Fall / automne 2005 3 Introduction 56 Le pluralisme religieux en Belgique Matthias Koenig Corinne Torrekens 7 Christianity and Islam in Norway: Politics of 59 Re-visioning Religion in the Contemporary Religion and Interfaith Dialogue Period: the United Church of Canada’s Ethnic Oddbjørn Leirvik Ministries Unit Paul Bramadat 11 Religious pluralism in Denmark Tim Jensen 63 Multiculturalism and Funding for Ontario’s Islamic Schools 16 Religion and Diversity in Finland David Seljak Pauliina Raento 67 Religious Diversity in Canada: In the Shadow 21 Religious Pluralism in Greece of Christian Privilege Lina Molokotos-Liederman John Biles and Humera Ibrahim 25 Indian Experience of Pluralism 71 Religiously-Based Alternate Dispute Jaishankar Narayanan Resolution: a Challenge to Multiculturalism Marion Boyd 27 Religious Pluralism in Indonesia R. Philip Buckley 75 Multiculturalism in a Time of Privatization Faith-Based Arbitration and Gender Equality 31 Against the Current: the Establishment of Audrey Macklin Islam in the Netherlands Jan Rath 80 Religious Arbitration in Family Law: A challenge to women’s equality in 35 Religious Pluralism in New Zealand contemporary Canadian society Peter Lineham and Paul Spoonley Bonnie Diamond 39 The Application of Islamic Norms in Europe: 83 Is the ‘War on Terrorism’ a War on Religious Reasons, Scope and Limits Pluralism and Liberty in Canada? Mathias Rohe Hussein Hamdani, Kamran Bhatti and Nabila Munawar 45 The German Headscarf Debate: Constitutional 88 Redefining Multiculturalism Court vs. Public Discourses Karen Mock Robert Gould 92 Muslims and Multicultural Futures in 48 Religious Differentiation and Religious Western Democracies: Is Kymlicka’s Revitalisation: Change Interreligious and pessimism warranted? Intercultural Relations in the Asia Pacific Jack Jedwab Gary D. Bouma 51 Religion and Australian Cultural Diversity Andrew Jakubowicz Canadian Diversity is published by This edition of “Canadian Diversity” is a collaboration of the Metropolis Project Diversité canadienne est publié par Ce numéro de « Diversité canadienne » est commandité par le projet Metropolis. INTERIM PRESIDENT / PRÉSIDENT INTÉRIMAIRE Hector Mackenzie, Foreign Affairs Canada FRENCH LANGUAGE SECRETARY / SECRÉTAIRE DE LANGUE FRANÇAISE Canadian Diversity is a quarterly publication of the Association for Canadian Studies Nicole Neatby, St-Mary’s University (ACS). It is distributed free of charge to individual and institutional members of ENGLISH LANGUAGE SECRETARY / SECRÉTAIRE DE LANGUE ANGLAISE the Association. Canadian Diversity is a bilingual publication. All material prepared Minelle Mahtani, University of Toronto Àby the ACS is published in both French and English. 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Or e-mail us at [email protected] 695 Westney Road South, Unit 14 Your letters may be edited for length and clarity. Ajax Ontario L1S 6M9 ACS STREET ADDRESS / ADRESSE CIVIQUE AEC Des commentaires sur ce numéro ? 1822A, rue Sherbrooke Ouest, Montréal (Québec) H3H 1E4 Écrivez-nous à Diversité canadienne: E-mail / Courriel : [email protected] Lettres, AEC, 1822A, rue Sherbrooke Ouest, Montréal (Québec) H3H 1E4. RUN OF 9,000 COPIES / TIRAGE DE 9 000 EXEMPLAIRES Ou par courriel au [email protected] CONVENTION POSTE PUBLICATION, 41006541 Vos lettres peuvent être modifiées pour des raisons éditoriales. INTRODUCTION eligion has become a hot issue on the global political agenda. The world-wide rise of Christian and Islamic fundamentalism since the 1970s, the emergence of religious nationalisms in RSouth and South-East Asia, and the intensification of ethno-religious conflicts after the collapse of the Soviet Union have seriously called into question conventional accounts of secularization. While the latter generally assumed that modernity would result in the functional differentiation and privatization of religion, if not in its entire decline, we today are witnessing a return of public religion or even, as German philosopher Jürgen Habermas put it, the coming of a "post-secular society"1. It is thus not astonishing that religion is currently receiving substantial attention in debates on immigration and integration policies. For a long time, and following mainstream secularization theories, policy-makers and researchers assumed that traditional and religious attitudes of immigrants would successively dissolve in the process of acculturation to industrial societies. Even within the policy framework of multiculturalism, where migrants' claims for recognition were taken more seriously than in the assimilationist model, the specifically religious dimensions of identity politics often tended to be ignored. Since the 1990s, however, scholars and politicians have become aware that religious practices and beliefs play quite a crucial role in the formation of migrant identities (notably among the second and third generation), of diaspora communities, and of transnational migrant networks. Unfortunately, in the wake of the events of 9/11, terrorist bombings in Madrid, Istanbul, a doctoral deg Matthias K MA Contemporaines (I Florence. His main research interests are sociolog numerous ar London, and Bali, and the slaughtering of film-maker Theo van Gogh, this new awareness of T TH religious diversity in the migration field has become increasingly dominated by security issues and oenig is faculty member of the Depar concerns over the containment of a perceived Islamic threat. This development moreover coincides IAS K ticles in international journals, and editor-in-chief of U with, and to some extent contributes to, a more general crisis of multiculturalism and a return to ree in sociolog assimilation policies in many countries.2 However, while religious violence clearly does constitute a O R ES E new challenge to policies of immigration and integration, it would be highly misleading to subsume C N O), P I the governance of religious diversity under the fight against terrorism. As the various contributions G y at the University of Marburg. He was a Marie Curie fellow Institut de la Recherche des Sociétés aris, and visiting researcher at the London School of Economics European University Institute, in this magazine show, religious diversity poses substantial political challenges in their own right. To better understand these challenges, it may be useful to step back from immediate policy concerns and adopt a broader historical perspective. In fact, the contemporary conflicts over the public role of religion have to be situated in the context of far-reaching transformations of the modern nation-state. The emergence of the modern nation-state in Europe had been premised on a breakdown of traditional bases of legitimacy and an increasing autonomy of political power vis-à- tment of Sociolog ical theory vis the Church. The charisma which in medieval Roman Christianity was invested in God and in the “spiritual” authority