exploring muslim identities in europe & north america

UMUT OZKIRIMLI  and  SPYROS A. SOFOS   Appeared in openDemocracy.com on 13 January 2015 Freedoms are not unlimited but who, when and how can we limit them? Two colleagues agree to disagree. Content warning: graphic and potentially offensive imagery, including torture. Umut – This time it was different. I could not put a finger on how I felt on the morning of January 7, as I was refreshing my Twitter feed every ten seconds, hypnotized by the cold-blooded execution of Ahmed Merabet at the scene of the massacre. I was horrified of course, and angry like everybody else, at the perpetrators, at the structural conditions that have produced them, at the way in which religion had become a cloak for what was essentially a politically motivated act of barbarism. But there was more to it. I was also numbed by disbelief, a profound sense of desperation, even defeatism. In a way, I felt like the Knight in Ingmar Bergman’s The Seventh Seal, seeking answers to existential questions about life

July 1, 2013      by Harris Beider       Open Society Initiative for Europe In May, two young British men of Nigerian origin murdered a British soldier named Drummer Lee Rigby on the streets of Woolwich, in southeast London. The event made national and international news. Photos and videos in which one of the men explains his actions were captured by bystanders and circulated widely on social media. The perpetrators, who were born in the UK and had grown up in stable, devoutly Christian homes before converting to Islam, justified the killing as retribution for Britain’s military engagement in Afghanistan and other Muslim countries. In many ways, the response to this event has been predictable. The British government has started a review of its strategy on violent extremism, which could focus on curbing the activities of “hate preachers,” working with schools to save young people from drifting into extremism, and increasing the powers of surveillance on electronic communications. R

Spyros Sofos, professeur de sciences politiques à Lund, commune de la même région, et auteur de divers essais sur l'Islam, le nationalisme et l'Europe, nous explique les raison et les conséquences de l'islamophobie grandissante dans la localité de Malmö. Qu'est-ce qu'être musulman? Tout d'abord être musulman signifie tellement de choses différentes ! L'Etat Suédois a une vision très restreinte de ce qu'est être musulman. En effet, à Malmö les populations dites “musulmanes” viennent d'Iraq, de Bosnie, du Liban, d'Iran, de Turquie, d'Afghanistan, de Somalie ou du Pakistan. Ranger toutes ces communautés dans un seul bloc appelé "musulman" est erroné : il existe des musulmans très pratiquants et d'autres beaucoup plus séculaires, comme les Bosniaques. En fait, certains jeunes ne sont même pas pratiquants du tout, mais leurs parents le sont, on peut dire qu'ils sont culturellement musulmans. L'Islam est-elle une religion

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

In the video below (in Greek with English subtitles), Anna Stamou, Public Relations at MEE (Greek Muslim Union), speaks at Tatiana Stefanidou's show "Αξίζει να το Ζείς", on Star Channel. The conversation revolves around  her decision to convert to Islam and, perhaps more importantly, her decision to wear the hijab. This was a very positive moment for Muslims in Greece, especially for those who have converted to Islam and face disapproval and marginalization. Stamou's presence in the programme went some way to challenge representations of Islam and Muslims as alien - she represented an example of both boundary crossing (converting to Islam) and challenging boundaries (as she did not fit to the stereotype of an "outsider", of someone who "did not quite belong").  Having said that, interestingly, the discussion was advertised as focusing on the " Greek woman who married to the President of the Muslims [Greek Muslim Union] and wore the