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Log In Sign Up. Christine M. Unfollow Follow Unblock. Other Affiliations: Abstract This article focuses on onilne French efforts to expand legal regulation of religious symbols to childcare.

The investigation is based on fieldwork among Muslim women in Marseille and on the analysis of legal decisions, official documents, and media. The debates on whether to legislate on religious symbols in the domain of childcare reveal how the line between religion and politics, and private and public is continuously redrawn through state efforts to cultivate and govern secular Republican selves.

Questioning Secularism: Islam, Sovereignty Backpage escort in Hamar the Rule of Law in Egypt. Leirvik prostitution online, IL: France, hijab, religious freedom, secular suspicion, public and onlije.

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Save to Library. In this round table, 1 leading scholars discuss questions about the relationship between religion and secularism and gender and sexuality, including why and how do discussions about religious freedom and secularism tend to coalesce around In this round table, 1 leading scholars discuss questions about the relationship between religion and secularism and gender and sexuality, including why and how do discussions about religious freedom and secularism tend to coalesce around questions of gender and sexuality, and how can we conceptualise the relation Hot naked Steinkjer girl sex, gender, religion and secularism differently?

What is the relationship between the legal and paralegal regulation of gender and sexuality and the regulation of religion? Sex and gender are at the heart of much controversy over Free international dating sites Fredrikstad in secular societies, and in general sexual freedom and gender equality are associated with secularism, so that regulating religion is seen as necessary for ensuring gender equality and sexual freedom.

Playing on this assumed relationship, Joan Scott has coined the concept 'sexularism', which points to a particularly salient form of body-politics in today's European secularism, which increasingly plays itself out in the intimate sphere of sexuality and religion.

Some of the questions I want to raise in this conversation are: One of the things I am interested in is what we might call the sexual protocols of secularism, the way in which one needs to approach secularism not so much as a site of emptiness or a kind of space-clearing neutrality but rather as a formation that has a series of norms and protocols about sex and gender.

Working in France has helped me see this, because in France sexual and gender protocols are much more explicit than they are in other European or North American societies—although such protocols exist. I Pakistani Horten sex there is a lot to gain from approaching the secular and secularity as full of sensibilities, affects and Leirvik prostitution online practices.

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