious freedom are universally acknowledged, the contours of that freedom in the daily lives of Eu-ropeans of all religions (or without religion) vary from one member state to another and are frequently subjects of debate and polemics. The issues of religious diversity and of the regulation of pluralistic European societies are not new. On the contrary, religious diversity in Europe is grounded in the practice of Christian and Muslim states of the European Middle Ages. In the Christian Roman Empire of the fifth and sixth centuries, emperors banned paganism yet allowed Jews limited freedoms, creating a protected but subordinate status for the empire's Jewish subjects. In the wake of the Muslim conquests of much of the former Roman/Byzantine Empire, Muslim rulers ...

International audience ; The eleven essays brought together in this volume explore the relations between expulsion, diaspora, and exile between Late Antiquity and the seventeenth century. The essays range from Hellenistic Egypt to seventeenth-century Hungary and involve expulsion and migration of Jews, Muslims and Protestants. The common goal of these essays is to shed light on a certain number of issues: first, to try to understand the dynamics of expulsion, in particular its social and political causes; second, to examine how expelled communities integrate (or not) into their new host societies; and finally, to understand how the experiences of expulsion and exile are made into founding myths that establish (or attempt to establish) group identities.

International audience ; The eleven essays brought together in this volume explore the relations between expulsion, diaspora, and exile between Late Antiquity and the seventeenth century. The essays range from Hellenistic Egypt to seventeenth-century Hungary and involve expulsion and migration of Jews, Muslims and Protestants. The common goal of these essays is to shed light on a certain number of issues: first, to try to understand the dynamics of expulsion, in particular its social and political causes; second, to examine how expelled communities integrate (or not) into their new host societies; and finally, to understand how the experiences of expulsion and exile are made into founding myths that establish (or attempt to establish) group identities.

International audience ; The eleven essays brought together in this volume explore the relations between expulsion, diaspora, and exile between Late Antiquity and the seventeenth century. The essays range from Hellenistic Egypt to seventeenth-century Hungary and involve expulsion and migration of Jews, Muslims and Protestants. The common goal of these essays is to shed light on a certain number of issues: first, to try to understand the dynamics of expulsion, in particular its social and political causes; second, to examine how expelled communities integrate (or not) into their new host societies; and finally, to understand how the experiences of expulsion and exile are made into founding myths that establish (or attempt to establish) group identities.

International audience ; The eleven essays brought together in this volume explore the relations between expulsion, diaspora, and exile between Late Antiquity and the seventeenth century. The essays range from Hellenistic Egypt to seventeenth-century Hungary and involve expulsion and migration of Jews, Muslims and Protestants. The common goal of these essays is to shed light on a certain number of issues: first, to try to understand the dynamics of expulsion, in particular its social and political causes; second, to examine how expelled communities integrate (or not) into their new host societies; and finally, to understand how the experiences of expulsion and exile are made into founding myths that establish (or attempt to establish) group identities.