On April 7th the Quebec Liberal Party won a majority government in the 41st Quebec general election, with incumbent Parti Québécois, and its controversial Charter of Quebec Values, finishing second.
Posts Tagged ‘multiculturalism’
On November 7th, 2013, on the heels of a heated public debate about the role of religion in public life, the government of Quebec tabled its controversial Bill 60, “Charte affirmant les valeurs de laïcité et de neutralité religieuse de l’État ainsi que d’égalité entre les femmes et les hommes et encadrant les demandes d’accommodement” (Charter affirming the values of state secularism and religious neutrality and of equality between women and men, and providing a framework for accommodation requests). The legislation, introduced by Bernard Drainville, the minister for Democratic institutions and active citizenship, seeks to affirm the religious neutrality of the state, specifically by prohibiting public sector employees—including those working in hospitals, schools, daycare centers, and universities—from wearing “signes ostentatoires” [conspicuous religious symbols], examples of which include hijabs, kippas, Sikh turbans, and “large” crucifixes. The legislation also proposes to amend Quebec’s Charter of Human Rights and Freedoms, in order to enshrine the equality of men and women as the highest human right, to which other rights (e.g. freedom of religious expression) would be subordinated.
As a scholar working and living in the Netherlands, I apparently live in a state of affairs in which disinterested moral disorder reigns: “Whatever the particular country in which they happen to reside, all Westerners now live in the Kingdom of Whatever.” According to Brad Gregory, our present is the endpoint of a process through which we have come to lose “any shared or even convergent view about what ‘we’ think.” The result is a condition in which the grounds for morality might altogether disappear. Or, in more colloquial terms, this lack of a moral framework leads to an attitude of disinterest: “Whatever.”
I suspect that in Gregory’s view the Netherlands must be a prime example of the Kingdom of Whatever. The influence of the Reformation has nestled itself so deep in the soul of the country that Calvinist capitalist frugality and boundless moral liberalism have well-nigh become synonymous with Dutch national character.
Or at least, so the narrative goes.
In its annual survey, “Minority Religious Communities At Risk,” the First Freedom Center of Virginia observed intensified contention over the right to freedom of religious expression in both Canada and the United States. As evidence, the editors highlighted a major Canadian Supreme Court decision as well as public criticism of the conservative government’s creation of an Office of Religious Freedom; for the United States, the editors cited the litigation over the 2011 Patient Protection and Affordable Healthcare Act. The contention in both countries seemed to pit conservative religious-freedom advocates against a progressive secular establishment. However, as I argue here with the Canadian case, the situation is more complicated.
At Foreign Affairs, Karen Barkey looks at Oliver Roy‘s book Holy Ignorance.
In Debating Sharia: Islam, Gender Politics, and Family Law Arbitration, editors Anna C. Korteweg and Jennifer A. Selby gather a multidisciplinary group of academics to tackle the challenge of promoting diversity while protecting religious freedom and women’s equality.
Simon During’s essay begins with a taxonomy that is harmlessly at odds with my own classification. He uses the term “secularization” as overarching and he calls what I describe as secularism or (S), “state secularization.” He also describes (S) as a “negative” (as contrasted with Charles Taylor’s “positive”) form of “neutralism” regarding the state’s relation to religions. I am less happy with having (S) described as any form of neutrality. But since his intentions here are no more than verbal, it would be fussy to say why, so I will simply ignore my differences on the matter as mere amicable disputation in the word.
On more substantial issues, his instinct is exactly right (and mine) when he says that Taylor wants a neutralism that is not necessarily secular. I wrote a fair number of words in my essay to try and make that instinct into a sound bit of criticism in political theory. I am sure that I have not persuaded Taylor, but it is gratifying to see that During and I share an understanding of Taylor. If he and I are right, Taylor’s honorable and interesting effort to redefine secularism as his form of “neutralism” fails. Or at any rate—if one takes the view that definitions, being stipulative and conventional, cannot exactly fail—it is not theoretically well motivated. During doesn’t mention his grounds for thinking Taylor to be wrong, but does gesture at broad agreement with the grounds I had presented.
