By Maruta Herding
Young Muslims have began to increase a culture inside of Europe's becoming Muslim inhabitants, its manifestations starting from the proliferation of non secular rap and streetwear that includes Islamic slogans to morally impeccable comedy. those types of religiously permissible enjoyable and youth-compatible worship are actively shaping the way forward for Islam in Europe and the nature of Muslim and non-Muslims kin. in keeping with an enormous collection of early life cultural artifacts, player observations, and in-depth interviews in France, Britain,and Germany, this ebook vividly captures the Islamic formative years tradition of at the present time and the criteria riding its specific development.
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31). It is also part of a re-islamisation of many of the younger generation compared with the more 50 | I NVENTING THE M USLIM C OOL ethnically-identifying migrant generation (Khosrokhavar 1998). Mohammed Berhil adds that the members of the younger generation reject, at least in retrospect, the harsh educational methods of some Quran schools and therefore choose their own individual approach to religion, which Mandaville had described as a change towards westernised educational preferences (Berhil 2003: 117).
Wherever these concepts drift towards a mere arbitrariness of denoting anything and nothing, they will not be applicable in this study. Research into ethnic youth cultures has underlined the notion of fusion, for instance of the popular and the traditional, which will be dealt with more deeply when looking at hybridity in the following section. It also usefully emphasises the role of identity in ethnic youth cultures. The sociology of youth religion, then, contributes further to this framework by thinking of young people’s religious belonging as an active choice, strong commitment and also as identity construction.
S ETTING THE S CENE | 49 forms of discrimination, they identified themselves as being integrated, and for most cases, Öztürk deduces from this that the more religious they are, the more integrated they are. Consequently, the “pathways of integration” – promised in the title of the book – sometimes appear as mainly one path, that of Islam, even if his exhaustive case studies help to add some more details to this. A decade earlier, Fred-Ole Sandt published a less optimistic study in this respect, researching the religiosity and views on religion of teenagers with a Christian, Muslim, spiritual or atheist background (Sandt 1996).