CIRIS Research Associates Tobias Muller and Chris Moses organised a workshop, “Religious? Secular? Re-thinking Islam and Space in Europe”, together with Adela Taleb (Humboldt-Universität zu Berlin). CIRIS was one of the sponsors of the two-day event, which brought together twenty scholars from a diverse range of fields, including anthropology, political science, music, architecture, geography, sociology, criminology, and religious studies. The workshop featured keynotes by Dr Marian Burchardt (Universität Leipzig) and Professor Riem Spielhaus (Georg-August-Universität Göttingen), a public lecture by Professor Kim Knott (Lancaster University) on “Thinking Spatially About Islam in Europe”, along with five panel-based discussions.
13 July 2017 – CIRIS Graduate Research Associate Tobias Müller recently contributed a chapter in a report on Muslims in the UK and Europe published by the Centre for Islamic Studies at Cambridge University. Müller’s chapter, ‘Constructing Islam and Secularism in the German Islam Conference,’ argues that beyond the intentions expressed by government officials, the aims of the Conference and the expectations towards Muslims prescribe major restructuring measures of the Muslim community, cooperation with security agencies, and alignment with an undetermined set of “German values.” The full report, co-edited by Paul Anderson and Julian Hargreaves, presents papers from a symposium the Centre for Islamic Studies held in May 2016.
3 Oct. 2016 – CIRIS has co-published a new report with the US Institute of Peace (USIP) on the Marrakesh Declaration on the Rights of Minorities in Predominantly Muslim Majority Communities. The report explores how policymakers and practitioners can further the aims of this seminal declaration.
Susan Hayward, director of Religion and Inclusive Societies at USIP, authored the report and presented it to the Transatlantic Policy Network on Religion and Diplomacy at the network’s consultation in Washington in June 2016. Hayward attended the January 2016 conference in Marrakesh that produced the Declaration and has closely monitored its impact and implementation.
Summary from the front page of the report:
- In recent years, ethnic and religious minorities around the world have faced new threats due to the rise of violent extremist groups and exclusionary nationalist movements. In areas where movements associated with the self-declared Islamic State operate, religious minorities have been treated with particular brutality.
- Motivated, in part, by concern for this reality, over three hundred Islamic scholars, politicians, and activists, as well as a small group of interfaith observers, gathered in Morocco in January 2016 to affirm the rights of minorities living in Muslim-majority contexts.
- The conference’s Marrakesh Declaration and the legal framework that informs it draw from Islamic tradition, particularly the seventh century Charter of Medina, to affirm equal citizenship as an Islamic principle and traditional form of governance prescribed by Prophet Muhammad.
- The Marrakesh Declaration is a powerful response to a pressing global human rights concern and a model for how religious tradition and international human rights law can be mutually reinforcing. This initiative can serve as a powerful resource for legitimizing and advocating for minority rights and equal citizenship more broadly within the Muslim world.
- Its true test of impact will be in its implementation—the extent to which the ideals, principles, and actions envisioned in the Declaration can spread beyond its purview as an elite enterprise to ignite and mobilize a broad-based movement for social, legal, and political change.
- Those from non-Muslim majority contexts wishing to support the Marrakesh Declaration must be careful not to undermine its legitimacy as a Muslim-led initiative, particularly in contexts where minority rights and religious freedom have historically been used as pretext for colonialism and Christian missionizing.
Note: This article by Afeefa Syeed was originally published in the Los Angeles Times on 8 December 2015.
It’s toughest for the young ones who look at pictures of the bad guys and say, “But Mama, he looks like me.”
Our American Muslim children are growing up in a world of warped lunacy that takes what they know about a beloved prophet or God and turns it into reasons for anguish. And the frustrations are even greater when young ones watch the news or are witness to confrontations that end with their asking, “Daddy, why does that man say I’m going to hell?”
As Muslim parents and teachers, we feel a heaviness in our hearts about the world and because of this hopelessness and helplessness, we are stripped of the superpowers usually assigned to us in those little eyes. Nevertheless, our children are an amana, a trust for us to keep safe while we have them in our care. Being present with them and understanding their feelings is the heart of parenting in this complex and difficult time.
In order to be conscientious and responsive parents, American Muslims might think of the following elements that are becoming part of our new normal:
Continue reading at the LA Times
Click here to read Syeed’s article for Patheos on ‘Supporting Ourselves and Each Other – A Spiritual Response to these Times’
In June CIRIS hosted Dr Annicchino for a roundtable discussion in Cambridge on the status of religious freedom in the EU. A leading scholar on law and religion, Annicchino is a Research Fellow at the Robert Schuman Centre for Advanced Studies at the European University Institute in Florence, Italy. He has been Adjunct Professor of Law at BYU Law School (USA) and Visiting Professor at the Catholic University of Leuven (Belgium). He is also a Senior Research Associate with CIRIS.
Here CIRIS managing director Judd Birdsall gets Annicchino’s thoughts on how the EU promotes religious freedom in its domestic and foreign policy—and how the EU approach differs from the US.
CIRIS: Is it possible for the EU to develop a unifying vision of religious freedom for all member states, or will there always be some variation between states based on their own church-state traditions and religious demography?