Mark Fathi Massoud, Assistant Professor of Politics and Legal Studies at the University of California, Santa Cruz, examines the trials and tribulations of law in Sudan in his new book, Law’s Fragile State: Colonial, Authoritarian, and Humanitarian Legacies in Sudan. In an interview with Jadaliyya, Massoud speaks about his motivation to uncover the essence of how law—and lawlessness—operate in the context of fragile states. Massoud also elaborates on his topic in a blog post at the Critical Investigations into Humanitarianism in Africa Blog.
Posts Tagged ‘human rights’
Earlier this summer, The Immanent Frame published an off the cuff exchange about the State Department’s new initiative to engage religious communities in US diplomacy. Conversation and critiques are still going strong; Elizabeth Shakman Hurd, an original contributor to “Engaging religion at the Department of State,” has penned a commentary for Al Jazeera America in which she critiques US faith-based engagement abroad as a violation of the separation of church and state.
This Wednesday will mark the fiftieth anniversary of Martin Luther King, Jr.’s landmark “I have a dream” speech and the 1963 March on Washington. In commemoration of the great moment in American civil rights history, scholars and commentators have dedicated much of this past month to recognizing Dr. King’s legacy. At Religion News Service, Yonat Shimron and Adelle M. Banks offer insights from academics of religion and discuss the speech’s continued relevance.
As several contributors to this forum have pointed out, legal provisions regarding religious freedom do not emerge from history fully formed and self-interpreting. At their core, they are iterations of words and texts, (re)produced and (re)authorized by different persons or groups for different purposes. What they mean depends on local facts.
This contribution expands upon this observation by offering a different story about drafting religious rights in a particular place and time. I will show the ways in which religious rights, as rhetoric, serve not as apolitical instruments, but as indicia of political alliances; not as generic, universalizable norms, but as specific formulations of norms suited to particular moments and in service of particular political programs. In this version of the story, religious rights, rather than conclude conflict and harmonize societies, signpost disagreement.
The New York Review of Books’ blog recently posted a debate between women’s rights groups and Human Rights Watch entitled, Women and Islam: A Debate With Human Rights Watch.
The United Nations Children’s Fund (UNICEF) recently released a new guide, Partnering with Religious Communities for Children, intended to support UNICEF staff and other child rights organizations build effective partnerships with religious communities, in particular religious leaders, networks, and local faith communities.
Like a good movie, the story of international religious freedom offers something for everyone. It pits cowardly oppressors against heroic saviors. It is a story of the triumph of international law over those who fail to adhere to global norms and standards. It is a story of secular tolerance versus violent religion. And today especially, it is a story of the need for the U.S. government and its friends to “convince” others—particularly Muslims—that they should endorse a particular model of religious liberty as a template for organizing and democratizing their politics and societies.
Lila Abu-Lughod and Anumpama Rao—editors of Women’s Rights, Muslim Family Law, and the Politics of Consent, a special issue of SocialDifference-Online—sat down for a conversation with the editors of Jadaliyya.
In its Room for Debate forum, The New York Times recently published a debate on the state of religious freedom in the United States.