Next week, I’ll be in Venice for a new, three-day international law-and-religion moot court competition. Hosted by a research institute, the Fondazione Studium Generale Marcianum, the competition brings together law students from the US and Europe to argue a case on religious accommodation. I’ll be one of the American judges, along with Judge Richard Sullivan of the SDNY (and one of CLR’s Board members) and Professor William Kelley of Notre Dame Law School.
The organizers of the competition have come up with an interesting new approach. Two noted scholars, Silvio Ferrari of the University of Milan and Brett Scharffs of BYU, will offer an overview of the issues for the audience, and then the student teams will argue the case before two moot courts, one simulating the American Supreme Court and the other simulating the European Court of Human Rights. (The European judges are Louis-Leon Christians of the Catholic University of Louvain, Mark Hill of Cardiff University, and Renata Uitz of Central European University Budapest.) On the final day of the competition, each court will render a judgment and announce the winning team.
The Marcianum”s approach to the competition highlights the fact that law and religion issues have gone international. And it introduces students, especially American students, to the comparative legal method. It should be a wonderful learning experience and a lot of fun, and I’m grateful to the organizers, especially Professor Andrea Pin of the University of Padua, for inviting me. Any of our readers at the competition, please stop by and say hello. I’ll try to blog from Venice if occasion allows. Not sure you can blog from a gondola, though.
In May, the Ecclesiastical History Society will release “Christianity and Religious Plurality” edited by Charlotte Methuen (University of Glasgow), Andrew Spicer (Oxford Brookes University), and John Wolffe (The Open University). The publisher’s description follows:
This, the fifty-first volume of Studies in Church History, takes as its theme ‘Christianity and Religious Plurality’. The focus is on exploring the practical experience of Christians, who have often existed in a world of manifold belief systems and religious practices. Under the Presidency of Professor John Wolffe, the summer conference and winter volume brought together a fascinating series of lectures and communications, a selection of which are collected in this peer-reviewed volume. Three main areas of engagement emerge: contexts where Christianity was a minority faith, whether in the earliest years of the church, in the Mongol empire of the thirteenth century or under Ottoman rule in the fifteenth, or in contemporary Iraq, Egypt and Indonesia; responses to religious minorities in predominantly Christian societies, such as early-modern Malta or nineteenth- and twentieth-century London; and finally, Christian encounters with other religions in situations where no single tradition was obviously dominant. Offering an unusual perspective on Christian encounters with other faiths, this volume will appeal to students of religious studies and those interested in the cultural contexts in which Christianity has existed – and indeed continues to exist.
The visible increase in religious practice among young European-born Muslims has provoked public anxiety. New government regulations seek not only to restrict Islamic practices within the public sphere, but also to shape Muslims’, and especially women’s, personal conduct. Pious Practice and Secular Constraints chronicles the everyday ethical struggles of women active in orthodox and socially conservative Islamic revival circles as they are torn between their quest for a pious lifestyle and their aspirations to counter negative representations of Muslims within the mainstream society.
Jeanette S. Jouili conducted fieldwork in France and Germany to investigate how pious Muslim women grapple with religious expression: for example, when to wear a headscarf, where to pray throughout the day, and how to maintain modest interactions between men and women. Her analysis stresses the various ethical dilemmas the women confronted in negotiating these religious duties within a secular public sphere. In conversation with Islamic and Western thinkers, Jouili teases out the important ethical-political implications of these struggles, ultimately arguing that Muslim moral agency, surprisingly reinvigorated rather than hampered by the increasingly hostile climate in Europe, encourages us to think about the contribution of non-secular civic virtues for shaping a pluralist Europe.