Islam in Europe a Research Guide
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Muslim Fertility , Religion and Religiousness
1 02/21/07 Fertility and Religiousness Among European Muslims Charles F. Westoff and Tomas Frejka There seems to be a popular belief that Muslim fertility in Europe is much higher than that of non-Muslims. Part of this belief stems from the general impression of high fertility in some Muslim countries in the Middle East, Asia and Africa. This notion is typically transferred to Muslims living in Europe with their increasing migration along with concerns about numbers and assimilability into European society. I The first part of this paper addresses the question of how much difference there is between Muslim and non-Muslim fertility in Europe (in those countries where such information is available). At the beginning of the 21 st century, there are estimated to be approximately 40 – 50 million Muslims in Europe. Almost all of the Muslims in Central and Eastern Europe live in the Balkans. (Kosovo, although formally part of Serbia, is listed as a country in Table 1). In Western Europe the majority of Muslims immigrated after the Second World War. The post-war economic reconstruction and boom required considerably more labor than was domestically available. There were two principal types of immigration to Western Europe: (a) from countries of the respective former colonial empires; and (b) from Southern Europe, the former Federal Republic of Yugoslavia and Turkey. As much of this immigration took place during the 1950s and 1960s large proportions of present-day Muslims are second and third generation descendants. Immigrants to France came mostly from the former North African colonies Algeria (± 35 percent), Morocco (25 percent) and Tunisia (10 percent), and also from Turkey (10 percent). -
Islam: State and Religion in Modern Europe by Patrick Franke
Islam: State and Religion in Modern Europe by Patrick Franke From the early Middle Ages until the beginning of the twentieth century, Islamic states were an integral part of Europe's political geography. Throughout the modern period the Ottoman Empire, with its capital in Istanbul, was the most important Islamic power on the continent. The Ottoman conquest of south‐eastern Europe, which was already well advanced in the 15th century, initiated a phase of Islamization that came in several waves before ending in the 19th century. Other important centres of European Islam were the Iberian Peninsula (until the early 17th century), the Russian Volga‐Ural region, and the Crimea. The decline of the European Islamic states (Granada, the eastern European Khanates, the Ottoman Empire) put many Muslims under the rule of non‐Islamic states, each of which reacted with the development of its own particular policies for dealing with Islam. For the Muslim populations, this loss of power resulted in important processes of modernization. TABLE OF CONTENTS 1. Islamic Statehood in Europe between 1450 and 1950 2. Processes of Islamization and De‐Islamization 3. Policies of Non‐Islamic European States toward Islam 4. Islamic Positions towards Non‐Islamic Europe 5. Appendix 1. Bibliography 2. Notes Indices Citation Islamic Statehood in Europe between 1450 and 1950 In the mid‐15th century a number of small Islamic states existed on the edges of various parts of Europe (➔ Media Link #ab). The southern Iberian Peninsula1 was home to the Nasrid Emirate of Granada, which, however, was in decline in this period. In 1485 the Christian states of Castile and Aragon began their systematic conquest of the Emirate, at a time when the Muslims were exhausting their energies in a civil war. -
European Islam Challenges for Public Policy and Society
EUROPEAN ISLAM CHALLENGES FOR PUBLIC POLICY AND SOCIETY SAMIR AMGHAR, AMEL BOUBEKEUR, MICHAEL EMERSON (EDITORS) CHRIS ALLEN, VALERIE AMIRAUX, TUFYAL CHOUDHURY, BERNARD GODARD, IMANE KARICH, ISABELLE RIGONI OLIVIER ROY AND SARA SILVESTRI CENTRE FOR EUROPEAN POLICY STUDIES BRUSSELS The Centre for European Policy Studies (CEPS) is an independent policy research institute based in Brussels. Its mission is to produce sound analytical research leading to constructive solutions to the challenges facing Europe today. The views expressed in this report are those of the authors writing in a personal capacity and do not necessarily reflect those of CEPS or any other institution with which the authors are associated. This study was carried out in the context of the broader work programme of CEPS on European Neighbourhood Policy, and is generously supported by the Compagnia di San Paolo and the Open Society Institute. The project was initiated at a conference held in Sofia in November 2006, sponsored under International Policy Fellowship programme of the Open Society Institute. Cover photograph: Stockholm Great Mosque ISBN 13: 978-92-9079-710-4 © Copyright 2007, Centre for European Policy Studies. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means – electronic, mechanical, photocopying, recording or otherwise – without the prior permission of the Centre for European Policy Studies. Centre for European Policy Studies Place du Congrès 1, B-1000 Brussels Tel: 32 (0) 2 229.39.11 Fax: 32 (0) 2 219.41.51 e-mail: [email protected] internet: http://www.ceps.eu CONTENTS 1. -
