Religion and Incorporation: Islam in France and Germany

This article attempts to examine religion, particularly Islam, as an emergent type of corporate ethnicity in France and Germany and how Islam is represented and recognized in relation to the established principles governing the interaction of church and state both in the histories of each country and in comparison to the United States. Although religion constitutes one element of pluralism and diversity in which Islam would be the “religion of a minority” among other ethnic groups in the United States, in Europe Islam emerges as a “minority religion” in European nation‐states. Such a conceptual difference is reflected in the understandings and applications of multiculturalism and recognition in European countries and the United States. The question then is how to insure a historical continuity between principles and ideals of states on the one hand and how to integrate the religious diversity raised by Islam into the secularism of liberal European societies on the other.     

Warriors and Terrorists: Antagonism as Strategy in Christian Hardcore and Muslim “Taqwacore” Punk Rock

This article contributes to new scholarship in the sociological study of religion, which looks at how people define and communicate religion in secular spheres. I show how U.S. Christian Hardcore and Muslim “Taqwacore” (taqwa means “god consciousness” in Arabic) punks draw on the tools of a punk rock culture that is already encoded with its own set of symbols, rituals and styles to: 1) understand themselves as religious/punk and 2) express religion in punk rock environments. I find that both cases draw on a punk rock motif of antagonism—oppositional attitudes and violent rituals and symbols—to see themselves as religious/punk and express religion in punk in different ways. Christian punks use this motif to condemn other Christians for denouncing punk and create space for Protestant evangelical Christianity in punk. Taqwacores use this motif to criticize Islam for its conservatism as well as non-Muslims for stereotyping Muslims as religious fanatics. In the process, Taqwacores build a space for alienated brown youth who exist on the margins of mainstream American culture and traditional Islam.     

Gender boundaries and sexual categories in the Arab world

This essay considers the construction of gender and sexual images in the Arab world and how Western responses to Islam have affected the way Islam is perceived and interpreted. After a brief introduction, the essay discusses the problems of using Islam as a standard methodological yardstick in the face of the diversity of Muslim lifestyles and interpretations. The next section describes gender boundaries and social barriers in Islam that involve rigid segregation of the sexes. While Islam is shown not to favor full gender equality, the dynamic interaction between a Middle Eastern culture and the Islamic religion, each of which promote the ostensible inferiority of women, makes it difficult to determine whether culture or religion has had more influence on gender relations. The essay continues with a look at controversies about homosexuality, the condition that defined the difference between Christianity and Islam. Characteristics of present-day sexism and sexuality among the Arabs are highlighted in a look at the persistence of male dominance, the restriction of women from the public sphere, theories about the toleration of homosexuality, and the taboo extended towards lesbians and others practicing free sex. It is concluded that the study of gender and sexuality in the Middle East remains incomplete and preliminary, although gender studies have progressed in the past two decades. Social and sexual tensions have been exacerbated by the rise of fundamentalism, and homosexuality remains a forbidden topic for Muslim scholars.     

State Building as a Source of Islamic Political Organization1

Previous research on political Islam in the Middle East and North Africa has been limited in providing a generalizable theory of its origins and systematically account for the cross‐national variation in the prevalence of Islamic movements. Following a state‐centered approach, this study argues that state‐building activities are a primary origin of Islamic movements. Regimes adopt religious symbolism and functions that legitimate the role of Islam in the public sphere. State incorporation of religion thus creates Islam as a frame for political action, with increased access to mobilizing resources and better able to withstand repression and political exclusion. To provide an explicit and systematic test of cross‐national variation, data on 170 political and militant organizations across the region are analyzed. Results indicate that state incorporation of religion is a crucial factor in the religiosity of movement organizations. Mixed effects of political exclusion and repression are found. No support is found for theories of economic grievances or foreign influence as causes of Islamic mobilization. In sum, analysis suggests that a state‐centered perspective is the most fitting account of political Islam.     

Sovereignty and Martyrdom: A Sociological Sketch

This paper has two goals: to develop a sociological conception of martyrdom and to use that concept to interpret the history of sovereignty in the West. While recent research on the topic has focused on martyrdom as a terrorist tactic associated with radical Islam, I redress these trends by analyzing martyrdom as a social process, focusing on cases of martyrdom in European history, and cultivating a new perspective on the relationship between religion and politics in the historical development of sovereignty in the West.     

