Transnational Gülenist Space and the Integration of Turks in Great Britain

Dikici, Erdem

doi:10.1007/978-3-030-74006-1_9

Cited by 2 publications

(2 citation statements)

References 15 publications

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“…Encouraged by identity politics and ‘politics of recognition’ (Taylor, 1994) in democratic plural societies, some cultural, ethnic and religious communities recognized as such may seek transnational solidarities to form a new kind of political community where the country of origin provides the emotional factor, and the country of settlement the legal and political support for their action and brings the country of origin or its organisations into the process of integration in the country of settlement. This can work as a transnational contribution to multicultural integration, what Dikici (2021) calls ‘three-way’ integration (the majority, minority and its transnational organisations) and it creates a tripartite identification; to the political community in the country of settlement through citizenship, to the country of origin in terms of roots and ethnicity and to the transnational community as a common experience and new elan for an unbounded community identity (Brubaker, 1996). This is when transnationalism creates new expressions of belonging and a political engagement that is beyond national boundaries that reflects the nationalization of communitarian sentiments guided by an ‘imagined geography’, leading to a transnational nationalism, non-territorial (Kastoryano, 2016) and so may challenge the local and national cohesion, that interculturalism and multiculturalism are, respectively, seeking to achieve.…”

Section: In Search Of a New Normativity Through Combining Four Perspe...mentioning

confidence: 99%

Governing diversity in the multilevel European public space

et al. 2023

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The issue of working out a viable relationship between accepting and/or living with diversity on the one hand and fostering integration on the other has occupied public debates, political agendas, and social sciences for decades. Our point of departure is that the contemporary European context provides distinct challenges. We need to understand how postmigrant integration is shaped and conditioned by the European public space understood as a geographical space; a composite of legally and institutionally constituted entities; covering nations, regions, and cities mainly within but also beyond the EU; and a site of interaction, and public expression of contestation and cooperation. In so doing, we have to contend with the fact that such important perspectives for handling diversity as multiculturalism, interculturalism, transnationalism and cosmopolitanism occupy distinct roles within the European public space whose governance is multi-levelled yet not reducible to a single tiered system. The European public space is more encompassing than the EU even while that level of governance has some important regulative functions upon member states and to some extent even on non-EU states such as Norway and the UK, especially in what we refer to as the outer circle. While the national level is the most powerful normatively and by most other measures on the inclusion of difference (our inner circle), municipalities also contribute to the constitution of this space. We explore the logics of our four ‘isms’ and of the tiers of governance and their interaction with each other, both the isms in tensions and syntheses with each other and differentially in relation to the levels of governance. This is an exercise that has not been done before. Our purpose is to suggest a new normativity that might feasibly achieve a broader degree of support and success than any of the isms have achieved alone.

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Section: In Search Of a New Normativity Through Combining Four Perspe...mentioning

confidence: 99%

Governing diversity in the multilevel European public space

et al. 2023

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“…He told me that Erdogan is an extremist and that, if I am supporting him, then I am an extremist, too.’ Sabiha reported that she was racialized based on her political preferences and was overtly referred to as being religiously “extremist.” Transnational links and practices are not particular to first-generation people. Second-generation individuals like Sabiha may also want to establish connections with their country of origin via political membership (Dikici, 2021; Sunier and Landman, 2015). When some political border-crossing practices, such as the example in the quote above, become more salient in the public sphere, though, its members may be targeted by much more severe reactions by the dominant groups compared to that of other culturally transnational activities.…”

Section: “No Where Are You Really From?”: Being Questioned and Treate...mentioning

confidence: 99%

“Were you treated differently because you wore the hijab?”: Everyday Islamophobia, racialization and young Turks in Britain

Babacan

2022

Ethnicities

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Numerous studies suggest that British society is becoming more Islamophobic, and Muslims, especially youth, in Britain have been its victims. But while there is growing evidence of how they have been targets of explicit and severe instances of Islamophobia, less attention has been focused on how they are also targets of its subtle and implicit forms. The purpose of this paper is to examine how Islamophobia manifests in everyday interactions and how Muslims are racialized from the perspective of one of its supposed victims that has been so far under-researched, i.e., young Turks in Britain. The young Turks’ accounts about themselves and their immediate circle of relatives revealed that Turks in the UK experience Islamophobia, but that it is often enacted during mundane interactions without ever becoming explicit. Visible Turkish-Muslim women, however, are the target of everyday Islamophobia far more than Turkish men and secular women, both of whom do not display any religious signifiers in public places. They face Islamophobia at the intersection of gender and religion. Many Turkish women are racialized through the hijab which is interpreted and described in ways that draw upon a set of symbolic meanings and associations. In addition, contrary to what has been discussed about the Islamophobic experiences of Muslim women in previously conducted studies, the evidence of this research shows that Islamophobia appeared to visible Turkish women more frequently in a more mundane, subtle way.

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Transnational Gülenist Space and the Integration of Turks in Great Britain

Cited by 2 publications

References 15 publications

Governing diversity in the multilevel European public space

Governing diversity in the multilevel European public space

“Were you treated differently because you wore the hijab?”: Everyday Islamophobia, racialization and young Turks in Britain

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