Relevant bibliographies by topics / Italian secularism

Academic literature on the topic 'Italian secularism'

Author: Grafiati
Published: 9 March 2023
Last updated: 10 March 2023

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Journal articles on the topic "Italian secularism"

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Mancini, Susanna. "The Crucifix Rage: Supranational Constitutionalism Bumps Against the Counter-Majoritarian Difficulty." European Constitutional Law Review 6, no. 1 (February 2010): 6–27. http://dx.doi.org/10.1017/s1574019610100029.

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ECtHR in Lautsi v. Italy: Mandatory display of crucifix in public schools violates Convention – Secularism and semi-secularism in the Italian Constitution – Italian High Administrative Court: Display of crucifix affirms principle of secularism – Exclusionary effect of display – ECtHR, religious freedom and margin of appreciation: dark side of consensus – ECtHR finally veritably counter-majoritarian.
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Palmisano, Stefania, and Simone Martino. "Gare à l’écart ! De l’importance du genre dans la religion, la spiritualité et la laïcité en Italie." Social Compass 64, no. 4 (October 9, 2017): 563–81. http://dx.doi.org/10.1177/0037768617727644.

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This article has a twofold aim. The first is to examine relations between women and religion in Italy in order to discover whether women contribute to the process of Italian secularisation as described in the literature. The second is to explore relations between secularisation and secularism among Italian women. Our main theme is that the women’s loosening relationship with the Catholic Church has been accompanied by their greater flexibility on moral and ethical questions. Since these questions have frequently been the object of intervention by the Catholic hierarchy, they are a valuable lens through which to examine secularism, revealing how far Italian women have distanced themselves from the Church’s mandates. With this end in view, we shall focus on Italian women’s opinions about topics (such as abortion, divorce, sexuality and reproductive rights) relating to “morality-politics” which are intrinsic to the “emancipation of women from the domestic sphere”.
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Evolvi, Giulia. "Hybrid Muslim identities in digital space: The Italian blog Yalla." Social Compass 64, no. 2 (April 25, 2017): 220–32. http://dx.doi.org/10.1177/0037768617697911.

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Islam is often regarded as being incompatible with European values. In Italy, for example, anti-Islamic points of view reiterate the religion’s alleged inconsistency with Catholicism and secularism. This article argues that narrative practices can challenge this idea by articulating Muslim hybrid identities that are compatible with Italian culture and society. The second-generation blog Yalla Italia represents a ‘third space’ where young Italian Muslims contrast dominant media stereotypes, thereby creating ‘disruptive flows of dissent’. A textual analysis of the blog and interviews with some of the bloggers reveal that three main topics are employed to overcome marginalization: (1) critiques of mainstream media (2) narratives about family lives and the practice of Islam, and (3) advocacy of a quicker procedure for gaining Italian citizenship. The bloggers adopt a storytelling style to press for social and institutional change and explain how they succeed in adapting Islam to Italian society. Their religious diversity is thus perceived as providing a potential for Italy, rather than being a mark of marginalization.
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Mancini, Susanna. "Taking Secularism (not too) Seriously: the Italian 'Crucifix Case'." Religion & Human Rights 1, no. 2 (2006): 179–95. http://dx.doi.org/10.1163/187103206778884820.

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AbstractIn Italy, unlike in most European countries, the debate over religious symbols in the public schools is not centred on the right of individuals belonging to minority groups to wear religious symbols and clothes, but rather on the legitimacy of the display of the crucifix and its religious and cultural significance. This article focuses on the compatibility of the display of the cross in state schools with the principle of secularism, which in the Italian context does not imply, as it does in France, strict indifference towards religion, but rather impartiality with respect to different faiths. The starting point of this discussion is a critical analysis of the controversial Italian 'crucifix case-law'. However, the issue is analysed in broader terms and in a comparative perspective. It is argued that freedom of religion or belief, alone, is not sufficient to provide an inclusive environment for all, and especially for those who do not t in the dominant culture. Therefore the question of the display of religious symbols should not be reduced to the balancing of individual and collective rights, but it should also emphasize the key role of secularism in guaranteeing cultural pluralism (and a pluralistic legislation) and in preventing the possibility of a preferential treatment of a given religion.
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Panara, Carlo. "Another Defeat for the Principle of Secularism: Recent Developments on the Display of the Crucifix in Italian Courtrooms." Religion & Human Rights 6, no. 3 (March 10, 2011): 259–65. http://dx.doi.org/10.1163/187103211x599418.

