2016
DOI: 10.15366/reim2016.20.004
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En busca de autoridad. Jóvenes musulmanas y conocimiento religioso en Madrid. In Search of Authority: Young Muslim females and Religious Knowledge in Madrid

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Cited by 5 publications
(2 citation statements)
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“…Educational activity done by and for women in Spanish mosques-an area also studied at the European level (Ali 2012;Aubarell and Moreras 2005;Dominguez Diaz 2014;Jonker 2003)-can be interpreted as a revitalization of religious dynamics (Moreras 1999), as processes of re-Islamization (Cesari 1999) or as a step towards new positions for Muslim women within their communities. However, as the interviewees themselves observed, there is no revitalization or re-Islamization in their actions, because 'we never stopped believing and practicing', suggesting that, as Van Bruinessen and Allievi (2013) have argued, this educational activity should simply be understood as an active search for Islamic knowledge in a non-Islamic European context (Lems 2016).…”
Section: Discussionmentioning
confidence: 99%
“…Educational activity done by and for women in Spanish mosques-an area also studied at the European level (Ali 2012;Aubarell and Moreras 2005;Dominguez Diaz 2014;Jonker 2003)-can be interpreted as a revitalization of religious dynamics (Moreras 1999), as processes of re-Islamization (Cesari 1999) or as a step towards new positions for Muslim women within their communities. However, as the interviewees themselves observed, there is no revitalization or re-Islamization in their actions, because 'we never stopped believing and practicing', suggesting that, as Van Bruinessen and Allievi (2013) have argued, this educational activity should simply be understood as an active search for Islamic knowledge in a non-Islamic European context (Lems 2016).…”
Section: Discussionmentioning
confidence: 99%
“…In particular, the works of Meer and Modood (2009), Modood (2020), Meer (2013), Bravo López (2013), and Lems (2016), have approached the study of ‘anti-Muslimism’ as a manifold socially constructed category that often encompasses multiple dimensions of stigma (racial, ethnic and religious). Meer and Modood (2009: 344) affirmed that ‘we should guard against the characterization of racism as a form of “inherentism” or “biological determinism”, which leaves little space to conceive the ways in which cultural racism draws on physical appearance as one marker, among others, but is not solely premised on conceptions of biology in a way that ignores religion, culture and so forth’.…”
Section: The Relationship Between Race and Religion In The Social Con...mentioning
confidence: 99%