[state] state, gender, identity

La politique cachée du relativisme culturel
Note de l'éditrice

Les femmes émigrées en Europe et en Amérique du Nord ont commencé à dénoncer depuis longtemps la mollesse dangereuse dont font preuve les pays hôtes en tolérant et en encourageant des lois, des coutumes et des pratiques oppressives importées de nos pays et de nos cultures - au nom de la tolérance, du respect de l'autre, du droit à la différence, de la parité de cultures ou de religions différentes, etc...

Introduction

The objective of this paper is to provide a historical overview of the processes of communal identity formation in Sri Lanka with special reference to the Muslim community [1]. Sri Lanka is a multi-ethnic society in which Sinhalese, Tamils, Muslims and others have coexisted for centuries. However, in more recent times, ethnic relations on the Island have been consistently strained by the rise of communalist politics which have deepened ethnic and religious divides.

Due to the multi-ethnic and multi-religious population of Malaysia, a dichotomy exists between Muslims who are predominantly Malays and the non-Muslims. Article 3 of the Malaysian Constitution enacts that Islam is the religion of the nation. However as a provision in Clause (1) of Article 3, it is guaranteed by the Constitution that non-Muslim nationals would be free to profess and practise their own religions.