How the demonization of ‘gender ideology’ has become a rhetorical tool.
- A report by Mohammed Hashas on the conference “Arab Renaissance: Renewing the Civilizational Message” organized in Amman, Jordan, on 25-26 April 2018, in the occasion of the 10th anniversary of the Arab Renaissance Foundation for Democracy and Development (ARDD).
- In her paper entitled The changing face of toleration Susan Mendus critiques the idea of toleration as acknowledgement, which she calls “new toleration”, in opposition to the more classical notion of toleration as not interfering in what we consider an object of disapproval (be these decisions, actions or forms of behaviour). In particular “new toleration” is not, in her opinion, able to answer new questions posed by religious toleration. These are in truth ‘surprisingly’ new issues, when considering that until a decade ago they seemed definitively resolved
- The topic of toleration has interested, indeed fascinated, me for nearly 30 years. Twenty-eight years ago, in 1985, I was appointed Morrell Fellow in Toleration at the University of York, and I have continued to work within the Morrell Centre ever since – first as a Research Fellow, then as Director of the Programme, and now as Morrell Professor Emerita. In short, the problem of toleration has occupied much of my working life. However, looking back on the past 30 years, it is interesting to note that the problem of toleration is not at all the same now as it was when I began studying it all those years ago, and my main focus this evening will be on ways in which the problem of toleration has changed and with the new challenges which toleration faces in the modern world. Let me begin, though, by saying something about the way in which the problem of toleration was understood when I first began studying it all those years ago.
- The burqa battle is the tree that hides a thick forest called the general plight of Muslim and other immigrant minorities in Europe. Abdelmalek Sayad coined the notion of “double absence,” which wittily represents the fate of immigrants—and their children in particular—caught between two worlds. A world of origin to which they do not really belong except partially in their swarthy looks, linguistic code-switching, names, and religious traditions; and a world, into which they were born, raised, educated and work as any responsible citizen. This “double absence” experienced by the descendants of immigrants in Europe is a thorny question, which challenges the long-standing definitions of identity, nationalism and citizenship in Europe.