I’ll be giving a short talk at the Catholic Lawyers Guild of New York this Friday, March 1, at the kind invitation of Robert Crotty. Mass is at 7:45 AM, there is a little light breakfast thereafter, and then I’ll offer some thoughts about the HHS contraceptives mandate, after which we’ll talk together.
The location is the Church of Our Saviour, 59 Park Avenue (Park Avenue at 38th Street). Please stop in and say hello.
This month, the Oxford University Press will publish Remembering Iosepa: History, Place, and Religion in the American West by Matthew Kester (Brigham Young University). The publisher’s description follows.
In the late nineteenth century, a small community of Native Hawaiian Mormons established a settlement in heart of The Great Basin, in Utah. The community was named Iosepa, after the prophet and sixth president of the Church of Jesus Christ of Latter-day Saints, Joseph F. Smith. The inhabitants of Iosepa struggled against racism, the ravages of leprosy, and economic depression, by the early years of the twentieth century emerging as a modern, model community based on ranching, farming, and an unwavering commitment to religious ideals. Yet barely thirty years after its founding the town was abandoned, nearly all of its inhabitants returning to Hawaii. Years later, Native Hawaiian students at nearby Brigham Young University, descendants of the original settlers, worked to clean the graves of Iosepa and erect a monument to memorialize the settlers.
Remembering Iosepa connects the story of this unique community with the earliest Native Hawaiian migrants to western North America and the vibrant and growing community of Pacific Islanders in the Great Basin today. It traces the origins and growth of the community in the tumultuous years of colonial expansion into the Hawaiian islands, as well as its relationship to white Mormons, the church leadership, and the Hawaiian government. In the broadest sense, Mathew Kester seeks to explain the meeting of Mormons and Hawaiians in the American West and to examine the creative adaptations and misunderstandings that grew out of that encounter.
Vito Breda (Cardiff Law School & Australian National University) has posted Sharia Law in Catholic Italy: A Non-Agnostic Model of Accommodation. The abstract follows.
The Italian Constitution and its interpretation by the Constitutional Court have led to the development of a model of accommodation of religious practices that seeks to balance a commitment to promoting religious pluralism whilst, at the same time, maintaining the neutrality of state institutions. What is distinctive about this quasi-neutral constitutional stance is the commitment to reducing the discrepancies between the legal and religious effects of key life decisions (e.g. the decision to get married). I call this stance positive secularism. In this essay, I would like to show that, thus far, positive secularism has been particularly effective in accommodating the demands of Muslim immigrants (Pacini 2001). For instance, some aspects of the Sharia law, such as marriage (including some effects of polygamous marriage) and divorce (including some effects of unilateral divorce), are already recognized by Italian international private law. The second stage for the accommodation of Sharia law in Italy is likely to be the recognition of Islam as one of Italy’s official religions. Recognition will increase the level of the Islamic communities’ autonomy and will allow for the automatic recognition of some aspects of Sharia law. In February 2010, the Italian government established the Committee for Islam, composed of representatives of Italian Islamic communities, within the Ministry of Interior Affairs. In the recent past, these types of dialogues between institutions and religious representatives have been the proxy for the official recognition of nine faiths in Italy. Waldensian Evangelical Church, the World Assemblies of God Fellowship, the Evangelical Baptist Church, the Lutheran Baptist Church, the Apostolic Church, the Church of Jesus Christ of the Latter-Day Saints, the Adventist Church, the Greek Orthodox Archdiocese of Italy, Hebrew Communities of Italy. The chapter is divided into two sections, which is preceded by an introduction, and followed by a conclusion. The first section will discuss the judicial introduction of Sharia law via the procedure of Italian international law. The second section will explain the advantages of the recognition process and the reasons that have prevented Islamic communities from benefiting from it.