Multiculturalism and the Representation of Muslims in Sweden Carlbom
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The Imagined versus the Real Other: Multiculturalism and the Representation of Muslims in Sweden Carlbom, Aje 2003 Link to publication Citation for published version (APA): Carlbom, A. (2003). The Imagined versus the Real Other: Multiculturalism and the Representation of Muslims in Sweden. Department of Sociology, Lund University. 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LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 Aje Carlbom Aje | Imagined The re Muslims so different from other citizens in Sweden, that they have to live in segregation and be separated from the rest of society? What is a The Imagined A Muslim, and who is to define this category? In his book, Aje Carlbom presents the main actors in this discussion and their ideological positions and interests. The multiculturalist ideology is hegemonic in Sweden on issues versus concerned with cultural diversity, and intellectuals in various fields of knowledge subscribe to the main moral dictates of this ideology. The author claims that the use of multiculturalist ideals when dealing with the Other masks essential the Real Other important cultural and social aspects and processes. He argues that the multiculturalist hegemony, as all ideological systems, is reproduced through various material and symbolic affirmations and sanctions. Actors who criticize Multiculturalism and the Representation the ideology run the risk of being classified as racists, and consequently of Muslims in Sweden excommunicated from the community of right-minded citizens. The statements in this discourse about what is and ought to be when it comes to Muslim integration are contrasted to empirical data gathered through anthropological fieldwork in a Muslim neighbourhood in Malmö, the third largest city in Sweden. The author shows that the discourse of Islam in Sweden, which is guided by multiculturalist ideals, leaves out important fields of knowledge which are crucial to an understanding of Muslim integration. The hegemony of multiculturalism, he argues, is an obstacle to understanding multicultural society. Further, the unintended consequences of good intentions v ersus may actually contribute to excluding Muslims from fully participating in Swedish society. the Real Other Real the Cover art: Charles Conder, Moonlight at Mustapha 1892 Aje Carlbom Lund Monographs in Social Anthropology ISSN - ISBN --- Department of Sociology Lund University P. O. Box SE- Lund L UND MONOGRAPHS IN SOCIAL ANTHROPOLOGY 12 Aje Carlbom Aje | Imagined The re Muslims so different from other citizens in Sweden, that they have to live in segregation and be separated from the rest of society? What is a The Imagined A Muslim, and who is to define this category? In his book, Aje Carlbom presents the main actors in this discussion and their ideological positions and interests. The multiculturalist ideology is hegemonic in Sweden on issues versus concerned with cultural diversity, and intellectuals in various fields of knowledge subscribe to the main moral dictates of this ideology. The author claims that the use of multiculturalist ideals when dealing with the Other masks essential the Real Other important cultural and social aspects and processes. He argues that the multiculturalist hegemony, as all ideological systems, is reproduced through various material and symbolic affirmations and sanctions. Actors who criticize Multiculturalism and the Representation the ideology run the risk of being classified as racists, and consequently of Muslims in Sweden excommunicated from the community of right-minded citizens. The statements in this discourse about what is and ought to be when it comes to Muslim integration are contrasted to empirical data gathered through anthropological fieldwork in a Muslim neighbourhood in Malmö, the third largest city in Sweden. The author shows that the discourse of Islam in Sweden, which is guided by multiculturalist ideals, leaves out important fields of knowledge which are crucial to an understanding of Muslim integration. The hegemony of multiculturalism, he argues, is an obstacle to understanding multicultural society. Further, the unintended consequences of good intentions v ersus may actually contribute to excluding Muslims from