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• W339946049 abstract "An increasingly common approach to governing religion and state relations in non-secular settings is mixed system of religious law and general legal principles. Despite their many past and present variations, such hybrid legal regimes defy Franco-American ideal of separating religion and state along private/public lines. At least one billion people now-live under legal order that enshrines religion and its interlocutors as a or the source of legislation (meaning that legislation must comply with principles of that religion), granting religious tribunals jurisdiction over important aspects of life, public and private, in addition to tremendous symbolic weight religious edicts often carry. [ILLUSTRATION OMITTED] At same time, religious institutions and interpretive hierarchy are expected to comply with overarching constitutional norms and are subject to review by constitutional courts and judges. A unique hybrid of apparently conflicting commitments, worldviews, and sources of authority, these constitutional theocracies thus offer an ideal setting--a living laboratory--for studying formation of these legal amalgams and challenges they pose. Regimes throughout non-secularist world struggle with questions of profoundly foundational nature and have been forced to navigate between cosmopolitanism and parochialism, modern and traditional meta-narratives, constitutional principles and religious injunctions, contemporary governance and ancient texts, and judicial and pious interpretation. More often than not, clash between these conflicting visions results in fierce struggles over nature of body politic and its organizing principles. These tensions are evident in virtually every aspect of public life, from court hearings to university lectures, and from crowded soccer stadiums to secluded board meetings. Consequently, throughout world of constitutional theocracies--be they soft or rigid, formal or informal--we find fascinating, largely unexplored jurisprudential landscapes. These reflect uneasy amalgams of universal aspirations and domestic realities. Despite general agreement that world has witnessed convergence in principles of constitutional supremacy and international human rights alongside an increasingly popular support for principles of theocratic governance, we still know precious little about constitutional law and practices in countries facing dilemma of constitutional theocracy. Akin to early maps of globe where tracts of emptiness cover much of non-Western world, jurisprudential landscape of constitutional theocracies remains almost completely uncharted, let alone theorized. This task is undertaken elsewhere. Here, few illustrative examples of mixed constitutional commitments are discussed. They highlight cases of jurisprudential innovation that often follows in an attempt to respond to competing and at times conflicting sources of law, morality, and identity. Mixed Constitutional Commitments From 1994 to 2001 was ruled by radical Islamist Taliban, but US-led military campaign removed Taliban from power and installed more moderate regime representing an array of groups hitherto in opposition: moderate religious leaders and country's elites and intellectuals in exile. The new Constitution of came into effect in January 2004. It states that is an Islamic republic (Article 1); that sacred religion of Islam is religion of Islamic Republic of Afghanistan (Article 2); and that [n]o law shall contravene tenets and provisions of holy religion of Islam in Afghanistan (Article 3). Courts are allowed to use Hanafi jurisprudence in situations of constitutional lacunae (Article 130). At same time, constitution also enshrines right to private property (Article 40) and resurrects woman's right to vote, as well as to run for and serve in office (Article 22). …" @default.
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• W339946049 date "2010-06-22" @default.
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• W339946049 title "Holy Glocalization: Constitutions and Sacred Texts in the 'Non-Secular' World" @default.
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