Islamic identity and its role in the lives of young Swedish Muslims

Berglund, Jenny

doi:10.1007/s11562-012-0191-1

Cited by 16 publications

(9 citation statements)

References 4 publications

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“…As mentioned previously, faith beliefs and faith literacy practices may be important for creating a sense of social belonging and coherence for faith members (Gregory, Lytra, Ilankuberan, Choudhury, & Woodham, 2012;Gregory et al, 2013), at the same time that faith beliefs may comprise ambivalence with respect to religious creeds (e.g., Day, 2009Day, , 2010Day, , 2011also Durkheim, 1965also Durkheim, /1912. In a survey conducted with more than 4000 young adults in Sweden, who identified as Muslims, it was found that the majority viewed their faith as something private and personal (Berglund, 2013(Berglund, , 2017. Most of them answered that they did not currently take part in any institutionalized religious activities, although "the social and spiritual dimensions of Islam" were positively valued by many of them (Berglund, 2013, p. 207).…”

Section: Transformation Of Qur'anic Schooling In the Scandinavian Coumentioning

confidence: 99%

Introductory commentary

Hedman¹,

Ganuza²

2019

Apples

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Reading the contributions to this special issue, it is striking how little research has hitherto been conducted on qur’anic schooling and Qur’an faith literacy practices in Scandinavia, despite it being well-known that the Qur’an schools constitute important religious and social meeting points for many Muslim faith members (e.g., Risenfors, Gurdal, & Sorbring 2011). In all of the Scandinavian countries, numerous children and adolescents regularly attend qur’anic schooling from a very young age. As argued by Day and Rogaly (2014), shared Islamic faith literacy practices and participation in qur’anic schooling thus contribute to creating a sense of social belonging and coherence for many faith members. Despite this being the case, we still know very little about faith members’ lived experiences of qur’anic schooling. This lack of attention in the research seems to be a global rather than a local phenomenon. For example, Moore (2011) claims that qur’anic schooling is “[o]ne of the least-studied and most poorly understood educational institutions in today's world.” Consequently, all of the papers in this special issue make a valuable contribution in widening the research focus, and in counteracting the invisibilization of qur’anic schooling and faith literacy in the research.

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Section: Transformation Of Qur'anic Schooling In the Scandinavian Coumentioning

confidence: 99%

Introductory commentary

Hedman¹,

Ganuza²

2019

Apples

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“…In this context, many Muslims feel it hazardous publicly to use Islamic terminology and symbols, regardless of how their personal attitudes to the religion would be defined on a spectrum between religious and secular (Jonker & Amiraux 2006: 11;Aspling & Dja¨rv 2013: 55 -59;Berglund 2013). For instance, when asked to explain her faith in a journal interview, former organization manager of Somaya, Susanne Namaani, chose to respond with the Islamic term jihad, but only after hesitation, saying that her answer could easily be misunderstood: "Jihad means 'for the sake of God' and not 'holy war'.…”

Section: Normative Secularism-dissolving Religion As a Resourcementioning

confidence: 99%

“…The second strand concerns the growing anti-Muslim intolerance and the construction of Islam as a politicized and dangerous field (Hervik 2011;Berglund 2013). In this context, the making of religion and gender are intertwined so that "equality agendas of feminisms are projected onto the Nordic nation states as if these are inherently gender-equal in their character" (Stoltz & Hvenega˚rd-Lassen 2013: 245; see also Hu¨binette & Lundstro¨m 2011;Keskinen 2012;Andreassen 2013), while Muslim women are represented as victims in need of help to become "liberated" from their particular familial, cultural, and religious attachments (Jacobsen & Stenvoll 2010;Bracke & Fadil 2012: 54).…”

Section: Introductionmentioning

confidence: 99%

Muslim Women Managing Women's Shelters: Somaya, the Muslimwoman and Religion as Resource

Minganti

2014

NORA - Nordic Journal of Feminist and Gender Research

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This article focuses on Sisters' Shelter Somaya in Sweden, an organization unique in its claim to be a women's shelter by and for Muslim women, and in its combining of Islamic and secular feminisms. Examining the organization's self-presentations, the author argues that there is, however, an ongoing shift from an emphasis on its Muslim profile to a dissolution of the very same. Looking into potential loss in the process (for clients, activists, allies, and feminism at large), the analysis draws on current research on anti-Muslim intolerance and normative secularism. The concept of the "Muslimwoman" is employed to illustrate the stereotyping that continuously associates Muslim women with "victims" inhabiting shelters rather than capable "managers". Intersectionality is pointed at as an emic strategy adopted by Somaya to overcome division, but also critically analysed as a consensus-creating signifier that hinders diversity. Thus, the article raises the increasingly important issue of the relationship between religion, gender, and feminism in the post-secular turn, and the author calls for critical self-reflection and creative affirmation in the interaction with heterogeneous others.

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“…Though studies of Muslim youth identity formation have been growing in recent years (Berglund 2012(Berglund , 2013DeHanas 2013;Jonker and Amiraux 2006;Panjwani 2017), research on Islamic supplementary education in Europe is in its infancy. In Britain, the growing importance of supplementary education across a range of communities in general and for the Muslim community in particular has been increasingly recognised (Cherti and Bradley 2011;Ramalingam and Griffith 2015).…”

Section: Introductionmentioning

confidence: 99%

Memorization and focus: important transferables between supplementary Islamic education and mainstream schooling

Berglund

Gent

2018

j. relig. educ.

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This article presents the results of a participative study, involving a group of 27 British Muslim students aged 15-18, who were given the opportunity to reflect on the implications of having participated in two different 'traditions' of education: that is, Muslim supplementary education (in its various forms) and state mainstream schooling. The project was participative in that school senior managers had invited the researchers to carry out the research as part of their constant striving to identify the conditions under which students learn best. Both the design and outcomes of this research programme are presented and discussed in this article. One of the main findings is that the students experience the skills of memorization and focus as positive transferables. The findings will be discussed in terms of the concept of liturgical literacy.

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Islamic identity and its role in the lives of young Swedish Muslims

Cited by 16 publications

References 4 publications

Introductory commentary

Introductory commentary

Muslim Women Managing Women's Shelters: Somaya, the Muslimwoman and Religion as Resource

Memorization and focus: important transferables between supplementary Islamic education and mainstream schooling

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