By University of Bergen Christine M. Jacobsen
An important query concerning Islam in Europe matters the religiosity of "Muslim early life" - a class presently epitomizing either the fears and hopes of multicultural Europe. How are Islamic traditions engaged and remodeled by means of children, born and trained in ecu societies, and which modes of religiosity will they form sooner or later? offering an in-depth ethnographic account from Norway, this booklet engages comparative learn on Islam and younger Muslims from throughout Europe, targeting Islamic revitalization, Muslim identification politics, altering configurations of spiritual authority, and the formation of gendered non secular subjectivities. the writer discusses anthropological and different social technological know-how theorizing with a view to research spiritual continuities and discontinuities in a context of overseas migration, globalization, and secular modernity.
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Additional resources for Islamic Traditions and Muslim Youth in Norway
In her study of identity among young British Pakistani Muslims in London, Jacobson ( 1998) critically engaged theories of fluid, hybrid and malleable 'postmodern identities: While pointing out that the second generations' negotiation of identity was likely to feel like a "peculiarly open-ended and uncertain project" (Jacobson 1998: 79), Jacobson warned against overlooking the significance of externally imposed restrictions on identity-formation and of assuming that young Muslims necessarily wish to challenge ethnic and religious traditions.
Eriksen 1999: 19) Eriksen does not specify which kinds of movements would fit into his definition of 'pure identities' but he decries the development of such identities among immigrants to Norway who were "not much occupied with belonging and cultural identity when they came here" and had "a relaxed attitude to their religion, which they practiced without making a big issue of it" but who, driven by the realization that they were not being treated as equals, were "tempted by pure identities" and reacted with "cultural puritanism and identity politics': In contrast, Eriksen's creolized Muslims "can for instance be Muslims and drink beer and eat roast pork" and "they go to the mosque one day and to a disco the next" (Eriksen 1999: 19) .
In the 1880s non-Christian religions as well as Catholic orders were allowed to organize themselves although the so called Jesuit paragraph, banning Jesuits from entering the realm, was not removed until 1956, after Norway had signed and ratified the European Convention on Human Rights. The twentieth century was marked by struggles between what are often referred to as 'liberal' and 'conservative' tendencies within the Church of Norway, these struggles being focused most importantly on the legitimacy of historical approaches to the Bible.