By Daniel Nilsson DeHanas
For greater than a decade the "Muslim query" on integration and alleged extremism has vexed Europe, revealing cracks in long-held certainties concerning the position of faith in public lifestyles. Secular assumptions are being validated not just by means of the turning out to be presence of Muslims but additionally by means of different fervent new arrivals similar to Pentecostal Christians. London formative years, faith, and Politics specializes in teenagers of immigrant mom and dad in inner-city London components: the East finish and Brixton. It paints bright images of dozens of younger women and men met at neighborhood cafes, on park benches, and in council property stairwells, and gives reason behind a measured hope.
In East finish streets like Brick Lane, revivalist Islam has been producing extra civic integration even if this comes at a cost that comes with generational clash and cultural amnesia. In Brixton, whereas the impression of Pentecostal and conventional church buildings might be restricted to kin and person renewal, there are symptoms that this can be altering. This groundbreaking paintings bargains perception into the lives of city Muslim, Christian, and non-religious formative years. In occasions whilst the politics of immigration and variety are in flux, it deals a candid appraisal of multiculturalism in practice.
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Extra info for London youth, religion, and politics : engagement and activism from Brixton to Brick Lane
In these ﬁrst two dimensions of citizenship—knowledge and identiﬁcation—the ethnicity and religiosity of youth seem to make not much, if any, difference. However, both religion and ethnicity do appear to have an inﬂuence on political participation (the active practice of citizenship). Bangladeshis are much more active than Jamaicans in several aspects of participation, with Bangladeshis who are highly religious being the most active of all. The chapters that follow each unfold part of a progressing explanation for this surprisingly large participation gap.
British culture and Muslim culture are very different in a lot of aspects,” he told me. The differences that came to his mind were “drinking alcohol . . ” Although he was very generous and diplomatic in our conversation, it was clear that Hamid also saw certain aspects of British culture as the “distinct polar opposite” (in Mike’s phrase) of his own Islamic way of life. Hamid, like Mike, was willing to identify himself as English (in addition to British). Yet in this case he was not referring to symbols particular to the English nation, such as the national football team.
These institutions would be key to my analysis of whether and how religion can motivate secondgeneration youth into civic engagement or perpetuate disengagement. I then began visiting the local institutions I had identiﬁed, focusing on churches and mosques. I chose two Jamaican-led churches in Brixton, which I attended for in-depth case studies: the large Brixton Seventh Day Adventist Church and a Neo-Pentecostal megachurch called Ruach Ministries. In the East End, I chose two case-study mosques: the traditional Bengali Jamme Masjid on Brick Lane and the prominent East London Mosque on Whitechapel Road, where I attended many mosque congregational prayers and special events.