Gender, HipHop and Pop-Islam: the urban identities of Muslim youth in Germany

Local, National and Global Islam: Religious Guidance and European Muslim Public Opinion on Political Radicalism and Social Conservatism

“…This challenge to their monopoly has led traditional religious authorities particularly in Saudi Arabia and Egypt to hit back with Egypt's state-appointed Grand Mufti, Ali Gomaa, calling for globally unified standards for issuing fatwas to 'stem the chaos and misinformation that the media circulate about religion' (quoted in Echchaibi 2011: 38). Whereas personalities like Amr Khaled combine the preaching style of US televangelists with an emphasis on integration into Western societies (Mushaben 2008 Insert TABLE 3 here Insert TABLE 4 here …”

Muslim girl culture and social control in Southeast Asia: Exploring the hijabista and hijabster phenomena

“…Similar processes have already affected some Christian communities in the West (McCraken, 2010). Mushaben (2008) points to the development of a pop-Islam among young people, which spawned from Arabia near the turn of the new millennium, and cites the increasing influence of charismatic imams and the impact of Islamic satellite television in creating idols and entertainment celebrities. Tensions within the Muslim community centering on generational gaps had appeared pre-September 11, but the increasing influence of Western consumer culture in the new millennium seems to have exacerbated them in many ways.…”

Education, Citizenship, and the Politics of Belonging

“…However, women are also not simply pawns in anticolonial and antiassimilationist struggles. Muslim women, for example, have used the veil as a form of political identification and a means of resisting Eurocentric norms (Ben-Habib, 2002; Mushaben, 2008; Zine, 2006).…”

“…A third approach reflected in Zine’s (2006) recent work (see also Mushaben, 2008) offers a more robust perspective, expanding beyond the theme of cultural identity to examine how Muslim girls’ gendered practices reflect struggles for citizenship in mainstream society. Analyzing data that she collected before 9/11 and showing how the emergent themes are echoed in the post-9/11 climate, Zine argues that Canadian Muslim adolescent girls attending Islamic school constantly worked against public discourses that positioned themselves outside the boundaries of Canadian citizenry and found ways to “negotiate the burden of representation and negative essentialism” (p. 246).…”