Through its focus on secular Muslim public intellectuals in contemporary France,
this book challenges polarizing accounts of Islam and Muslims, which have been
ubiquitous in political and media debates for the last thirty years. The work of
these intellectuals is significant because it expresses, in diverse ways, an
‘internal’ vision of Islam that demonstrates how Muslim identification and
practices successfully engage with and are part of a culture of secularism
(laïcité). The study of individual secular Muslim intellectuals in contemporary
France thus gives credence to the claim that the categories of religion and the
secular are more closely intertwined than we might assume. This monograph is a
timely publication that makes a crucial contribution to academic and political
debates about the place of Islam and Muslims in contemporary France. The book
will focus on a discursive and contextualised analysis of the published works
and public interventions of Abdelwahab Meddeb, Malek Chebel, Leïla Babès, Dounia
Bouzar and Abdennour Bidar – intellectuals who have received little scholarly
attention despite being well-known figures in France.
On 7 January 2015 the Charlie Hebdo offices in Paris were attacked during the magazine’s weekly editorial meeting, leading to the deaths of twelve of its staff. The attack sparked an unprecedented debate about freedom of speech both internationally and in France, and about the Republican values of laïcité (French secularism) that Charlie Hebdo has been portrayed as representing. The literature that emerged immediately in the aftermath of the attack centred around several dramatic moments such as the ‘Je Suis Charlie’ slogan, the Republican marches of 10
who see the world as an open conflict between different and competing nations (with the invariable threat of anarchism always lurking in the shadows), to modernists more generally who see the world as being threatened by the tensions caused between secularism and religious orthodoxy, and to those liberals who have appropriated Carl Schmitt’s point about politics being all about friends versus enemies. Difference, then, is the problem to be solved or at least safely managed.
Violence results not from violence but from forced homogenisation and the colonisation of
This book engages with the spectacular disenchantment with Catholicism in Ireland over the relatively short period of four decades. It begins with the visit of Pope John Paul II in 1979 and in particular his address to young people in Galway, where the crowd had been entertained beforehand by two of Ireland’s most celebrated clerics, Bishop Eamon Casey and Fr Michael Cleary, both of whom were engaged at the time in romantic affairs that resulted in the birth of children. It will be argued that the Pope’s visit was prompted by concern at the significant fall in vocations to priesthood and the religious life and the increasing secularism of Irish society. The book then explores the various referenda that took place during the 1980s on divorce and abortion which, although they resulted in victories for the Church, demonstrated that their hold on the Irish public was weakening. The clerical abuse scandals of the 1990s were the tipping point for an Irish public which was generally resentful of the intrusive and repressive form of Catholicism that had been the norm in Ireland since the formation of the State in the 1920s. Boasting an impressive array of contributors from various backgrounds and expertise, the essays in the book attempt to delineate the exact reasons for the progressive dismantling of the cultural legacy of Catholicism and the consequences this has had on Irish society. Among the contributors are Patricia Casey, Joe Cleary, Michael Cronin, Louise Fuller, Patsy McGarry, Vincent Twomey and Eamonn Wall.
How do secular Jewish-Israeli millennials feel about the Israeli–Palestinian conflict, having come of age in the shadow of the failed Oslo peace process, when political leaders have used ethno-religious rhetoric as a dividing force? This is the first book to analyse blowback to Palestinian and Jewish-Israeli religious nationalism among this group in their own words. It is based on fieldwork, interviews and surveys conducted after the 2014 Gaza War. Offering a close reading of the lived experience and generational memory of participants, it offers a new explanation for why attitudes to Occupation have grown increasingly conservative over the past two decades. It examines the intimate emotional ecology of Occupation, offering a new argument about neo-Romantic conceptions of citizenship among this group. Beyond the case study, it also offers a new theoretical framework and research methods for researchers and students studying emotion, religion, nationalism, secularism and political violence around the world.
This book is a comparative study of 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, this 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 which are considered to be emblematic of the Catholic literature.
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.
Over the last two decades, global demand for kosher products has been growing steadily, and many non-religious consumers view kosher as a healthy food option: in the US over 60 per cent of kosher food consumption is linked to non-religious values associated with health and food quality. This book explores the emergence and expansion of global kosher and halal markets with a particular focus on the UK and Denmark. While Kosher is a Hebrew term meaning 'fit' or 'proper', halal is an Arabic word that literally means 'permissible' or 'lawful'. The book discusses the manufacture and production of kosher and halal meat (both red meat and poultry) with specific reference to audits/inspections, legislation, networking, product innovation and certification. It draws on contemporary empirical material to explore kosher and halal comparatively at different levels of the social scale, such as individual consumption, the marketplace, religious organisations and the state. It compares the major markets for kosher/halal in the UK with those in Denmark, where kosher/halal are important to smaller groups of religious consumers. Denmark plays an important role in biotechnology that is compatible with what we call kosher/halal transnational governmentality. The book explores how Jewish and Muslim consumers in the UK and Denmark understand and practice kosher consumption in their everyday lives. It also explores how 'compound practice' links eating with issues such as health and spirituality, for example, and with the influence of secularism and ritual.
Race in a godless world is the first historical analysis of the racial views of
atheists and freethinkers. It centers on Britain and the United States in the
second half of the nineteenth century, a time when a popular atheist movement
emerged and skepticism about the truth of Christianity became widespread, and
when scientific racism developed and Western countries colonized much of the
globe. The book covers racial and evolutionary science, imperialism in Africa
and Asia, slavery and segregation in the United States, debates over
immigration, and racial prejudice in theory and practice. The book’s central
argument is that there was a constant tension throughout the period between, on
the one hand, white atheists’ general acceptance that white, western
civilization represented the pinnacle of human progress, and, on the other,
their knowledge that these civilizations were so closely intertwined with
Christianity. This led to a profound ambivalence about issues of racial and
civilizational superiority. At times, white atheists assented to scientific
racism and hierarchical conceptions of civilization; at others, they denounced
racial prejudice and spoke favourably of non-white, non-western civilizations.
As secularization continues and atheists move from the periphery to the
mainstream, the book concludes by asking whether this pattern of ambivalence
will continue in the future.
arrival of a new age,
even as it portrayed the era just ending in specific, controversial
ways. Few of its users, moreover, were shy about their normative ambition to bring a
post-secular world into being. This chapter illustrates those dynamics by examining a number
of key moments in the early development of post-secular discourse, while keeping an eye on
what they tell us about contemporary preoccupations with the category. The earliest
post-secular constructions, like the broader discourse of ‘secularism’ itself