Books and publications
Index / Activities / Books and publications / Transnational Islamic movements
Transnational Islamic movements
From November 05, 2012 until November 20, 2012
The book Los movimientos islámicos transnacionales y la emergencia de un "islam europeo" [Transnacional Islamic Movements and the Rise of a "European Islam"] by Frank Peter and Rafael Ortega, Edicions Bellaterra (2012), has been published and it is included in the collection Biblioteca de Casa Árabe (Casa Árabe’s Library).
The denomination of “transnational Islamic movements” is an umbrella for a wide range of groups, movements and trends, all of which were originated in Islamic and Muslim countries in the 70-80s and have started becoming organizations, with its own peculiarities, in Europe. Many of those groups are approached from the “terror” stance and described as “islamist, radical islamist, fundamentalist, revivalist, and so on”, it has been excessively generalized.
Casa Árabe aims with this project to contextualize those groups, analyzing objectively and without prejudices the situation and having the contributions of quite an important number of experts from different European countries, from the North of Africa, from the Middle East and from the United States, who reflected on the presence of Islamic movements inside European, Arab and Islamic societies. Within their national contexts, those groups which have been analyzed show both common characteristics and the wide range of approaches available.
The work is structured in four sections:
The first overviews the most important Islamic movements which were born in Africa and Asia in different historical periods: varied movements related to the objectives, history and social frame where they are developed. For example, the Muslim Brotherhood (the movement which is nowadays politically ruling in Egypt), Milli Gorus, the Yammat-i Islami, the Yammat al-Tabligh, the Wahabiya (Saudi Arabia and the Salafi movement), or the Moroccan Islamic movement and the Algerian Islamic movement, and so on.
The second section reflects on those groups’ diversity within the European context, taking into account the different countries (its precise legal and social framework) where they are developed. As well as on the first chapter, its origins, activities and speeches will be tackled. In many of the cases these groups differ from those existing in Arab and Muslim countries.
The third section analyses the different Islam institutionalization processes ongoing in Europe (Islam courses, important education institutions and/or national federations), as well as the role that play or may play different figures, representatives or leaders of the communities in the European society (for instance, the case of imams, and so on).
The work concludes (fourth section) with a study on the integration and rejection processes (prejudices, stigmatization, and so on) of Muslim people in eight different European countries: Belgium, France, Germany, Denmark, Spain, Italy, the Netherlands and the United Kingdom. As the core matter this piece points out whether Muslims are able to adjust consensus on common rules and cultural values or practices and believes or they are so different that they exceed those diversity defined by national legal frameworks.
Casa Árabe aims with this project to contextualize those groups, analyzing objectively and without prejudices the situation and having the contributions of quite an important number of experts from different European countries, from the North of Africa, from the Middle East and from the United States, who reflected on the presence of Islamic movements inside European, Arab and Islamic societies. Within their national contexts, those groups which have been analyzed show both common characteristics and the wide range of approaches available.
The work is structured in four sections:
The first overviews the most important Islamic movements which were born in Africa and Asia in different historical periods: varied movements related to the objectives, history and social frame where they are developed. For example, the Muslim Brotherhood (the movement which is nowadays politically ruling in Egypt), Milli Gorus, the Yammat-i Islami, the Yammat al-Tabligh, the Wahabiya (Saudi Arabia and the Salafi movement), or the Moroccan Islamic movement and the Algerian Islamic movement, and so on.
The second section reflects on those groups’ diversity within the European context, taking into account the different countries (its precise legal and social framework) where they are developed. As well as on the first chapter, its origins, activities and speeches will be tackled. In many of the cases these groups differ from those existing in Arab and Muslim countries.
The third section analyses the different Islam institutionalization processes ongoing in Europe (Islam courses, important education institutions and/or national federations), as well as the role that play or may play different figures, representatives or leaders of the communities in the European society (for instance, the case of imams, and so on).
The work concludes (fourth section) with a study on the integration and rejection processes (prejudices, stigmatization, and so on) of Muslim people in eight different European countries: Belgium, France, Germany, Denmark, Spain, Italy, the Netherlands and the United Kingdom. As the core matter this piece points out whether Muslims are able to adjust consensus on common rules and cultural values or practices and believes or they are so different that they exceed those diversity defined by national legal frameworks.
