Blog #7: Muslims in Europe

Blog #7

1. What are some of the myths about Muslims in Europe that Justin Vaisse discusses?

Justin Vaisse discussed 4 myths about Muslims in Europe within his, ‘Muslims in Europe’ article. The first myth reads: Being Muslim constitutes a fixed identity, sufficient to fully characterize a person. Vaisse proves this a myth by reminding us that being Muslim does not single handedly identify you as a person, but perhaps we should pay attention to each individual person’s nationality, gender, social class, etc.

The second myth states, Muslims in Europe are, in one way or the other, inherently foreign, the equivalent of visiting Middle-Easterners who are alien to the “native” culture. Justin Vaisse shatters this myth stating, “European culture, however, has always included Muslim elements, as early as the 8th century.” Also stating that most of these Muslim’s would not consider themselves anything less than a regular European citizen.

Furthermore, the third myth speaks: Muslims in Europe form a “distinct, cohesive and bitter group,” in the words of a 2005 Foreign Affairs article. Vaisse countinues to dismantle this myth by describing, “the profound divisions, either between countries of reference and their specific culture and brand of, between visions of religion and affiliation (e.g., German Turks associated with Milli Görüş vs. those affiliated with Diyanet), or between social status, political views, ethnicity”.

            Lastly, the forth myth states that Muslims are demographically gaining on the “native” population describing this assumption as a bloc in blending in with the rest of society based on differences in ethnicity. Rudely labeling Muslims people of color vs. white people. However, the reality is far from this myth, Vaisse explains, “True, European birthrates are generally low, and birthrates among immigrant groups are often high. But in the latter group, they actually fall rapidly after their arrival and among subsequent generations, as they tend to conform to the national norm.

• Why is it important to make a distinction between the religious and political dimensions of Islam?

Ch. 11 Europeanization of Islam, Tariq Ramadan stated, “In discussing Islam, no difference is made between political and religious fields. Indeed, it is assumed that in Islam, religion and politics are one in the same. Yet, this statement is not valid.” (pg. 209)

I think it is important to make a distinction between the religious and political dimension of Islam because too often individuals are judged and/or classified into a generic genre without native Europeans openly and cooperatively listening to Islamic differences. Also I think you can perfectly apply the saying, Don’t judge a book by its cover, to the distinction between the religious and political dimension of Islam.

Ch. 11 also explains that Islam, “from its early days, integrated a great diversity of cultures, and as such, was influenced by, and became integrated into, large numbers of societies.”

All in all, explaining that it is so important to make a distinction between the religious and political dimensions. Islamic culture has been using their strong guidelines of religion to be the baseline of consistent religious beliefs; while simultaneously integrating themselves into each new culture that they are a part of. If Islamic individuals can separate these two dimensions; we should be able to do the same.

• What kind of challenges do education and social rifts in Europe bring to Muslim communities of Europe? What does Ramadan suggest Muslims should do in face of such challenges? Ch 11

Regarding the educational challenges Muslim communities face in Europe, Ramadan states:

 “A multicultural society demands exacting and adequate education, or else it may produce the worst possible racist and xenophobic deviations. The role of school education, today even more than in the past, is to train individuals who are capable of questioning meaning, of discussing values, and do not remain confined to a mere selective management of technical abilities and performances.”(pg.216)

Overall, from this chapter and specifically this excerpt, Ramadan suggest that everyone within the European society, regardless of religion, work to integrate educational systems to not only benefit Muslims, but to teach all humanity the value of understanding a view-point different than their own. Moreover, helping Muslims identify with their history and cultural identity.

            As far as social rifts, Ramadan claims Muslims face the worst of unemployment, social exclusion, delinquency, violence, and insecurity throughout Europe. Furthermore, explaining that these challenges lead to an increase in racism and xenophobia. When faced with these challenges Ramadan said:

“Muslims will henceforth have to ask questions, not alone, not against the whole society, with their fellow citizens through sincere and genuine shared preoccupation. This mean that a wide involvement in favor of dialogue on ethical as well as religious issues should promote from the grass roots up to leading and specialized institutions in al Western countries.”  (pg. 218)