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This book addresses some of the fundamental issues borne of the several million strong Muslim presence in Europe in our times. Based on a thorough study of Islamic sources, it seeks to answer basic questions about a European Muslim’s social, political, cultural and legal life as a practising Muslim while living together in multi-faith, pluralistic European nation states.
This social, cultural, and political history of Slavic Muslim women of the Yugoslav region in the first decades of the post-Ottoman era is the first to provide a comprehensive overview of the issues confronting these women. It is based on a study of voluntary associations (philanthropic, cultural, Islamic-traditionalist, and feminist) of the period. It is broadly held that Muslim women were silent and relegated to a purely private space until 1945, when the communist state “unveiled” and “liberated” them from the top down. After systematic archival research in Bosnia, Croatia, Serbia, and Austria, Fabio Giomi challenges this view by showing: • How different sectors of the Yugoslav elite through association publications, imagined the role of Muslim women in post-Ottoman times, and how Muslim women took part in the construction or the contestation of these narratives. • How associations employed different means in order to forge a generation of “New Muslim Women” able to cope with the post-Ottoman political and social circumstances. • And how Muslim women used the tools provided by the associations in order to pursue their own projects, aims and agendas. The insights are relevant for today’s challenges facing Muslim women in Europe. The text is illustrated with exceptional photographs.
Antisemitism from Muslims has become a serious issue in Western Europe, although not often acknowledged as such. Looking for insights into the views and rationales of young Muslims toward Jews, Günther Jikeli and his colleagues interviewed 117 ordinary Muslim men in London (chiefly of South Asian background), Paris (chiefly North African), and Berlin (chiefly Turkish). The researchers sought information about stereotypes of Jews, arguments used to support hostility toward Jews, the role played by the Middle East conflict and Islamist ideology in perceptions of Jews, the possible sources of antisemitic views, and, by contrast, what would motivate Muslims to actively oppose antisemitism. They also learned how the men perceive discrimination and exclusion as well as their own national identification. This study is rich in qualitative data that will mark a significant step along the path toward a better understanding of contemporary antisemitism in Europe.
Five centuries after the expulsion of Muslims and Jews from Spain, Europe is once again becoming a land of Islam. At the beginning of a new millennium, and in an era marked as one of globalization, Europe continues to wrestle with the issue of national identity, especially in the context of its Muslim citizens. Muslim Europe or Euro-Islam brings together distinguished scholars from Europe, the United States, and the Middle East in a dynamic discussion about the Muslim populations living in Europe and about Europe's role in framing Islam today. Working at the knotty intersection of cultural identity, the politics of nations and nationalisms, and religious persuasions, this is an invaluable anthology of scholarship that reveals the multifaceted natures of both Europe and Islam.
The author examines the sources and nature of Muslim knowledge of the West. He explores the subtle ways in which Europe and Islam have influenced each other over seven centuries.
For centuries, the Islamic world has been represented as the 'other' within European identity constructions - an 'other' perceived to be increasingly at odds with European forms of modernity and culture. With the perceived gap between Islam and Europe widening, leading scholars in this work come together to provide genuine and realistic analyses about perceptions of Islam in the West. The book bridges these analyses with in-depth case studies from Britain, France, Germany, Greece, Italy, the Netherlands, Poland, Turkey and other parts of the European Union. This study goes beyond the usual dichotomies of 'clashes of civilizations' and 'cultural conflict' to try to understand the numerous, diverse and multifaceted ways - some conflictual, some peaceful - in which cultural exchanges have taken place historically, and which continue to take place, between the Muslim and non-Muslim worlds.
Discusses how a distinctive 'European' identity has grown over the centuries, especially with the EU.
The Emancipation of Europe's Muslims traces how governments across Western Europe have responded to the growing presence of Muslim immigrants in their countries over the past fifty years. Drawing on hundreds of in-depth interviews with government officials and religious leaders in France, Germany, Italy, the Netherlands, the United Kingdom, Morocco, and Turkey, Jonathan Laurence challenges the widespread notion that Europe’s Muslim minorities represent a threat to liberal democracy. He documents how European governments in the 1970s and 1980s excluded Islam from domestic institutions, instead inviting foreign powers like Saudi Arabia, Algeria, and Turkey to oversee the practice of Islam among immigrants in European host societies. But since the 1990s, amid rising integration problems and fears about terrorism, governments have aggressively stepped up efforts to reach out to their Muslim communities and incorporate them into the institutional, political, and cultural fabrics of European democracy. The Emancipation of Europe’s Muslims places these efforts--particularly the government-led creation of Islamic councils--within a broader theoretical context and gleans insights from government interactions with groups such as trade unions and Jewish communities at previous critical junctures in European state-building. By examining how state-mosque relations in Europe are linked to the ongoing struggle for religious and political authority in the Muslim-majority world, Laurence sheds light on the geopolitical implications of a religious minority’s transition from outsiders to citizens. This book offers a much-needed reassessment that foresees the continuing integration of Muslims into European civil society and politics in the coming decades.
Every year more and more Europeans, including Germans, are embracing Islam. It is estimated that there are now up to one hundred thousand German converts—a number similar to that in France and the United Kingdom. What stands out about recent conversions is that they take place at a time when Islam is increasingly seen as contrary to European values. Being German, Becoming Muslim explores how Germans come to Islam within this antagonistic climate, how they manage to balance their love for Islam with their society's fear of it, how they relate to immigrant Muslims, and how they shape debates about race, religion, and belonging in today’s Europe. Esra Özyürek looks at how mainstream society marginalizes converts and questions their national loyalties. In turn, converts try to disassociate themselves from migrants of Muslim-majority countries and promote a denationalized Islam untainted by Turkish or Arab traditions. Some German Muslims believe that once cleansed of these accretions, the Islam that surfaces fits in well with German values and lifestyle. Others even argue that being a German Muslim is wholly compatible with the older values of the German Enlightenment. Being German, Becoming Muslim provides a fresh window into the connections and tensions stemming from a growing religious phenomenon in Germany and beyond.
Muslim Lives in Eastern Europe examines how gender identities were reconfigured in a Bulgarian Muslim community following the demise of Communism and an influx of international aid from the Islamic world. Kristen Ghodsee conducted extensive ethnographic research among a small population of Pomaks, Slavic Muslims living in the remote mountains of southern Bulgaria. After Communism fell in 1989, Muslim minorities in Bulgaria sought to rediscover their faith after decades of state-imposed atheism. But instead of returning to their traditionally heterodox roots, isolated groups of Pomaks embraced a distinctly foreign type of Islam, which swept into their communities on the back of Saudi-financed international aid to Balkan Muslims, and which these Pomaks believe to be a more correct interpretation of their religion. Ghodsee explores how gender relations among the Pomaks had to be renegotiated after the collapse of both Communism and the region's state-subsidized lead and zinc mines. She shows how mosques have replaced the mines as the primary site for jobless and underemployed men to express their masculinity, and how Muslim women have encouraged this as a way to combat alcoholism and domestic violence. Ghodsee demonstrates how women's embrace of this new form of Islam has led them to adopt more conservative family roles, and how the Pomaks' new religion remains deeply influenced by Bulgaria's Marxist-Leninist legacy, with its calls for morality, social justice, and human solidarity.