Tariq Modood 27 January The idea of multiculturalism has been subjected to greater criticism in recent years, especially on the grounds that it is divisive and undercuts other solidarities of society, class or nation. But a fuller understanding of the context in which the arguments for multiculturalism arose and evolved can help both address some of the simplifications that now cluster around it and achieve a more nuanced view, says Tariq Modood. Much has changed in relation to the discussion of Britishness since my collection of essays, Not Easy Being British: Colour, Culture and Citizenship was published in
Converts to Islam, the subject of this essay, can perhaps claim the same ambiguous advantage in their reading of the Islamic narrative.
Several consequent questions impose themselves: Is adoption a more culturally fertile condition than simple sonship? Has the dynamism of Islamic culture after the initial Arab era owed everything to the energy of recent converts, with their own ethnic genius: I hope to return to these interesting queries at a later date.
Here, I shall confine myself to the issue that presents itself most sharply to those British people who, like myself, have boarded the lifeboat of Islam.
The issue is the question of British Muslim identity. Who is a British Muslim is an easy question: This is at once the easiest and probably the only workable definition. The more teasing question, which I wish to raise in this article is: The query raises two problems related to belonging.
What does it mean to be a British person who belongs to Islam?
And, what does it mean to be a Muslim person who belongs to Britain? How do we map the overlap zone in a way that makes sense, and is legitimate, in terms of the co-ordinates of both of these terms? Clearly, by virtue of the first definition, the British Muslim population, all 1.
Firstly, and least problematically, there are men and women whose cultural formation was not British, but who have migrated to this country. This essay will not touch centrally on their own particular struggle for self-definition, which is quite different to that addressed by converts.
Secondly, there are the children of the first group, and occasionally now their grandchildren. These people are usually seen to be torn between two worlds, but in reality, the British world has shaped their souls far more profoundly then they often recognise. Modern schooling is designed for a culture that puts an increasing share of acculturation and upbringing, as opposed to the simple inculcation of facts, on the shoulders of schoolteachers rather than of parents.
Muslims who have moved to this country have done so at precisely the time when British education is also going into the business of parenting; most Muslim parents do not recognise the fact, but Muslim children in this country always have a third parent: Even those second-generation Muslims here who claim to have angrily rejected Britishness are in fact doing so in terms of types of radicalism which are deeply influenced by Western styles of dissent.
Most noticeably, they locate their radicalism not primarily in a spiritual, but in social and political rejection of the oppressive order around them.
Their unsettled and agitated mood is not always congenial to the recent convert, who may, despite the cultural distance, feel more comfortable with the first rather than the second generation of migrants, preferring their God-centred religion to what is often the troubled, identity-seeking Islam of the young.
Thirdly, we have the smallest group of all: This group is highly disparate, and it is not clear that one can make any meaningful generalisations about it at all.
Bodley Head/FT Essay Prize winner: British Muslim Soldier. I didn’t think much about identity because it left a metal taste in my mouth. He served in Cyprus, Kuwait, Iraq, Qatar and. South Asian Young British Muslims: Identity, Habitus and the Family Field Michela Franceschelli by semi-structured interviews (N=52) with South Asian British Muslim young people The concept of identity and identity formation in . 'This book is a timely and crucial study of British-Islamic identity and the way young (Bangladeshi) Muslims are living their lives despite a politicized Islamism and familiar majority-society hostilities.
Almost by definition, a British person who is guided to Islam is an eccentric of some kind: But the overall pattern is confusing. One can offer certain sociological generalisations about British people who become Buddhists, or evangelical Christians, or Marxists.Multiculturalism, Britishness, and Muslims.
British Muslim identity politics was, Tariq Modood is Professor of Sociology, Politics . Key Issues that Impact on British Muslim Identity Today Essay - n Britain there is an increasing number of Muslims in the community, it is now at a point where the young, British born, Muslims outnumber those who have migrated to the contry.
Sociology: Sociology And Sociology - Blue is basically for boys and pink is basically for girls. Society made this rule. As I learned in class on the toy aisles, there is an area for girl toys which are majority pink or house cleaning things for women to do.
Dr Jo Britton Lecturer in Applied Sociology (BA, PhD) [email protected] SCS Extended Essay in Sociology; SCS Extended Essay in Social Policy; British Muslim identity post 9/11, risk and resilience in the lives of British Somali youths and Community, Identity and Belonging: A study of everyday multiculture in North.
Bodley Head/FT Essay Prize winner: British Muslim Soldier. I didn’t think much about identity because it left a metal taste in my mouth.
He served in Cyprus, Kuwait, Iraq, Qatar and. media representations of British Muslims for the ethno-national ingroup. It will be argued that there exists a need for a broad, inclusive theory of identity threat, such as IPT, which identifies.