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Jacques Waardenburg writes about relations between Muslims and adherents of other religions. After illuminating various aspects of Islam from an outside point of view in his volume "Islam" (published in 2002 by de Gruyter) his second volume changes the perspective: The author shows how Muslims perceived non-Muslims - particularly Christianity and "the West", but also Judaism and Asian religions - in many centuries of religious dialogue and tensions. The main focus is on Muslim minorities in Western countries and on religious dialogues of which he provides first-hand knowledge through his participation in several important dialogue meetings. After 50 years of research and personal involvement, Waardenburg aims at a mutual understanding and reconciliation of Islam and other religions, particularly Christianity, both on an international level as well as on a more local level where "old" and "new", Christian and Muslim Europeans live together.
Will Islam be able to adapt to France's secularity and its strict separation of public and private spheres? Can France accommodate Muslims? In this book, Frank Peter argues that the debate about “Islam” and “Muslims” is not simply caused by ignorance or Islamophobia. Rather, it is an integral part of how secularism is reasoned. Islam and the Governing of Muslims in France shows that understanding religion as separate from other aspects of life, such as politics, economy, and culture, disregards the ways religion has operated and been managed in “secular” societies such as France. This book uncovers the varying rationalities of the secular that have developed over the past few decades in France to “govern Islam,” in order to examine how Muslims engage with the secular regime and contribute to its transformation. This book offers a close analysis of French secularism as it has been debated by Islamic intellectuals and activists from the 1990s until the present. It will influence the study of secularism as well as the study of Islam in the French Republic, and reveal new connections between Islamic traditions and secular rationalities.
Sulla était-il avant Spartacus ou vice versa? Nero – avant ou après Caligula? Quelles sont les dynasties des Habsbourg et des Hohenzollern, quel rôle ont-elles joué dans l’établissement du Second Reich? Combien de chars ont combattu près de Prokhorovka? Quand la guerre de Yom Kippour a éclaté et qui l’a gagnée? Pourquoi le grand URSS s’est-il effondré? Souvenons-nous de tout, nous passerons en revue la bande de film du temps, image par image, afin que tout se passe bien aujourd’hui.
In 2001, the European Consortium of Church and State Research focused its annual meeting on the highly topical issue of the legal position of Muslim communities in the European Union. The present book comprises updated analyses on Belgium, Germany, Greece, Spain, France, Italy, Austria and the United Kingdom. The studies extend from general questions of legal status to specific issues such as building mosques or cemeteries, ritual slaughter, and from language rights to family issues and education, thus providing an in-depth view of the legal framework for a developing European Islam.
The French state has long had a troubled relationship with its diverse Muslim populations. In Only Muslim, Naomi Davidson traces this turbulence to the 1920s and 1930s, when North Africans first immigrated to French cities in significant numbers. Drawing on police reports, architectural blueprints, posters, propaganda films, and documentation from metropolitan and colonial officials as well as anticolonial nationalists, she reveals the ways in which French politicians and social scientists created a distinctly French vision of Islam that would inform public policy and political attitudes toward Muslims for the rest of the century—Islam français. French Muslims were cast into a permanent "otherness" that functioned in the same way as racial difference. This notion that one was only and forever Muslim was attributed to all immigrants from North Africa, though in time "Muslim" came to function as a synonym for Algerian, despite the diversity of the North and West African population.Davidson grounds her narrative in the history of the Mosquée de Paris, which was inaugurated in 1926 and epitomized the concept of Islam français. Built in official gratitude to the tens of thousands of Muslim subjects of France who fought and were killed in World War I, the site also provided the state with a means to regulate Muslim life throughout the metropole beginning during the interwar period. Later chapters turn to the consequences of the state's essentialized view of Muslims in the Vichy years and during the Algerian War. Davidson concludes with current debates over plans to build a Muslim cultural institute in the middle of a Parisian immigrant neighborhood, showing how Islam remains today a marker of an unassimilable difference.
A common objective of saint veneration in all three Abrahamic religions is the recovery and perpetuation of the collective memory of the saint. Christianity, Judaism, and Islam all yield intriguing similarities and differences in their respective conceptions of sanctity. This edited collection explores the various literary and cultural productions associated with the cult of saints and pious figures, as well as the socio-historical contexts in which sainthood operates, in order to better understand the role of saints in monotheistic religions. Using comparative religious and anthropological approaches, an international panel of contributors guides the reader through three main concerns. They describe and illuminate the ways in which sanctity is often configured. In addition, the diverse cultural manifestations of the cult of the saints are examined and analysed. Finally, the various religious, social, and political functions that saints came to play in numerous societies are compared and contrasted. This ambitious study covers sanctity from the Middle Ages until the contemporary period, and has a geographical scope that includes Europe, Central Asia, North Africa, the Americas, and the Asian Pacific. As such, it will be of use to scholars of the history of religions, religious pluralism, and interreligious dialogue, as well as students of sainthood and hagiography.
The essays in Islamic Ecumene address the ways in which Muslims from Morocco to Indonesia and from sub-Saharan Africa to the steppes of Uzbekistan are members of a broad cultural unit. Although the Muslim inhabitants of these lands speak dozens of languages, represent numerous ethnic groups, and practice diverse forms of Islam, they are united by shared practices and worldviews shaped by religious identity. To highlight these commonalities, the co-editors invited a team of scholars from a wide range of disciplines to examine Muslim societies in comparative and interconnected ways. The result is a book that showcases ethics, education, architecture, the arts, modernization, political resistance, marriage, divorce, and death rituals. Using the insights and methods of historians, anthropologists, literary critics, art historians, political scientists, and sociologists, Islamic Ecumene seeks to understand Islamic identity as a dynamic phenomenon that is reflected in the multivalent practices of the more than one billion people across the planet who identify as Muslims.