The Petrie-Flom Center for Health Law Policy, Biotechnology, and Bioethics at Harvard Law School is soliciting papers for its its 2015 annual conference on “Law, Religion, and Healthcare.” The conference will be held on May 8-9 in Cambridge Massachusetts:
Religion and medicine have historically gone hand in hand, but increasingly have come into conflict in the U.S. as health care has become both more secular and more heavily regulated. Law has a dual role here, simultaneously generating conflict between religion and health care, for example through new coverage mandates or legally permissible medical interventions that violate religious norms, while also acting as a tool for religious accommodation and protection of conscience.
This conference, and anticipated edited volume, will aim to: (1) identify the various ways in which law intersects with religion and health care in the United States; (2) understand the role of law in creating or mediating conflict between religion and health care; and (3) explore potential legal solutions to allow religion and health care to simultaneously flourish in a culturally diverse nation.
Details can be found here.
This November, Cornell University Press will release “Becoming Muslim in Imperial Russia: Conversion, Apostasy, and Literacy” by Agnes Nilufer Kefeli (Arizona State University). The publisher’s description follows:
In the nineteenth century, the Russian Empire’s Middle Volga region (today’s Tatarstan) was the site of a prolonged struggle between Russian Orthodoxy and Islam, each of which sought to solidify its influence among the frontier’s mix of Turkic, Finno-Ugric, and Slavic peoples. The immediate catalyst of the events that Agnes Nilufer Kefeli chronicles in Becoming Muslim in Imperial Russia was the collective turn to Islam by many of the region’s Krashens, the Muslim and animist Tatars who converted to Russian Orthodoxy between the sixteenth and eighteenth centuries.
The traditional view holds that the apostates had really been Muslim all along or that their conversions had been forced by the state or undertaken voluntarily as a matter of convenience. In Kefeli’s view, this argument vastly oversimplifies the complexity of a region where many participated in the religious cultures of both Islam and Orthodox Christianity and where a vibrant Krashen community has survived to the present. By analyzing Russian, Eurasian, and Central Asian ethnographic, administrative, literary, and missionary sources, Kefeli shows how traditional education, with Sufi mystical components, helped to Islamize Finno-Ugric and Turkic peoples in the Kama-Volga countryside and set the stage for the development of modernist Islam in Russia.
Of particular interest is Kefeli’s emphasis on the role that Tatar women (both Krashen and Muslim) played as holders and transmitters of Sufi knowledge. Today, she notes, intellectuals and mullahs in Tatarstan seek to revive both Sufi and modernist traditions to counteract new expressions of Islam and promote a purely Tatar Islam aware of its specificity in a post-Christian and secular environment.