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A leap of faith

The tendency among ethnic minority Muslim immigrant communities in Europe towards identification with Islam as a marker of identity is discussed in an array of studies, but seldom have they explained sufficiently how the change took place. Islam and Identity Politics among British-Bangladeshis: A Leap of Faith probes the causes of and conditions for the preference of the members of the British-Bangladeshi community for a religion-based identity vis-à-vis ethnicity-based identity, and the influence of Islamists in shaping the discourse. It also examines whether this salience of Muslim identity is a precursor to a new variant of diasporic Islam. Islam and Identity Politics delves into the micro-level dynamics, the internal and external factors and the role of the state and locates these within the broad framework of Muslim identity and Islamism, citizenship and the future of multiculturalism in Europe.

5 Jamie Heckert Sexuality/identity/politics1 Introduction At an anarchist discussion group, I confessed to working for the council. I explained that I felt justified because the sexual health programme in which I was involved was so incredibly progressive. The person to whom I had made this admission replied, rather haughtily, ‘I hardly think sex education is revolutionary.’ Putting aside the idea that something is only worthwhile if it will bring on ‘the revolution’, I was concerned with the apparent attitude that sex education cannot be ‘anarchist’. Perhaps

in Changing anarchism
From the 1960s to the 1990s

Conceptual Art and identity politics: from the 1960s to the 1990s When we have revolutionary conferences, rallies, and demonstrations, there should be full participation of the gay liberation movement and the women’s liberation movement. Some groups might be more revolutionary than others. We should not use the actions of a few to say that they are all reactionary or counter-revolutionary, because they are not. (Huey P. Newton (1970))1 In the eighties, none of my students knew what Conceptualism was. I believe, along the lines of Hal Foster’s theorization, that

in The synthetic proposition

This article considers the contexts and processes of forensic identification in 2004 post-tsunami Thailand as examples of identity politics. The presence of international forensic teams as carriers of diverse technical expertise overlapped with bureaucratic procedures put in place by the Thai government. The negotiation of unified forensic protocols and the production of estimates of identified nationals straddle biopolitics and thanatocracy. The immense identification task testified on the one hand to an effort to bring individual bodies back to mourning families and national soils, and on the other hand to determining collective ethnic and national bodies, making sense out of an inexorable and disordered dissolution of corporeal as well as political boundaries. Individual and national identities were the subject of competing efforts to bring order to,the chaos, reaffirming the cogency of the body politic by mapping national boundaries abroad. The overwhelming forensic effort required by the exceptional circumstances also brought forward the socio-economic and ethnic disparities of the victims, whose post-mortem treatment and identification traced an indelible divide between us and them.

Human Remains and Violence: An Interdisciplinary Journal

the relationship between security and identity, that occupies a central role in contemporary British identity politics, and foresees its continued, increasing importance. The diagram of counter-radicalisation This book has sought to demonstrate that at the heart of Prevent lies an important development in how the state seeks to govern the possibility of future violence. Going beyond previous counter-terrorism strategies, as shown in chapter 3 , Prevent contains a temporal ambition to intervene early: to intervene

in Counter-radicalisation policy and the securing of British identity
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identity politics of diaspora. They constitute pieces of the puzzle of an intriguing picture that has MUP_Riaz_IslamIdentity_Revised.indd 4 21/02/2013 16:30 introduction 5 been emerging over recent decades. The British-Bangladeshi community is not an island unto itself; hence there should be no doubt that the mindset and actions of its members are influenced by the world around them – both local and global. I must also caution against searching for primacy. A combination of both these local and global worlds and their interplay which creates different dynamics must

in Islam and identity politics among British-Bangladeshis
Abstract only

5 Beyond the present O ne point that emerges clearly from the preceding discussion on the identity politics of the British-Bangladeshis is the complexity of the subject. The tendency among ethnic minority Muslim immigrant communities in Europe towards identification with Islam as a marker of identity is discussed in an array of studies, but seldom have they explained coherently how the change took place. This study of the preference of the members of the British-Bangladeshi community for a religion-based identity vis-à-vis ethnicity-based identity is an

in Islam and identity politics among British-Bangladeshis
The state as actor

4 Identity, Islamism and politics: the state as actor T he state plays a pivotal, perhaps the central role, in ethnic identity politics, and this is truer for welfare states like Britain. Whilst the members of the ethnic community, especially their leaders, define the parameters of the group identity, instrumentalize these features through various means and claim the representation, the state provides the legitimacy to these identities within the social and political realms. Werbner has aptly described the actions of community members and actions of the state

in Islam and identity politics among British-Bangladeshis
The internal factors

/02/2013 16:30 72 islam and identity among british-bangladeshis While each of these youths, in some form or other, acknowledges the existence of a number of different aspects of his/her identity involving ancestry, location and faith; each underscored his/her religious identity as the core element. I received similar responses in my interactions with youngsters in the summer of 2007 during fieldwork on the identity politics of the British-Bangladeshi community. Many young people attending various colleges and universities insisted that Islam is an integral part of their

in Islam and identity politics among British-Bangladeshis

This chapter provides a profile of the British Bangladeshi community. Drawing on various sources of data, particularly Censuses and Labour Force Surveys, the chapter locates the British-Bangladeshi community within British society and shows that a combination of poverty, deprivation, lack of opportunity and spatial segregation has made the community socially excluded and encapsulated. It compares the state of the community with the White majority population and other minority communities using a range of critical indices such as education, housing, and composition of households. The statistical profile is supplemented with historical narratives and information as to how the community evolved. The chapter maps the process of how the community responded to the challenges it has faced in previous decades.

in Islam and identity politics among British-Bangladeshis