The doctrine of ‘religion’ in Islam and the idea of ‘rights’ in the West
Hisham A. Hellyer
, rights discourse
has no stake in supernatural or metaphysical realities, let alone the world to come.
It is fundamentally concerned with the here and now. Though believers may hold
that there is a connection between their commitment to rights and what happens
to them in the afterlife, rights discourse is wholly unconcerned with the hereafter.
It is essentially agnostic on such matters, with some adherents basically hostile.
Having emerged as part of the secularisation of Western society, it derives its
authority from something other than a supernatural or metaphysical
social and spatial divide separated Europeans and Algerians. By the
early twentieth century urban Europeans had fused into a Catholic,
albeit often secularised, pied-noir (black-foot) community of
manual and white-collar workers, artisans and shopkeepers with its own
distinctive French dialect incorporating Spanish, Italian, Maltese and
Arabic words. Racist contempt for the indigenous Muslim
Rechnological necromancy and E. Elias Merhige’s Shadow of the Vampire
Carol Margaret Davison
towards death, which assumed a heightened level of ambivalence in
the wake of the secularising Enlightenment whose driving ideal
– rational empiricism – undermined long-established
Christian certainties about the existence and nature of a soul and
an afterlife. The mixed sentiments of denial, dread, and desire that
thereafter took social and cultural root were especially projected
case, as Seguin has it, of a Spain derived
from National Catholicism but rather, precisely that of the Spain that is
emerging from it, that is beginning, very slowly, to shake it off) (Heredero,
1993: 232). Pavlovic concurs, suggesting that ‘the presence of flamenco in
Joselito’s opus is therefore not a question of entertainment, but an articulation of the passage from the traditional to secularised society’ [and citing
Vattimo, 1992] “not one that has simply left the religious elements behind
but one that continues to live them as traces”’ (Pavlovic, 2011: 123
This book explores at length the French and English Catholic literary revivals of the late nineteenth and early twentieth centuries. These parallel but mostly independent movements include writers such as Charles Péguy, Paul Claudel, J. K. Huysmans, Gerard Manley Hopkins, G. K. Chesterton and Lionel Johnson. Rejecting critical approaches that tend to treat Catholic writings as exotic marginalia, the book makes extensive use of secularisation theory to confront these Catholic writings with the preoccupations of secularism and modernity. It compares individual and societal secularisation in France and England and examines how French and English Catholic writers understood and contested secular mores, ideologies and praxis, in the individual, societal and religious domains. The book also addresses the extent to which some Catholic writers succumbed to the seduction of secular instincts, even paradoxically in themes that are considered to be emblematic of Catholic literature. Its breadth will make it a useful guide for students wishing to become familiar with a wide range of such writings in France and England during this period.
significance of capitalism, consumption and individualism, stability, family and comfort had their place in Britain’s ideal of modernity. 19 And, of course, ambiguity and uncertainty were also the hallmarks of modernity. 20 It is something of a truism to claim that the transition to modernity was also a transition to secularisation. But scholars are challenging this dominant perspective. Charles Taylor has refuted the ‘subtraction model’ of modernity, instead explaining modernity as ‘a movement from one constellation of background understanding to another’. 21 The authors
Representations of the past in Clara Reeve’s The Old English Baron (1778)
divine power are not
considered fit for historical discussion. For Rapin, history should
demonstrate a sharper awareness of historical change by recording
long-term developments such as the growing power of Parliament and the
rise of political parties. Indeed, it is Rapin’s secularisation of
the historical cause that proved so influential for future
Enlightenment, philosophical historians such as David
Negotiating religious selfhoods in post-1945 England
myth in shaping understandings of migrant selfhood. While contemporary observers lamented how Irish migrants were ‘falling away from the Church’, the testimonies of Sean and Aileen complicate any simple equation between settlement and secularisation. Not only did Sean and Aileen depart an Ireland where the Catholic Church exercised a powerful cultural hegemony; puritanical Christian values were also central to the definition of public morality within English culture until the late 1950s, despite the alarmist rhetoric of Irish prelates.
Within this context, the
This collection of essays examines the place of ‘saints’ and sanctity in nineteenth-century Britain. It argues that holy men and women were pivotal in religious discourse, as subjects of veneration and inter-confessional contention. Protestants were as fascinated by such figures as Catholics were. Long after the mechanisms of canonization had disappeared, they continued not only to engage with the saints of the past but continued to make their own saints in all but name. Just as strikingly, it claims that devotional practices and language were not the property of orthodox Christians alone. Even in an age of confessional strife, doubt and secularisation, devotional practices and language remained central to how both Christians and their opponents reflected on that changing world. Making and remaking saints is significant, then, because until now no-one has explored how sainthood remained significant in this period both as an enduring institution and as a fruitful metaphor that could be transposed into unexpected contexts. Each of the chapters in this volume focuses on the reception of a particular individual or group. Together they will attract not just historians of religion, but those concerned with material culture, the cult of history, and with the reshaping of British identities in an age of faith and doubt
In May 1958, and four years into the Algerian War of Independence, a revolt again appropriated the revolutionary and republican symbolism of the French Revolution by seizing power through a Committee of Public Safety. This book explores why a repressive colonial system that had for over a century maintained the material and intellectual backwardness of Algerian women now turned to an extensive programme of 'emancipation'. After a brief background sketch of the situation of Algerian women during the post-war decade, it discusses the various factors contributed to the emergence of the first significant women's organisations in the main urban centres. It was only after the outbreak of the rebellion in 1954 and the arrival of many hundreds of wives of army officers that the model of female interventionism became dramatically activated. The French military intervention in Algeria during 1954-1962 derived its force from the Orientalist current in European colonialism and also seemed to foreshadow the revival of global Islamophobia after 1979 and the eventual moves to 'liberate' Muslim societies by US-led neo-imperialism in Afghanistan and Iraq. For the women of Bordj Okhriss, as throughout Algeria, the French army represented a dangerous and powerful force associated with mass destruction, brutality and rape. The central contradiction facing the mobile socio-medical teams teams was how to gain the trust of Algerian women and to bring them social progress and emancipation when they themselves were part of an army that had destroyed their villages and driven them into refugee camps.