By Marian Burchardt, Ines Michalowski
The integration of Muslims into eu societies is usually obvious as a massive problem that's but to be faced. This e-book, in contrast, starts off from the remark that on felony, political and organizational degrees integration has already taken position. It showcases the diversity of theoretical methods that students have built to conceptualize Muslim lifestyles in Europe, and offers specified empirical research of ten eu nations. Demonstrating how Muslim lifestyles unfolds among conviviality and contentious politics, the individuals describe demographic advancements, examine criminal controversies, and discover the motion of presidency and kingdom, Muslim groups and different civil society actors. riding forces at the back of the combination of Islam are mentioned intimately and in comparison throughout countries.
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Extra info for After Integration: Islam, Conviviality and Contentious Politics in Europe
Following Elias, I understand ﬁguration as an umbrella term for speciﬁc and at the same time changing power differentials on which the interdependence of people or groups of people is based (see Elias 2005, pp. 170−174). Figurational Change and Primordialism in a Multicultural Society 2 19 The Culturalistic Understanding of Culture and Society According to a sociological understanding of culture, humankind is not rooted in some immutable cultural substrate. Instead we are characterized by our ability to transcend ourselves and our circumstances, whatever the given historical and cultural conditions (Plessner 1928/1975, pp.
And all the others, Christians or whoever, the best thing would be, um, well, they want to scalp them, don’t they!? This example shows how the advancing stranger becomes alien when he/she breaks through status barriers (and alienates the ushers’ perspective) and also becomes culturally estranged. Alienation and cultural estrangement through local and global gossip and scandal (for example, through the mass media) go hand in hand in this very everyday process. Since the Islamic Revolution of 1978 in Iran, even neutral reports about migrants from Islamic countries have almost automatically been accompanied by images of long rows of praying men or women wearing headscarves.
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