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Denmark. In the media Muslims were often portrayed as
taking advantage of Danish welfare state legislation and being unwilling to
‘integrate’. The period defined as ‘Islam and Muslims post-September11, 2001’
is thus characterised by 9/11, Denmark’s participation in the occupation of
Iraq and the 2005–6 cartoon controversy. In general, the country displays an
often confrontational attitude towards migrants, and Muslims in particular.
A case study of Muslim practices in Danish primary schools shows how and
why halal food practices are governed. The study demonstrates
amnesia is easily transformed into the securitization of national
minorities. ‘After September11, the collective amnesia regarding the negative
aspects of colonial laicité is increasingly articulated in relation to the war against
“terrorism”. Islam is discursively set up as obstructing the realization of the
eternal and metaphysical true nature of laicite, whose lost and hidden authenticity is regenerated through the recollection of colonialism as positive’ (Mas,
2006, p. 592). The link to colonial laws and history is not just a reference to the
The backlash against
The 1270s inquisition manual translated in this part provides an ideal version of the inquisitorial actions. A fundamental concern with the records has long been the truth or otherwise of what the deponents confessed when interrogated by inquisitors. Suspicion about inquisition records has its own history, especially in southern France. There is an abundance of modern scholarship on inquisition records. John H. Arnold has analysed the different voices of the records, the balance between inquisitorial categorisation and the excess of detail generated within each deposition.