By Linda Herrera, Asef Bayat
"This is a wonderful selection of essays on formative years in a few Muslim majority (and minority) societies within the context of globalization and modernity. a specific power of this quantity is its skill to focus on the a number of and contested roles of faith and private religion within the fashioning of up to date younger Muslim identities. Such insights usually problem secular Western grasp narratives of modernity and recommend credible reconceptualizations of what it potential to be younger and sleek in a huge swath of the area today."
-- Asma Afsaruddin, Professor of Islamic reviews, Indiana University
In fresh years, there was a proliferation of curiosity in formative years matters and Muslim formative years specifically. younger Muslims were thrust into the worldwide highlight in terms of questions about safeguard and extremism, paintings and migration, and rights and citizenship. This publication interrogates the cultures and politics of Muslim formative years within the international South and North to appreciate their trajectories, stipulations, and offerings. Drawing on wide-ranging study from Indonesia to Iran and Germany to the united states, it indicates that whereas nearly all of younger Muslims percentage many universal social, political, and monetary demanding situations, they show remarkably various responses to them. faraway from being "exceptional," younger Muslims frequently have as a lot in universal with their non-Muslim worldwide generational opposite numbers as they proportion between themselves. As they migrate, forge networks, innovate within the arts, grasp the instruments of recent media, and assert themselves within the public sphere, Muslim adolescence have emerged as vital cultural and political actors on a global stage.
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Extra info for Being Young and Muslim: New Cultural Politics in the Global South and North
Between 1997 and 1998, the number of reported runaway teenagers tripled. 7 “I want to leave Iran,” lamented a young female who had been arrested for leaving home. “I don’t like Iran at all. ” MUSLIM YOUTH AND THE CLAIM OF YOUTHFULNESS 35 Openly dating had become a prime casualty of Islamic moral code, although the young devised ways to resist. Well-to-do young boys and girls made contacts not only at private parties and underground music concerts, but also in public parks, shopping malls, and restaurants, often discreetly arranged by cell phone.
Asef Bayat, 2008) INTRODUCTION 19 the highly charged ritual of Muharram, which commemorates the death of Imam Hussein, the grandson of Prophet Muhammed. By inventing what is popularly labeled Hussein parties, the young tend to turn this highly austere occasion of mourning into an evening of glamor, fun, and sociability. Boys and girls often dress in their best, stroll through the streets, join parades of mourners, and use the occasion to stay out until dawn to socialize, exchange phone numbers, and arrange dates secretly.
As agents present in the public space, the young recognize shared identity by noticing (seeing) collective symbols inscribed in styles (T-shirts, blue jeans, hair style), types of activities (attending particular concerts, music stores, and hanging around shopping malls), and places (stadiums, hiking trails, street corners). When young persons develop a particular consciousness about themselves as youth and begin to defend or extend their youthfulness in a collective fashion, a youth movement can be said to have developed.
Being Young and Muslim: New Cultural Politics in the Global South and North by Linda Herrera, Asef Bayat