Pubblicati da diresom
The Ahmadiyya Muslim Jama’at in the Era of COVID-19
During the COVID-19 pandemic, there have been episodes of intolerance towards the
Ahmadiyya community, particularly in Pakistan. However, in compliance with the Quranic precepts, the
Ahmadis have not responded with violence to the persecutions suffered. On the contrary, they have
carried out, thanks to the dynamism of their communities, numerous initiatives of solidarity with the
populations most affected by the pandemic. They have also spontaneously adopted COVID-19-safe
methods of worship, and thus have been able to limit the numbers of community members infected.
SEMINARIO INTERNACIONAL – “Covid-19 y libertad religiosa”
Viernes 13 noviembre 2020, 11:00 am Online. Acceder mediante el siguiente enlace: https://meet.google.com/adu-fuim-ccs
UK – The Health Protection (Coronavirus, Restrictions) (England) (No. 4) Regulations 2020
New rules about marriages and funerals in UK The Secretary of State makes the following Regulations in exercise of the powers conferred bysections 45C(1), (3)(c), (4)(b), (4)(d), 45F(2) and 45P […]
LAW, RELIGION AND THE SPREAD OF COVID-19 PANDEMIC – Ebook, DiReSoM Papers 2
As scholars engaged in the study of the legal regulation of the religious phenomenon, we decided to create a web space (www.diresom.net) to collect documents, comments and other useful materials […]
The “Spirit of Assisi” as a tool to face coronavirus emergency
by Luigi Mariano Guzzo
One of the most iconic photos of interreligious dialogue in the time of Covid-19 was published by CNN on March 26, 2020 “Muslim and Jewish paramedics pause to pray together”. Jewish paramedic Avraham Mintz prays facing Jerusalem while Muslim paramedic Zoher Abu Jama prays facing Mecca, each as an individual but together in the same kind of action. In my opinion, this photo represents how religious differences can be overcome and transformed into a possible helpful tool to manage contemporary and global crisis, such this pandemic is. Coronavirus Emergency has indiscriminately crossed national borders, regardless of a people’s religion or culture: but it has also inspired moments of interfaith unity, connecting believers (and non-believers) in the same battle. In this respect, interreligious dialogue seems actually to be a tool to face the Coronavirus Emergency, so much that even Wikipedia has made a page about it, which is constantly being updated.
Covid-19 between the Chinese patriotic church and the under-ground church in the diocese of Shanghai (China)
by Angela Patrizia Tavani
In this frenetic succession of regulatory provisions in Italy, it seems that in a single stroke Covid 19 has deeply compressed religious freedom, reducing it almost to an abstraction, when the Catholic Church (as well as other religious confessions) and citizens- Catholic faithful have had to observe the provisions of the Italian State, with evident sacrifice of their fundamental rights of religious freedom and freedom of worship, for the benefit of the protection of the right to health and life, a priority in the acute phase of the pandemic.
The communities of ultra-Orthodox Jews in the ‘storm’ of Covid-19
by Enrica Martinelli
During the first lockdown imposed, in March, by the spread of the SARS-CoV-2 coronavirus pandemic, resistances, or even actual oppositions, were observed in Israel – and in the United States of America – by numerous communities of ultra-Orthodox Jews, who refused to obey government regulations and to follow the instructions of the health authorities.
Download Martinelli Ottobre 2020 Martinelli_Diresom Papers_Ottobre2020.pdf
Dialogue and cooperation between French institutions and religious groups
by Maria Cristina Ivaldi
Preliminary remarks about French secularism
The Law of 9 December 1905[1] established the State separation from the churches, excluding state funding of faith-based organizations. This system of secularism since the 1946 Constitution has assumed the specific form of French laïcité[2]. It is a system which appears to be characterized on the one hand by the affirmation of the principle of strict neutrality of public institutions and on the other hand by the recognition of the religious freedom of individuals which, over time, has been posed limits, especially in terms of external manifestations[3]. Furthermore, there are no special relationships between the State and the different religious institutions.