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Islam, Conviviality and Contentious Politics in Europe pdf

book-icon-openmaktabaBook Title: Islam, Conviviality and Contentious Politics in Europe
author-icon-openmaktabaBook Author: Marian Burchardt
number-of-pages-icon-openmaktabaTotal Pages: 332
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  (Islam und Politik) Marian Burchardt, Ines Michalowski (eds.)-After Integration_ Islam, Conviviality and Contentious Politics in Europe-VS Verlag Sozialwissenschaften (2015).pdf

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In in today’s world is a direct corollary of the concomitant riseof neoliberal capitalism and of an identity politics, which views people first andforemost as cultured beings; especially as beings that have a religion and must beincluded in society on the basis of that religion; in the case of religions of salvationsuch as Islam and Christianity, on the surface, this usually implies that people areseen as constituted through their chosen (as opposed to ascribed) membership in acultural community. It is often ignored that state and supra-state policies directedtowards social inclusion through the promotion of religious diversity are principallyinspired not only by concerns over the rights of minorities per se. While anti-discrimination policies are normatively warranted by liberal democratic values, animportant goal of diversity promotion is indeed to make possible the circulation oflabor for the greatest benefit of capital while recognizing that this labor sometimescomes with religious characteristics and needs that must be catered for in order to beincorporated. From this perspective, the political and legal promotion of religiousdiversity is thus a by-product of the transnationalization of labor markets. hese economic imperatives behind religious diversity are accompanied by theconfluence of diverse culturalized strands of identity politics on the one hand (Eu-ropean Christian conservative, Islamic), and the rise of religion as a category oflegal protection against discrimination in Western judicial politics and minorityrights and Human Rights discourses more broadly, on the other. As claims in thename of religion have acquired greater legitimacy (see Koenig in this volume aswell as the comparative Chap. 6), in religiously diverse liberal polities people areincreasingly incited to understand themselves as religious beings and to construetheir participation in society in terms accruing from religious membership.Beaman (2013) calls this the will to religion”, which should be analyzed in termsof obligatory religious citizenship”. In a similar vein and with particular regard toIslam, Tezcan (2007) noted how religion is more and more conceptualized as aresource in liberal governmentality in an effort to secure social order. Such trans-formations can be observed in the practices of ‘government through community'(2007, p. 59) and the rise of interreligious dialogues, which prefigure the shift from6race” to faith” and are premised on the construction ofa Homo Islamicus of sorts. n order to understand these shifts, which run in parallel to the transformation ofcommunity’ from natural spontaneous social units into a mode of governance,it is important to recall their links with the premises of liberal governmentality.Individuals are to be governed through their freedom”, as Rose (1996, p. 41)

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