Download Islam and Secularity: The Future of Europe's Public Sphere by Nilüfer Göle PDF

By Nilüfer Göle

In Islam and Secularity Nilüfer Göle takes on urgent matters: the reworking courting among Islam and Western secular modernity and the impression of the Muslim presence in Europe. Göle exhibits how the visibility of Islamic perform within the eu public sphere unsettles narratives of Western secularism. As collectively constitutive, Islam and secularism permeate one another, the results of which play out in embodied and aesthetic practices and are observed through worry, nervousness, and violence. during this well timed ebook, Göle illuminates the hot rethinking of secularism and faith, of modernity and resistance to it, of the general public value of sexuality, and of the moving terrain of identification in modern Europe.
 

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The flaneur, the emblematic figure of modern cities, has given way to the migrant of the suburb. Stranger enmity, the politics of fear, and the use of hate discourse and violence in public life have become major concerns for democracies. The emerging nationalist and neopopulist movements that propagate Islamophobia, along with new forms of anti-Semitism among Islamist groups, damage profoundly the possibility of public-making. Furthermore, the tendency of the political powers to monitor the public sphere, to impose public order and sustain security by means of regulation and legislation, undercuts the democratic potential for a participatory public sphere.

The jihadism of Al-Qaeda is taken to be the most dramatic illustration of globalized Islam; its nebulous mode of organization, the profile of its terrorist-martyrs, the transnational life trajectories in their military training, as well as the targets of attack, can all be seen as the product of a transnational logic. The global imprint is quite obvious in the logic of terrorist acts or in the life trajectories of the terrorists. 8 The centrality of the notion of umma, the community of believers in the Islamic faith, predisposes Muslims to think and act beyond national borders, that is, globally.

A mimetic reversal is occurring between the West and the East. Now that the West is no longer the 22 only standard bearer of democracy, interconnected imaginaries and transverse solidarities between different societies are emerging. ” Second, public space movements have become a site for new forms and norms of public-making among actors with different habitus and belief systems. While mingling in these spaces, they explore new modes of interaction, collaboration, and habitation. In that process, an anonymous collective energy (not unlike Durkheim’s “effervescence” but often sustained through a sense of crisis) is released, and a new repertoire of political actions—performative and artistic—become visible.

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