How does legal arbitration on religious intolerance shape the contours of secularism in religiously plural polities? And how do such processes act as sites for the articulation of binding visions on secular public space and the national collective
Afro-Brazilian Religions, Public Space, and the National Collective in Twenty-First-Century Brazil
Elina I. Hartikainen
During the course of the 2006 Soccer World Cup, Germans started to celebrate a “new patriotism.” As the construction of national identity is inseparable in Germany from the Nazi past, this occurrence can be considered an indicator of an altered relationship to this past. This article examines these changes by focusing on a nationally recognized site of remembrance, the former Nazi Party Rally Grounds in Nuremberg, where five matches of the World Cup were played. The convergence of site and event evokes contradictions and ambiguities, such as the encounter of the opposed needs of sports and remembrance at the same location. It shows what problems arise at a site of national collective memory today, when the role of the national collective is challenged by developments like European integration, migration within and to Europe, and the on-going effects of globalization.
Dialogues with Deportation
Faced with a troubled past, national collectivities can negotiate identities through iconic figures. Prescient hero Charles de Gaulle and later Resistance martyr Jean Moulin played this role in France in the decades after World War II. More recently, other individuals from the same generation have come to the fore as exemplary actors through whom the French enact reconciliation with their nation’s wartime history. Marc Bloch, a Jew executed for his Resistance activity, has become a figure who allows French republicans to work their way out of what Henry Rousso terms the obsessive phase of the Vichy Syndrome.
In 2010, the Knesset passed the Spousal Covenant Act, which enables Israelis 'lacking religious affiliation' to marry and divorce in Israel. Using the 'twin tolerations' theory, I present the process and the actors involved in the legislation, pointing out that in Israel the twin tolerations are reflected in the so-called status quo. On the basis of that analysis, I argue that the spousal covenant, initially aimed at solving the problem of all individuals forbidden to marry in Israel, but especially 'non-Halakhic' Jews from the FSU, ended up as a marginalizing law, excluding those non-Halakhic Jews from the Jewish-Israeli collective. I further argue that non-Halakhic Jews from the FSU no longer contest the Israeli religious regime of inclusion and instead use the 'established bypasses'—cohabitation and civil marriage abroad—both to get married and to be part of the national collective.
If nations are “imagined communities”, as many theorists like to define them, then they need an ideology to create a cohesive imagination. In modern times, the project of writing “history” has been an important instrument in the service of this ideological purpose of justifying and reproducing the modern nation-state as the predestined and legitimate container of collective consciousness. School textbooks, at least in South Asia, have long been among the most exploited media for the presentation of the history of the national collective. This essay is a study of school textbooks in Bangladesh. It looks at narrative representations of selected episodes from the past, both pre- and postindependence, in order to reflect on how they construct “history”. Through this work I endeavor to relate textual images to issues of community relations and identity by identifying and sharing the ways in which the audience for nationalist discourse is created, nurtured, and secured through symbolic means.
Winnifred Fallers Sullivan
articles are teeming with contradiction and multiplicity. In “Adjudicating Religious Intolerance: Afro-Brazilian Religions, Public Space, and the National Collective in Twenty-First-Century Brazil,” Elina Hartikainen reveals the messy impossibility of
An Analysis of the Ethnic Issue in Israel
). Modernization for European Jews entailed either joining or creating national collectivities that had a universalist cast to them. Post-Enlightenment and post-revolutionary states in Western Europe, in principle, extended citizenship to members of various
The Israeli Television Series Fauda
Nurith Gertz and Raz Yosef
historical chain of terror and traumas of the past and the future, and it views its protagonists through the lens of the homogeneous national collectives to which they belong and on whose behalf they fight. In their undercover mission to safeguard the nation
Rejecting a Fiscal Model of Reciprocity in Peri-urban Bolivia
Miranda Sheild Johansson
independence from the state as opposed to interdependence with it. Paying income tax and VAT, on the other hand, did not confer instant rights, offering instead only the promise of inclusion in a future, national collective. This was a collective world that
Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference
Jeremy F. Walton and Neena Mahadev
, Elina Hartikainen's “Adjudicating Religious Intolerance: Afro-Brazilian Religions, Public Space, and the National Collective in Twenty-First-Century Brazil,” examines a complex, compelling context of religious plurality, where Afro-Brazilian religious