Accommodating religion and belief in healthcare: Political threats,agonistic democracy and established religion

This paper considers what concept of accommodation is necessary to identify and address discrimination, disadvantages and disparities in such a way that the plurality of religious people with their beliefs, values and practices may be justly accommodated in healthcare. It evaluates threats to the possibility of such accommodation pertaining by considering what beliefs and practices might increase the risk of unjust discrimination against and disadvantage for religious people, whether as individuals or as groups; and the risk of disparities between the care provided to religious people. The claim is that there is an important cluster of risks that are political in kind and emergent within philosophical bioethics. While not amounting (yet) to a trend, they are sufficiently threatening to a just civic life for patients and healthcare staff as to warrant scrutiny. After an Introductory Section 1, Section 2 evaluates a criticism of ‘accommodation’ and the apparently additional health-related requirements that those of religious faith demand, when compared with other people. It does so by comparing Lori Beaman's idea of agonism with that of a distinct and somewhat complementary approach in Jonathan Chaplin's political philosophy, before examining the role of established religion in setting the conditions for the accommodation of religion and belief in healthcare. Section 3 examines risks to such accommodation by engaging critically with three health-related instantiations of political philosophy that differ radically from both Beaman and Chaplin. A concluding Section 4 focusses on appropriate modes of communicating about religious and other beliefs in healthcare.     

Le Grand Nord et la religion

The Far North, considered as the northern limit of the human ecumene characterized by an arctic climate, extended to contemporaneous temperate zones during glacial periods. Yet humans, an animal originating in intertropical zones, spread further in the Far North over 2 million years, confronting, even during full glacials, exceptional climatic constraints in order to take advantage of the abundant herbivores. Soon after 30,000, humans deeply penetrated within the Arctic Circle, both in Europe and Siberia. It was during the Last Glacial Maxium, in the Far North and Eurasia, that the first archaeological evidence for religious representations as well as significant social and technological innovations appeared. It was also via the Far North that the North American continent was reached.     

Libertarian bioethics and religion: the case of H. Tristram Engelhardt, Jr

This paper is a critique of certain moral perspectives that are found in the second edition of Engelhardt's Foundation of Bioethics. These views are spelled out in explicit detail in his second edition, and follow on the heels of a profound religious conversion. Engelhardt is an eminent bioethicist with strong religious convictions that overlay much of his writing. The author wishes to question some of the conclusions that Engelhardt reaches as they touch upon moral frameworks, pluralism, and a 'secular' bioethics.     

Understanding Kurdish ethno-nationalism in Turkey: socio-economy,religion, and politics

Abstract

In his recent article in Ethnic and Racial Studies, entitled ‘Curbing Kurdish ethno-nationalism in Turkey’, (Sarigil 2010 Sarigil, Zeki. 2010. Curbing Kurdish ethno-nationalism in Turkey: an empirical assessment of pro-Islamic and socio-economic approaches. Ethnic and Racial Studies, 33(3): 533–53. [Taylor &; Francis Online], [Web of Science ®] , [Google Scholar]) tests two rival hypotheses regarding Kurdish ethno-nationalism in Turkey and, using data from the World Values Survey (WVS), finds that socio-economic status (levels of income and education) better explains the individual roots of Kurdish ethno-nationalism in Turkey than does religiousness. In this paper, I offer both a methodological critique of Sarigil's research and a replication of his model with a more appropriate sample. I first argue that Sarigil's research design lacks internal validity because it studies Kurdish nationalism within a sample that predominantly consists of Turks, which invalidates his findings. I then replicate and expand Sarigil's model within a specific sample of Kurdish-speaking people in Turkey. The results show dramatic changes. Religiosity and political satisfaction seem to be better predictors of support for Kurdish ethno-nationalism in Turkey than do socio-economic factors.