9 January 2014
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Search Results for: Volker Kaul
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9 January 2014Practical Information about Istanbul Seminars 2014
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17 December 2013This paper is critically engaged in the elaboration of the securitization and stigmatization of migration and Islam in the west, which is believed to be leading to the rise of Islamophobic sentiments and to the backlash of both multiculturalism and republicanism. Migration has been framed as a source of fear and instability for the nation-states in the west in a way that constructs ‘communities of fear’. It will be claimed that both securitization and Islamophobia have recently been employed by the neo-liberal states as a form of governmentality in order to control the masses in ethno-culturally and religiously diverse societies at the expense of deepening the already existing cleavages between majority and minorities with Muslim background. -
17 December 2013Is a Muslim still a Muslim when he crashes airplanes into the twin towers? Any serious theory of multiculturalism has to deny that Islam could ever come to justify suicide bombing and terrorism. My thesis is that none of the contemporary multicultural theories manages to do so, or at least not without collapsing into a Kantian conception of personal autonomy and, consequently, into some standard version of liberalism. Communitarianism, trying to demonstrate that fundamentalism has nothing to do with the true and authentic Islam and that it does not take into account the pluralism prevailing in Islam, has to moralize Islam. A Humean position, which takes Islamic fundamentalism to be merely a pathology, the product of resentment and Western neocolonialism, eventually could come to the conclusion that good an upright Muslims today cannot help but to become suicide bombers. Liberal multiculturalism, considering identity to be a matter of choice, must suppose that an active agent with self-knowledge is by definition a responsible person with a moral identity. In conclusion, multiculturalism, in its effort to make the good identities prevail the bad and the ugly identities, risks to adopt some of the same righteous attitudes towards Islam as traditional liberalism.
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17 December 2013The presence of increasing percentages of immigrants in the European social landscape it is not only a quantitative fact, with consequences on several social and cultural dynamics and indicators. It produces an important qualitative change. From being a pathology, plurality is becoming physiology. Religion is a key factor in this process. There is a synchronic pluralization going on: the level of pluralization of the religious and cultural offer is increasing, making society a kaleidoscope of cultures, whose pieces are in constant movement. Islam – and in particular Islam in Europe – is often considered the most problematic and ‘problematized’ expression of this process. It is what we could call exceptionalism: the tendency to see Islam and Muslims as an exceptional rather than standard case. Even the mediatic perception of Islam in conflictual terms can be considered a form of exceptionalism. And conflict a specific way of understanding Islam. Islamophobia is part of this phenomenon. Exceptionalism explains why Islam has become a discursive substitute of the main transformation, which is the much higher degree of cultural and religious pluralisation of European societies[1].
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18 November 2013In this paper I argue that it does not make sense – either empirically or normatively – to speak of ‘authentic’ cultures. All we need when talking about cultures is a relatively weak concept that still carries enough normative weight to function as the meaningful background of a person’s identity, autonomy and good life. Discussing the authentic culture, I refer to the debates around the German Leitkultur as well as the Dutch populist movement as examples. However, I am interested not only in the concept of the authenticity of a culture but also in the concept of the authenticity of persons: if an 'authentic culture' is not feasible, does this have repercussions on the concept of the autonomy and authenticity of persons? In suggesting that this might be the case, I argue that persons can be autonomous without always being fully authentic.[1]
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18 November 2013This essay deals with two conceptions of the political; one that entails a clash of civilizations associated with a Schmittian critique of liberalism and a second which envisions the political as an emerging domain. The latter idea can be associated with the later work of John Rawls which separates the comprehensive from the political. I argue that it is this idea when reconstructed in relationship to a theory of multiple modernities that can be appropriated for an emerging notion of global justice. Hence, it is in the domain of the political that we should look for a new and emerging concept of justice.[1]
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18 November 2013It is not possible to make Turkish modernity multicultural, Turkish democracy consolidated, Turkish economy sustainable, Turkish society a society of living together; and Turkish foreign policy proactive, multidimensional, and effective, without resolving the Kurdish question. In this paper; I will suggest that the democratic solution to the Kurdish question lies in; (a) a critical analysis of state-centric Turkish modernity and its recent crisis, as the Kurdish identity has always been constructed as the Other of Turkish national identity; and (b) an attempt aiming at a democratic reconstruction of the political in Turkey, which sees a multicultural and differentiated understanding of constitutional citizenship as a constitutive norm of “living together in diversity”. By doing so, it would be possible to seek a feasible and effective solution to the Kurdish question not in “ethnic terms,” but by exploring possible ways of “articulating identity-claims to citizenship rights with an emphasis on the practice of democracy”. *
