By University of Bergen Christine M. Jacobsen
A big query relating to 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 transformed through adolescents, born and expert in eu societies, and which modes of religiosity will they form sooner or later? delivering an in-depth ethnographic account from Norway, this publication engages comparative study on Islam and younger Muslims from throughout Europe, concentrating on Islamic revitalization, Muslim id politics, altering configurations of spiritual authority, and the formation of gendered non secular subjectivities. the writer discusses anthropological and different social technology theorizing as a way to learn non secular continuities and discontinuities in a context of overseas migration, globalization, and secular modernity.
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Extra info for Islamic Traditions and Muslim Youth in Norway
The political struggle of the lay Lutheran movement (represented most notably by the Hauge movement in the early nineteenth century), laid the ground for religious pluralization in Norway, he argues. Simultaneously, liberal ideals concerning the 'freedom of religion' and 'human rights' increasingly found their way into public debates from the nineteenth century onwards. The religious monopoly of the Lutheran State Church was thus challenged both by other 'dissenting' churches and by lay movements as well as by liberal ideals promoted by politicians and representatives within the Church itself (Thorkildsen 1997).
The religious monopoly of the Lutheran State Church was thus challenged both by other 'dissenting' churches and by lay movements as well as by liberal ideals promoted by politicians and representatives within the Church itself (Thorkildsen 1997). In 1845 an act allowing Christian dissenters to practice their faith was passed by Parliament, thus introducing a distinction between citizenship and religious membership. 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 Islamic Foundation, as well as the Islamic Cultural Centre, also translates and distributes books published by the Islamic Federation of Student 0 rganisations (IIFSO) that, according to Roald (200 1), have had a huge influence on the religious and political development of Muslims in Europe, most importantly by making accessible the writings of writers associated with the Islamist trend such as Yusuf al-Qaradawi, Hassan al- Banna, Muhammed al-Ghazzali and Abu al-Ala Maududi. 10 To provide a comparison, only 3.
Islamic Traditions and Muslim Youth in Norway by University of Bergen Christine M. Jacobsen