Swedish Muslims and Secular Society: Faith-Based Engagement and Place

Eländer, Ingemar; Fridolfsson, Charlotte; Gustavsson, Eva

doi:10.1080/09596410.2015.1013324

Cited by 6 publications

(5 citation statements)

References 18 publications

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“…The third strategy, engagement, denotes engaging in the public sphere actively and constructively while cultivating religious identities. It is important to note that this study acknowledges the existence of these different stances and is also aware of the fact that essentialist views have sometimes been promoted in Muslim communities where the official picture emphasizes engagement (see e.g., Elander, Fridolfsson, & Gustavsson, 2015). The choice of informants in this study is not regarded as representative of the diverse Muslim identities in Finland and Sweden.…”

Section: Developing Muslim Identities In a European Contextmentioning

confidence: 96%

“…According to a recent comparative analysis of the current national curricula in Finland and Sweden, the Finnish curriculum employs a strong non-essentialist discourse of cultural identities by articulating diversity as a feature of all students, while the Swedish curriculum is surprisingly silent about diversity, and makes a distinction between the students' "own origins" and the "common heritage" (the latter including "basic values of Swedish society") in a relatively essentializing manner. Furthermore, the Swedish curriculum posits the students' cultural background as a potential hindrance to the students' education, and advises school personnel to resist, for instance, restrictions on the student's choice of study or vocation that may be based on his/her cultural background (Zilliacus, Paulsrud, & Holm, 2017); this reflects Sweden's intensified focus on reinforcing the "basic values" of Swedish society (Elander et al, 2015). It seems that multicultural education in both Finland and Sweden is mainly understood in terms of increasing language participation, and no other barriers to achievement are recognized, which is a common trend in the Nordic context (Osler & Lybaek, 2014).…”

Section: Finnish and Swedish Contextsmentioning

confidence: 99%

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Negotiations on Inclusive Citizenship in a Post-secular School: Perspectives of “Cultural Broker” Muslim Parents and Teachers in Finland and Sweden

Rissanen

2018

Scandinavian Journal of Educational Research

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This study examines negotiations on Muslims' inclusive citizenship in Finnish and Swedish comprehensive schools. The data include interviews with Muslim parents and Muslim teachers (n = 8 in both countries), who serve as cultural brokers in public schools and mediate negotiations on the terms of inclusion. The study utilizes the notion of post-secularity and pays particular attention to how intersections of religion and citizenship emerge in the everyday life of the schools. The results reveal how the culture-bound interpretations of religious freedom engender solidarity gaps between the advocates of secular normativity and those who oppose to this discourse. The impact of country-specific factors (Islamic religious education in Finnish schools, the existence of Islamic schools in Sweden) on Muslims' experiences of inclusive citizenship are discussed. ARTICLE HISTORY

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Section: Developing Muslim Identities In a European Contextmentioning

confidence: 96%

Section: Finnish and Swedish Contextsmentioning

confidence: 99%

Negotiations on Inclusive Citizenship in a Post-secular School: Perspectives of “Cultural Broker” Muslim Parents and Teachers in Finland and Sweden

Rissanen

2018

Scandinavian Journal of Educational Research

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“…Nevertheless, there are fifteen everyday-maker types of research, but each has a different motive. The various of everyday-maker's motives are; people's enthusiasm to collaborate with government and private sector (Sari, Sobari, & Marianti, 2020), women political participation (Rowe, 2015), celebrity politics (Marsh, Hart, & Tindall, 2010;Wheeler, 2012;Jensen, 2021), initiation to take care the economics crisis (Staiou & Gouscos in Manoharan & McQuiston (editor), 2018), migrants citizenship (Ostanel, 2012), mutual relationship between member activism and freelance activism (Frič & Vávra, 2016), do-it-ourself youth politics (Pickard, 2019), democratic disconnect in youth (Collin, 2014), citizenship norms in Facebook using by young people (Vromen et.al., 2016), dissapointment with the village government (Wafiq, 2018), social media politics to fight Trump extremism (Penney, 2019), active in social media (Özge & Bingöl, 2021), building identity of neighborhood to against Islamophobia (Elander, Fridolfsson, & Gustavsson, 2015), keeping norms in the neighborhood (Astriningtyas & Savirani, 2014), standard committee promotes local participation and good governance increasing (Lawton & Macaulay, 2014), youth understandings about politics (Vite, 2018;Kristensen in Kristensen et.al. (editor), 2022), youth identity developments (Upchurch in Arvanitakis & Matthews (editor), 2013), migrants culture (Mansouri & Mikola, 2014), sustainable environment development , pleasure to make a better environment (Van de Wijdeven & Hendriks in Duyvendak, Hendriks, & Van Niekerk (ed.…”

