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Loading... Religious minorities, integration and the State: État, minorités religieuses et intégration (Religion and Law in Medieval Christian and Muslim ... Societies, 6) (English and French Edition)by John Victor Tolan
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Judaism, Christianity and Islam have coexisted in Europe for over 1300 years. The three monotheistic faiths differ in demography, in the moment of their arrival on the continent and in the unequal relations they maintain with power: Christianity was chosen by a large number of inhabitants and became - in spite of important differences according to place and time -a religion of state. The organization of the continent into states and the divisions within Christianity often placed minorities in an unstable and at times painful situation. This partially explains the fight against "heresies", the wars of religions, the expulsion of Jews from several European kingdoms (as well as the expulsion of Muslims from Sicily and the Iberian peninsula), the "Jewish question" in the 19th century up until the Holocaust. Since the 20th century, the debates concerning Islam and concerning public expression of religion are shaped in part by this past. The 13 studies gathered in this volume explore the ways in which states have treated their religious minorities. We study various policies - repression, supervision, integration, tolerance, secularization, indifference - as well as the many ways in which minorities have accommodated the majority's demands. The relation is by no means one-sided: on the contrary, state policies have created resistance, negotiation (on the legal, political, and cultural fronts) or compromise. Through these precise and original examples, we can see how the protagonists (states, religious institutions, the elite, the faithful) interact, try to convince or influence each other in order to transform practices, invent and implement common norms and grounds, all the while knowing the confessional dimension of "religious" majority and minority does not fully embrace the identity of each citizen in full.
Judai?sme, christianisme, islam ont en Europe une histoire mille?naire. Ces monothe?ismes se diffe?rencient par leur poids respectif, par les moments de leur inscription sur le continent et par leurs ine?gaux rapports avec le pouvoir : le christianisme a e?te? adopte? par un tre?s grand nombre d'habitants et est devenu - avec d'importantes variations selon les lieux et les e?poques - une religion officielle, faisant face, de?s lors, a? des religions minoritaires. La structuration du continent en E?tats et la division du christianisme lui-me?me, entre le Moyen Age et le XVIe sie?cle, ont place? les minorite?s dans une situation souvent instable et douloureuse. Ainsi s'expliquent, pour partie, la lutte contre les « he?re?sies », les guerres de religion, l'expulsion des juifs de plusieurs royaumes europe?ens (et aussi l'expulsion de Musulmans de la Sicile et de la pe?ninsule ibe?rique), la « question juive » au XIXe sie?cle et jusqu'a? la Shoah. C'est ce passe? que re?veille, depuis la fin du XXe sie?cle, le de?bat sur la place de l'islam et les manie?res de manifester sa foi dans l'espace public. Les 13 e?tudes re?unies dans ce volume e?tudient les manie?res dont les E?tats ont traite? leurs minorite?s religieuses. On y voit des politiques diverses envers des minorite?s religieuses- re?pression, encadrement, inte?gration, tole?rance, lai?cite?, indiffe?rence - ainsi que de diverses manie?res dont les minorite?s ont accueilli les exigences de la majorite?. La relation n'est pas unilate?rale : au contraire, les politiques e?tatiques donnent lieu a? des re?sistances, des ne?gociations (sur le plan le?gal, politique, culturel, etc.) ou compromis. A? l'aide d'exemples pre?cis et originaux, on voit comment les acteurs - E?tats, institutions religieuses, e?lites, fide?les - interagissent, tentent de se convaincre, s'influencent pour transformer des pratiques, mettre au point des normes communes et inventer un terrain d'entente, sachant que la dimension confessionnelle des majorite?s et des minorite?s « religieuses » n'embrasse pas la totalite? de l'identite? de chaque citoyen. No library descriptions found. |
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