However, is it too simplistic to argue that Christianity will always remain the religion that is most deeply embedded in the European society? One counter-argument that one can make is the possible outcome of a combination of several religion that becomes together deeply embedded in a European society, such as a Christianity-Islam or a Christianity-Hindu heritage. These are all assumptions of course, and it remains to be seen whether a combination of two major religions can together be deeply embedded in European society or whether it remains to be Christianity alone.
It is obvious that Christianity will keep playing a crucial part in European Societies. Needless to say is that the interaction between religion and society in contemporary Europe is a complex issue. The European Union (EU) recognizes the complexity of religion and society in the EU and the importance of the right and freedom of religion. This is reflected in the Charter of Fundamental right of the EU and is based on the principles of democracy and the rule of law (European Union 2002). This does not justify to assume that each member state of the EU will implement the Charter of Fundamental right uniformly.
Nonetheless, European Citizens have, at least on paper, the freedom of religion. Islam in the West From the widely available literature one can find about Muslims in contemporary Europe, one can conclude that Muslims are facing some crucial challenges in the foreseeable future (Nielsen 2004. Ramadan 2004, Vertovec 1997). As Huntington argues, contemporary Europe is striving towards a clash of civilization, that of Christianity and Islam (Huntington 2003). A comprehensive study of Islam in West Europe was made by Nielsen who identified the development of the Muslim community and scrutinized the study to each individual West European country (Nielsen 2004).
Another famous Islamic scholar is Ramadan, whose studies made a significant contribution to this debate (Ramadan 2004). I agree with Ramadan that one should make a distinction between religious duties as a Muslim and social and political obligations (Ramadan 2004). The former is obviously nonnegotiable but it is the latter where Muslims lack the willingness to meet their obligations. European citizen often accuse the Muslim community for their lack of responsibility towards the society. However, in some European countries, the Muslim community is starting to get aware of their responsibility towards the society as national Muslim leaders condemn terrorist attacks.
A clear example is the terrorist attack on London (2005) where the Muslim Council of Britain condemned the attacks. In addition, I argue that one should also shed light on the difference between the first generation, and the second and third generation as the latter adopted, to some extent, more Western values than the former. The second and third generation also has better job opportunities compared with the first generation. However, this does not mean that the second and the third generation are better integrated into the society than the first generation.
The riots in Paris (2005) and the recent riots in Amsterdam (2007) were both caused by integration problems and the lack of opportunities for the Muslim minorities, mostly from the second and third generation, which were involved in these riots. Political development The post 9/11 political view towards Islam has changed dramatically and has been high on the agenda of politicians. Some local political parties started to use a hard-line approach towards Islam. One of the most famous political critics in West Europe is Hirsi Ali who came to the Netherlands as a refugee from Somalia.
Hirsi Ali often publicly criticized Islam and often called for a hard-line political approach towards radical Islam. As in the case of Hirsi Ali, other European countries have their own politicians with their hard-line approach towards Islam. But most national governments in Europe use a more soften approach to deal with radical Islam in their society.
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