networks. The effort sometimes involved the highlighting of certain aspects generally missing from extant empirical studies, dealing with Muslims’ life in Austria, and also focusing on a relatively recent social phenomenon—European Islam, which was born and evolved rapidly, not without its contradictions
by past generations, who wished to settle north of the Mediterranean, the Hijra embodies in this regard more than ever a counter-migration that is religiously motivated and reflects the difficulty felt by certain young Muslims and non-Muslims to complete the life change desired by their
that any man who insists on livingalife in comfort (“while you know your brothers are there on the front-lines, […] giving their blood”) will be confronted by horribly murdered Muslims on the day of judgement; “and Allah will ask you, ‘where were you?’” (Al-Hayat Media Center 2014e). In another video
contribute to an understanding of how religious life may be compatible with temporal success in a secular society.
A main aim has been to explore factors that are empowering for these women. In particular, regardless of levels of practice, I have found faith to be a significant motivator in their
choosing narratives which not only help to bind the pupils with Islam’s past and the Muslim Umma but are also relevant to their daily life in Sweden. Hence, the aim of Islamic religious education is not only to foster the formation of Islamic identity but also give means to living as Muslim in a modern
Religious converts and re-converts (the latter alternatively labeled as “reverts” or “born-again believers”) both go through a process of “spiritual transformation”, namely “a change in the meaning system that a person holds as a basis for self-definition, the interpretation of life, and
Here I follow, albeit not in all details, the work of German philosopher Rahel Jaeggi on a “critique of forms of life” ( Jaeggi 2014 ).
The aim of this interpretation of Mahmood’s work as immanent critique of secularism as a form of life is twofold. Firstly, to identify the sources of
. Academic studies of hate crime are of course many: studies of racially motivated hate crimes and hate crimes against LGBT communities (e.g. Jenness and Broad, 1997; Perry and Iganski, 2009; Perry and Levin, 2009); studies focusing on the experiences of individual victims of hate crimes ( EUMC , 2006a
Unlike in the past, where traditional societies used to have a degree of a clear, stable and total mode of socialisation, modern societies are characterised by an increasing socio-cultural complexity, in which the individual is challenged by the plurality, diversity and contradictions of a modern life
context, even in the contexts, situations, and companies where Islam was totally absent’. 13 With his grandfather, as he retells in his biography, Self Islam , he learnt a great deal about man, humanism, and life without God. Bidar’s mother was his ’spiritual initiator’. He speaks of after-dinner family