Politisierte Religion

Abstract

Ausgehend von den anhaltenden Debatten um das islamische Kopftuch in staatlichen Bildungseinrichtungen Deutschlands und Frankreichs analysiert Schirin Amir-Moazami die Logiken der Diskursproduktion über den Islam und bringt die Argumente der Kritiker mit den Stimmen Kopftuch tragender junger Musliminnen ins Gespräch. Die Studie zeichnet nach, wie die wachsende Partizipation sichtbarer Muslime, hier symbolisiert durch das Kopftuch, im dominanten Diskurs beider Länder Abwehrreaktionen provoziert und der Islam mehrheitlich als Gegenkategorie zu jeweils national geprägten Säkularitätskonzepten begriffen wird. Zugleich zeigt sie, wie die jungen Frauen in die Diskurstraditionen beider Länder eingebettet sind und sich in komplexen Aushandlungsprozessen engagieren.

Beyond Emancipation: Subjectivities and Ethics among Women in Europe's Islamic Revival Communities

“…2For literature on pious Muslim women in Germany and France, see, for example, Amir-Moazami (2007); Amirau (2001); Göle (2005); Nökel (2002); Venel (1999); Weibel (2000).…”

Not-/Unveiling as An Ethical Practice

“…By examining Muslim piety in general, and the practice of veiling in particular, scholars have tended to offer a more nuanced perspective that counters popular and stereotypical representations that assimilate the headscarf to cases of docility, oppression or segregation. Several studies have shown how veiling can figure as an act of individual re-appropriation of the Islamic tradition, an affirmative identity practice with potentially empowering effects for Muslim women or a sartorial practice that enables the expression of a sense of regional or national belonging in a modern and fashionable manner (Göle, 1993; Khosrokhavar, 1997; Navaro-Yashin, 2002; Amir-Moazami, 2007; Moors and Tarlo, 2007). Recent studies have also examined the religious functionality of the headscarf, and the way this religious conduct (hijab) fits into a broader system of pious conduct, such as praying, adopting a particular code of conduct, and so forth (see Mahmood, 2001 and 2005; Amir-Moazami and Jouili, 2006; Bracke, 2008).…”

Overcoming essentialisation: a comparative study of ‘living-together’ conceptions

“…The laic self-conception of the political representatives and the intellectuals notwithstanding, rituals and symbolic elements of Christian origin have not disappeared. Moreover, in society, the Catholic Church has a relevant role and is thus publicly visible (Amir-Moazami, 2007, p. 96). Starting from the late 1970s and early 1980s, the public space changes also due to the increasing visibility of migrants.…”

“…In both cases, there is a constitutional court reacting to increasing religious heterogeneity 5 . As with any reaction to otherness, it actually tells much about the self (Amir-Moazami, 2007, p. 17). The headscarf is taken here as a ‘mirror of identity’ that forces Western societies ‘to see who they are and to rethink the kind of societies and public institutions they want to have’ (Joppke, 2009, p. X).…”