fully participating in Swedish society. the Real Other Real the Cover art: Charles Conder, Moonlight at Mustapha 1892 Aje Carlbom Lund Monographs in Social Anthropology ISSN - ISBN --- Department of Sociology Lund University P. O. Box SE- Lund L UND MONOGRAPHS IN SOCIAL ANTHROPOLOGY 12 Carlbom, sida 1 THE IMAGINED VERSUS THE REAL OTHER Carlbom, sida 2 Carlbom, sida 3 Aje Carlbom The Imagined versus the Real Other Multiculturalism and the Representation of Muslims in Sweden LUND MONOGRAPHS IN SOCIAL ANTHROPOLOGY 12 Carlbom, sida 4 © Aje Carlbom 2003 Kjell E. Eriksson Ilgot Liljedahl Kjell E. Eriksson Dept. of Sociology, Lund University 2003 --- Dept. of Sociology, Lund University P. O . Box 114 SE-221 00 Lund, Sweden Fax 046-222 47 94 E-mail [email protected] www.soc.lu.se/info/publ Carlbom 5 To My Parents 6 Carlbom Carlbom 7 Contents Acknowledgements 11 Introduction 13 1.1 Knowledge about Islam in Sweden 17 1.2 The representation of the Other 19 1.3 Key concepts in the thesis 23 1.4 Organization of the thesis 26 The Field of Study 29 2.1 The neighborhood 29 2.2 Interviews and observations 32 2.3 Fieldwork at home 35 2.4 Discourse versus empirical findings 37 2.5 The city 39 The Hegemony of Multiculturalism 41 3.1 The multiculturalist ideology 42 3.1.1 A coherence system 42 3.1.2 Multiculturalism and its enemies 44 3.1.3 Silenced issues 48 3.1.4 Embodiment and ideological hegemony 50 3.1.5 Excommunication and ideological control 52 3.1.6 Culture: “not enough” and “too much” 57 3.1.7 Globalization as chaos 59 3.2 Summary 61 The Discourse of Muslim Difference 63 4.1 The Discourse of Islam in Sweden 64 4.2 The pluralist discourse: Sweden as intolerant 67 4.2.1 The homogeneous nation-state 68 4.2.2 Islamophobia 69 8 Carlbom 4.2.3 Institutional completeness 71 4.3 Individual versus collective rights 74 4.3.1 The discussion about Muslims/Islam outside Sweden 76 4.3.2 Swedish pluralists 78 4.4 The nationalists 80 4.5 The homogeneous nation-state and religious rights 81 4.5.1 The Scania Party 81 4.5.2 The Sweden Democrats 83 4.5.3 Discrimination of natives 86 4.6 The Islamists 88 4.6.1 Carving out public space for Islam 88 4.7 Religious Rights from an Islamist perspective 90 4.7.1 Individual versus collective rights 93 4.8 The interpretation of difference, or, who is a cultural racist? 95 4.9 Summary 97 4.9.1 How to value Muslim difference 97 4.9.2 Cultural homogeneity 98 4.9.3 The multiculturalist ideology 99 Constructing a Positive Image of Islam 101 5.1 What is a Muslim? 102 5.2 Omissions 105 5.2.1 Islamists are out there, not here 105 5.2.2 Islamist representations of Islam 109 5.2.3 Dawa 111 5.3 Scholarly interpretations 114 5.3.1 A counter-image 116 5.3.2 Ethnic and/or religious segregation 118 5.4 An empty signifier: Blue-and-Yellow Islam 119 5.4.1 Muslims in Sweden or Swedish Muslims? 120 5.4.2 The idea of equality 124 5.4.3 The second generation: Muslims with and without Islam 125 5.4.4 A case: Bellman became sober when he converted to Islam 126 5.5 Summary 129 Muslim Institutionalization 131 6.1 National organizations 132 6.2 Purpose-built and para-mosques 134 6.2.1 The grand mosque in Malmö 134 6.2.2 An arena for ethnic and religious integration? 136 6.2.3 From a purpose-built mosque to para-mosques 139 6.2.4 Islamization of local space 141 Carlbom 9 6.2.5 The takeover of a Swedish residential organization 144 6.3 Islamic private schools 146 6.4 Muslim men and Marginalization 149 6.4.1 The emotional state 149 6.4.2 Social continuity for women, but not for men 152 6.4.3 Back to Islam 154 6.4.4 A space for different interpretations 156 6.5 A local critique of Islamists 159 6.5.1 A case: ‘Now it’s Christmas again’ 159 6.5.2 Critique of Muslim isolationism 161 6.6 Summary 163 The Muslim Enclave as a Social Shield 165 7.1 Segregation from above 167 7.1.1 Swedish academic experts on segregation 167 7.2 Segregation from below 169 7.2.1 Muslim voices 169 7.3 Social protection of experiences 174 7.3.1 Private and public in the local context 174 7.3.2 Protection of children 177 7.4 The neighborhood in a wider context 179 7.4.1 A high degree of social order 180 7.4.2 The construction of social safety as a problem 182 7.5 A process of Muslim enclavization 183 7.5.1 Enclavization as a process 183 7.5.2 A multiethnic space 188 7.5.3 Satellite dishes 190 7.6 Summary 191 A Native Minority Inside a Muslim Enclave