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| 1 |
ID:
187513
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| Summary/Abstract |
Conventional frameworks of immigrant integration in Western Europe are conceptualised within a nation-state framework of thinking. Transnational ties, relations, activities, and attachments of immigrants as well as transnational state and non-state actors have largely been neglected. This paper introduces/promotes a balanced theoretical approach to study immigrant integration in contemporary Western Europe, namely, integration as a three-way process and negotiation, which takes both national and transnational contexts into account together. To further elaborate on the three-way approach, the paper examines transnational Islam, as a form of transnationalism writ large, which has received enormous negative publicity with a particular emphasis on violent/jihadist networks, and is often conceived as an inhibiter of the Muslim integration. Applied in transnational Islam case, the three-way approach indicates that integration and transnationalism are not necessarily mutually exclusive; transnational Islam and Muslim organisations are diverse, thereby, must be studied as such, and some forms of the latter promote Muslim integration into Western European societies.
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| 2 |
ID:
073900
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| Publication |
London, Routledge, 2006.
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| Description |
xvii, 375p.Hbk
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| Standard Number |
0415368359
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 051651 | 909.097670808631/DUD 051651 | Main | On Shelf | General | |
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| 3 |
ID:
101351
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2010.
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| Summary/Abstract |
Localized constructions of transnational Islamic kinship or 'brothers abroad' are an integral part of discursive practices within the community of the Islamic Party of Malaysia (PAS). Based on empirical data gained from anthropological fieldwork between 2009 and 2010, this article examines domestic manifestations and the implicit subtexts of the party's foreign policy, with particular regard to the Palestinian cause. Narratives of victimization and heroism are thereby as important as demonizing projections of delinquency and evil, while at times images of local and external enemies melt together. Furthermore, it is shown that PAS's Islamist internationalism is essentially (g)local, whereas national and ummahist identities are referred to only selectively.
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| 4 |
ID:
054203
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| Publication |
New York, Palgrave Macmillan, 2004.
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| Description |
xii, 244p.hbk
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| Standard Number |
1403964149
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 048709 | 956.06/JUN 048709 | Main | On Shelf | General | |
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| 5 |
ID:
108397
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2011.
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| Summary/Abstract |
This paper discusses the nature of local permutations of transnational Muslim networks in Thailand's southern Muslim-majority provinces and assesses their impact on creed, custom, and conflict in the region. More specifically, the paper interrogates the agenda and methods of idea and norm-propagation on the part of these agents and networks, and their evolving role, as well as the structures and conduits through which they operate and mobilize. In so doing, it finds a tremendously fluid and dynamic terrain in southern Thailand, where narratives, representations, and expressions of Islamic doctrine, legitimacy, and authority, are increasingly heavily contested within the Muslim community as a whole. In addition, the paper investigates the transnational dimensions of on-going violence in the southern provinces. Here, it argues that there is little by way of substantive evidence of any sustained penetration of the conflict in southern Thailand by external actors. No doubt, many have attempted to draw conclusions to the contrary, but their evidence and arguments, not to mention analytical methodology, are tenuous at best.
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| 6 |
ID:
102822
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| Publication |
2011.
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| Summary/Abstract |
Discussions of globalisation and identity have focused on the renewed relevance of various post-national frameworks of belonging, including the Muslim umma. This article argues against the idea that the umma has come to constitute a primary referent in contemporary Muslim debates about identity or a form of globalised political consciousness. Furthermore, the advent of 'post-Islamism' means that Islamic political mobilisation rarely seeks to establish alternative political orders within the container of the nation-state. However, this does not mean that we are seeing a reaffirmation of the nation in Muslim contexts today. Rather, transnational Muslim solidarities represent an intermediate space of affiliation and socio-political mobilisation that exists alongside and in an ambivalent relationship with the nation-state. I point to two different socio-religious movements that, without positing the primacy or exclusivity of the umma/Islamic identity, express discrepant visions of the relationship between Islam and the nation: (1) the Fethullah Gülen movement, which serves simultaneously as the vehicle for a particular vision of neo-Ottoman Turkish nationalism and a critique of the Kemalist national order; and (2) the neo-Salafist movement, read here as an effort to embed conceptions of public morality and accountability within the discursive tradition of orthodox Islam rather than the institutional framework of modern polity.
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