After the rise of multicultural policies in the 1980s and 1990s, the winds have shifted in Europe. Terrorist attacks in Madrid, London, Norway, and, most recently, in Toulouse, have furthered the securitization of Islam across Europe, while increasing immigration (predominantly from Muslim countries) has caused societal tensions. As a result, existing ideas concerning multiculturalism, religious pluralism, and national authenticity are being challenged. Past policies of cordon sanitaire are no longer in full effect, as mainstream political parties have come to adopt some of the ideas of their populist and right-wing peers; witness outgoing president Nicolas Sarkozy’s campaign rhetoric against immigration and Muslims following the strong showing by right-wing candidate Marine Le Pen.
We’ve invited a small handful of scholars to comment on the increasing influence of anti-immigration and anti-Islam ideas and parties across Europe and to offer their thoughts on how best to accommodate minority claims (especially those involving Islam) in a democratic and liberal Europe.
As Elizabeth Shakman Hurd’s and Saba Mahmood’s earlier contributions to this discussion remind us, the received wisdom in Western policy circles today emphasizes the necessary synergy between democracy and religious freedom. What I wish to suggest in my remarks here is not that this characterization is wrong, but that it is sociologically too simple, and that the oversimplification can result in ill-conceived prescriptions for pluralist religious freedom.
The collapse of the Soviet Union marked the end of seventy years of anti-religious policies—of a period in which religious expression was severely curtailed and religious institutions were always controlled, at times co-opted, and at other times brutally repressed, with the aim of effecting the demise of religion, an aim which was never fully realized. The post-1991 era was radically different, at least in those newly independent countries that adopted and implemented liberal laws regarding religious expression and organization. It might be expected that religious leaders and practitioners would have a straightforwardly positive view of this widening scope for religious activities, but this turned out not always to be the case.
In this installment of the Rites and Responsibilities dialogue series, I met with the Boston University anthropologist and scholar of Islam Robert W. Hefner. A world renowned expert on Muslim culture, politics, and education in Southeast Asia and beyond, Hefner is the author or co-editor of more than a dozen books, including Civil Islam: Muslims and Democratization in Indonesia and Shari‘a Politics: Law and Society in the Modern World.
Over at the New Statesman, Jonathan Derbyshire interviews Charles Taylor on his new book Secularism and Freedom of Conscience.
“We develop in multi-cultural and multi-religious societies. To say this is to state the obvious. There is no religiously homogeneous society.” Akeel Bilgrami has invited commentary on his recent working paper about the nature and relevance of secularism in which he advances a central thesis that begins with the conditional phrase, “Should we be living in a religiously plural society.” In this post, I offer a response to his thesis convinced, like Cardinal Jean-Louis Tauran, author of the quotation with which I began, that there is no such thing as a modern religious monoculture.
In the New York Times opinion pages, Boston College political science professor Jonathan Laurence argues that it’s up to—and in the interest of—Europe’s governments to devise a coherent policy of integration for the continent’s growing Muslim population.
It is difficult to come to an agreement when normative issues are concerned. Are the “moderate” forms of European secularisms flexible enough to include the Muslim population as well, as Tariq Modood suggests? Or are they “irretrievably flawed,” as Rajeev Bhargava has argued, because they emerged from a context in which Christian confessions dominated and were not set up to include non-Christian minorities? Or should we get rid of the language of secularism altogether and instead refer to liberal-democratic constitutionalism as a meta-language, as Veit Bader has proposed?
Even quite sober academics speak of “a contemporary crisis of secularism,” claiming that “today, political secularisms are in crisis in almost every corner of the globe.” Olivier Roy, in an analysis focused on France, writes of “The Crisis of the Secular State,” and Rajeev Bhargava of the “crisis of secular states in Europe.” Yet this is quite a misleading view of what is happening in Western Europe.
An interesting article by Joe Friesen and Sandra Martin on secularism and multiculturalism in Canada appeared in The Globe and Mail earlier this month.
The Washington Post has initiated a discussion on sameness, similarity, and difference among religions, featuring Stephen Prothero, Cal Thomas, Robert Thurman, Susan Jacoby, and David Wolpe.