Consuming the transnational family: Indonesian migrant domestic workers to Saudi Arabia

Abstract There is heated debate in contemporary Indonesia about the rights and regulation of transnational women migrants, specifically about the ‘costs to families’ of women working overseas, but little attention has been given to women migrants' own views of family or women's own motivations for migration. In this article, which is based on field work in a migrant‐sending community in West Java, I focus on migrant women's narratives of transnational migration and employment as domestic workers in Saudi Arabia. I contribute to the literature on gender and transnational migration by exploring migrants' consumption desires and practices as reflective not only of commoditized exchange but also of affect and sentiment. In addition, I show in detail how religion and class inflect low‐income women's narrations of morally appropriate mothering practices. In conclusion, I suggest that interpreting these debates from the ground up can contribute towards understanding the larger struggles animating the Indonesian state's contemporary relationships with women and Islam.     

伊斯兰信用经济思想探析

基于公正与平等理念的伊斯兰信用思想作为伊斯兰教经济思想的重要内涵,彰显了丰富的伦理内涵,但在全球化、金融一体化的浪潮中亦呈现出其阻滞伊斯兰社会金融发展、滞缓其全球化进程的因子,凸显了宗教伦理与经济发展的二元张力。伊斯兰教在留存其信用经济思想丰富伦理内涵的同时,也应依据创制精神对其加以阐释,以更好地应对全球化金融浪潮。     

Faith,gender and development agendas in Nigeria: conflicts,challenges, and opportunities

Religion is a dominant force in private and public life in most developing countries. Based on fieldwork in Nigeria, where Christianity and Islam are the two major religions, this article looks at ways in which religion interplays with development and gender equality, and what this means for development policy and practice. First, it explores conflicts and challenges, looking at how religious and indigenous customary values converge as powerful influences, affecting all areas of women's lives. The article goes on to examine the impact of these influences on individual women's choices and aspirations in the context of Nigerian development policy on gender equality. Against this backdrop, it highlights opportunities that can stem from religion, pointing to the ways in which Nigerian faith-based women's organisations are beginning to use religion as a basis for challenging male bias and promoting holistic development.     

The Jewish Issue in Islamic Radicalism: Historicity,Impact and Evolutions

This article focuses on the long‐term ideological vision of Jews and Israel in radical Islam. By examining, on the one hand, the animosity towards Judeo‐Israelis in the spawning and bolstering of Islamist, Salafist and Jihadist movements, and on the other hand, the sociological composition of Jihadist elites related to the Israeli‐Palestinian conflict, I show the centrality of the Judeophobic discourse in the world of radical Islam as well as the importance of Israel in its reinforcement. By trying to historicize this discourse, as well as political and strategic movements linked with the State of Israel, I also question the nature of the hostility towards Judaism, and more specifically the role of the Israeli issue in the development and evolution of the most radical and violent forms of Muslim identity over nearly a century.     

Historical background and characteristics of the evolution of Islam in Albania

Religious beliefs and practices are to a large extent influenced by historical conditions. The present paper outlines the development of religion in Albania, and specifically the development of Islam, and examines the historical, political and social factors that originally led to the ‘extinction’ and recently the ‘rebirth’ of religion in the country.     

Teaching Islam to educate multiethnic and multicultural literacy: seeking alternative discourse and global pedagogies in the Chinese context

In the post-9/11 era, growing scholarly literature and social concern have focused on Islamic education in Muslim-majority countries and for Muslim minorities in the West. However, public attention and academic research concerning the teaching of Islam as a world religion and a commonly shared human civilization, are barely understood in secular contexts and in public education. This issue requires more attention, especially in Asia. For the sake of future dialogue and further discussion, this paper is a tentative attempt at initiating this understudied issue of teaching Islam as multicultural literacy. It inquires about the pedagogy of teaching Islam in an East Asian context by first briefly reflecting on the dilemmas of introducing Islam to the West and its implications for the university curriculum. Departing from the experience in North America and European societies, this article then attempts to explore alternative pedagogical discourse in teaching Islam to Chinese students in the East Asian context by considering its specific geographical position in global politics and the recent development of Hong Kong. This article finally foresees the developing pedagogy of Islamic teaching that challenges students to break away from the media cliché and apathy towards human suffering, leading them to understand that they themselves are the potential peacemakers of a future global multiethnic and multicultural society.     

