In 2003 a mosque was inaugurated in Granada, overcoming opposition voiced by neighbors, officials, and cultural institutions during two decades of heated debate. At issue was the meaning of the mosque within the contexts of local, regional, national, and global history. Current, large-scale immigration of North African Muslims stands clearly in the background. There was, however, a prior movement of conversion to Islam by young Spanish Christians in and around Granada at the end of the Franco dictatorship. These neo-Muslims conceived and built the Great Mosque of Granada, whose architectural design and decoration mobilize contested historical and cultural narratives. The mosque poses the fraught ideological issues in terms of what will be visible (or invisible) and to whom. The site of the mosque at the summit of the Albayzín hill, facing the Alhambra, has been the crux of entangled visualities. The mosque is not only an object of the gaze but also a privileged subject position for the gaze, in rivalry with the Christian gaze from the adjacent Church of San Nicolás and its mirador. The new mosque is a key to the transformation of the discourse of Spain’s relation to its Muslim past into debate about its Muslim present.
, his new research project, tentatively titled “Secular Geographies of Nation and Religion on the Margins of the New Europe: Mosque Communities and Civil Society in Turkey and Croatia,” will plumb how transregional discourses of belonging and identity affect pious actors, practices, and communities in
Ritueel Burgerschap: Een Essay over Nationalisme en Secularisme in Nederland
Amsterdam University Press
Designing the ‘Anti-Mosque’: Identity, Religion and Affect in Contemporary EuropeanMosque Design
developments in the present day. While, according to Rauf Ceylan, the mosque as a külliye hardly exists in Turkey today, it has been revived in the towns and cities of Germany and Europe in the context of migration. 30 Christian Welzbacher sees many of the Europeanmosques as miniature külliye . 31 As
Ahmed Krausen, who set up three of the interviews and accompanied me to Hamburg, Bremen and Cologne. Krausen is a photographer specializing in Europeanmosque photography and the brother of the Hamburg based female imam Halima Krausen. The interviews in Germany and Switzerland were focused on the
in Europeanmosques. The methodology used to legitimize mortgages demonstrates the liberal nature of wasaṭī application of maṣlaḥa and its potential to radically affect religious laws. This poten- tial was recognized and opposed by three members of the Council, who resigned in protest (though only