284 research outputs found
Double Standards? Veils and Crucifixes in the European Legal Order
Comparing the treatment of Islamic veils and Christian crucifixes by the European Court of Human Rights, this paper re-examines the charge of "double standardsâ on the part of this guardian of the European legal order, which is seen as disadvantaging Islam and favoring Christianity. While this is proved partially correct, the paper calls for a more differentiated treatment of the issue. For one, there is a modicum of consistency in the European Court's decisions, because they are all meant to further "pluralismâ. Only, Islam and Christianity fare differently in this respect, as "threatâ to and "affirmationâ of pluralism, respectively. This distinction hinges on Islam's compatibility with the liberal-secular order, on which the jury is out. A possible way out of the "pluralism v. pluralismâ dilemma, I argue, is signaled in the European Court's recent decision in Lautsi v. Italy (2011), which pairs a preference for "culturalizedâ Christianity with robust minority pluralis
Islam in Europa - Integration durch Recht und ihre Grenzen
Zusammenfassung: Die Integration des Islam ist vor allem ĂŒber unabhĂ€ngige Rechtssysteme erfolgt. Dieser Artikel verfolgt Wegmarken und rekurrierende Konflikte in diesem Prozess, vergleicht einen individualrechtlichen und korporativen Pfad der Integration im Hinblick auf ihre Möglichkeiten und Grenzen, und weist auf durch selbstlĂ€ufig rechtliche Integration evozierte Spannungen zwischen Recht und Politik hin. Es besticht die ElastizitĂ€t liberaler Institutionen gegenĂŒber einer Religion, die in nicht geringem MaĂ Irritation fĂŒr diese sein mus
War of Words: Interculturalism v. Multiculturalism
This article tackles the relationship between interculturalism and multiculturalism from the points of view of both. Interculturalism owes its existence to a critique of multiculturalism, but of highly distorted visions of it. I distinguish between two versions of interculturalism, a majoritarian (practiced in QuĂ©bec) and a post-majoritarian (in Europe), which yield diametrically opposed visions of multiculturalism, as either footloose cosmopolitan or parochial-segregationist. Among the problems of interculturalism is the vacuity of the local as its preferred site of intervention, and its rushed embracing of âdiversityâ that is also a central plank of neoliberal ideology
StaatsbĂŒrgerschaft und kulturelle Differenz
Die Erweiterung der StaatsbĂŒrgerschaft um eine kulturelle Dimension ist insofern paradox, als sie auf eine Re-Partikularisierung eines inhĂ€rent universalistischen Konzepts hinauslĂ€uft. In der Theorie lassen sich zwei Varianten der multikulturellen StaatsbĂŒrgerschaft unterscheiden: eine radikale Variante, die die universalistischen BĂŒrgerrechte substituieren will, und eine liberale Variante, der es um eine ErgĂ€nzung dieser Rechte geht. In der Praxis gibt es eine multikulturelle StaatsbĂŒrgerschaft in dem Sinne, dass sich die gesamte BĂŒrgerschaft eines Staates als multikulturell begreift, nur in Kanada und Australien. In Europa ist der Multikulturalismus enger an die Minderheitenrechtsagenda gekoppelt. Insbesondere die britischen und niederlĂ€ndischen Vorzeigemodelle eines europĂ€ischen Multikulturalismus sind gegenwĂ€rtig auf dem RĂŒckzug. Besonders im Umgang mit islamischen Minderheiten gewinnt die klassische liberale Haltung der staatlichen NeutralitĂ€t - wie im Kopftuchstreit - und der Privatisierung von kultureller Differenz erneut an Bedeutung, und sie wird vom liberalen Staat seit der sich weltweit vollziehenden Politisierung des Islam auch aggressiver gegen die multikulturelle Alternative vorgebracht. (ICE2
Exkluze v liberĂĄlnĂm stĂĄtÄ: pĆĂpad politiky imigrace a obÄanstvĂ
CĂlem tohoto ÄlĂĄnku je ukĂĄzat, jak liberĂĄlnÄ-univerzalistickĂĄ logika prĂĄv jedince a ne-diskriminace vpadla do oblasti vytyÄovĂĄnĂ hranic a definice ÄlenstvĂ, kterĂ© jsou Äasto lĂÄeny pod vlivem partikularistickĂ©ho budovĂĄnĂ nĂĄroda. SouÄasnĂ© zĂĄpadnĂ stĂĄty pokraÄujĂ v âexkluziâ, avĆĄak individuĂĄlnĂm a sebe-limitujĂcĂm zpĆŻsobem, kterĂœ se znaÄnÄ liĆĄĂ od otevĆenÄ diskriminaÄnĂch exkluzĂ na Ășrovni skupiny, uplatĆovanĂœch v minulosti. Toto stÄĆŸĂ pĆedstavuje novĂœ nĂĄhled: politiÄtĂ sociologovĂ© globĂĄlnĂch lidskĂœch prĂĄv obhajujĂ tento argument jiĆŸ nejmĂ©nÄ po jedno desetiletĂ. JednĂĄ se vĆĄak o natolik zĂĄvaĆŸnou zĂĄleĆŸitost, ĆŸe je vhodnĂ© ji znovu vyjĂĄdĆit a s poĆŸadovanou detailnostĂ Äelit pĆekvapivÄ vytrvalĂ©mu obrazu nĂĄrodĆŻ a nacionalismu v literatuĆe, obrazu ânacionĂĄlnĂ exkluzeâ a âskupinovĂ©ho vlastnictvĂâ stĂĄtu jako v podstatÄ nemÄnnĂ©ho âstĂnu modernityâ
Political Sociology of Islam Integration: the Role of Liberal Law
In Europe and North America, migration and integration has become a busy subfield of political sociology. Of particular interest in this respect is the integration of Muslims and Islam, which has dominated the debate in Europe. Broadly conceived «political opportunity structures» have received much attention in this context. But the role of liberal law in the integration of Islam has been largely ignored, not by lawyers of course, but by political sociologists who have thus delivered far too negative and truncated pictures of Muslims and Islam in Europe. This is the deficit we sought to redress in Legal Integration of Islam; A Transatlantic Comparison (2013) (co-authored with John Torpey). Some of this studyâs main ideas and findings are presented in the following
Double Standards? Veils and Crucifixes in the European Legal Order
Comparing the treatment of Islamic veils and Christian crucifixes by the European Court of Human Rights, this paper re-examines the charge of âdouble standardsâ on the part of this guardian of the European legal order, which is seen as disadvantaging Islam and favoring Christianity. While this is proved partially correct, the paper calls for a more differentiated treatment of the issue. For one, there is a modicum of consistency in the European Courtâs decisions, because they are all meant to further âpluralismâ. Only, Islam and Christianity fare differently in this respect, as âthreatâ to and âaffirmationâ of pluralism, respectively. This distinction hinges on Islamâs compatibility with the liberal-secular order, on which the jury is out. A possible way out of the âpluralism v. pluralismâ dilemma, I argue, is signaled in the European Courtâs recent decision in Lautsi v. Italy (2011), which pairs a preference for âculturalizedâ Christianity with robust minority pluralism
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