中东民族主义与伊斯兰教关系评析

中东现代化进程中,现代与传统间产生矛盾的重要原因在于民族主义和伊斯兰教两种意识形态的复杂关系。鉴于此,本文主要从中东民族主义对伊斯兰教的冲击、伊斯兰原教旨主义对民族主义挑战的回应、民族主义与伊斯兰教的矛盾对中东政治发展的影响及其前景等三个方面分析了二者间的复杂关系。     

Managing ‘American Islam’

Focusing on the case of Islam in post-9/11 United States, this article highlights the particularity of how US secularism is enacted by the state. In much sociological theory, the United States has been understood to be a neutral and non-interfering state with regard to religion, thereby fostering a pluralist religious context of free consumer choice. Some Muslim reformists have argued that this context makes the US highly fertile ground upon which to reform Islam and to improve women's status in Islam. This article argues that, in the context of the US-led ‘war on terror’, the government has drawn on and amplified this discourse in the service of producing a representation of the US as tolerant, while also seeking to promote a concept of ‘true’ Islam and produce patriotic Muslim citizens. At the center of this discourse are contested portrayals of Muslim women as symbolic of a modern and liberated Islam that is uniquely ‘American’ and opposed to other presumably oppressive Islams. While this context may in fact promote the reform of Islam, it does so with state involvement rather than as a result of state neutrality.     

Assessing Variation in Tolerance in 23 Muslim‐Majority and Western Countries

Scholars disagree over whether Islam hinders the development of liberal democracy in Muslim‐majority countries. We contribute to this debate by assessing the influence of Islam at the individual and national levels on ethnic, racial, and religious tolerance in 23 countries. Our analyses are based on a set of multilevel models fitted to World Values Survey data and national‐level contextual information from various sources. Our findings suggest that people living in Muslim‐majority countries tend to be less tolerant than are those living in Western countries. Although a significant part of this difference is attributable to variation in level of economic development and income inequality, Muslim countries remain less tolerant even after controlling for these factors. On the other hand, controlling for other individual‐level factors, nonpracticing Muslims in Western countries are more tolerant than are all others in both Muslim‐majority and Western countries. This finding challenges common claims about the effects of Islam as a religion on tolerance, suggesting that it is Islamic political regimes—not Islam itself—that pose problems for social tolerance. Les chercheurs ont des opinions divergentes à savoir si l'islam freine le développement d'une démocratie libérale dans les pays à majorité musulmane. Nous contribuons à ce débat en évaluant l'influence de l'islam aux niveaux individuel et national sur la tolérance ethnique, raciale et religieuse dans 23 pays. Nos analyses sont basées sur un ensemble de modèles à plusieurs niveaux ajustés en fonction des données du World Values Survey et de l'information contextuelle au niveau national ayant été obtenue auprès de diverses sources. Nos constatations suggèrent que les personnes vivant dans des pays à majorité musulmane ont tendance à être moins tolérantes que celles vivant dans les pays occidentaux. Bien qu'une grande partie de cette différence soit attribuable à la variation du niveau de développement économique et à l'inégalité de revenu, les pays musulmans demeurent moins tolérants, même après le contrôle de ces facteurs. En revanche, en contrôlant d'autres facteurs au niveau individuel, les musulmans non pratiquants des pays occidentaux sont plus tolérants que tous les autres des pays à majorité musulmane et des pays occidentaux. Cette constatation s'élève contre les allégations communes au sujet des effets de l'islam comme religion sur la tolérance, suggérant que ce sont les régimes politiques islamiques, et non pas l'islam en soi, qui posent des problèmes en ce qui a trait à la tolérance sociale.     

Conversion as a Migration Strategy in a Transit Country: Iranian Shiites Becoming Christians in Turkey

The role of religion during migration processes has been overlooked by scholars in the past although the relationship between religion and migration has a long history. Normally, religion is considered as an integrating agent, but for some Iranian asylum seekers in Turkey, religion and especially religious conversion is used as a tool for migration. This article draws on the migration histories of Iranian asylum seekers in Turkey who initially intended to go further west only to have stayed in Turkey either because of the long procedures of asylum application in Turkey or because they were rejected and have become “illegal aliens” who do not want to return to Iran. Turkey still preserves geographic limitation of the 1951 Geneva Convention on Refugees. Therefore it does not accept non‐European asylum seekers to settle on Turkish soil. Ironically, however, most asylum applications were made by people from the Middle East, mainly from Iran. Based on the extensive fieldwork carried out in various cities in Turkey where the Iranian migrants are heavily concentrated, this article demonstrates how conversion from Shi’a Islam to Christianity is used as a migration strategy and how and to what extent these asylum seekers use religion and their newly acquired social and religious networks within churches of the transit country to reach ultimately the West as refugees. As conversion is sustained through social networks as well as churches and missionaries, this unique situation can be explained by employing the social capital theory within the context of an institutional component.     

