Publisher

UNEJUNEJ

Journal Journal of Southeast Asian Human RightsJournal of Southeast Asian Human Rights Abstract

Multiculturalism has increasingly been identified with ethno-religious identities in recent years. Multiple authors paraphrase the interaction of multiculturalism and secularism as “moderate secularism, which emphasizes equal status of the majority and minority religions. This study widens the scope and compares to what degree Western and non-Western Muslim states allow religious minority groups to co-exist with the majority religions. Three European and three non-Western countries are included in the study based on a review of national policies and practices around secularism, analyzed through Modoods framework of moderate secularism. This study finds that the position of minority religions is generally weakened in all the countries, with strong political tensions between different religious groups. While the European countries continue to assess the position of minority religion from a secular perspective, strengthening Christian identity, non-Western countries with strong Islamic constituencies gain more influence in political processes. This study also concludes that Modoods model of moderate secularism is flawed, as it does not take into account political realities and public attitudes.

Conclusion

The practice of secularism varies significantly between European and Muslim countries, influenced by historical, political, and cultural factors.The convergence of secularism and multiculturalism, as initially proposed, is not evident in the studied cases, with increasing tensions between religious groups.Modoods model of moderate secularism proves inadequate due to its failure to account for political realities and public attitudes, particularly the influence of majority religions and the challenges faced by minority religions.

Future Research

Further research should investigate the specific mechanisms through which national identities are constructed and how these constructions impact the integration of religious minorities. A comparative study of educational systems in these countries could reveal how religious curricula and policies contribute to or mitigate interreligious tensions. Additionally, exploring the role of civil society organizations in promoting interfaith dialogue and fostering inclusive policies is crucial, particularly in contexts where state-led initiatives are limited or biased. These investigations should move beyond policy analysis to incorporate qualitative data capturing the lived experiences of individuals from diverse religious backgrounds, providing a more nuanced understanding of the challenges and opportunities for peaceful coexistence.

References

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