灵丹妙药还是可悲的谬论?瑞士禁止宣礼塔

Lorenz Langer
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引用次数: 14

摘要

2009年11月29日,瑞士选民通过了一项关于禁止建造尖塔的宪法禁令的投票倡议。该倡议的支持者认为,宣礼塔不是宗教的象征,而是权力和征服的象征:禁止宣礼塔将阻止瑞士缓慢的伊斯兰化。该禁令的反对者警告说,投票倡议违反了有关非歧视和宗教自由的国家和国际规定。这篇文章对宣礼塔投票发生的背景进行了详尽的描述。首先,对禁令在国家、区域和国际规范框架下的影响进行法律分析。有人认为,这一禁令与宪法权利法案和若干国际人权规定不可调和。然而,与美国的州投票不同,瑞士没有对倡议进行司法审查;对民众呼声的尊重胜过对相互冲突的国际义务的任何担忧。历史分析将有助于解释,通过过度强调人民主权,现代瑞士特有的神话体系如何促进了对尖塔的禁止。然而,清真寺和宣礼塔在其他地方也引起了争议。促使瑞士禁止尖塔的担忧在欧洲广泛存在。我阐述了对伊斯兰教的敌意是如何部分植根于历史传统,部分是由于对如何将新来者融入西方社会的分歧,我提出了一种方法,可以谨慎地平衡对穆斯林适应的期望与对欧洲身份的不那么排外的构建。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Panacea or Pathetic Fallacy? The Swiss Ban on Minarets
On November 29, 2009, Swiss voters adopted a ballot initiative introducing a constitutional ban on the construction of minarets. The supporters of the initiative had argued that minarets were not a religious symbol, but a token of power and conquest: banning them would halt the creeping Islamisation of Switzerland. The ban’s opponents had warned that the ballot initiative violated national and international provisions on non-discrimination and the free exercise of religion. This article provides a thick description of the context in which the minaret vote took place. First, a legal analysis addresses the implications of the ban under national, regional and international normative frameworks. It is argued that the ban is irreconcilable with the constitutional bill of rights and several international human right provisions. However, in contrast to state ballots in the United States, there is no judicial review of initiatives in Switzerland; respect for the vox populi trumps any concern over conflicting international obligations. A historical analysis will help to explain how, through its excessive emphasis on popular sovereignty, the peculiar myth-system underlying modern-time Switzerland has facilitated the banning of minarets. Mosques and minarets, however, also cause controversies elsewhere. The fears that fueled the prohibition of minarets in Switzerland are widespread in Europe. I set out how hostility to Islam is partly rooted in historical traditions, partly due to disagreement over how to integrate newcomers into Western society, and I suggest an approach that carefully balances expectations of Muslim adaption with a less exclusive construction of European identity.
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