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The Italian Court of Cassation recently sanctioned the dismissal of a judge who refused to hold hearings due to the presence of crucifixes in the courtrooms. This ruling (taken together with the ruling of the Grand Chamber in Lautsi) marks a significant defeat for the principle of state secularism.
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Ozzano, Luca, and Chiara Maritato. "Patterns of Political Secularism in Italy and Turkey: The Vatican and the Diyanet to the Test of Politics." Politics and Religion 12, no. 3 (October 5, 2018): 457–77. http://dx.doi.org/10.1017/s1755048318000718.

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AbstractFor centuries, Rome and Istanbul have been representing and epitomizing two empires and two entities with both significant spiritual and temporal power: the Papacy and the Caliphate. During the 19th and the 20th centuries, these institutions underwent significant changes in a context of state secularization: in the case of the Papacy, there was a loss of temporal power and its “reduction” to a mainly moral authority; the Caliphate, on the other hand, was abolished after World War I, succeeded by the Presidency of Religious Affairs (Diyanet), a bureaucratic body under state control, founded in the era of Kemalist secularism. Despite these changes, today both institutions still play a significant role in the public life and public policies of the Italian and the Turkish republics. While the Vatican is able to influence the Italian public sphere and public discourse through both its influence on common people and its lobbying activities in relation to political decision-makers, in Turkey the Diyanet has become the main tool in the reshaping of Turkish society (both by the Kemalists and, later, by Erdoğan's AKP). This paper will analyze their influence on the two countries’ public policies in relation to religious pluralism and to family-related issues, to show how different ideas of secularism, institutional arrangements, and historical paths have led to a very different role of the two institutions in the Italian and Turkish political systems.
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Frisina, Annalisa. "The Making of Religious Pluralism in Italy: Discussing Religious Education from a New Generational Perspective." Social Compass 58, no. 2 (June 2011): 271–84. http://dx.doi.org/10.1177/0037768611402611.

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Italian society continues to be seen as homogeneous in religious terms and the teaching of Catholic religion in state schools as a pillar of the historical and cultural heritage of the Italian population, as sanctioned by the 1984 Concordat between the State and the Catholic Church. But profound changes have been under way since that Concordat, with migrant families settling in the country and their Italian-born offspring now attending Italian state schools. How do they feel about religious education at school? How do they view the Italian model of secularism and religious pluralism in Italy? What do they see as Italianness? A qualitative, focus-group-based investigation into secondary schools in a northern Italian town enables us to bring out these students’ demand for change from a generational standpoint and see beyond education into religion to possible ways to educate about and from religions, creating new horizons for religious pluralism (even) in Italy.
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Coweii, Daniel David. "Funerals, Family, and Forefathers: A View of Italian-American Funeral Practices." OMEGA - Journal of Death and Dying 16, no. 1 (February 1986): 69–85. http://dx.doi.org/10.2190/ryld-33xc-t9gp-9ju7.

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Italian-American funeral practices have received little attention in the literature. This study deals with this gap by tracing the evolution of funeral practices from the Old World, preimmigrant culture of the southern Italian to the contemporary New World funeral practices of Italian-Americans reflective of the so-called American way of death. The article is structured around the thesis that the author's own family experience of the ritualistic observance of death had its roots in Old World customs and traditions, was subsequently modified by American social patterns, secularism, industrialization, and funeral customs, and was further shaped by particular psychosocial family dynamics. The concluding section compares the author's personal experience of Roman Catholic home funerals with the larger societal practices described.
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Breskaya, Olga, Paolo De Stefani, and Giuseppe Giordan. "The Lautsi Legacy: A New Judgment on the Crucifix in Classrooms and the Multiculturalist Turn on Freedom of/from Religion in Italy." Religions 13, no. 7 (July 20, 2022): 666. http://dx.doi.org/10.3390/rel13070666.