Muslims in Europe: a Short Introduction Justin Vaisse
US – EUROPE ANALYSIS SERIES September 2008 Muslims in Europe: A short introduction Justin Vaisse This paper aims to briefly present the basic Eastern Europeans moving west", even though facts and issues concerning Muslims in Europe, a) not all of the migrants from this region are from a political and sociological perspective, Muslims, b) "Eastern Europeans" would never be and to offer elements of comparison with the labeled "Orthodox" or "Catholics", and c) that is US.1 There will be a slight emphasis on France, not the issue anyway, since the article is about due to author's area of specialty – and to the immigration. For a couple of weeks in fact that France is home to the largest Muslim November 2005, the media used the term population in Europe. "Muslims riots in France" to describe the wave of urban violence that resulted in burnt cars and property damage. But these riots had nothing ABOUT THE AUTHOR: Justin Vaisse is a to do with Islam, and everything to do with the Senior Fellow in the Center on the social and economic conditions of largely United States and Europe at the immigrant communities. Muslim groups, who Brookings Institution. tried to play a mediating role, discovered themselves to be irrelevant and powerless. A few popular myths about Islam in Europe Myth #2: Muslims in Europe are, in one way or should first be dispelled, in order to grasp the the other, inherently foreign, the equivalent of real issues and challenges: visiting Middle-Easterners who are alien to the "native" culture. Myth #1: Being Muslim constitutes a fixed identity, sufficient to fully characterize a person. -
A French Islam Is Possible
A French Islam is possible REPORT SEPTEMBER 2016 About the Institut Montaigne A non-profit organisation based in Paris, the Institut Montaigne is a pioneering independent think tank established in 2000, which aims to play a key role in the democratic debate. It is a platform for reflections, proposals and experimentations dedicated to public policy in France. It elaborates concrete proposals for the improvement of social cohesion, competitiveness and public finances. Aimed at public authorities, its work is the product of a method of research open to cross-country comparisons and rigorous data analyses. The Institut Montaigne brings together business leaders, government officials, academics and leading figures from wide-ranging horizons to promote all of its actions (proposals, public policy evaluations, participation of citizens, experimentations) by publishing reports and organising high level events. Its activity is supported by over 100 companies of different sizes in different industries. Its funding is based exclusively on private contributions, none of which exceed 2% of its annual budget (circa 3.5 million euros). A FRENCH ISLAM IS POSSIBLE There is no desire more natural than the desire for knowledge 2 A FRENCH ISLAM IS POSSIBLE ABOUT THE AUTHOR An Ecole Normale graduate and with an agrégation in geography, Hakim El Karoui taught at the Lyon II University before joining the cabinet of the Prime Minister in 2002 as speech writer. After serving within the Ministry of Finance, in 2006 he integrated the Rothschild bank, where he led the Africa Practice together with Lionel Zinsou. In 2011, he joined the strategy consulting firm Roland Berger, where he was joint head of the Africa and French Government advisory sectors. -
Adapting Islam to Europe: the Albanian Example Nathalie Clayer
Adapting Islam To Europe: The Albanian Example Nathalie Clayer To cite this version: Nathalie Clayer. Adapting Islam To Europe: The Albanian Example. Christian Voss et Jordanka Telbizova-Sack. Islam und Muslime in (Südost)Europa im Kontext von Transformation und EU- Erweiterung, Otto Sagner, pp.53-69, 2010, SLCCEE. halshs-00578757 HAL Id: halshs-00578757 https://halshs.archives-ouvertes.fr/halshs-00578757 Submitted on 22 Mar 2011 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. 1 ADAPTING ISLAM TO EUROPE: The Albanian Example Nathalie Clayer (CNRS-EHESS, Paris) This paper discusses the ways in which local actors adapted Islam to Europe, specifically in Southeastern Europe, from the beginning of the twentieth century until today. I will analyse some of the discourses and actions which are explicitly presented by local actors themselves as efforts to adapt Islam to Europe. Albania lends itself well for such a discussion, since it was the only European country with a Muslim majority, before the recent creation of Bosnia-Herzegovina and Kosovo as independent states. I will concentrate on inter-war Albania in order to subsequently highlight some features of the post-socialist situation. -
Muslims in the European Union
