The EU, counter-terrorism and the protection of Muslims as European minorities

This article examines the EU’s promotion of the religious identity of Muslims within the context of European counter-terrorism measures. Counter-terrorism laws of the EU and its Member States impact on the religious identity of Muslims. They have an arguably disproportionate effect on the civil rights of individuals in the quest to combat terrorism and can be seen to increase Islamophobia in two ways: a rise in general discrimination against Muslims and a requirement on Muslims to distance their connection to Islamic practice and traditions. EU law dealing with terrorist offences speak little of this backlash that Muslims face in European countries. Although the EU has somewhat of a framework in place which concerns the protection of Islamic identity, the reluctance of the EU to take a determined stance on the issue of the protection of religious identity is illustrated through the ambiguous nature of its legislation.

Judah Benjamin: marginalized outsider or admitted insider?

Judah Benjamin (1811-1884) was one of the greatest of nineteenth century lawyers. This article analyses how a young man who might have been marginalized in society because of the circumstances of his birth, ethnic origin and religious identity rose to prominence in law, politics and business in the United Kingdom and the United States.

Confessionalism and conversion in the Reformation

Recent research on the Reformation has been concerned with the process by which lay people acquired a religious identity, whether it began merely as an act of political obedience or by a sudden ‘conversion’ to new doctrines. Confessional politics made it imperative for rulers to try to control the religious allegiances of their people, but the doctrine of conversion (as a spiritual change) made this theoretically impossible. Instead, a ‘culture of persuasion’ developed by which clerical and secular rulers sought to persuade their people to accept teachings authorized by the state. The possibility of religious dissent, of converting away from the state-sanctioned denomination, made conversion an issue whose importance was far greater than the actual number of converts. The study of confessionalism and conversion emphasises two theses fundamental to Reformation studies: that the era produced radical changes in the ways that people thought about their personal and communal identities, and that it made individuals’ religious choices the urgent concern of their governors.

Religious and spiritual identity and citizenship education in the UK

If education is to be about ‘human flourishing’ (De Ruyter, 2004) as well as preparation for adulthood and work, then religious and citizenship education would seem to have a key contribution towards this goal, both offering opportunities for the exploration and development of a robust sense of identity. However, despite the opposition of most religious educators, religious education has been treated by successive UK governments simply as a form of inculcation into a homogenous notion of citizenship based on nominal church attendance. Moreover, the teaching of the relatively new subject of citizenship education, whilst recognising that the sense of identity and allegiance is complex, has not regularly included faith perspectives. I argue that the concept of ‘spiritual development’, which centres on an existential sense of identity, offers a justification for combining lessons in both religious and citizenship education. I conclude on a cautionary note, arguing that pupils need to be given a critical awareness of ways in which such identities can be provided for them by default, particularly since consumer culture increasingly makes use of ‘spiritual’ language and imagery.

Consumption and social identity: evidence from India

We examine spending on consumption items which have signaling value in social interactions across groups with distinctive social identities in India, where social identities are defined by caste and religious affiliations. Using nationally representative micro data on household consumption expenditures, we find that disadvantaged caste groups such as Other Backward Castes spend 8 percent more on visible consumption than Brahmin and High Caste groups while social groups such as Muslims spend 14 percent less, after controlling for differences in permanent income, household assets and household demographic composition. The differences across social groups are significant and robust and these differences persist within different sub populations. We find that the higher spending of OBC households on visible consumption is diverted from education spending, while Muslim households divert spending from visible consumption and education towards greater food spending. Additionally, we find that these consumption patterns can be partly explained as a result of the status signaling nature of the consumption items. We also discuss alternative sources of differences in consumption patterns across groups which stem from religious observance.