European Muslims and the secular state

Abstract:

This work explores the interaction between Muslims and the increasingly secularised societies of several European states.

The book is organised in three parts. Part one looks at the influence on the secularisation of Islamic institutions by the nature of church-state relations. These relations are often country specific and allow for differing levels of cooperation between church and state, and Islamic institutions’ response to that environment is the subject of chapter one. The second chapter explores the consequences of social and economic marginalisation of Muslims and the political outcomes for Islam in terms of equal treatment vis-à-vis other religions. Chapter three examines the relationship between Islam, secularism and multiculturalism post 9/11.

Part two looks at the institutional and political conditions in some European nations and the changing pattern of Muslim leadership resulting from them. Chapter four illustrates the growing influence of reformist leaders with a ‘non-cooperation’ agenda towards European culture and democracy. Chapter five looks at this phenomenon as it has evolved in France with a restructuring of the balance of power between the different influential figures. Chapter six explores the influence the norms and values of Dutch society has had on the debate on Islam and Islam’s assimilation into the public sphere. The Italian experience is featured in chapter seven where emphasis is placed upon the relationship at the local level rather than the national government policy or Islamic organisations. Chapter eight deals with the German experience, looking at the importance previously placed upon inter-religious dialogue pre 9/11 and how Germany has had a sudden awakening to its Muslim citizenry.

Part three deals with the influence that secularism has had on religious practice. Chapter nine deals with religious practice amongst immigrant Muslim women in Spain. Chapter ten links increasing individualism with the changes in religious practice as it explores the Belgian experience. Pragmatic application of Islamic religion through the growth of mutual aid societies’ social activities is an aspect of Muslim experience in Norway, which has seen investment in civic, social and educational activities by the Muslim Youth of Norway as discussed in chapter eleven. A similar trend is observed in Germany, the subject of chapter twelve. The final chapter looks at the Muslim experience in Britain, anchored as it has been in the South Asian heritage of colonial power, and focuses particularly on an important Sunni theological tendency.

The work will interest scholars, students, researchers policy makers and practitioners in sociology, ethnic relations, and international migration.

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