In October, the University of Chicago Press will release “Parables of Coercion: Conversion and Knowledge at the End of Islamic Spain,” by Seth Kimmel (Columbia University). The publisher’s description follows:
In the sixteenth and seventeenth centuries, competing scholarly communities sought to define a Spain that was, at least officially, entirely Christian, even if many suspected that newer converts from Islam and Judaism were Christian in name only. Unlike previous books on conversion in early modern Spain, however, Parables of Coercion focuses not on the experience of the converts themselves, but rather on how questions surrounding conversion drove religious reform and scholarly innovation.
In its careful examination of how Spanish authors transformed the history of scholarship through debate about forced religious conversion, Parables of Coercion makes us rethink what we mean by tolerance and intolerance, and shows that debates about forced conversion and assimilation were also disputes over the methods and practices that demarcated one scholarly discipline from another.
In April, Intersentia published “Faith in Public Debate: On Freedom of Expression, Hate Speech and Religion in France and The Netherlands,” by Esther Janssen (University of Amsterdam). The publisher’s description follows:
Should a politician be free to fiercely attack the religion of a sector of the population? Should he be allowed to strongly reject the culture of a
particular minority group? Should religious adherents be allowed to advocate the transition from a democratic to a theocratic state? Should a satirical magazine be free to mock religious figures and practices? These sort of questions concern ‘the place of faith in public debate’ and continue to dominate public discussion that has been fuelled by a series of events, including the terrorist attacks in New York, Madrid and London; the assassination of Dutch film director Theo van Gogh; the affair of the Danish Cartoons; the prosecution of Dutch politician Geert Wilders for his statements on Islam and Muslims; and the terrorist attack on French satirical magazine Charlie Hebdo in Paris.
The overarching question triggered by these events concerns the relationship between freedom of expression and the regulation of ‘hate speech’; which forms of hate speech should the state prohibit, on what grounds and by which means? Notably, the restriction of hate speech uttered in the context of the public debate about multiculturalism, immigration, integration and Islam, and of religious fundamentalism has become a topic of lively discussion.
This research constitutes the first international comparative study that provides a profound analysis of the law on hate speech in France and the Netherlands and under European and international law. It thoroughly examines the national legislation, its drafting history, policy and other legal documents and case law including famous legal cases against Dutch politician Geert Wilders, French politician Jean-Marie Le Pen and le Front National, French comedian Dieudonné and satirical magazine Charlie Hebdo. It also makes reference to the most recent international hate speech literature and discusses its key issues. This book can, thereby, form a source of inspiration for anyone interested or involved in the regulation of hate speech: academics; legislators; judges; prosecutors; politicians; interested citizens; and involved NGO’s and can contribute to the ‘faith in public debate’, by elucidating its possible boundaries.
In September, Princeton University Press will release “Beyond Religious Freedom: The New Global Politics of Religion” by Elizabeth Shakman Hurd (Northwestern University). The publisher’s description follows:
In recent years, North American and European nations have sought to legally remake religion in other countries through an unprecedented array of international initiatives. Policymakers have rallied around the notion that the fostering of religious freedom, interfaith dialogue, religious tolerance, and protections for religious minorities are the keys to combating persecution and discrimination. Beyond Religious Freedom persuasively argues that these initiatives create the very social tensions and divisions they are meant to overcome.
Elizabeth Shakman Hurd looks at three critical channels of state-sponsored intervention: international religious freedom advocacy, development assistance and nation building, and international law. She shows how these initiatives make religious difference a matter of law, resulting in a divide that favors forms of religion authorized by those in power and excludes other ways of being and belonging. In exploring the dizzying power dynamics and blurred boundaries that characterize relations between “expert religion,” “governed religion,” and “lived religion,” Hurd charts new territory in the study of religion in global politics.
In August, Oxford University Press will release “Tocqueville, Democracy, and Religion: Checks and Balances for Democratic Souls” by Alan S. Kahan (University of Versailles/St. Quentin-en-Yvelines). The publisher’s description follows:
The relationship between democracy and religion is as important today as it was in Alexis de Tocqueville’s time. Tocqueville, Democracy, and Religion is a ground-breaking study of the views of the greatest theorist of democracy writing about one of today’s most crucial problems. Alan S. Kahan, one of today’s foremost Tocqueville scholars, shows how Tocqueville’s analysis of religion is simultaneously deeply rooted in his thoughts on nineteenth-century France and America and pertinent to us today.
Tocqueville thought that the role of religion was to provide checks and balances for democracy in the spiritual realm, just as secular forces should provide them in the political realm. He believed that in the long run secular checks and balances were dependent on the success of spiritual ones. Kahan examines how Tocqueville thought religion had succeeded in checking and balancing democracy in America, and failed in France, as well as observing Tocqueville’s less well-known analyses of religion in Ireland and England, and his perspective on Islam and Hinduism. He shows how Tocqueville’s ‘post-secular’ account of religion can help us come to terms with religion today.
More than a study of Tocqueville on religion in democratic society, this volume offers us a re-interpretation of Tocqueville as a moralist and a student of human nature in democratic society; a thinker whose new political science was in the service of a new moral science aimed at encouraging democratic people to attain greatness as human beings. Tocqueville, Democracy, and Religion gives us a new Tocqueville for the twenty-first century.