exploring muslim identities in europe & north america

Courtesy of Washington Post A cartoon that appeared recently in the Washington Post reminded me of a topic I have often discussed in classes and have written about in my book Islam in Europe , notably the construction of the Muslim woman as "subaltern". The cartoon powerfully points out the aporia of the woman over whose body two men, representing ‘Islamic traditionalism’ and ‘European secularism’ respectively are challenging each other. Gayatri Spivak has pointed out this aporia in her discussion of widow self-immolation in colonial India: "The relationship between the imperialist subject and the subject of imperialism is at least ambiguous. The Hindu widow ascends the pyre of the dead husband and immolates herself upon it. This is widow sacrifice… The abolition of this rite by the British has been generally understood as a case of "White men saving brown women from brown men." White women-from the nineteenth-century British Missionary Registers to M

Islam in Europe: Public Spaces and Civic Networks Spyros A. Sofos and Roza Tsagarousianou Published by Palgrave Macmillan (October 2013) ISBN 9781137357779 Islam in Europe delves into the daily routines of European Muslim communities in order to provide a better understanding of what it means to be a European Muslim today. Instead of positing particular definitions of being Muslim, this volume invites and encourages a diverse body of 735 informants from Belgium, France, Germany, the Netherlands and the UK to reflect on who they are and on the meaning and place Islam has in such considerations. Drawing upon extensive fieldwork and suggesting novel ways of seeing the phenomenon of European Islam and the continent's Muslim communities, Islam in Europe examines how through their practices, discourses, face to face and mediated interaction, European Muslims construct notions or identity, agency, solidarity and belonging, or how they negotiate and redefine religion, tradition, authori

Introduction: Back to the Drawing Board: Rethinking Multiculturalism Spyros A. Sofos   &   Roza Tsagarousianou pages 263-271 The Terror in Norway and the Multiculturalist Scapegoat Elisabeth Eide pages 273-284 European Muslim Audiences and the Negotiation of Belonging Roza Tsagarousianou pages 285-294 Ethno-Cultural Clusters and Russian Multicultural Cities: The Case of the South Russian Agglomeration Oxana Karnaukhova pages 295-305 ‘And People's Concerns Were Genuine: Why Didn't We Listen More?’: Nationalism, Multiculturalism and Recognition in Europe Umut Ozkirimli pages 307-321 excerpt from the introductory article Immigration and the Limits of Tolerance Current debates about immigration in Europe, in many ways are not that dissimilar to those of the 1980s as they still revolve around the question of whether (national) societies have the capacity to ‘absorb’ people with different cultures and values. This que

originally published as  'Muslimska föreningar i Malmö och Lund – en ögonblicksbild' in islamologi.se on December 2nd, 2010 and translated from the Swedish original by Spyros A. Sofos   By Erica Li Lundqvist & Leif Stenberg History The first large groups of Muslims arrived in Sweden during the 1960s and 1970s.[19] They mainly consisted of guest migrants from Turkey and former Yugoslavia, and were then followed by a wave of family reunification –widespread during the late 1970s and early 1980s. During the mid-1980s, asylum seekers from Iran, Iraq, Lebanon, Syria and Turkey started arriving in Sweden and at the end of the decade they were joined by asylum seekers from Somalia and Kosovo. [20] The subsequent Yugoslav disintegration meant that a large number of Muslim Bosnian refugees came to Sweden, the majority of whom have settled in Malmö. [21] To all these different Muslim migrants one should add a number of Swedes who have converted to Islam. Despite their sm

originally published as  'Muslimska föreningar i Malmö och Lund – en ögonblicksbild' in islamologi.se on December 2nd, 2010 and translated from the Swedish original by Spyros A. Sofos By Erica Li Lundqvist & Leif Stenberg If we compare with the Lund municipal statistics from 2006, 136 different countries of origin are represented, with the largest group coming from Nordic countries (21%) followed by Germany (7.1%), the US (4.9%), Poland (4.8 %) and Iraq (4.7%). A total of 1635 people originate in Asia, with Iraq being the single largest country. The district of North Fäladen has the largest proportion of foreign nationals (1468), representing 13% of its population. [13] According to Imam Ali Ibrahim, of Lund's Islamic Center, there are approximately between 4 and 5,000 Muslims in the town, however, not all of them practicing. [14] During a typical Friday visit, for example, to the mosque, there are around 90 people while the larger festivals can attract u

translated from 'Muslimska föreningar i Malmö och Lund – en ögonblicksbild'  originally published in islamologi.se on December 2nd, 2010 and translated by Spyros A. Sofos By Erica Li Lundqvist & Leif Stenberg During a visit to the urban district of Rosengård in Malmö in order to photograph the "cellar mosques", we suddenly got lost in the suburban jungle. A group of children and young people noticed us wondering and asked us what we were doing. "We are looking for a mosque", we said, after which they replied in chorus: "There are many!" And they pointed in all directions. The development of Muslim neighbourhoods in Malmö and Lund has been gaining momentum since the first Muslim community was established in Malmö in the late 1960s and early 1970s. Today, Islam is a natural, albeit controversial, part of Swedish society. Nevertheless, very little commentary on Islam in Sweden is premised on comprehensive empirical investigation. [1] A prob