Do national institutional repertoires of religious governance still have an effect on the accommodation of Muslims' religious needs in France and the Netherlands? Or do they become inconsequential because of increasing European pressures on liberal democracies to accommodate? Comparing the institutional accommodations towards Muslims in the burial domain and the building of mosques, this article argues the impact of national repertoires to be visible when sensitive to differences in kind. The relevant comparative question should no longer be whether governments accommodate Muslim demands for recognition, but which demands are accommodated, in what ways, and for what reasons.
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In this article I explore epistemic injustice and resistance in structural care relationships between healthcare professionals and families with children with disabilities. I address some of the specific epistemic challenges that these families can face and elaborate on them in light of Fricker’s (2007) framework of epistemic injustice. I argue that families of children with disabilities are doubly vulnerable to testimonial injustice. Negative prejudices like being a ‘lost cause’ or ‘lacking agency’ towards the child can lower his/her status as a knower. However, this can also affect the parent’s epistemic status. Parents are at risk of not being believed by healthcare providers because they are associated with the marked child and prejudged as, for example, ‘overemotive’ or ‘in denial’. Drawing on Foucault’s notion of counter-conduct, I also show how speakers (families) are not necessarily entirely powerless. Even in cases in which they are not believed, they can deploy important strategies of resistance. This focus on counter-conduct can complement Fricker’s framework and make the debate on epistemic injustice more sensitive to the theme of speaker resistance. Furthermore, describing acts of counter-conduct might convince parents that their resistance matters, even if it is not always immediately successful.
But the doctoral research project the book draws on was completed at the Faculty of Theology, University of Oslo. During these years, many friends and colleagues helped to frame its central arguments. I am particularly indebted to Trygve Wyller and Veit Bader for their solid intellectual support over the many years of writing and research under challenging personal circumstances. Also, José Casanova was a valuable interlocutor and supporter of my work throughout these years in different forms. Furthermore, I thank Dag Thorkildsen, Marcel Maussen, Grace Davie, Inger Furseth and Nina Hoel for their detailed critical feedback at different stages of the project and the manuscript. The late Aristide Zolberg as well as Talal Asad, Vicky Hattam, Riva Kastoryano and Faisal Devij deserve many thanks for comments on the project in its early stages.The arguments developed here benefitted greatly from presentations in various research settings: I am grateful for comments on my work by members of the SIAS Summer Institute on 'Citizenship and Migration' in the summers of 2008 (Wissenschaftskolleg zu Berlin & Stanford University) and by a research group on 'The Heuristic Value of Integration Models for International Comparisons, ' organized by the Wissenschaftszentrum (WZB) in Berlin (2009Berlin ( -2010.I thank former colleagues and friends at the Faculty of Theology, Terje Stordalen, Vedbjørn Horsfjord, Margrete van Es, Aike Rots and Helge Årsheim for the many good conceptual discussions on 'religion' and 'secularism' during the various presentations of my work at the PLUREL colloquium and conferences. I thank the members of the Research Group ESPACE for making me part of their 'spatial turn' -and hopefully for many further productive discussions to come:
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