By Brian Howell (Wheaton College)
This past summer began with a United States news cycle dominated by a single story. The U.S. Supreme Court voted in a 5-4 decision in favor of Hobby Lobby and its evangelical owners, the Green Family, supporting their claim that to provide certain forms of contraception through their health insurance plan would violate their religious conscience. Conservatives and many religious groups declared the decision a victory for religious freedom. Progressives, many women’s advocacy groups, and many supporters of the Affordable Care Act decried this the inappropriate imposition of religious views on individuals, and a failure of the state to protect the rights of women to comprehensive health care.
While both sides generally argued their positions based on liberal principles of individual rights, there were more complex questions in the background: what is the legitimate role of religious views in the secular public sphere? What is properly a “religious” belief and what is its relationship to economic, social, and political actions? Where are the limits of religion in a secular state?
Working from a different set of conversations around global Islam and secular Europe, these questions are taken up in one of the more productive reads I have enjoyed this year. Beginning as a conference at the Townsend Center for the Humanities at the University of California, Berkeley in 2007, Is Critique Secular? lived for a time as a publication of that conference. After some years of reaction and discussion, the authors decided to re-frame the collection with a new preface by the authors, and published as a mutli-authored book by Fordham University Press in 2013. The book now consists of chapters from two anthropologists – long-time scholar of secularism Talal Asad and comparatively more recent voice Saba Mahmood – paired with an introduction by Berkeley Professor of Political Science Wendy Brown, and response from Judith Butler, a prominent feminist scholar and social theorist. Asad and Mahmood each provide short replies to Butler’s discussion, constituting the last two chapter of the book. Although the entire volume comes in at a slim 145 pages, the format provides for vigorous interaction. Going far beyond the cases on which the authors primarily rely, the questions of secular society and its relation to religion as practice and concept are taken up with vibrancy that will make this volume a key conversation for anyone interested in the nature of secularism and liberal society in a rapidly changing global context.