By Linda Herrera, Asef Bayat
"This is a wonderful selection of essays on formative years in a couple of Muslim majority (and minority) societies within the context of globalization and modernity. a selected energy of this quantity is its skill to focus on the a number of and contested roles of faith and private religion within the fashioning of up to date younger Muslim identities. Such insights usually problem secular Western grasp narratives of modernity and recommend credible reconceptualizations of what it skill to be younger and glossy in a large swath of the area today."
-- Asma Afsaruddin, Professor of Islamic reports, Indiana University
In fresh years, there was a proliferation of curiosity in adolescence matters and Muslim formative years particularly. younger Muslims were thrust into the worldwide highlight in terms of questions about defense and extremism, paintings and migration, and rights and citizenship. This e-book interrogates the cultures and politics of Muslim formative years within the worldwide South and North to appreciate their trajectories, stipulations, and offerings. Drawing on wide-ranging study from Indonesia to Iran and Germany to the united states, it indicates that whereas the vast majority of younger Muslims percentage many universal social, political, and fiscal demanding situations, they express remarkably varied responses to them. faraway from being "exceptional," younger Muslims frequently have as a lot in universal with their non-Muslim worldwide generational opposite numbers as they percentage between themselves. As they migrate, forge networks, innovate within the arts, grasp the instruments of latest media, and assert themselves within the public sphere, Muslim adolescence have emerged as vital cultural and political actors on a global stage.
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Additional resources for Being Young and Muslim: New Cultural Politics in the Global South and North
In contrast, Egyptian youth, operating under the constraints of passive revolution, opted for the strategy of accommodating innovation, attempting to accommodate their youthful claims within existing political, economic, and moral norms. In the process, they redeﬁned dominant norms and institutions, blended divine and diversion, and engendered more inclusive religious mores. Yet this subculture took shape within, and neither against nor outside, the existing regime of moral and political power.
Palestinian youth in particular have became highly skilled in ICT and have been pioneers in using the Web for emerging forms of peaceful youth activism. How do the young operate in a society such as Saudi Arabia, where the state imposes high social control and political surveillance, including censorship of cyber space? Here, a segment of youth has joined in the radical Sahwa movement, whereas others sympathize with Jihadi groups. An alternative form of expression is symbolized in “fatal fun”—a highly dangerous past-time during which the young get involved in car skidding.
Theirs, then, was radically different from their parents’ generation, for whom seeking an Islamic identity was not imbued with so much weight. Musical Politics: Faith, Rage, and Fun Clearly, the construction of Muslim identity among the youths of minority groups in the West is more complex than that among the youth in Muslim majority countries. Given their non-Islamic cultural and religious surrounding, Muslim minority youth in Europe and North America tend to forge sharper (and imposed) identities than their counterparts, say, in the Middle East.