Whether homosexual teachers can work at an orthodox Protestant school in The Netherlands is regularly subject of societal debate. The Equal Treatment Law (1994) prohibits discrimination on the ground of homosexual orientation. How this works out in practice differs per denomination (type of school) and shifts over time in the direction of increasing acceptance. Within orthodox Protestant schools room is increasing to come out of the closet. Within certain schools there is increasing room for homosexual relationships, although opinions within these schools often differ and hence may also lead to conflict.

Political parties in the Netherlands have been calling for a ban on Hizb ut-Tahrir for years. But what do we actually know about this movement, its supporters and how they relate to Dutch society? This article is one of the first attempts to paint a more complete picture. It shows that the movement and its supporters adhere strictly to the course of the (re) establishment of the caliphate that was mapped out by founder Taqiuddin al-Nabhani in the 1950s. However, the assumption that the movement would advocate or encourage the use of violence requires nuance. These insights are not ‘static’ or ‘comprehensive’ and should be seen as a contribution to the discussion of the nature of the movement. The question of how the course – ideas and activities – of Hizb ut-Tahrir relates to democratic society will be addressed in a subsequent article.

Since society was secularized, the values of democracy based on the rule of law seem to have the best (potential) binding force for social cohesion. These values are linked to Christianity however. The relation between both will be explained by a critical review of Larry Siedentops Inventing the individual and Olivier Roy’s l’Europe est-elle chrétienne?

While the legal path to ending marital captivity has been cleared, socio-cultural obstacles continue to prevent victims from going to court. This article focuses on the religious and socio-cultural elements within the Dutch-Pakistani community that promote the continued existence of marital captivity, thereby zooming in on the importance of the nikah, the prevalence of (transnational) arranged marriages, and the concept of family honor.