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The article offers a socio-legal analysis of the recent case on freedom of/from religion in Italy, the Coppoli judgment of the Italian Supreme Court, which grants public schools the autonomy to manage religious symbols. The new ruling is discussed in the shadow of the Lautsi case, examining the shift from the discourse of “passive religious symbol” to the framework of “respect of different sensibilities” in pluralistic classrooms. In doing that, first, we provide a sociological framework for the study of “passive religious symbols” from a multiculturalist and religious freedom perspective. Second, the Coppoli case is contextualized within political, normative and judicial Italian contexts following the Lautsi jurisprudence. Third, we revise the model of “secularism as a method of dialogue” considered by the judges as important in claiming individual freedoms of/from religion in the multicultural classroom. The final part of the article provides a discussion and critical considerations about the Coppoli case, problematizing the future challenges of managing religious diversity in Italian public schools. We argue that the dynamic of freedom of/from religion’s jurisprudence in the Coppoli case endorses an additive model of accommodating diverse cultural and religious identities in public schools.
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Pibaev, Igor. "The principle of secularism of the state in the decisions of the Constitutional Court of Italy: all roads lead to Rome." Sravnitel noe konstitucionnoe obozrenie 29, no. 5 (2020): 56–73. http://dx.doi.org/10.21128/1812-7126-2020-5-56-73.

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The main characteristics of the European approach to the understanding of state secularism in many respects is based on the interpretations of Article 9 of the 1950 European Convention for the Protection of Human Rights and Fundamental Freedoms by the European Court of Human Rights are, on the one hand, private freedom of faith, civil and political equality of citizens regardless of their confession, and non-discrimination, and on the other, the autonomy of religious communities from the state and the non-interference of religious organizations in public governance. The article shows the special way these values were implemented in the Italian state from the moment of drafting and adoption of the Constitution in 1947 to the present time. We analyze the judgments of the Constitutional Court of Italy interpreting articles 2, 3, 7, 8, 17, 19 and 20 of the Constitution of Italy on freedom of faith and the relationship between the Roman Catholic Church and other religious communities of Italy with state authorities of the Republic of Italy. The author underlines the characteristic features of Italian secularism, including the principle of “bi-lateralization” providing for the possibility of combining the principle of separation of church and state with the bilateral agreement between the state and religious communities. In the article we try to answer to the questions of how, after the revision of the Lateran Concordat in 1984, the position changed of the Catholic religion, which previously was the state religion, and what role the Constitutional Court of Italy played in this change. Finally, the author concludes that the judgments of the Constitutional Court of Italy de jure promoted centrality and impartiality of all confessions to a great extent, but de facto the problem of realization of the principle of equality still exists, with the Roman Catholic Church preserving its dominant position in political life.
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Dissertations / Theses on the topic "Italian secularism"

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LAZZARINI, EMILIA. "L¿EDILIZIA DI CULTO TRA LIBERTÀ COSTITUZIONALI E GOVERNO DEL TERRITORIO: LA LEGGE N. 12 DEL 2005 DELLA REGIONE LOMBARDIA." Doctoral thesis, Università degli Studi di Milano, 2016. http://hdl.handle.net/2434/352130.

