Introduction: Is secularism bad for women?: La laïcité nuit-elle aux femmes?

Aune, Kristin; Lövheim, Mia; Giorgi, Alberta; Toldy, Teresa Martinho; Utriainen, Terhi

doi:10.1177/0037768617727464

Cited by 5 publications

(6 citation statements)

References 38 publications

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“…can be considered in dialogue with feminist theorisations of the secular. Similar to feminist scholars who pose questions about how to envision alternative and inclusive political-societal futures (Aune et al 2017;Nyhagen 2017;Reilly 2017), BOEH! does not provide an easy answer.…”

Section: Resultsmentioning

confidence: 99%

“…In the introduction of the special issue that resulted from these workshops, they contend that indeed, some forms of secularism are bad for some religious women. They therefore formulate a notion of 'good' secularism: 'If "secularism" enables tolerance, respect, religious freedom and treats the voices of diverse groups of religious women as just as important as those of men, it is surely good for women' (Aune et al 2017). In the same special issue, Niahm Reilly (2017) and Line Nyhagen (2017) took up the challenge of further specifying what could be considered 'good' secularism.…”

Section: Academic Feminist Concerns In Western Europementioning

confidence: 99%

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Secularity, gender, and emancipation: thinking through feminist activism and feminist approaches to the secular

Brandt

2019

Religion

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In this article, I engage with feminist discussions about secularity, gender, and emancipation. The feminist study of the secular was spurred by interventions of Saba Mahmood [2005. The Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton: Princeton University Press], and can be seen as a critical engagement with at least one basic assumption that underlies much of progressive thinkingthat secularism is beneficial for women and LGBTQ subjects. I begin by exploring how the Belgian feminist activist platform Baas Over Eigen Hoofd! (Boss Over One's Own Head!) builds a locally suited theory and practice of emancipation. I analyse how BOEH! raises questions about gender and secularity. Second, I zoom-out by mapping feminist studies of the secular in Western European contexts, distinguishing various analytical approaches and visions on social-political secular emancipatory alternatives. To conclude, I relate local feminist activism to feminist academic discussions, and argue that there is a continued need for thinking about shared emancipatory futures.Emancipation is not an 'all or nothing' affair. (Nancy Fraser in: Fraser and Liakova 2008, 4) The story [of secularism] has had enormous staying power. Our view of history is shaped by that story. (Scott 2018, 14) Posing questions about emancipation often means criticising political, social, cultural, and religious structures of dominance and revealing the relationships between freedom and its restrictions. Critical theories, such as feminist, postcolonial, and queer theories, and social movements, such as women's, antiracist, and LGBTQ movements, analyse the restriction of freedom in various ways and as such propose differing ideas about progressive change. In Western contexts influenced by a European Enlightenment tradition, 'emancipation' is a layered and emphatic concept, referring to equality, self-determination, liberation, and individual responsibility (Birkle et al. 2012). Posing questions about emancipation within this political-cultural framework leads to asking about the obstacles to equality and self-determination: Liberation from what? Self-determination regarding what? What does it mean to be responsible for building one's 'own life'? (Bauhardt 2004).

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Section: Resultsmentioning

confidence: 99%

Section: Academic Feminist Concerns In Western Europementioning

confidence: 99%

Secularity, gender, and emancipation: thinking through feminist activism and feminist approaches to the secular

Brandt

2019

Religion

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“…De la même façon, le discours féministe représente un élément central de la critique séculière de la religion (Zwissler, 2018). Cet aspect est devenu particulièrement évident dans le débat sur l'usage du voile (Aune et al, 2017), dans lequel ceux qui s'opposent à l'usage du voile considèrent souvent la religion (et surtout l'Islam) comme un vestige d'une vision patriarcale et primitive du monde. Une critique qui rejoint, dans une certaine mesure, la vision que les SBNR ont de la religion.…”

Section: Terrains Méthodologie Et Revue De Littératureunclassified

“…À travers cette critique du religieux, les SBNR accusent les religions chrétiennes d'être misogynes et trop hiérarchiques. Cette critique du religieux permet aussi de créer un lien avec le sécularisme parce que l'on adopte une approche critique envers la religion qui est typique du regard séculier (Aune et al, 2017).…”

Section: Les Pèlerins De Marie Madeleine Et La Spiritualité Comme Terunclassified

La spiritualité comme terrain d’entente entre la religion et le sécularisme : une approche ethnographique

Fedele

2020

Social Compass

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This article is based on ethnographic research about the intersections of contemporary forms of spirituality and Catholicism in Italy, Spain, France and Portugal and analyses what social actors mean when they say that they are ‘spiritual but not religious’ (SBNR). We need to go beyond this self-description and try to understand why spirituality is increasingly being constructed in opposition to religion and what our informants mean, when they say that they are spiritual. With this approach we discover that spirituality, religion and secularism are not completely distinct categories but mutually constitute each other (Asad, 2003 ; Fedele and Knibbe, 2013, 2020) and that the SBNR are not necessarily unchurched (Fedele, 2013 ; Fedele and Knibbe, 2013 ; Ammerman, 2013a). Through ethnographic examples I show how spirituality represents a safe middle ground between religion and secularism. It offers a lingua franca that allows describing religious experiences in increasingly secularized societies. This spiritual lingua franca is particularly useful when addressing issues related to gender and sexuality because it allows embracing secular values without renouncing to be religious.

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“…Again, the voice of the student, the complexity of the affair, and the fact that some media comments might feed into a growing Islamophobic climate in Canada, are inaudible in this dichotomous framing. Making gender equality a Canadian value par excellence also conveys the idea that gender violations are foreign to Canadian modern life, failing to recognize the pervasive discrimination against women in contemporary Canadian society (see, Beaman, 2014; for a more general discussion see also, Aune, Lövheim, Giorgi, Toldy, & Utrianinen, 2017).…”

Section: Rigidifying 'Our Values' and 'Islam'mentioning

confidence: 99%

Rethinking Canadian Discourses of “Reasonable Accommodation”

Barras

Selby

Beaman

2018

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This article maps the repercussions of the use of reasonable accommodation, a recent framework referenced inside and outside Canadian courtrooms to respond to religiously framed differences. Drawing on three cases from Ontario and Quebec, we trace how the notion of reasonable accommodation—now invoked by the media and in public discourse—has moved beyond its initial legal moorings. After outlining the cases, we critique the framework with attention to its tendency to create theological arbitrators who assess reasonableness, and for how it rigidifies ‘our values’ in hierarchical ways. We propose an alternative model that focuses on navigation and negotiation and that emphasizes belonging, inclusion and lived religion.

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Introduction: Is secularism bad for women?: La laïcité nuit-elle aux femmes?

Cited by 5 publications

References 38 publications

Secularity, gender, and emancipation: thinking through feminist activism and feminist approaches to the secular

Secularity, gender, and emancipation: thinking through feminist activism and feminist approaches to the secular

La spiritualité comme terrain d’entente entre la religion et le sécularisme : une approche ethnographique

Rethinking Canadian Discourses of “Reasonable Accommodation”

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