Rhythms and Rhymes of Life : Music and Identification Processes of Dutch-Moroccan Youth

Gazzah, M.

doi:10.5117/9789089640628

Cited by 5 publications

(8 citation statements)

References 49 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

Section: Adolescents and Their World Viewmentioning

confidence: 99%

“…This process is often described as 'bricolage' (Gazzah 2008). This term originates from cultural studies and refers to the process of acquiring ideas or objects from various social contexts, to construct a new identity or meaning (Gazzah 2008). In the field of religion, the term is used to indicate that young people combine religious and secular ideas, symbols, images and practices to construct their world view.…”

Section: Adolescents and Their World Viewmentioning

confidence: 99%

See 1 more Smart Citation

Dutch non-affiliated pre-vocational pupils, their world view and religious education

Minnaar-Kuiper

Bertram-Troost

2017

British Journal of Religious Education

View full text Add to dashboard Cite

More and more, Dutch adolescents are no longer affiliated with or involved in institutionalised religious world views. This development raises questions on how religion is treated and taught in secondary schools in the Netherlands. In order to reconsider religious education within these schools, closer insights into this particular, growing, group of pupils is needed. Therefore, the aim of the current study was to gain knowledge on how pupils from thirdgrade pre-vocational secondary education [In Dutch: vmbo], who are not affiliated with or involved in an organised world view, perceive the way their world view is being shaped. Ten pupils (14-16 years old) were interviewed about their world view formation process and about potential influential factors. The results showed that pupils emphasised that they are in charge of their world view formation process. Based on trust, they choose their own norms and values and answers to life questions from various sources. Religious education in school seemed only influential if pupils can relate the content of lessons to questions and experiences they have in their own lives. Findings suggest rethinking the content and the role of teachers of religious education in school in light of what non-affiliated pupils learn about world view at from home and other sources.

show abstract

Section: Adolescents and Their World Viewmentioning

confidence: 99%

Section: Adolescents and Their World Viewmentioning

confidence: 99%

Dutch non-affiliated pre-vocational pupils, their world view and religious education

Minnaar-Kuiper

Bertram-Troost

2017

British Journal of Religious Education

View full text Add to dashboard Cite

show abstract

“…Martin Luther King's 'I Have a Dream' speech is less important today than DMX's 'It's Dark and Hell Is Hot'. (Boyd, 2004: 12) Issues of racism, rights and Islam form the cornerstone of Muslim hip-hop music (Gazzah, 2008;Solomon, 2005). Hip-hop's social commentary and its antagonistic style offer ideal platforms for articulating public misconceptions of Islam as well as the everyday injustice that Muslims face locally or globally.…”

Section: Human Rights In Hip-hopmentioning

confidence: 99%

The September 11 generation, hip-hop and human rights

Nasir

2013

Journal of Sociology

View full text Add to dashboard Cite

This article examines the global human rights activism of young Muslims through their participation in hip-hop culture. The increased awareness of their Muslim identity in the post-September 11 era inadvertently influences and permeates the consumption of popular youth culture. The article contends that there is an attempt by the hip-hop ummah to draw from the struggles of the African American experience to articulate the human rights concerns facing respective communities. The right to appropriate hip-hop as a means to express their predicaments also brings its young practitioners into conflict with moral entrepreneurs who act as gatekeepers to the religion. However, the human rights activism of young Muslims is bridging the seemingly irreconcilable gap between hip-hop and piety, serving not only as an important framework of social identity but also providing the space to forge generational and transnational solidarities.

show abstract

“…El-Ayadi, Rachik and Tozy 2007;Appadurai 1996). These practices of listening to Hajj -themed combines African Islamic religious songs, rhythms, ritual poetry, music and dancing (Jankowsky 2010); Andalusian music which has its roots in the courtly poetic and musical traditions of medieval Islamic Spain (Aydoun 2014(Aydoun [1995); malḥūn which consists of dialect sung poetry (Schuyler 2002, 799); raï which emerged in early 20th century in Algeria and uses vivid dance rhythms and a combination of electric (synthesizers) and traditional instruments (Gazzah 2008;Howe 2005); shaʿbi which refers to a combination of rural and urban festive folk music (Aydoun 2014, 141-142); Amazigh music also exhibits many styles, forms, and practices, both traditional and contemporary (cf. Ter Laan 2016); as well as Sufi music (cf.…”

