By Anne Sofie Roald
This quantity bargains with Scandinavian converts to Islam, discussing the method of conversion in addition to the converts' position in Muslim groups and in majority society. As Islam is a brand new phenomenon in Scandinavia, the tale of the recent Muslims turns into additionally a narrative of the advance of Scandinavian Islamic rules. The e-book examines the categorical good points of Scandinavian society and Islamophobia in Scandinavia. It is going directly to talk about the conversion technique, Muslim convert traits universal in Europe in addition to in Scandinavia, and gives a close dialogue of literature learn or written via converts. The dialogue of the hot Muslims' reviews contains a dialogue of the fad in the direction of realizing Islam in line with Scandinavian values.
Read or Download New Muslims in the European Context: The Experience of Scandinavian Converts (Muslim Minorities, V. 4) (Muslim Minorities, V. 4) PDF
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Additional info for New Muslims in the European Context: The Experience of Scandinavian Converts (Muslim Minorities, V. 4) (Muslim Minorities, V. 4)
As a consequence, the Catholics in Sweden were heavily discriminated against; the concept of ‘the Catholic danger’ becoming a recurring theme in the media. This discrimination continued up to the 1960s and 1970s and the last restriction on establishing contemplative convents in Sweden disappeared as recently as 1977 (Werner 2000: 116). Werner points out that the issue of convents was one of the reasons that Sweden hesitated to accept the demands of the Convention on Human Rights and the European Court of Justice.
Gullestad believes that in this logic of equality diﬀerence comes to be considered a defect: ‘The one who is diﬀerent, lacks something essential’ (Gullestad 2002: 83). She states that ‘Diﬀerences are not only considered problematic in so far they exist, rather they are created in order to reinforce equality and inner belonging in a group’ (Gullestad 2002: 84). Gullestad’s conclusion is that ‘both “Norwegians” and “immigrants” are homogenized by the discursive praxis of equality’ (Gullestad 2002: 116).
These links also paved the way for the Swedes to grant freedom of worship to Muslims (Svanberg 1994: 393). During the eighteenth century many dissertations about Islam were written at Swedish universities (Hjärpe 1999: 9). The academic interest in Islam in Swedish universities continued and in the twentieth century famous psychologists of religion, such as Tor Andrae (d. 1947) and Geo Widengren, showed profound interest in Suﬁsm. ROALD_f3-17-52 4/27/04 1:17 AM Page 28 28 It was not until the late-nineteenth century and early-twentieth century that more Swedes started to look to Islam for personal spiritual guidance.