Islamophobia-cover-manifestations.qxp 07.12.2006 11:00 Seite 1 EUMC Mission Statement The European Monitoring Centre on Racism and Xenophobia (EUMC) is a thinking, TK-75-06-429-EN-C acting and challenging network organisation, working in all sectors of society forfor equalityequality andand diversitydiversity,, andand againstagainst racismracism andand xenophobiaxenophobia inin thethe EuropeanEuropean UnionUnion -- as a network of knowledge, a bridge-builder and a service organisation. MUSLIMS IN THE EUROPEAN UNION DISCRIMINATION AND ISLAMOPHOBIA EUMC Rahlgasse 3, A-1060 Viennaienna Tel. (43-1) 580 30-0 Fax (43-1) 580 30-691 E-mail: [email protected] Internet:Internet: http://eumc.europa.euhttp://eumc.europa.eu Muslims in the European Union Discrimination and Islamophobia EUMC 2006 Muslims in the European Union - Discrimination and Islamophobia Foreword The disadvantaged position of Muslim minorities, evidence of a rise in Islamophobia and concern over processes of alienation and radicalisation have triggered an intense debate in the European Union regarding the need for re-examining community cohesion and integration policies. A series of events such as the September 11 terrorist attacks against the US, the murder of Theo van Gogh in the Netherlands, the Madrid and London bombings and the debate on the Prophet Mohammed cartoons have given further prominence to the situation of Muslim communities. The central question is how to avoid stereotypical generalisations, how to reduce fear and how to strengthen cohesion in our diverse European societies while countering marginalisation and discrimination on the basis of race, ethnicity, religion or belief. European Muslims are a highly diverse mix of ethnicities, religious affiliation, philosophical beliefs, political persuasion, secular tendencies, languages and cultural traditions, constituting the second largest religious group of Europe’s multi-faith society. -
Islam in the European Union: What's at Stake in the Future?
STUDY Policy Department Structural and Cohesion Policies ISLAM IN THE EUROPEAN UNION: WHAT’S AT STAKE IN THE FUTURE? CULTURE AND EDUCATION May 2007 EN Directorate General Internal Policies of the Union Policy Department Structural and Cohesion Policies CULTURE AND EDUCATION ISLAM IN THE EUROPEAN UNION: WHAT’S AT STAKE IN THE FUTURE? STUDY IP/B/CULT/ST/2006_061 14 May 2007 PE 369.031 EN This study was requested by the European Parliament's committee on Culture and Education. This paper is published in the following language: - Original: EN. Authors: Felice Dassetto (Cismoc/Ciscow - Louvain-la-Neuve University) Silvio Ferrari (University of Milano) Brigitte Maréchal (Cismoc/Ciscow - Louvain-la-Neuve University) Responsible Official: Constanze Itzel Policy Department Structural and Cohesion Policies European Parliament B-1047 Brussels E-mail: [email protected] Manuscript completed in May 2007. This study is available on the Internet at: http://www.europarl.europa.eu/activities/expert/eStudies.do?language=EN Brussels, European Parliament, 2007. The opinions expressed in this document are the sole responsibility of the author and do not necessarily represent the official position of the European Parliament. Reproduction and translation for non-commercial purposes are authorized, provided the source is acknowledged and the publisher is given prior notice and sent a copy. Directorate General Internal Policies of the Union Policy Department Structural and Cohesion Policies CULTURE AND EDUCATION ISLAM IN THE EUROPEAN UNION: WHAT’S AT STAKE IN THE FUTURE? STUDY Content: This report presents the current stakes concerning the Muslim presence in Europe. It adresses four main areas: organizational processes underway within Muslim communities; the questions of education and leadership; the juridical profiles and political management of Muslim’s; cohabitation as a decision to live together. -
POLITIZATION of ISLAM in EUROPE from “Politics of Recognition” to a Transnational Nation
POLITIZATION OF ISLAM IN EUROPE From “Politics of Recognition” to a Transnational Nation Riva Kastoryano CNRS – CERI – Sciences-Po France – Stanford Center for Interdisciplinary Studies Stanford University 12-14 September 2004 Important : This is a first draft. Please do not quote without the permission 1 Since the 1980s, Islam has become an important political force and a source of tension in most western societies. In Europe public opinion projects the difficult process of assimilation onto a religion, Islam, by questioning its compatibility with the West and its ability to adopt Western “universal values. While such statements keep the Muslim migrants out of collective national identities in Europe, two “affairs” in the 1980s - the Rushdie affair in Great Britain and the scarf affair in France - have shown that the issue is not one of assimilation (as it used to be thought at least for other immigrants), but of recognition: the recognition of a religion, of Islam as a minority religion, in different European countries as well as in the European Union considered as a political unit in formation. Recognition is precisely what is at the core of the politization of Islam. It is the basis of identity politics or politics of recognition or principle of multiculturalism in the countries of immigration. Its politization proceeds from the relationship to the state creating a power relationship between states and communities – ethnic or religious in the case of Islam as minority and leading to a relationship that is perceived as a competition for membership and loyalty in countries of immigration. Furthermore, the emergence of Islam as a transnational political force has expanded the competition between states and communities – religious – beyond territorial setting. -