Section: Why Songs Of Pilgrimage?mentioning

confidence: 99%

“…Ter Laan 2016); as well as Sufi music (cf. Kapchan 2007); sharqī (Middle Eastern music) (Gazzah 2008); and anashīd which can loosely be translated as chanting or reciting of poetry with or without instrumental accompaniment (cf. Ter Lann 2016).…”

Section: Why Songs Of Pilgrimage?mentioning

confidence: 99%

Mecca in Morocco: Articulations of the Muslim pilgrimage (Hajj) in Moroccan everyday life

Al-Ajarma¹

View full text Add to dashboard Cite

I would like to acknowledge the team of the research project 'More Magical than Disneyland: Modern Articulations of Pilgrimage to Mecca,' -in addition to Prof. Marjo Buitelaar -Dr. Richard van Leeuwen, Dr. Khadija Kadrouch-Outmany and Dr. Ammeke Kateman. I value my inclusion in this distinguished academic group.In the academic field, I am also grateful to the support of the Dutch Institute for Higher Education in Scientific Research (NIMAR) for their help in facilitating my research permit and for being inspirational in their work in education. My thanks go to Prof. Léon Buskens, whom I was able to meet during my first visit to Morocco during the Spring School of Netherlands Interuniversity School for Islamic Studies (NISIS) in Rabat, for his support. My early meetings with expert researchers, specializing in matters Moroccan, gave me insights and inspiration; my thanks go to Dr. John Shoup, Dr. Aziz Hlaoua, and Dr. Zakaria Rhani among others.I am also extremely grateful to the Netherlands Interuniversity School for Islamic Studies (NISIS) and its members from whom I gained much insight and inspiration regarding the study of Islam, especially during the many events organized by NISIS, including summer schools, seminars, and conferences.During my PhD studies, I was also privileged to spend six months at the Oxford Centre for Islamic Studies (OCIS) as a Chevening fellow. I am most grateful for the academic insights and stimulating environment that allowed me to further develop my work on this thesis. I have so many positive memories of this time: Director of OCIS, Dr. Farhan Nizami, welcoming me to this community by telling me "Once a member of OCIS, means always a member of OCIS;" my brief, but memorable, time with the other Chevening fellows, (Dr. Saira Orakzai, Dr. Mohammed Hashas and Dr. Karim Hegazy); and all scholars, researchers, and staff members -to all I express my appreciation.Of course, without my Moroccan friends and interlocutors, who not only offered me their hospitality but also patience and understanding, my fieldwork and research would simply have not been possible. I am especially grateful for the love and support of my dear friends, Sarah, Soufia, Fatima, and Nour, and for their parents, for their generosity, Acknowledgements ix friendship, unconditional help and their sharing of their intimate knowledge of Morocco. My most profound thanks must go to those individuals who were willing and eager to participate in this research, welcoming me into their homes, spending time sharing their lives, spiritual experiences, political opinions, personal struggles, food, music and their laughter with me. To guarantee their anonymity and privacy I have used pseudonyms, which unfortunately prevents me from being able to thank them by name. Nonetheless, my deep gratitude goes out to each one of my interlocutors and I hope that this work will live up to the expectations and trust that these individuals have placed in it. Without the people I have mentioned or alluded to, my time in Fes, Rabat, Mohammedia, Casab...

show abstract

Rhythms and Rhymes of Life : Music and Identification Processes of Dutch-Moroccan Youth

Cited by 5 publications

References 49 publications

Dutch non-affiliated pre-vocational pupils, their world view and religious education

Dutch non-affiliated pre-vocational pupils, their world view and religious education

The September 11 generation, hip-hop and human rights

Mecca in Morocco: Articulations of the Muslim pilgrimage (Hajj) in Moroccan everyday life

Contact Info

Product

Resources

About