Introduction: methods in the study of ‘non-organized’ Muslim minorities

On the Discursive and Methodological Categorisation of Islam and Muslims in the West: Ontological and Epistemological Considerations

“…In addition to political and security concerns, research on Muslims in the West has also covered diverse social issues. As Jeldtoft and Nielsen (2011) emphasize, this includes research on how Muslims in the West respond to globalisation, participate in transnational practices and are involved in civil society activities at the local level. Much recent research has focused on socio-legal questions that explore how 'Islamic law is implemented in Europe and employed by Muslims' (Jeldtoft andNielsen 2011, p. 1114).…”

“…As Jeldtoft and Nielsen (2011) emphasize, this includes research on how Muslims in the West respond to globalisation, participate in transnational practices and are involved in civil society activities at the local level. Much recent research has focused on socio-legal questions that explore how 'Islamic law is implemented in Europe and employed by Muslims' (Jeldtoft andNielsen 2011, p. 1114). The assumption here is two-fold: firstly, that Muslims living in the West have an underlying commitment and attachment to a set of religiously inspired laws; and secondly, that these 'foreign' laws are inherently risky and incompatible with the civilizational outlook of Western societies (Mansouri et al 2015;Rohe 2006).…”

Migrants and Religion: Paths, Issues, and Lenses

“…Moreover, it has been underlined that research regarding young Muslims has concentrated almost exclusively on the most visible and conspicuously devout -frequently neo-orthodox-ones (Selby, 2016;Jeldtoft, 2013;Brubaker, 2013;Woodhead, 2013;Jeldtoft, 2011;Jeldtoft, Nielsen, 2011). Whilst this has been motivated by the need to "make sense" of the "sudden" -and visible-re-Islamization of young western-born Muslims (Roy, 2004;Kepel, 2012), who were showing to be increasingly interested in a revivalist neo-orthodox Islam (Kibria, 2008), this actually translated to a heightened focus solely on them.…”

“…removed from the sites of production of "visible Muslimness"-with the aim of exploring how these "non-obvious" Muslims make sense of religion in their daily lives and what meanings they attach to the practice of religion in their own right, "far" from possibly taken-for-granted (self-)representations of Islam. In response, these same researchers have pleaded for studying Muslims outside of visible or obvious Muslim visibilities (Selby, 2016;Jeldtoft, 2013;Brubaker, 2013;Woodhead, 2013;Jeldtoft, 2011;Jeldtoft, Nielsen, 2011). Lastly, a final example of how contextual factors influenced research is represented by the broader spectrum of studies that analyze the Islamic presence in the West from the point of view of security issues.…”

Fluid Solidarity among Religious Groups in Situations of Conflict in Dagestan: A Case Study of Confrontation around the Figure of the Village Imam

“…The methods employed in the sociology of religion, studying religious life in terms of the sociology of organizations, are not relevant for the study of institutionally "unorganized" Muslim communities. See Jeldtoft and Nielsen 2011;Jeldtoft 2011;Kühle 2011. 16.…”