Stefan Maneval (ed.),Der Glaube fährt mit der Straßenbahn. Normen und Objekte in Religiösen und Säkularen Kontexten Faith Travels by Streetcar: Norms and Objects in Religious and Secular Contexts

Secular modernity, emancipation and self-critique

In ‘Headscarf Fatigue’, Schirin Amir-Moazami critiques Germany’s discussions on the The significance of wearing the headscarf among Muslim women, highlighting the oversight of diverse voices within the community. She argues that the focus on Muslim women’s visibility and integration into German society disregards instances of violence and discrimination, reflecting a historical imperial context. Amir-Moazami suggests that the discourse on Muslim women’s integration cannot separate from religious origins and political entanglements, challenging the foundations of secularism. She contends, ‘Today, the mutual conditionality of race and religion makes its presence felt not only in the quasi-natural allocation and ranking of people according to their (assumed) origin, but also in the distinction between good and bad religion. This differentiation fans itself out in the business of integration, namely in the repeatedly evoked divisions into “good” (“liberal”, “secular”, “moderate”, “modern”, “enlightened”) and “bad” Islam (“value-conservative”, “fundamentalist”, “ radical”, “ disproportionately pious”). Because religion and race are often clumped together, we should be therefore not only talk about racism but also about secularism – understood as a matrix that enables the secular state in its manifold ramifications to repeatedly rearrange and reorder what is a legitimate religion and when the boundaries to the political are crossed’ (pp. 43–44).

In line with the aforementioned argument, Wietske De Jong-Kumru, in the article ‘Facing the Colonial Mirror: Christian-Muslim Encounter in the Netherlands’, underscores the significance of colonial history in delineating the dynamics between Islam and Dutch colonizers, epitomized by missionaries and capitalists in Indonesia during the nineteenth and twentieth centuries. The narrative extends its purview to address the implications of this historical backdrop on the contemporary migration and integration of Muslims in the Netherlands. Consequently, the article advocates transcending the confines of this imperialistic discourse in pursuit of establishing a multicultural secular society. Jong-Kumru writes, ‘Behind today’s debates on immigration and integration there lurks an image of a homogenous ‘Dutch’ culture, which everyone with a richer cultural heritage is expected to fit themselves into. Debates in which Dutch citizens of migrant backgrounds demand changes in Dutch society are often seen as proof that integration has failed, when in fact they may just as well demonstrate its success. Yet the iconoclasm can’t just come from minorities if white integration is to succeed: the need for white integration into multicultural society pertains to Dutch Christianity and Dutch theologians as well. They, too, face the task of deconstructing normativity as they strive for equality in ecumenical and interreligious relations’ (pp. 60–61).

The article authored by Christoph Wessinger and Patrick Ebert, titled ‘On Specks, Planks, and the Thorn of the Other: Protestant Perspective on Normativity, Order, and Projects’, meticulously delves into the intricate concept of normativity and its profound influence on beliefs, behaviors, and perspectives concerning the diverse Other. The exposition posits that normativity is intricately linked to the establishment of a systematic framework, encompassing processes of selection, arrangement, inclusion, and exclusion predicated on perceived importance. The narrative illuminates how this organizational schema engenders judgments and justifications, giving rise to dichotomies such as good versus bad or true versus false. Furthermore, the article probes into the nexus between this mechanism, grounded in individual beliefs, and the solidification of convictions that subsequently shape behavior toward others.

A central tenet of the discourse underscores that the act of defining others often serves as a revealing mirror reflecting more about those undertaking the definition than the individuals being defined. This act primarily functions as a means to articulate differences and underscore the perceived civilized comportment of the entity formulating the definition. Consequently, the scholars advocate for a rigorous engagement in critical thinking and reflective scrutiny of the foundational principles and standards governing the organization and arrangement of societal components. The narrative prompts inquiry into the rationale behind evaluating one religion through the values and standards of another, prompting readers to transcend preconceived notions influenced by media, journalism, and societal norms. The authors ardently champion an in-depth comprehension of religions, encouraging the challenging of negative perceptions and the avoidance of the propagation of prejudiced images often wielded for political or ideological ends.

Paths to Emancipation in Modern Society

The book examines the tendency to critique religious practices and rituals within the secular-liberal public sphere in Germany (Europe), contending that this perspective is fundamentally grounded in Christian concepts and diverges from those of Islam and Judaism. Moreover, Faith Travels by Streetcar challenges the prevailing notion that European Christians/secular individuals enjoy complete liberation within the framework of the liberal secular state. The text underscores that social standards and implicit rules play a pivotal role in shaping choices and determining public presence, intricately tied to an individual’s social and economic standing. Nonconformity to established cultural norms results in the stigmatization of individuals as ‘the Other’.

