By Knarr N.
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The same point can be made in relation to the fact that as early as 1974 the Belgian state decided to include Islam within its Council of Religions as a full member, or to the way that Muslims in the Netherlands have long had state-funded religious schools and television channels as a progressive step in that country’s traditional way of institutionally dealing with organised religion, namely, ‘pillarisation’. This principle that recognised that Protestants and Catholics had a right to state resources and some publicly funded autonomous institutions officially ended in 1960.
This includes the development of a religious equality agenda in Britain, including the incorporation of some Muslim schools on the same basis as schools of religions with a much longer presence. It also includes the recommendations of the Royal Commission on the Reform of the House of Lords (2000) that in addition to the Anglican bishops who sit in that House by right as part of the Anglican ‘establishment’, this right should be extended to cover those of other Christian and non-Christian faiths.
Hence the assumption of state neutrality in respect of religion: the state does not have a view about any of the religions in society but ensures the freedom of individuals to practise (or not) their religion. Yet today, the private/public distinction, the ideas of state neutrality and public equality, are sources of contradictions in relation to Muslims. More precisely, the multicultural interpretation of equality between religions, paralleling arguments of equality between the genders and between racial, ethnic and cultural groups, seems to lead in the direction of active policies of inclusion of Muslims (and others) rather than a principled indifference to organised religion.
4-Dimensionale projektive Ebenen mit grosser abelscher Kollineationsgruppe by Knarr N.