Islamism, Secularism, and Human Rights in the Middle East
In: Human rights quarterly: a comparative and international journal of the social sciences, humanities, and law, Band 22, Heft 2, S. 625-629
ISSN: 0275-0392
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In: Human rights quarterly: a comparative and international journal of the social sciences, humanities, and law, Band 22, Heft 2, S. 625-629
ISSN: 0275-0392
In: Contemporary South Asia, Band 7, Heft 3, S. 367-368
ISSN: 0958-4935
In: Digest of Middle East studies: DOMES, Band 5, Heft 2, S. 18-20
ISSN: 1949-3606
In: Middle East report: Middle East research and information project, MERIP, Heft 183, S. 32
In: Middle East report: MER ; Middle East research and information project, MERIP, Band 23, Heft 4, S. 32-38
ISSN: 0888-0328, 0899-2851
In: Middle East report: MER ; Middle East research and information project, MERIP, Band 23, Heft 4/183, S. 32-38
ISSN: 0888-0328, 0899-2851
World Affairs Online
In: New perspectives quarterly: NPQ, Band 20, Heft 3, S. 36-45
ISSN: 0893-7850
In: International migration: quarterly review, Band 42, Heft 3, S. 5-27
ISSN: 1468-2435
ABSTRACTThis article focuses on the secularism debate currently taking place in France by examining how this issue impacts the integration of immigrants, particularly Muslim immigrants. Secularism is one of the key values of French Republicanism, but one which has been challenged by the establishment of a settled population of Muslim immigrants in France. The issue has been particularly highlighted by the affaire des foulards (headscarf affair), an ongoing debate over the rights of Muslim girls to wear a headscarf to secular French schools. Discussions of the principle of secularism and of its application have been even more intense in recent months with the publication in December 2003 of a report by the Stasi Commission, a commission set up by President Chirac to investigate the application of the principle of secularism, and by the passage of legislation intended to outlaw the wearing of any "overt" religious insignia in French schools. This article examines these recent developments in the context of the long‐running debate over Muslim women's right to wear a headscarf in French schools. It argues that the current focus on secularism provides evidence of the return of assimilation as a primary objective of public policy (Brubaker, 2001) and the decreasing strength of the movement in favour of the droit à la différence (right to difference). Finally, the paper argues that this has provided important obstacles to the integration of certain groups of immigrants, particularly Muslim immigrants.
In: The Middle East journal, Band 55, Heft 1, S. 144-148
ISSN: 0026-3141
In: Contributions to Indian sociology, Band 32, Heft 2, S. 217-235
ISSN: 0973-0648
This paper argues that secularism as a concept and practice arose from the need in 16th and 17th century Europe to create a neutral space making possible intra- as well as inter-State discourse. This neutral space was from the beginning part of the emerging scientific revolution; it transposed in a different key the dogmatic unicity of the two warring religious denominations. Secular science created the 'sacred/spiritual' as an other-worldly domain totally separate from this-worldly realms of nature and society. By looking at an important festival in coastal Orissa taking place in a so-called 'sacred grove', the paper argues that the category of sacred thus wielded does violence to a different reality where unicity and the sacred/secular dichotomy, among others, are not found. Rather than essentialist categories, local practice conjures a dynamic, shifting, alternating reality, in which no single principle or reality dominates. The paper argues that unicity is lethal to diversity and that secular nation-states have everywhere adopted science as both a strengthening and legitimising tool, thus endangering diversity. Newly emergent religious 'fundamentalisms' negatively mirror the unicity of the secular nation-state, whereas much of local practice retains its diversity-generating ways of life.
In: Mediterranean quarterly: a journal of global issues, Band 3, Heft 4, S. 75-93
ISSN: 1047-4552
MUSTAFA KEMAL--ATATURK--DIED FIFTEEN YEARS AFTER HE ESTABLISHED THE TURKISH REPUBLIC AFTER SHAPING A MODERN COURSE FOR HIS COUNTRY. THE ISSUES OF ATATURK'S VIEWS ON NATION BUILDING AND ISLAM, NOW THE RELIGION OF 98 TO 99 PERCENT OF TURKEY'S POPULATION (JUST A FEW MORE PERCENT THAN IN 1923), AND HOW HIS SUCCESSORS HAVE ATTEMPTED TO BALANCE SECULARISM WITH THE RESURGENCE OF RELIGIOUS CONSCIOUSNESS IS ADDRESSED IN THIS ARTICLE. HOWEVER, BEFORE DISCUSSING THE POLICIES OF ATATURK AND HIS SUCCESSORS, THE ARTICLE ADDRESSES THE PERSONALITY OF ATATURK AND HIS PATH TO POWER, SO AS TO UNDERSTAND HOW THE TURKISH LEADER DEVELOPED HIS IDEAS CONCERNING NATION BUILDING AND ISLAM.
In: Sociological bulletin: journal of the Indian Sociological Society, Band 54, Heft 3, S. 473-495
ISSN: 2457-0257
In: Israel affairs, Band 11, Heft 1: Israeli democracy at the crossroads, S. 78-94
ISSN: 1353-7121
World Affairs Online
In: Israel affairs, Band 11, Heft 1, S. 78-94
ISSN: 1743-9086
In: Perspectives on politics, Band 2, Heft 3
ISSN: 1541-0986