Danish Muslims during COVID- 19

Kühle, Lene

doi:10.7146/tifo.v15i2.125912

Cited by 2 publications

(1 citation statement)

References 12 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…The visibility bias in the study of Muslim experiences continues to operate, to a large degree, in research conducted after the COVID-19 pandemic began. Studies tend to be clustered in the following groups: (1) at the interface of state/local authority policies and Muslim practices (Al-Astewani 2020; Bi 2020; Piwko 2021; Kostecki and Piwko 2021; Thurston 2020) (2) analyses of institutional religious responses (Kühle 2021) and media representations of Muslim communities during the pandemic (Poole and Williamson 2021;Rajan and Venkatraman 2021). The handful of studies conducted with Muslims tend to be quantitative, and conducted in Europe, MENA, and South Asia (Ali et al 2020;Fekih-Romdhane and Cheour 2021;Jaspal et al 2020;Ripon et al 2020;Thomas and Barbato 2020).…”

Section: Visibility Bias In Sociological Study Of Islam and Muslimsmentioning

confidence: 99%

“I Discovered I Love to Pray Alone Too”: Pluralist Muslim Women’s Approaches to Practicing Islam during and after Ramadan 2020

Piela

Krotofil

2021

Religions

View full text Add to dashboard Cite

Public health guidelines implemented during the COVID-19 pandemic have changed the way many people practice religion. In the realm of Islam, practices from the margins—attending online mosques and prayer groups, or praying alone—suddenly became commonplace. This paper addresses the question: What religious processes have become more evident among pluralist Muslim women during the pandemic? Based on 34 open-ended online surveys completed by pluralist Muslim women living chiefly in the USA and the UK, our analysis evidences the existence of four narratives that reflect fluctuations in the intensity and type of religious practice. The first and most prominent narrative in our dataset conveys enthusiastic embrace of social-distanced practices; the second describes a profound sense of aberration impossible to overcome in spiritual ways. The third highlights that for some Muslims, the pandemic brought no changes, as they continued to be isolated from their communities. The fourth is focused on an affirmation of a “remote” sociality experienced online. While some respondents acknowledge the increased individuation in their religious practice, they also find fulfilment in collective, if transformed, sociality. The changes in social interaction have led to a re-evaluation of salient aspects of their religious identity or, alternatively, highlighted longstanding modalities of exclusion.

show abstract

Section: Visibility Bias In Sociological Study Of Islam and Muslimsmentioning

confidence: 99%

“I Discovered I Love to Pray Alone Too”: Pluralist Muslim Women’s Approaches to Practicing Islam during and after Ramadan 2020

Piela

Krotofil

2021

Religions

View full text Add to dashboard Cite

show abstract

‘Forced’ Online Religion: Religious Minority and Majority Communities’ Media Usage during the COVID-19 Lockdown

Kühle

Larsen

2021

Religions

View full text Add to dashboard Cite

On 11 March 2020, the Danish Prime Minister announced a forthcoming lockdown of Danish society due to the COVID-19 pandemic and shut down all public institutions, including the national church. Instructions for the lockdown of religious minority communities were issued a week later. The total lockdown of the Danish religious landscape is both historically unprecedented and radical in a global context, and it raises questions about mediatized religion and religion–state relations in a postsecular society. Building on quantitative and qualitative data collected during the lockdown and the gradual opening of society in 2020, this article examines the media usage of the Danish national church and of the 28 recognized Muslim communities. It reevaluates Heidi A. Campbell’s ‘religious-social shaping approach to technology’ by examining how religious communities sought to establish continuity between their offline and online practices to maintain authority and community cohesion. We conclude (1) that the willingness of religious communities to cooperate with authorities was high, (2) that the crisis affected religious communities’ organizational framework and societal position, and (3) that Campbell’s approach needs to pay further attention to the conflict-producing aspects of negotiations on digitalized rituals, the importance of transnationalism, and differences between minority and majority religion.

show abstract

Danish Muslims during COVID- 19

Cited by 2 publications

References 12 publications

“I Discovered I Love to Pray Alone Too”: Pluralist Muslim Women’s Approaches to Practicing Islam during and after Ramadan 2020

“I Discovered I Love to Pray Alone Too”: Pluralist Muslim Women’s Approaches to Practicing Islam during and after Ramadan 2020

‘Forced’ Online Religion: Religious Minority and Majority Communities’ Media Usage during the COVID-19 Lockdown

Contact Info

Product

Resources

About