Professional Documents
Culture Documents
Ethnic and Racial Studies Vol. 34 No. 7 July 2011 pp. 12481253
REVIEW ARTICLE
Marie Macey and Alan Carling, ETHNIC, RACIAL AND RELIGIOUS INEQUALITIES: THE PERILS OF SUBJECTIVITY,
Basingstoke: Palgrave Macmillan, 2011, 220 pp., 55.00 (cloth).
RUNGSSCCHIFT,
Zafer Senocak, DEUTSCHSEIN: EINE AUFKLA
Hamburg: Korber Stiftung, 2011, 190 pp., t16.00 (paper).
When is it better to use the word faith rather than the word religion?
I have wondered about this since reading, in Ethnic and Racial Studies,
vol. 23, no. 3, Mary Searle-Chatterjees criticism of the hold that the
world religions paradigm has upon the classification of beliefs and
practices. Perhaps it is better to keep religion for institutionalized
behaviour and faith for the beliefs and practices of individuals?
Although their argument rests upon other distinctions, Macey and
Carling might see value in such a distinction. When reviewing their
truly excellent book for readers of Ethnic and Racial Studies, the best
place to start may be the authors observation that in Europe,
historically, the liberal solution to religious conflict was to locate
religion in the private sphere; now we are confronted by the
multicultural proposal to bring it back into the public arena
(p. 146). The observation is accurate, but, of course, the solution
was a Protestant one that has been variously implemented in different
countries. Those who speak for Islam and for Roman Catholicism
cannot accept the liberal solution.
How is it that the liberal solution is now challenged? The authors
outline the process by which religion has become a distinct
dimension of the equalities agenda alongside the racial and ethnic
dimensions. Protective legislation has followed in paths established
earlier. The International Convention on the Elimination of All
Forms of Racial Discrimination protects human rights in the
political, economic, social, cultural or any other field of public life.
The rights to work, to housing, and to education are defined as
falling within the public sphere. The Convention on the Elimination
ISSN 0141-9870 print/1466-4356 online
DOI: 10.1080/01419870.2011.582727
with Britain more strongly than non-Muslim Britons (77 per cent
compared with 50 per cent). Similar findings have been reported in
Germany. They are first approximations that grasp only a fraction of
what is going on.
European public opinion has been offended by practices (for
example, in Saudi Arabia and Afghanistan) that those responsible
believe to be enjoined by the sharia. Their claims to scriptural
authority should be questioned. A colleague of mine, the late Badr
Dahya, explained to me in a private letter that: It is not often
realized that the sharia is not divine and immutable. It is based on
general principles derived from the Quran and supplemented by the
Prophets Traditions. It did not come into existence all of a sudden
but evolved over centuries and was codified in the 11th C. In
codifying the sharia, jurisconsults were, as in all tribally-organized
societies, custom-bound, and their traditional behaviour and values
as established by precedents acquired sanctity for them. They
disregarded the textual significance of various injunctions, reforms
and principles embodied in the Quran. For example, the punishment for adultery in the Quran for both man and woman is one
hundred lashes each but the sharia changed this to death by
stoning. There is no provision for apostasy in the Quran but it is in
the sharia. Lay Muslims have been conned into believing that the
sharia is of divine origin, and here the fault lies with the mullahs.
Fazhar Rahman (d. 1988), a distinguished Pakistani scholar has
observed Islamic law. . . is on closer examination a body of legal
opinions. . . an endless discussion on the duties of a Muslim rather
than a neatly formulated code or codes . Muslim scholars maintain
that their fellow-believers should study their spiritual inheritance in
order to learn its lessons for the present.
The parallels with Christianity are intriguing and important. How
and when did Mohammeds oral revelation attain written form? How
and when were Hebrew and Christian texts selected and used to
compile the Catholic and Protestant Bibles? How much is to be
learned from the Dead Sea Scrolls? Some Muslims and some
Christians believe every passage in their scriptures to be of equal
authority. Scholars give reasons to the contrary, but disagree among
themselves. Some Christian mullahs are also at fault; they do not
explore their spiritual inheritance and have not yet absorbed the
theological discoveries of the nineteenth century. Opinion polls in
Britain disclose how few respondents can name the four gospels or the
first commandment, yet many of these respondents have a sort of
Christian faith that exists in an uncertain relationship with the
Christian religion. If some are classed as secular Christians, that
only creates new problems since the notion of the secular has meaning
only in opposition to the sacred.