Muslim Networks and Transnational Communities in and across Europe : By Stefano Allievi and Jorgen Nielsen, eds. (Leiden, The Netherlands: E. J. Brill, 2003. 332 pages.)

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Titel: Muslim Networks and Transnational Communities in and across Europe : By Stefano Allievi and Jorgen Nielsen, eds. (Leiden, The Netherlands: E. J. Brill, 2003. 332 pages.) : By Stefano Allievi and Jorgen Nielsen, eds. (Leiden, The Netherlands: E. J. Brill, 2003. 332 pages.)

Beteiligte: Caputo, Barbara

Erschienen: International Institute of Islamic Thought, 2004

Sprache: Nicht zu entscheiden

DOI: 10.35632/ajis.v21i2.1795

ISSN: 2690-3741; 2690-3733

Schlagwörter: General Medicine

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Beschreibung: Through networks and media, European Muslims finally emerged associal and public actors in both European societies and the context of thebroader ummah. This is the core subject of the book, an edited collectionthat examines the networks and ways in which Muslims engage in the publicsphere. The discussion is supported with various case studies.According to two of the contributors, Mark Le Vine and PeterMandaville, European Islam can develop alternative Muslim views thataffect the native homelands of European Muslims and also contribute to thedynamic of self-perception and self-interpretation of Islam. EuropeanMuslims animate religious debates and contribute to developing a critical,pluralistic, and less conservative view of Islam. According to Mandaville,differences (viewed as positive elements) are negotiated and not negated. This demonstrates, as fellow contributor Valerie Amiraux argues, that thereis the possibility within Islam to express different religious beliefs. JorgenNeilson notes in his chapter that many networks (e.g., the IndianDeobandis, the Brelwis, or the Tabligh-i-Jama’at) have gained a space andan influence in Europe that they cannot achieve in their home countries.Many authors problematize singular conceptions of Islam. Unfortunately,quite often Muslim is taken for granted and regarded as self-evidentand self-explanatory. Mandaville defines Muslims as “those who considerIslam and its regular practice to be a primary (although, as we will see, notnecessarily as an exclusive one) component of self-identity” (p. 130), andconsiders those who fall outside this definition to be ethnic, non-universalistic,and cultural Muslims. Ironically, this definition looks similar to thatof fundamentalists, who believe that religious identity is the Muslims’ primaryessence, despite the fact that one of the book’s main aims is to demonstratethat European Islam is tolerant and pluralistic.In making distinctions between religion, culture, and society, StefanoAllievi emphasizes similarities and minimizes differences and conflicts inthe construction of a pan-Islamic global and deterritorialized ummah. Inexamining the tensions between the universal and the particular conceptionsof Islam and Islamic identification, Steven Vertovec, in particular,focuses on the contemporary emergence of disaporic realities as “newprocesses of localization” (p. 318) and the existence of specific nationalforms of religion alongside universalist claims ...

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