Abstract
Over the last two decades, scholarly literatures on Islam and Muslims in European societies have proliferated in unprecedented ways. These literatures mirror not only the widening of public interest in this topic amongst politicians, civil society players and European populations at large, which is evidenced in the institutionalization of debates on Islam in political life, judicial discourse, journalism and the infrastructures of new media. They also reflect the growing space, which issues of Islam occupy outside the established disciplinary spheres of research on Islam as a religion (such as the sociology and anthropology of religion or religious studies). Thus, Islam has turned into a hot topic in political science, public policy research, migration studies, international relations and security studies. Some of these emerging literatures are characterized by a very presentist take on their object and are focused on very particular conflicts, often drawn from media discourse or legal dispute.
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Notes
- 1.
There is a particular communicative sphere of critique of Islam, to a large extent overlapping with Islamophobic discourse, on the internet by way of blogging, twitter and related forms of interactive commentary.
- 2.
Expressions and conflicts around Islam in Europe are discussed, for instance, in theoretical debates on multiculturalism (Baumann 2004; Vertovec and Wessendorf 2010), secularism and secularity (Casanova 2007; Wohlrab-Sahr and Burchardt 2012; Modood 2012; Modood & Levey 2009), and political opportunity structures (Fetzer and Soper 2005).
- 3.
Italics by us.
- 4.
- 5.
Altogether, the Centre for Islamic Theology received more than 1000 applications for its programs for the winter term in 2013, of which 240 could be accepted. There are now a total of 400 students (personal communication Dina El Omari, 9 January 2013).
- 6.
On the British variant of this story see Schönwälder (2007).
- 7.
- 8.
- 9.
This is the principle argument against restrictions of Islamic dress in public institutions, especially female veils as they have no equivalent in other religions. As a consequence, amongst pluralist legal scholars such policies are addressed in terms of indirect discrimination, that is, policies with particular burden for a specific community even though they are in practice often cloaked in universalistic rhetoric (e.g. prohibitions mentioning helmets etc.).
- 10.
See Astor (2012) on the social forces behind social mobilizations against mosque constructions in Catalonia, and also in this volume.
- 11.
Nilüfer Göle (2010) distinguishes between self, state and the public sphere as sites for the manifestation of the religious-secular divide.
- 12.
Matthias Koenig’s chapter was first published as an article in the Journal of International Migration and Integration in 2005. While policies and developments on the ground have changed in the meantime his theoretical approach towards the conceptualization of national pathways and European convergences is still very useful and his classification of claims to recognition has proved to be productive.
- 13.
See Koenig, in his chapter, for a classification and analysis of claims.
- 14.
Bendixsen (2013) discusses this with regard to the life of young Muslims in Berlin; here, as elsewhere, issues of language (Turkish, Arabic, German etc.) are important in shaping the possibilities of non-ethnically based Islam.
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Burchardt, M., Michalowski, I. (2015). After Integration: Islam, Conviviality and Contentious Politics in Europe. In: Burchardt, M., Michalowski, I. (eds) After Integration. Islam und Politik. Springer VS, Wiesbaden. https://doi.org/10.1007/978-3-658-02594-6_1
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