Maneval vividly illustrates this argument by citing instances, according to prevailing social standards, where wearing swimwear to work or church is deemed unacceptable. In addition, Maneval sheds light on disparities in perspectives regarding adherence to religious rules and values, asserting that the imperative nature of behavioral rules accompanying religious beliefs is frequently disregarded. Furthermore, these established norms and prohibitions may only be perceived as encroachments on personal freedom by those who exist outside the sphere of these practices (pp. 7–10).

In the same context, Amr Ali, in his article ‘Salvaging Sacred Time: Approaching Islamic Ritual through Byung-Chul Han’, offers a critique of the linear theory of history and challenges liberal philosophies that advocate abandoning religious practices to transition from ‘sacred time to atomized time’ (p. 202), aiming for modernity and liberation from traditional temporal constraints. Ali questions the concept of ‘negative freedom’, which predefines freedom through a specific choice and limits independent decision-making. He argues for meaningful choices grounded in human agency, emphasizing the importance of communal values and rituals that fulfill the need for belonging, extending even to a connection with a supernatural power. In this vein, rituals such as Friday prayers and Hajj, not only express a sense of belonging and serve as a ‘life stabilizer’ but also represent a form of positive freedom in the modern era. Such practices challenge the linear logic of modern time, illustrating the intersection of temporalities or ‘heterogeneous time’ in embracing both ‘traditional’ spiritual values and the material values of modernity. These values, introduced to the non-Western world through colonization and globalization, have become an integral part of the human experience. Thus, Ali underscores the necessity for a pluralistic discourse on time that acknowledges different histories and cultures.

Continuing in a similar vein regarding the significance of tradition and the sacred within the modern public sphere, equality, and freedom, the interview titled ‘I Cannot Be Indifferent: A Conversation with Daniel Boyarin’ delves into Boyarin’s perspective on spirituality and cultural diversity, as discussed by Nora Schmidt. Boyarin, an American Jew and Talmud scholar, explains his motivation for studying the Talmud, aiming to bring depth to modern life amid what he sees as its one-dimensional nature. He emphasizes the importance of traditions and spirituality while advocating for critical examination of discriminatory laws. As a critical Zionist Jew, he rejects the idea of a nation-state, instead stressing the preservation of Jewish identity through storytelling and the diaspora. Boyarin’s anti-Zionist activism reflects his commitment to Jewishness and opposition to global injustices, challenging conventional Zionist ideologies within the Jewish community. Boyarin states, ‘I have to be out on the barricades when there are demonstrations against the American police now, but I have to make sure that I study the Talmud every day also. Even my anti-Zionist work is a contribution to Jüdischkeit. People ask me why I am so passionately anti-Zionist, when there are so many horrible things going on all over the world. The Chinese are oppressing the Tibetans . . . I say: because I’m Jewish and a Jew has to be a Zionist, but the kind of Zionist I am, is an anti-Zionist. I cannot be indifferent’ (p. 167).

Rethinking Diversity and Respect

In the concluding article, the book critically examines the role of academic research and education in the Western context, shedding light on its inherent tendency to marginalize diverse cultures. The focal point is the ostensibly noble goal of fostering diversity and comprehending the Other within the broader framework of a universal human civilization that ostensibly upholds pluralism. The discourse is enriched by the insights of Tunisian philosophy professor Sarhan Dhouib, engaging in a dialogue with Stefan Maneval, aptly titled ‘On Transcultural Ethics of Respect: A Conversation with Sarhan Dhouib’. Dhouib vehemently emphasizes the imperative of cultivating a cultural ethos that surpasses the superficial notion of tolerating the Other, striving instead for authentic respect grounded in cultural awareness and a genuine willingness to engage with and understand the Other.

Furthermore, Dhouib staunchly advocates for a double critique, delving into critical issues such as colonization, imperialism, and commonly held beliefs about Islam, Muslims, and Muslim societies. Concurrently, he scrutinizes Arab/Islamic traditions, discerning potential constraints they may impose on individual freedoms when confronting contemporary challenges and embracing openness to the Other. This multifaceted analysis underscores the book’s commitment to a nuanced exploration of the complex interplay between academic discourse, cultural awareness, and the imperative of a critical perspective.

To conclude, Faith Travels by Streetcar, blending theoretical analysis with personal experiences, underscores the significance of emotions, life experiences, and lived experiences as a critique of universal (European) modernity. The book argues against the notion that humans are mere empty identities, emphasizing their influence by social, religious, and historical contexts. Consequently, the book highlights the importance of philosophical critical thinking, advocates for fostering creativity and dialogue with the Other, and promotes openness to diverse cultures. The contemporary relevance of the book lies in its exploration of the concept of ‘freedom’ and human rights, particularly within the context of celebrating cultural diversity in both Arab and Western intellectual spheres. This discourse responds not only to the demands of the Arab uprisings and objections against racial segregation in Israel but also engages with the discourse prompted by migration from the Middle East and North Africa to the West. It prompts a critical examination of the meanings of individual freedom in the West, challenging its boundaries and responsibilities toward the Other, beyond simplistic populist narratives and political ideologies that reject diversity.