The Sacred as Secular: State Control and Mosques Neutrality in Post-Revolutionary Tunisia
How are the characteristics of state-religion relations defined? The following paper provides a critical response to the competition perspective in studies on secularization, secularism, and mobilized religion. It argues that actors differ in how religion and state should relate to public life, not...
Nebentitel: | Symposium: Political Secularism and Religious difference in Western Europe, The Middle East, and North Africa |
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1. VerfasserIn: | |
Medienart: | Elektronisch Aufsatz |
Sprache: | Englisch |
Verfügbarkeit prüfen: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Veröffentlicht: |
Cambridge Univ. Press
[2019]
|
In: |
Politics and religion
Jahr: 2019, Band: 12, Heft: 3, Seiten: 501-523 |
normierte Schlagwort(-folgen): | B
Tunesien
/ Staat
/ Säkularismus
/ Islamische Gemeinde
/ Neutralität
|
RelBib Classification: | AB Religionsphilosophie; Religionskritik; Atheismus AD Religionssoziologie; Religionspolitik KBL Naher Osten; Nordafrika ZC Politik |
Online Zugang: |
Volltext (Resolving-System) Volltext (doi) |
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520 | |a How are the characteristics of state-religion relations defined? The following paper provides a critical response to the competition perspective in studies on secularization, secularism, and mobilized religion. It argues that actors differ in how religion and state should relate to public life, not the extent that they should be integral or separate from each other. This paper substantiates its argument by exploring how in Tunisia--in a context of revolutionary, social and political instability--a variety of positions were articulated regarding the preferred position of Islam in relation to, first, national identity and, second, state authority. This is done in direct reference to one particular contentious issue: State control over mosques in name of ensuring the partisan neutrality of religious spaces in the country. This paper builds on multiple fieldwork visits to Tunisia and specifically Sfax, during which 32 individuals were interviewed. In addition, this paper builds on hundreds of primary and secondary sources. | ||
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