By Linda Herrera, Asef Bayat
"This is a superb selection of essays on adolescence in a couple of Muslim majority (and minority) societies within the context of globalization and modernity. a specific power of this quantity is its skill to spotlight the a number of and contested roles of faith and private religion within the fashioning of up to date younger Muslim identities. Such insights frequently problem secular Western grasp narratives of modernity and recommend credible reconceptualizations of what it skill to be younger and glossy in a huge swath of the realm today."
-- Asma Afsaruddin, Professor of Islamic reports, Indiana University
In fresh years, there was a proliferation of curiosity in adolescence concerns and Muslim formative years specifically. younger Muslims were thrust into the worldwide highlight when it comes to questions on defense and extremism, paintings and migration, and rights and citizenship. This e-book interrogates the cultures and politics of Muslim early life within the worldwide South and North to appreciate their trajectories, stipulations, and offerings. Drawing on wide-ranging learn from Indonesia to Iran and Germany to the united states, it exhibits that whereas the vast majority of younger Muslims proportion many universal social, political, and financial 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 international generational opposite numbers as they proportion between themselves. As they migrate, forge networks, innovate within the arts, grasp the instruments of recent media, and assert themselves within the public sphere, Muslim early life have emerged as vital cultural and political actors on an international stage.
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Extra resources for Being Young and Muslim: New Cultural Politics in the Global South and North
It serves as a long-distance cultural community in which youth can feel at home even though they live on the margins. This feeling does not necessarily utter the love of Morocco. ” The emerging genre in the Netherlands of “Maroc-hop” (Moroccan hip-hop) takes this “othering” to even greater extremes. The very self-naming of the most popular rapper, Ali B (a proper ﬁrst name and initialized surname refers to the way criminals are identiﬁed to the public) reﬂects how Moroccan youth feel about their status in Dutch society.
15 These rituals of resistance did not go unpunished by organized, violent basiji, bands of “fundamentalist” youth who attacked the participants and disrupted their assemblies, and in so doing turned their subversive accommodation into political deﬁance. The cultural became overtly political. In January 1995, 100,000 young spectators of a Tehran soccer match went into a rampage following a disagreement on the result of the competition. ” (Al-Hayat January 22, 1995). And in 2004, more than 5,000 youths battled with violent vigilante groups in North Tehran.
The poetic reﬂections of a young girl talking to herself capture the depth of her inner gloom as she witnesses the gradual erosion of her youth: My father never recognizes me on the street. ” Yes, we dress in black, head to toe in black. Sometimes, I get scared by the thought of my father not recognizing me in this dark colorlessness . . I stare at the mirror And I see an old woman. Am I still sleepy? Oh . . I feel aged and unhappy. Why should I be so different from other 20-year-olds? They liken my joy to sin, They close my eyes to happiness, They stop me from taking my own steps .
Being Young and Muslim: New Cultural Politics in the Global South and North by Linda Herrera, Asef Bayat