Denne artikel ønsker at bidrage til diskussionen af moderniteter i flertal. Argumentet er, at fremkomsten af mangfoldige moderniteter må forstås som resultatet af historiske processer af idiosynkratiske kombinationer af globale, sociale forestillinger med religiøse og andre kulturelle traditioner. Vi tager udgangspunkt i den begrebsmæssige debat om moderniteter i flertal, og det første skridt er en uddybning af vores analytiske ramme. Her udpeger vi tre teoretiske kilder: Teorier om mangfoldige moderniteter, teorier om fortløbende moderniteter samt poststrukturalistiske tilgange til moderne subjektivitetsformation. Således ser vi den moderne subjektivitets konkurrerende ordener af sociale og diskursive praksisser og subjektivitetsformer som kollektive men omstridte kulturelle typer, som individet kan henvise til og trække på i konstruktionen af egen identitet. I artiklen undersøger vi, hvorledes moderne muslimske reformtænkere har konstrueret islamiske former for modernitet. Tilsyneladende konstruerede islamiske reformtænkere i det 19. og 20. århundrede deres islamiske variationer over temaerne social orden og succesfuld muslimsk subjektivitet ud fra mere generelle, globale forestillinger. Dog med den forskel, at religion har haft en dominerende rolle i definitionen af ”autentiske” muslimske moderniteter. ENGELSK ABSTRACT: Dietrich Jung and Kirstine Sinclair: Modernity and Modernities – Subjectivity and Social Order in the Construction of Islamic Modernities This article aims to contribute to the theoretical debate about modernities. It argues that the emergence of multiple modernities should be understood as results of historical processes of idiosyncratic combinations of global social imaginaries with religious and other cultural traditions. Taking our point of departure in the conceptual debate about modernities, we suggest an analytical framework drawing on three theoretical sources: theories of multiple modernities, theories of successive modernities and poststructuralist approaches to modern subjectivity formation. We see modern subjectivities as marked by competing orders of social and discursive practices, which the individual can refer to and draw on in the construction of his/her own identity. During the 19th and 20th centuries, Muslim reform thinkers constructed their variations over the themes social order and successful Muslim subjectivity with reference to more general, global ideas. Hence, the modern history of Muslim societies can be characterized by cultural conflicts between different forms of social order and individual identities similar to those present in European history – albeit with religion playing a dominant role in the definition of ”authentic” Muslim modernities. Keywords: modernity, multiple modernities, successive modernities, subjectivity, social order, Islam.

Fakta og fiktion om muslimer i danske medierMediernes forenklede daekning af islam, voldelig ekstremisme og integrationsproblemer har gennem de seneste år resulteret i en raekke ukonstruktive politiske tiltag. I denne artikel ser vi naermere på mediernes daekning og den politiske debat i køl-vandet på terrorangrebet i København i februar 2015 og TV2's serie af dokumentarprogrammer om forholdene i danske moskeer fra marts 2016. Disse to eksempler illustrerer, hvordan mediernes daekning ikke blot har skabt en voldsom, følelsesbetonet og forplumret politisk debat, men også har medvirket til at eskalere de problemer, man har ønsket at afdaekke. Som forskere er vi bekymrede for denne udvikling, hvor vi ser en stigende tendens til, at både private og licensbetalte nyhedsmedier prioriterer sensation, drama og frygt over saglighed. Desuden vaekker det vores bekymring, at landets lovgivere tilsyneladende lader sig diktere af mediernes daekning. De to eksempler, vi diskuterer i denne artikel, har således både resulteret i nye lovtiltag og aendringer af eksisterende lovgivning. Ikke desto mindre er det svaert at se, hvordan politikere skulle reagere anderledes. Politikerne bliver ligesom almindelige borgere påvirket af mediernes daekning og er nødt til at vise handlekraft i forhold til de problemer, medierne skildrer. Men hvis mediernes daekning af

Taking its point of departure in the conceptual debate about modernities in the plural, this article presents a heuristic framework based on an interpretative approach to modernity. The article draws on theories of multiple modernities, successive modernities and poststructuralist approaches to modern subjectivity formation. In combining conceptual tools from these strands of social theory, we argue that the emergence of multiple modernities should be understood as a historical result of idiosyncratic social constructions combining global social imaginaries with religious and other cultural traditions. In the second part of the article we illustrate this argument with three short excursions into the history of Islamic reform in the 19th and 20th centuries. In this way we interpret the modern history of Muslim societies as based on cultural conflicts between different forms of social order and individual identities similar to those present in European history. Contrary to the European experience, however, religious traditions gradually assumed an important role in defining ‘authentic’ Muslim modernities, leading to a relatively hegemonic role of so-called Islamic modernities toward the end of the 20th century.

This contribution discusses the lack of references to the success of Salafi parties in the Middle East after the Arab Spring, in Egypt especially, by groups who self-identify as Salafi outside the Middle East. In their interpretation of the uprisings known as the Arab Spring, British Salafis have emphasised that Arab Muslim populations in the Middle East want an Islamic Caliphate despite cries for liberal rights and democracy. The aim of this contribution is to provide a theoretical frame for analysing a type of European Salafism on the rise preoccupied with establishing "Sharia Zones" and controlling fellow Muslims' observance of Islamic principles in British cities but with little interest in political developments in Muslim majority countries. Rather than working for political influence, the British so-called Salafis in al-Muhajiroun are preoccupied with defining a place of their own in their European context. Thus, the argument is that in order to understand current Salafi-inspired movements in the Middle East and Europe, it is necessary to analyse practice, rhetorical expressions and political context rather than how various groups self-identify.

This article is based on case studies of two Muslim groups: Hizb ut-Tahrir and Muslimer i Dialog (Muslims in Dialogue). In the article, basic elements in the ideology and activities of the Islamist and fundamentalist Hizb ut-Tahrir are outlined and the Danish and British sections of the group are compared in terms of agendas, members and image. Furthermore, a comparison between the Danish section of Hizb ut-Tahrir and another and more recent Danish Muslim organization called Muslimer i Dialog is made. In the article, it is argued that there are distinctive differences between the national sections of Hizb ut-Tahrir which indicate that the group is not entirely immune to national agendas (media, political or otherwise). Based on the comparison between the Danish Hizb ut-Tahrir and Muslimer i Dialog, it is also argued that a new understanding of the relation between religious, ethnic and national identity is evolving. Groups such as Hizb ut-Tahrir and Muslimer i Dialog seem to thrive and recruit new members on a combination of a transnational, deterritorialized understanding of the Muslim religious community and reterritorialized agendas.