Swiss Shock: Minaret Rejection, European Values, and the Challenge of Tolerant neutrality

In 2009 Switzerland, for long an apparent beacon of European toleration and neutrality, voted to ban the erection of minarets. Internal religious matters are normally dealt with at the regional or local level – not at the level of the Swiss national parliament, although the state does seek to ensure good order and peaceful relations between different faith communities. Indeed, the freedom of these communities to believe and function publicly is enshrined in law. However, as a matter of national policy, now constitutionally embedded, one religious group, the Muslim group, is not permitted to build their distinctive religious edifice, the minaret. Switzerland may have joined the rest of Europe with respect to engaging the challenge of Islamic presence to European identity and values, but the rejection of a symbol of the presence of one faith – in this case, Islamic – by a society that is otherwise predominantly secular, pluralist, and of Christian heritage, poses significant concerns. How and why did this happen? What are the implications? This paper will discuss some of the issues involved, concluding the ban is by no means irreversible. Tolerant neutrality may yet again be a leitmotif of Swiss culture and not just of foreign policy.

The Gender of Chinese Christianity: Evaluating a New Research Perspective

This paper will discuss how the gender perspective can be applied to the study of the Early Modern Jesuit China mission. I will show that the category of gender provides a promising research perspective on Sino-Western cultural exchange, for it brings to the forefront important aspects of social life in the “contact zone” of Chinese Christian communities. I will argue that through the intercultural contact initiated by the Jesuit China mission, gender roles started to shift slightly on both sides. On the one hand, the Jesuits adopted the Confucian ideal of the separation of the sexes (nannü zhi bie), building for example separate Churches for women, something unknown in Europe. On the other hand, Chinese Christians were urged to reconsider aspects of their traditional gender norms, when for instance some men left their concubines in order to become Christian. The paper will be divided in three parts. First, it will focus on the history of concepts and discuss what gender relations meant in the context of the Early Modern China mission. Then it will turn to the representation of female religiosity in Jesuit Annual Letters and show how the gender perspective can lead to a re-evaluation this source genre. Finally, it will reflect on how the gender perspective can give us fresh insights into well-known paradigms on Sino-Western relations, taking the accommodation paradigm as an example.

Gender in Theology and Religion: a Success Story?! Report from a Conference

In January 2011 some fifty scholars from different parts of Europe met in Groningen, the Netherlands for an expert meeting entitled Gender in theology and religion: a success story?! to analyze the factors that contribute to the successful mainstreaming of gender in a theological discipline and to reflect on the future of gender studies in theology and religious studies. Different speakers highlighted the many successes of gender studies in theology and religious studies: its power to 'trouble' the disciplines and their heuristic categories; its contribution to the development of other disciplines such as queer studies and postcolonial studies; the many PhD studies produced; the number of significant publications that had appeared over the last years. All indicate that gender studies in theology and religious studies have matured. But the participants also pointed towards the ambiguity of the success of gender studies in the academy: the indeterminacy of the institutional position and positions of gender studies in the theological disciplines in seminaries, departments faculties and universities; the lack of male scholars’ engagement in gender studies, which is expressed by their absence in these studies and/or the low reception of gender studies publications in their disciplines. Both ambiguities represent a danger for the future of gender studies, according to the participants in the meeting. In order to further the success of gender in theology and religion they formulated the following recommendations: to analyze the position of these studies in their institutions from the perspective of the implied audience (church, academy, ordinary theologians); engage men in gender studies; embrace the cultural turn in religious studies; develop interdisciplinary cooperations with gender studies in the humanities; engage creatively with the changing role of religion in contemporary society; analyze whose perspective one follows and authorizes in the perception of theology, religious studies and gender studies themselves; record the history of women’s and gender studies in theology and religion, and honor and celebrate the successes.

Religion and Ethnicity in Mongolian Societies. Historical and Contemporary Perspectives

This volume about religion and ethnicity in Mongolian societies is the outcome of an international seminar organized in Switzerland in 2009. Ten contributions explore the interplay of religion and ethnicity in the Mongolian and Buryat-Mongolian regions, covering four hundred years of Mongolian and Buryat history. Drawing on methods of diverse scholarly disciplines, including religious studies, Tibetan and Mongolian studies, social anthropology and history, the issues addressed include Mongolian identity formations in the light of the Tibeto-Mongolian interface in the 17th century, Buryat religious survival in the colonial setting of 18th and 19th century Russia, the interplay of religion and politics in Buryatia, a case study of the famous “Imperishable Body” of Khambo Lama Itigelov, an analysis of the religious politics of the Buryat Traditional Sangha in today’s Republic of Buryatia, the role of Shamanism in the identity practices of Modern Buryatia, as well as the revival of “traditional” religions like Buddhism and Shamanism in Mongolia and the emergence of new religions, especially Christianity. Furthermore, two contributions provide in-depth analyses of the dominant theoretical approaches that inform Russian and Anglophone scholarship dealing with these questions.