Longing for Health. A Practice of Religious Healing and Biomedicine Compared

The standard notion is that biomedicine and religious healing are two completely different practices in modern Western societies. In this article, this notion is questioned by comparing in the Netherlands one practice of religious healing, namely the ‘Services of salvation and healing’ of the Pentecostal Levensstroom gemeente (Livingstream Church) of Jan Zijlstra, and one practice of biomedicine, namely the Antoni van Leeuwenhoek Cancer Hospital (AvL). What are the differences and possible similarities between these two? Starting from a cultural approach and after the description of these two practices, they are compared with respect to four points: concepts and objects, means and methods, ‘healers’ and patients, and effects and expectations. It is argued that these practices have at least five principle points in common: a tendency to objectivation of the underlying framework, a very instrumental way of working, ‘healers’ with a high ascribed status, efficacy along the indirect line of symbolic healing, and a comparable way of dealing with unknown and uncontrolled forces. What can these practices learn from each other

Jews and Muslims in London and Amsterdam

This book focuses on the development of bilateral Jewish-Muslim relations in London and Amsterdam since the late-1980s. It offers a comparative analysis that considers both similarities and differences, drawing on historical, social scientific, and religious studies perspectives. The authors address how Jewish-Muslim relations are related to the historical and contemporary context in which they are embedded, the social identity strategies Jews and Muslims and their institutions employ, and their perceived mutual positions in terms of identity and power. The first section reflects on the history and current profile of Jewish and Muslim communities in London and Amsterdam and the development of relations between Jews andMuslims in both cities. The second section engages with sources of conflict and cooperation. Four specific areas that cause tension are explored: the Israeli-Palestinian conflict; antisemitism and Islamophobia; attacks by extremists; and the commemoration of wars and genocides. In addition to ‘trigger events’, what stands out is the influence of historical factors, public opinion, the ‘mainstream’ Christian churches and the media, along with the role of government. The volume will be of interest to scholars from fields including religious studies, interfaith studies, Jewish studies, Islamic studies, urban studies, European studies, and social sciences as well as members of the communities concerned, other religious communities, journalists, politicians, and teachers who are interested in Jewish-Muslim relations

Jews and Muslims in London and Amsterdam

This book focuses on the development of bilateral Jewish-Muslim relations in London and Amsterdam since the late-1980s. It offers a comparative analysis that considers both similarities and differences, drawing on historical, social scientific, and religious studies perspectives. The authors address how Jewish-Muslim relations are related to the historical and contemporary context in which they are embedded, the social identity strategies Jews and Muslims and their institutions employ, and their perceived mutual positions in terms of identity and power. The first section reflects on the history and current profile of Jewish and Muslim communities in London and Amsterdam and the development of relations between Jews andMuslims in both cities. The second section engages with sources of conflict and cooperation. Four specific areas that cause tension are explored: the Israeli-Palestinian conflict; antisemitism and Islamophobia; attacks by extremists; and the commemoration of wars and genocides. In addition to ‘trigger events’, what stands out is the influence of historical factors, public opinion, the ‘mainstream’ Christian churches and the media, along with the role of government. The volume will be of interest to scholars from fields including religious studies, interfaith studies, Jewish studies, Islamic studies, urban studies, European studies, and social sciences as well as members of the communities concerned, other religious communities, journalists, politicians, and teachers who are interested in Jewish-Muslim relations

Criticism of Islam:Responses of Dutch Religious and Humanist Organizations Analyzed

During the last five decades Islam has emerged as Europe’s second religion after Christianity.1 In a relatively short period the number of Muslims in Western Eu-rope has increased to more than 15 million and Islam has become a fixed part of Europe’s religious landscape. Arguably, Islam will be one of the forces that shape Europe’s cultural future. The presence and increasing visibility of Islam in Europe has evoked various responses. One of them – and a very important one from a political point of view – is that of criticism of Islam, or, in its harsh and xenophobic form, anti-Islamism or Islamophobia.2 In a number of European countries, so-called nationalist-populist parties have emerged that show a deep aversion to Islam and Muslim migrants. Examples are the Flemish Block (Vlaams Blok) in Belgium, the Danish People’s Party (Dansk Folkeparti) in Denmark, the Swiss People’s Party (Schweizerische Volkspartei) in Switzerland, the National Front (Front National) in France and the Party for Freedom (PVV, Partij voor de Vrijheid) in the Netherlands