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This study concerns the construction and the preservation of religious buildings, mainly from an historical point of view by reconstructing the urban city laws since the Italian Unification, through Fascism, the two World Wars and finally the rebuilding during the second postwar period. At the beginning of the Seventies, the first devolution occurred and places of worship, that had been constructed or consecrated for religious purposes, began to be provided with city plans and each federalist intervention occurred without any constitutional changes. It was only at the beginning of the new Millennium that the most significant constitutional reform happened with the overturning of the State and the Regions' legislative competences: the general legislative competence had been conferred to the Regions, while the State remained in charge of specific topics listed in the Constitution. However, even if the competence of the State and the religious Confessions relationships continued to be regulated by the State's laws, the construction of religious buildings began to be controlled by the local authorities. In the last chapter I have focused my attention on the specific case of Lombardia's law for the governance of territories (legge per il governo del territorio), in which five articles concerns the construction of religious buildings. The Lombard law maker demands a long series of requirements of religious Confessions in order to consider a probable construction of a religious edifice or a change in the use of an existing building. There seems to be no problem at present if the religious faith has stipulated an "agreement" with the State. However, the attempt to exclude the Islamic faith is evident, since that it has not made any agreements with the Public Authority. The unconstitutionality of Lombardia's urban city law is therefore evident because it is in contrast with the Italian Constitution articles 3,8, 19 and 20, which represent Italian Secularism and therefore an equal treatment for every religious faith without discrimination or preference for any of them.
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Books on the topic "Italian secularism"

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La laicità nel Risorgimento italiano. Torino: Claudiana, 2011.

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Barsotti, Vittoria. Separatismo e laicità: Testo e materiali per un confronto tra Stati Uniti e Italia in tema di rapporti stato/chiese. Torino: G. Giappichelli, 2008.

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Ozzano, Luca, and Alberta Giorgi. European Culture Wars and the Italian Case. Taylor & Francis Group, 2020.

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European Culture Wars and the Italian Case: Which Side Are You On? Taylor & Francis Group, 2015.

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Ozzano, Luca, and Alberta Giorgi. European Culture Wars and the Italian Case: Which Side Are You On? Taylor & Francis Group, 2015.

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Ozzano, Luca, and Alberta Giorgi. European Culture Wars and the Italian Case: Which Side Are You On? Taylor & Francis Group, 2015.

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Ozzano, Luca, and Alberta Giorgi. European Culture Wars and the Italian Case: Which Side Are You On? Taylor & Francis Group, 2015.

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Book chapters on the topic "Italian secularism"

1

Nattermann, Ruth. "Biographies Between Secularism and Jewish Self-Positioning." In Jewish Women in the Early Italian Women’s Movement, 1861–1945, 65–108. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-97789-4_3.

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Hainsworth, Peter, and David Robey. "5. Secularism." In Italian Literature, 81–98. Oxford University Press, 2012. http://dx.doi.org/10.1093/actrade/9780199231799.003.0006.

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"Religion, secularism, and the public sphere." In European Culture Wars and the Italian Case, 4–17. Routledge, 2015. http://dx.doi.org/10.4324/9781315669892-2.

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"Conclusion: Seeing Is Believing – Italian Filmmaking Looks Post-Secularism in the Eye." In Screening Religions in Italy, 137–52. University of Toronto Press, 2019. http://dx.doi.org/10.3138/9781487518004-008.

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Ecklund, Elaine Howard, David R. Johnson, Brandon Vaidyanathan, Kirstin R. W. Matthews, Steven W. Lewis, Robert A. Thomson, and Di Di. "Italy." In Secularity and Science, 104–24. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190926755.003.0006.

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Italy is an overwhelmingly Catholic nation. Roman Catholicism is pervasive in Italy and an integral part of Italian culture. Because of this, most Italian scientists are of the same faith background, at least raised nominally Catholic. The majority of Italian scientists identify as Roman Catholic and also see themselves as at least slightly religious. The majority of scientists also believe in God or some form of higher power. They see Catholicism as relatively free from conflict with science, but are critical of what they see as its occasional intrusions into science-related policies. Most Italian scientists also see religion as totally separate from science. Nevertheless, the Italian context also provides opportunities for dialogue between science and religion, which could be a model for other countries.
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