Anti-muslim sentiment on social media in China and Chinese Muslims’ reactions to hatred and misunderstanding

This study documents the extensive online anti-Muslim sentiment in China as well as the use of social media by Chinese Muslims from various backgrounds to engage with the online public sphere and respond to this hostile discourse. We analyzed more than 10,000 social media posts on Weibo relating to Muslims and Islam and conducted in-depth interviews with 34 Chinese Muslims who were active users of social media. Our findings reveal an anti-Muslim online frame, and we detail the ways in which Chinese Muslims have sought to influence public policy in order to protect their rights. The participants in this study responded to hateful posts and worked to increase the understanding of their religion and culture by providing glimpses of their daily lives and by discussing Islam. Nevertheless, owing to government censorship and to the prevailing Han-centric discourse, Chinese Muslims continue to face numerous risks and challenges, particularly in coping with the ideological conflict between their religion and the atheistic ruling party.     

Remembering the Future: Natural Disaster,Place, and Symbolic Survival

The Pacific Northwest coast of the United States is currently facing the threat of an earthquake and tsunami some experts predict will be the worst natural disaster in North American history. This region also must contend with predicted effects of climate change. Applying the sociological traditions of memory, silence, and place to the natural hazard context, I qualitatively explore how local residents collectively envision future disasters and their associated risks. Responsive narratives are developed from an array of local meanings and identities drawn from place. They tend to partially displace narratives that visualize disasters as disruptive agents of danger, mnemonically replacing them with symbols of survival, continuity, and community agency. Overall, I find that this collective displacement manifests in event‐ and place‐specific ways and partially silences disturbing aspects of potential disaster. These findings demonstrate the promise of analyzing the idiosyncratic ways that future environmental disaster is perceived and experienced. Because risk perception has been identified as a contributor to community resilience and capacity, these findings emphasize the need for local, place‐based approaches to disaster planning, particularly in small communities with resource‐extractive histories.     

宗教因素对伊斯兰帝国民族关系之影响

民族问题已成为二战后政治秩序中的重要问题之一。宗教与民族存在着密切的关系,宗教不仅对民族的形成、发展和演变产生了巨大推动作用,还对民族间的交往产生了重要影响。中世纪早期的西班牙是伊斯兰教、基督教和犹太教三个一神教的共存之地,也是阿拉伯、柏柏尔、西哥特罗马和犹太各民族的大融合时期。以这一时期民族关系的宗教因素为研究目标,有助于我们更好地探索二者之间的关系,为现代阿拉伯国家民族关系的发展提供一定的借鉴。     

Is Islam in Western Europe Like Race in the United States?

Asking whether Islam in Western Europe is like race in the United States is, to a large degree, to ask whether Muslims in Europe share the same fate and face the same barriers as blacks in the United States. The article considers (1) the nature of the hostility to Islam in Western Europe and why it is a greater barrier to inclusion for immigrants and their children than in the United States; (2) the dynamics of color‐coded race in the United States, comparing, on the one hand, the severe barriers confronting individuals and groups with African ancestry in the United States with the barriers facing Muslims (as well as black immigrants) in Western Europe and, on the other hand, considering certain advantages available to immigrants of color in the United States that Muslim and other immigrants lack in Europe; and (3) whether the boundary based on religion will prove more permeable for the descendants of Muslim immigrants in Western Europe than the racial boundary in the United States for those with visible African ancestry.     

Young Muslim women of Bengali and Moroccan origin in Italy: multiple belongings,transnational trajectories and the emergence of European Islam

This paper investigates the multiple dimensions in the identity constructions of the daughters of the Muslim migrations to Italy. It focuses on the transformations in the way girls and young women relate to religion, in the transition from the generation of mothers, who emigrated from countries with a Muslim majority, to the generation of daughters, who grow up in a European context where Islam is a minority religion. It discusses ‘transmissions’, ‘translations’ and ‘betrayals’ in the migration experience, from a standpoint which highlights the specificities of gender and of generation. The article is based on an intersectional analysis of biographical accounts by Muslim girls and young women of Bengali and Moroccan origin who were born and/or grew up in Italy. Intersecting religious identity with other identity lines such as national belonging (to the parents’ country of origin and to the country where they were born or grew up), gender, class, color and age, multiple reactions and positions emerged. In this context, the religious dimension inherited/experienced/reinvented/called into question by the daughters of migrations appeared to be in constant evolution. Indeed, the stories contained herein of young Muslims tell of the emergence of European Islam.