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Following the events of 11th September 2001 in the USA, and more especially, the bombings on the London underground on 7th July 2005 and the incident at Glasgow Airport on 30th June 2007, an increasing amount of public attention has been focused upon Muslims in Britain. Against the backdrop of this debate, this book sets out a series of innovative insights into the everyday lives of Muslims living in contemporary Britain, in an attempt to move beyond prevalent stereotypes concerning what it means to be 'Muslim'. Combining original empirical research with theoretical interventions, this collection offers a range of reflections on how Muslims in Britain negotiate their everyday lives, manage e...
The interchange between Muslims and Europe has a long and complicated history, dating back to before the idea of 'Europe' was born, and the earliest years of Islam. There has been a Muslim presence on the European continent before, but never has it been so significant, particularly in Western Europe. With more Muslims in Europe than in many countries of the Muslim world, they have found themselves in the position of challenging what it means to be a European in a secular society of the 21st century. At the same time, the European context has caused many Muslims to re-think what is essential to them in religious terms in their new reality.In this work, H.A. Hellyer analyses the prospects for a European future where pluralism is accepted within unified societies, and the presence of a Muslim community that is of Europe, not simply in it.
Drawing upon sociology, history, anthropology, and politics, this book provides an informed understanding of the daily lives of British Muslims.
Mohamad Tavakoli-Targhi offers a corrective to recent works on Orientalism that focus solely on European scholarly productions without exploring the significance of native scholars and vernacular scholarship to the making of Oriental studies. He brings to light a wealth of eighteenth- and nineteenth-century Indo-Persian texts, made 'homeless' by subsequent nationalist histories and shows how they relate to Indo-Iranian modernity. In doing so, he argues for a radical rewriting of Iranian history with profound implications for Islamic debates on gender.