By Linda Herrera, Asef Bayat
"This is a wonderful number of essays on early life in a couple of Muslim majority (and minority) societies within the context of globalization and modernity. a specific energy of this quantity is its skill to spotlight the a number of and contested roles of faith and private religion within the fashioning of up to date younger Muslim identities. Such insights frequently problem secular Western grasp narratives of modernity and recommend credible reconceptualizations of what it potential to be younger and glossy in a wide swath of the realm today."
-- Asma Afsaruddin, Professor of Islamic reports, Indiana University
In fresh years, there was a proliferation of curiosity in early life concerns and Muslim early life specifically. younger Muslims were thrust into the worldwide highlight relating to questions about safety and extremism, paintings and migration, and rights and citizenship. This ebook interrogates the cultures and politics of Muslim adolescence within the worldwide South and North to appreciate their trajectories, stipulations, and offerings. Drawing on wide-ranging examine from Indonesia to Iran and Germany to the united states, it indicates that whereas nearly all of younger Muslims percentage many universal social, political, and fiscal demanding situations, they show remarkably various responses to them. faraway from being "exceptional," younger Muslims frequently have as a lot in universal with their non-Muslim international generational opposite numbers as they proportion between themselves. As they migrate, forge networks, innovate within the arts, grasp the instruments of latest media, and assert themselves within the public sphere, Muslim formative years have emerged as vital cultural and political actors on a global stage.
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Extra resources for Being Young and Muslim: New Cultural Politics in the Global South and North
At best, it is assumed that such conceptual tools as ideology, organization, mobilization, framing, and the like would be adequate to assess youth as a collective body. Consequently, forms of youth activism, those that do not fall into the frame of classical social movements, have fallen into the realm of and are viewed largely from the prism of social problems or subcultural studies. Although historical studies and journalistic accounts do talk about such collectives as youth movements (referring, for instance, to the political protests of the 1960s or the subcultures of hippies or punks), they presume a priori that youth movements are those in which young people play the central role.
Young people shopping for bargains outside a mall in Jakarta, Indonesia. (Asef Bayat, 2008) INTRODUCTION 19 the highly charged ritual of Muharram, which commemorates the death of Imam Hussein, the grandson of Prophet Muhammed. By inventing what is popularly labeled Hussein parties, the young tend to turn this highly austere occasion of mourning into an evening of glamor, fun, and sociability. Boys and girls often dress in their best, stroll through the streets, join parades of mourners, and use the occasion to stay out until dawn to socialize, exchange phone numbers, and arrange dates secretly.
A mode of minimal life means that youngsters have to forgo many facets of the “standard” globalized “youthfulness,” such as acquiring consumer goods, being up to date on the latest youth trends, or being mobile. Yet they ﬁnd ways to assert their youthful tastes by resorting to what Michael Mann (2001) calls “cheap globalization,” such as appearing in the fake but globally typical brands such as Nike baseball caps or listening to pirated international CDs. ” In short, even in 18 BEING YOUNG AND MUSLIM desperate conditions, these youngsters tend to make the best of what is perceived to be possible (ﬁg.