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Quel intérêt y a-t-il pour une municipalité à présenter un mémoire sur les «accommodements raisonnables»? Cela fait partie d'une «éthique de responsabilité». Saguenay accueille de plus en plus d'immigrants comme ville commerciale et industrielle. Comme ville hôtesse d'une université régionale, elle reçoit un nombre impressionnant d'étudiants étrangers chaque année.Étant donné que la plupart des cas d'accommodements se situent dans le domaine religieux, le présent mémoire fait une large place à la dimension religieuse. Ce qui nous amène à présenter notre option fondamentale basée sur la Charte biblique universelle et sur le lien historique existant au Québec entre foi et culture. Nous témoignons ainsi de notre attachement à nos racines historiques et religieuses, d'où le titre du mémoire «Je me souviens» ou la mémoire du passé.Comme le mémoire sera présenté à la commission Bouchard-Taylor créée pour éclairer le Gouvernement dans l'élaboration d'une politique d'accommodements, la question de la laïcité et de la neutralité de l'État en matière religieuse fait l'objet d'une attention spéciale. Nous sommes d'avis qu'il serait important de discuter de la forme que pourrait prendre un nouveau contrat social en ce domaine. Quelle laïcité voulons-nous? Ne serait-il pas préférable de nous orienter vers une laïcité ouverte, c'est-à-dire qui tient compte du partage des compétences respectives de l'Église et de l'État? La Cour suprême est-elle habilitée à prendre seule des décisions importantes qui engagent la vie morale et religieuse des individus? Quelles valeurs définissent l'âme collective québécoise? Là-dessus, nous estimons que la Commission devrait amener le Gouvernement à réfléchir sérieusement sur ces questions et à tenir compte de notre point de vue.
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The Palgrave Handbook of Religion and State Volume I: Theoretical Perspective deals with the relationship between Religion and its long history that has played out throughout time and across the globe. Countries in Africa, the Middle East, and Europe approach the subject of religion and the state in various ways. While the word religion to westerners usually brings Christianity to mind, in Japan it is Shintoism and Buddhism. Volume II offers chapters on the relationship of both Shintoism and Buddhism to the Japanese state. It is very easy to see how the deeply traditional Japanese citizens may come into conflict with the strictly secular Japanese state. It also contains chapters about mosque and state as well as synagogue and state.
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This reprint delves into the relationship between religious leaders and movements and secular political systems. While the secularisation thesis predicted the decline of religion in both private and public life, this reprint challenges this narrative by exploring the diverse approaches of religious actors towards politics within secular systems. The reprint includes theoretical explorations and country case studies, analyzing the roles of religious leaders in the political arena of secular countries. From radical movements seeking to establish a religious state to those embracing participation in electoral processes, the authors examine the practical and prescriptive dimensions of religion's engagement with politics. With its interdisciplinary approach and timely subject matter, this book is essential reading for anyone interested in the complex and dynamic relationship between religion and politics in the modern world.
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This volume offers readers new openings through which to understand critical but overlooked ideas about religion-state relations. It decenters discussions away from national narratives allowing for emerging voices at the individual and community levels, highlighting interactions of people with the state over questions about religion.
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The subject matter of this book, first published in 1971, is not less relevant, though less familiar, than the military adventures of Israel. For the book deals with the spiritual tensions that underlie and go far to explain the conduct of the country, standing as it does at the heart of some of the world's most dangerous political conflicts. The superpowers confront at its borders. So do the 'modern' West and the force of Arab nationalism. It is the focus, too, of anti-Semitism, with its potential threat to the future of all Jews and of world peace. The questions here examined are rooted in the nature of Judaism and in the two distinct urges - religious and nationalist - that created Israel. Within its tiny territory some of mankind's most urgent spiritual problems appear at their most intense. What do men live for: for themselves, their country, higher values? How these tensions are resolved will affect both the conduct of Israel, with its effects on the fortunes of all nations, and the thoughts of men everywhere about their own and their countries' deeper problems. One section of the book deals with the institutions and policies of Israel as expressions of its inner spirit: the kibbutz, the army, the ingathering of exiles, the attitudes to Arabs within and beyond the frontiers, relations with world Jewry. Two final chapters describe and analyse the perennial problem of Jewish identity, seen in the light of the actions of a modern state.
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China’s constitution explicitly refers to its sovereign domain as “sacred territory.” Why does an avowedly secular state make such a claim, and what does this suggest about the relations between religion and the nation-state? Focusing primarily on China, Stating the Sacred offers a novel approach to nation-state formation, arguing that its most critical element is how the state sacralizes the nation.Michael J. Walsh explores the religious and political dimensions of Chinese state ideology, making the case that the sacred is a constitutive part of modern China. He examines the structural connection among texts (constitutions, legal codes, national histories), ostensibly universal and normative categories (race, religion, citizenship, freedom, human rights), and territoriality (the integrity of sovereignty and control over resources and people), showing how they are bound together by the sacred. Considering a variety of what he refers to as theopolitical techniques, Walsh argues that nation-states undertake sacralization in order to legitimate the violence of establishing and expanding their sovereignty. Ultimately, territorialization is a form of sacralization, and the foundational role of the sacred makes all nation-states religious states. Stating the Sacred offers new ways of understanding China’s approach to legality, control of the populace, religious freedom, human rights, and the structuring of international relations, and it raises existential questions about the fundamental nature of the nation-state.
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