By Peter Hopkins
In recent times, geographies of identities, together with these of ethnicity, faith, 'race' and gender, have shaped an expanding concentration of up to date human geography. The occasions of September eleventh, 2001 relatively illustrated the ways that identities will be remodeled throughout time and house via either international and native occasions of a social, cultural, political and monetary nature. Such ameliorations have additionally verified the temporal and spatial building of hate and worry, and of accelerating incidences of 'Islamophobia' during the development of Muslims as 'the Other'. because the social medical research of faith remains to be marginalized inside mainstream scholarship, there is still an incredible hole within the literature. This well timed ebook addresses this hole through amassing a variety of state of the art contributions from the social, cultural, political, old and financial sub-disciplines of geography, including writings from gender experiences, cultural reviews and relaxation experiences the place learn has printed a robust spatial measurement to the development, illustration, contestation and transforming of Muslim identities. The participants illustrate the ways that such identities are built, represented, negotiated and contested in lifestyle in a wide selection of overseas contexts, focusing upon concerns hooked up with diaspora, gender and belonging.
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Extra resources for Geographies of Muslim Identities (Re-Materialising Cultural Geography)
Example text
And that’s just how it is. In the above interview segment, Hanife clearly distances herself from other groups of immigrants, while using their practice and politics of difference to accuse them of causing dividing lines between Muslims. Interestingly, Hanife characterizes this othering among Turkish immigrants as a phenomenon of their migration to Germany since neither she nor her parents were aware of such differences while living in Turkey. In Hanife’s opinion, it is the minority Alevi community that creates tensions by insisting that their religion and culture is different from that of Sunni Muslims.
1 Racism here is taken to include all acts of intolerance based on ‘race’, religion and ethnicity. In this chapter there is no room to go into this debate over the applicability of the term ‘racism’ to acts of religious minority intolerance. It is enough to say that the boundaries of race and religion are blurred and that intolerance against one of these often implies intolerance against the other. 30 Geographies of Muslim Identities Importantly, within this ‘clash’ it is national groups, and not religious ‘Empires’, that dominate the context of investigations.
Some local immigrants attribute a number of religious, ethnic, and political differences to the immigration experience rather than to differences that also exist in Turkey. For example, Hanife who considers herself a Muslim (without further qualification) suggested that Alevis and Kurds were the ones who created divisions among the Turkish population: Patricia: You are a Sunni Muslim, then? Hanife: Um, yes. Says them. Patricia: Says them? Hanife: Say the Kurds, the Alevis. We don’t differentiate/divide like that, you know?