By John R. Bowen
Can Islam Be French? is an anthropological exam of ways Muslims are responding to the stipulations of lifestyles in France. Following up on his ebook Why the French do not like Headscarves, John Bowen turns his recognition clear of the views of French non-Muslims to target these of the country's Muslims themselves. Bowen asks no longer the standard question--how good are Muslims integrating in France?--but, quite, how do French Muslims take into consideration Islam? particularly, Bowen examines how French Muslims are fashioning new Islamic associations and constructing new methods of reasoning and instructing. He seems to be at a few of the fairly detailed ways that mosques have hooked up with broader social and political forces, how Islamic academic marketers have formed niches for brand spanking new kinds of education, and the way significant Islamic public actors have set out a particularly French method of non secular norms. All of those efforts have provoked sharp responses in France and from in another country facilities of Islamic scholarship, so Bowen additionally seems to be heavily at debates over how--and how far--Muslims should still adapt their spiritual traditions to those new social stipulations. He argues that the actual ways that Muslims have settled in France, and within which France governs religions, have created incentives for Muslims to strengthen new, pragmatic methods of puzzling over non secular concerns in French society.
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Additional resources for Can Islam Be French?: Pluralism and Pragmatism in a Secularist State (Princeton Studies in Muslim Politics)
Underneath these high-profile policy measures, the state and municipalities have found themselves responding in practical ways to Muslim demands. In a halting and experimental fashion, government agencies have tried to create institutions that would meet legitimate demands made by Muslims yet remain within politically acceptable boundaries. The deep entanglement of the French government with religious concerns provides the somewhat counterintuitive and essential context for what follows in this book.
Algerians were the first to come in large numbers to France, and they and their descendants still make up the largest population of Muslims. 4 During the first half of the twentieth century the French government and private companies brought Algerian men to metropolitan France whenever unskilled labor was needed. During the Great War they were imported to replace French factory workers called up for active duty, and to serve in the military themselves. Labor migration continued during the interwar years, but it was the rebuilding of France after the Second World War that led to the most massive efforts to encourage labor immigration, much of it, again, from Algeria.
The Paris Mosque argued that Marseille should have an Islamic cultural center that also would contain a mosque. Mayor Jean-Claude Gaudin supported this plan on the grounds that it would underscore Marseille’s position as France’s window onto the Mediterranean world. Precisely because 32 • Chapter Two this conception of “Islam as culture” dominated the early city plans for a cathedral mosque, some Muslim leaders argued against building such a mosque, seeing it as a vestige of colonial-administered Islam, and argued instead that worship was best done in mosques placed throughout the city, in districts where Muslims lived.
Can Islam Be French?: Pluralism and Pragmatism in a Secularist State (Princeton Studies in Muslim Politics) by John R. Bowen