Section: Issn : 2620-8091 Print | 2620-3812 Onlinementioning

confidence: 99%

Amil Zakat as the Citizen Political Participant with Religious Philantrophy Face

Prakoso

Hakim

Tawakkal

2022

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Indonesia’s not-totally-state-centered zakat management policy makes amil zakat in Indonesia have double-identity. It’s not only as an Islamic law formalization in state level, but also as a medium for non-parties citizens' political participation in civil level. By using literatures study, this research aims to analyze head-to-head between Amil Zakat Institute (Lembaga Amil Zakat/LAZ) YASA Malang and everyday-maker. This research also aims to enrich everyday-maker perspective, because in fact there are so many Muslim social institutions which have some similarity with everyday-maker, but with some differences in their motives and characteristic of program. Everyday-maker is a new typology of citizen political participation found by Bang and Sorensen at 1999, where citizens are fixing their daily problems theirselves, instead waiting for government to fix it. However, everyday-maker starts from Danish’s upset with their government works, meanwhile LAZ YASA Malang starts from the concept of Islamic philantrophy and spirit of building lowest-level Muslim’s socio-economics independency. This research, because of the difference of motive between LAZ and everyday-maker, successfully finds some novelty rather than the previous everyday-maker researches, like one-eighth amil’s portions as the source of amil zakat salaries and government involvement in the legality. Something else that differentiates LAZ and everyday-maker is a theological value that becomes the basic, where everyday-maker works done by LAZ is based on belief about Allah’s help and grace in the movement.

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“…While they spoke about the ways their efforts to help others were inspired by religious teachings, they also emphasized that the values guiding their actions were ‘universal’ rather than unique to the religion they practised. This is consistent with research on Swedish Muslims (Elander, Fridolfsson and Gustavsson : 27) that shows that faith‐based engagement may have an explicit cosmopolitan outlook.…”

Section: Religio‐ethical Global Citizenshipmentioning

confidence: 99%

Youth participation in ‘post‐secular’ times: young Muslim and Buddhist practitioners as religious citizens

Harris

Lam

2018

British Journal of Sociology

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Recently there has been renewed interest in the role of religion in the public sphere in the context of a 'post-secular' age characterized by the resurgence of religious identities and communities in increasingly diverse, multi-faith societies. Young people's active political and civic engagement has also emerged as a core challenge for robust democracies. While an interesting body of current research suggests that religious commitment may cultivate participation amongst youth by acting as an incubator of civic and political engagement, such literature often positions religiosity as outside of, and consequently at odds with participation in a secular public sphere. We suggest that while religiosity may indeed act as an incubator for civic and political engagement, we propose greater attention to an emergence of alternative, entwined conceptualizations of religious citizenship evident in the practices, performances and dispositions of young Muslim and Buddhist religious practitioners in Australia, whereby processes of individuation contribute to greater fluidity within and across the domains of the religious and the civic.

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Swedish Muslims and Secular Society: Faith-Based Engagement and Place

Cited by 6 publications

References 18 publications

Negotiations on Inclusive Citizenship in a Post-secular School: Perspectives of “Cultural Broker” Muslim Parents and Teachers in Finland and Sweden

Negotiations on Inclusive Citizenship in a Post-secular School: Perspectives of “Cultural Broker” Muslim Parents and Teachers in Finland and Sweden

Amil Zakat as the Citizen Political Participant with Religious Philantrophy Face

Youth participation in ‘post‐secular’ times: young Muslim and Buddhist practitioners as religious citizens

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