Localizing Islam in Europe: Religious Activism among Turkish Islamic Organizations in the Netherlands

Yükleyen, Ahmet

doi:10.1080/13602000903166556

Cited by 32 publications

(15 citation statements)

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“…Institutionalization of Islamic diversity allows Muslims to compare and contrast these Islamic communities as suppliers of religious interpretations and socio-religious services (Yukleyen 2009). However, Muslims are not just passive consumers of religious services but also participants in the process of interpretation.…”

Section: Turkish Immigration and Islamic Communities In Europementioning

confidence: 98%

Production of mystical Islam in Europe: Religious authorization in the Süleymanlı Sufi community

Yükleyen

2010

Cont Islam

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This article examines the production of religious authority among the Süleymanlı, a branch of the Naqshibandiyya order, which is the largest Sufi community active among Turkish-origin Muslims in Europe. Like other Islamic organizations, the Süleymanlı claims to represent "true Islam," which they construct during their central communal ritual, hatim, in which religious knowledge is produced and disseminated. The interaction of a religious corpus of assertions, media of representation, and social organization during this ritual produces its "criteria of Islamic validity and priority" which authorizes mystical Islam. European adaptations of the Islamic tradition require an analysis of how Islam is authorized rather than simply what "European Islam" is or who speaks on behalf of it, individually or communally.

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Section: Turkish Immigration and Islamic Communities In Europementioning

confidence: 98%

Production of mystical Islam in Europe: Religious authorization in the Süleymanlı Sufi community

Yükleyen

2010

Cont Islam

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“…Furthermore, the Turkish organizations form a much more cohesive network than the Moroccan organizations (Fennema et al 2000: 17). The landscape of Turkish organizations in the Netherlands largely reflects the organizational and ideological landscape in Turkey, and many Turkish organizations are closely affiliated with the Turkish state (Sunier 1996;Yükleyen 2009), while for the organizations of Moroccans in the Netherlands, this is much less the case (Van Heelsum, Fennema and Tillie 2004;Bouras 2012). This weaker co-ethnic cohesion among the Moroccan Dutch is often seen as an explanation for a stronger orientation towards the Netherlands.…”

Section: The Moroccan and Turkish Immigrants And Their Offspringmentioning

confidence: 99%

Ethnic Identity, Social Mobility and the Role of Soulmates

Slootman

2018

IMISCOE Research Series

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“…Rather, the Shas discourse arises from the radical interpretation of homosexuality by a religious ideology (Goldberg ; Laythe et al. ; Yukleyen ). Jewish law expressly forbids a homosexual lifestyle, viewing such sexual unions as a grave sin punishable by death.…”

Section: Mizrahi Haredism and Nationalism: The Case Of The Shas Partymentioning

confidence: 99%

“…These ideologies viewed homosexuality as a threat to the decent image which the middle class liked to attribute to itself (Mosse 1985). Rather, the Shas discourse arises from the radical interpretation of homosexuality by a religious ideology (Goldberg 2006;Laythe et al 2001;Yukleyen 2009). Jewish law expressly forbids a homosexual lifestyle, viewing such sexual unions as a grave sin punishable by death.…”

Section: Mizrahi Haredism and Nationalism: The Case Of The Shas Partymentioning

confidence: 99%

Ethno‐religious Fundamentalism and Theo‐ethnocratic Politics in Israel

Leon

2014

Studies Ethnicity & National

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This article addresses the transition of a fundamentalist confrontational religious ideology into an assertive, religio-nationalist ideology by the case of the ethnoUltra-Orthodox (haredi) Shas party in Israel. Alongside the haredi proclivity towards insularity, we also detect, in recent decades, two new trends within the haredi mainstream. First, we see increasing numbers of haredim (Ultra-Orthodox Jews) integrating into different frameworks that are situated outside of the haredi enclave: the job market, the army, welfare and charity organizations, and more. A second trend, which I will elaborate upon here, is a fundamentalist religious interpretation of elements of Israeli national identity. This trend seeks to view Jewish law, in its orthodox interpretation, as a source for the conservation and maintenance of Jewish identity in Israel: firstly, through the turning of haredism into a dominant factor in the religio-communal arena in Israel; and secondly, through assuming responsibility for demarcating the boundaries of the Jewish collective.This article addresses the transition of a fundamentalist, confrontational religious ideology into an assertive, religio-nationalist one. Setting aside for the moment the political connotations of the word 'fundamentalism' as a label that plays a role in the struggle between fervently religious forces and secular forces in modern society (Ruthven 2004), we might describe fundamentalism as a family of modern religious ideologies which have a restorative goal (Zeidan 2003). These ideologies have as their aim to restore the conservative religious order -at least as they perceive it. So long as this has not yet been achieved, the fundamentalists take care to separate themselves from general society, creating a sort of counter-society (Sivan 1995). Naturally, this produces a permanent tension between fundamentalists and the frameworks of the modern nation-state.

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Localizing Islam in Europe: Religious Activism among Turkish Islamic Organizations in the Netherlands

Cited by 32 publications

References 0 publications

Production of mystical Islam in Europe: Religious authorization in the Süleymanlı Sufi community

Production of mystical Islam in Europe: Religious authorization in the Süleymanlı Sufi community

Ethnic Identity, Social Mobility and the Role of Soulmates

Ethno‐religious Fundamentalism and Theo‐ethnocratic Politics in Israel

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