Gyorgy Lederer [email protected]
Gyorgy Lederer [email protected] CONTEMPORARY ISLAM IN EAST EUROPE The successive censuses of socialist Yugoslavia offered different options to its Serbocroatian-speaking citizens who regarded themselves of Islamic tradition or extraction in any sense of this term. In 1948 they could declare their nationality as “Muslim”, in 1953 as “Yugoslav ethnically undetermined”, in 1961 as “Muslim in the ethnic sense”, and in 1971 “Muslim in the national sense”. All these terms excluded the Albanian and the Turkish minorities while they included many atheists.1 This confusion made many believe that Islam was a nationality or a nation. No one expected at that time the dramatic meaning this concept would gain in the 1990s. An oft-quoted though questionable 1985 Yugoslav opinion poll2 gave the following proportions of religious believers: Bosnia-Herzegovina 17 p.c., Macedonia 19 p.c., Kosovo 44 p.c.… so the religiosity of Muslim and other Bosnians was rather low, even by East European standards. The link between Islam(ic tradition) and ethnicity must have been indirect. The two should be clearly distinguished which is not easy in the Balkans for various reasons. Albanians, Bulgarian and other Balkan Turks and Roma have their distinct language, culture, kinship, even physical appearance to some extent, but for Slav Muslims only traditions and the feeling of commonality would have remained if Yugoslavia had survived. Several of the above elements have been affected by these groupings’ understanding of Islam, which is nevertheless a supra-national community and also a spiritual, moral, behavioral, legal, etc. code. In normal circumstances those who find its basic tenets unimportant or anachronistic could hardly be considered as “Muslim” regardless of their ancestry. -
The Image of Islam in Russia
The Image of Islam in Russia International conference Uppsala Centre for Russian and Eurasian Studies 6-8 October 2016 1 ABSTRACTS AND BIOGRAPHIES Nigyar Abbasova is a PhD student of the Russian State University For The Humanities. Her dissertation investigates a nature of the ideology in the international affairs and evaluates the role of the ideological factor in building the world order. Her graduate qualification work analysed the role of the religious factor in the modern conflicts of the Caucasus region. Within the International Baccalaureate Diploma Programme she focused on the USSR collapse. She has published articles in such international scientific and practical law journals as Eurasian Law Journal. Russia in Modern World Affairs: Potential of the Islamic Religious Factor Russia plays a big role in a majority of political transformations and changes of the world’s geopolitical picture. To increase its influence as a superpower, it should overcome a number of internal problems and have a successful ideological project. As representatives of Eurasianism, we believe that explaining and defining the past, present and future of the Russian cultural identity mostly by word "Slavs" is incorrect. To describe the Russian nature it is more relevant to use the Christian-Muslim-Jewish alliance having in mind only true Islam. The chaos after the USSR’s collapse severely influenced the Caucasus region. Social injustice, corruption, unemployment, lack of opportunities for self-realization and self-expression, illegal pressure and violence are not just the reason for the growth of anti-Russian, anti-social, extremist views, it actually pushed a young man into the arms of the leaders of radical movements under the “Islamic” slogans. -
Cordoba, Spain and Sarajevo, Bosnia
Occasional Papers on Religion in Eastern Europe Volume 26 Issue 4 Article 1 11-2006 What Went Right: Two Best Cases of Islam in Europe - Cordoba, Spain and Sarajevo, Bosnia Gerald Shenk Eastern Mennonite Seminary, Harrisonburg, Virginia Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Islamic Studies Commons Recommended Citation Shenk, Gerald (2006) "What Went Right: Two Best Cases of Islam in Europe - Cordoba, Spain and Sarajevo, Bosnia," Occasional Papers on Religion in Eastern Europe: Vol. 26 : Iss. 4 , Article 1. Available at: https://digitalcommons.georgefox.edu/ree/vol26/iss4/1 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. WHAT WENT RIGHT: TWO BEST CASES OF ISLAM IN EUROPE - CORDOBA, SPAIN AND SARAJEVO, BOSNIA By Gerald Shenk Gerald Shenk (Mennonite) is Professor of Church and Society at Eastern Mennonite Seminary, Harrisonburg, Virginia (USA). He received his Ph.D. at Northwestern University and Garrett-Evangelical Theological Seminary; M.A. from Fuller Theological Seminary, and B.S. from Eastern Mennonite University. He began writing this paper during his sabbatical at the Tantur Ecumenical Institute in Jerusalem in 2003 and completed it at his home institution. Two historic chapters of long-term Islamic presence in Europe should be noted again in the current climate of mutual suspicion and heightened tensions between Christians and Muslims.