By Marian Burchardt, Ines Michalowski
The integration of Muslims into ecu societies is usually obvious as a big problem that's but to be faced. This booklet, in contrast, begins from the statement that on felony, political and organizational degrees integration has already taken position. It showcases the range of theoretical ways that students have constructed to conceptualize Muslim lifestyles in Europe, and offers exact empirical research of ten eu nations. Demonstrating how Muslim existence unfolds among conviviality and contentious politics, the individuals describe demographic advancements, examine criminal controversies, and discover the motion of presidency and nation, Muslim groups and different civil society actors. riding forces at the back of the combination of Islam are mentioned intimately and in comparison throughout countries.
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Extra info for After Integration: Islam, Conviviality and Contentious Politics in Europe
Hüttermann Muslim World Domination (Extract from an Interview with a Resident) P: I arrived with my husband. We parked our company car here at the front, and, um, there were some of them still outside at eleven o’ clock [in the evening] with their bicycles. They were Turks, three or four of them. . ’ . . They were ten at the most, no older. ’ That’s the attitude instilled in them, and I also think, um, those are the ones, well I’d say, um, I suspect, the ones that want world domination, I’d put it like that, because they say ‘We are the chosen ones’ don’t they?
3 The Figuration of Ushers and Guests Migrants migrate not simply into a society, but into a normative social order, to which they submit to the extent they understand it. The normative order of a society comprises formal and informal rules: norms for work, norms for hygiene, norms regulating trafﬁc, as well as assumptions about good behaviour, dress, and social conduct that are sedimented in the lifeworld. The formal norms are codiﬁed and in some cases institutionalized rules. The informal norms are largely the rules of hospitality, or what passes as such.
The reasons can only be brieﬂy outlined here. Firstly, the dialogue itself creates its own social divides between social groups that are either capable or incapable of dialogue (Nassehi 2006). At the same time it supplies moral legitimation to denigrate the other group and thus conjure up new opposition or even hostility in the literal sense. Another weakness of a dialogue that claims to obviate the need for debate on education policy, security policy, or law and order is that it actually creates the cultural subjects (and ultimately also the cultural conﬂicts) that it claims to be overcoming.