By Linda Herrera, Asef Bayat
"This is a wonderful choice of essays on adolescence 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 latest younger Muslim identities. Such insights usually problem secular Western grasp narratives of modernity and recommend credible reconceptualizations of what it ability to be younger and smooth in a huge swath of the area today."
-- Asma Afsaruddin, Professor of Islamic reviews, Indiana University
In fresh years, there was a proliferation of curiosity in formative years concerns and Muslim adolescence particularly. younger Muslims were thrust into the worldwide highlight on the subject of questions about protection and extremism, paintings and migration, and rights and citizenship. This ebook interrogates the cultures and politics of Muslim formative years within the worldwide South and North to appreciate their trajectories, stipulations, and offerings. Drawing on wide-ranging learn from Indonesia to Iran and Germany to the united states, it indicates that whereas the vast majority of younger Muslims proportion many universal social, political, and financial demanding situations, they show remarkably assorted responses to them. faraway from being "exceptional," younger Muslims usually have as a lot in universal with their non-Muslim international generational opposite numbers as they percentage 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 adolescence have emerged as very important 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
Whether they make up the majority or minority, young Muslims also show a great interest and involvement in the kinds of globalized genres—pop, rock, rap, and heavy metal—that their non-Muslim counterparts in different parts of the world enjoy. Global musical genres have become important identity markers of urban youth, Muslim and non-Muslim alike. ” Suzanne Naafs (chapter 21) looks at the images that circulate through the highly popular video compact disks of popular female performers in Indonesia.
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. 1 What I propose here differs from these approaches. I suggest that a discussion of the experience of youth in the Muslim Middle East, where moral and political authority impose a high degree of social control over the young, can offer valuable insights into conceptualizing youth and youth movements.
Laskar Jihad, with some 7,000 militant youngsters ranging in age from 20 to 29 years, half of them university students or graduates, reﬂected, according to Noorhaidi Hasan not simply an irrational fanaticism of the lower class young, but a “rational choice in their attempt to negotiate identity, and thus claim dignity”. The group could be seen to be carrying out a “drama,” a sort of “performative practice of youth to demonstrate, in face of powerful opponents, a hitherto marginalized youth”. These were the youngsters who saw the horizon for upward mobility to be quite limited.