British Muslim Young People: Facts, Features and Religious Trends
Since the terrorist attacks of 7 July 2005, British Muslim young people have come under unprecedented public scrutiny. In the popular imagination the words ‘Muslim’ and ‘youth’ together most often trigger associations with violent extremism. The uninformed may be surprised to learn that the vast maj...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
2011
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| In: |
Religion, state & society
Year: 2011, Volume: 39, Issue: 2/3, Pages: 247-261 |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Since the terrorist attacks of 7 July 2005, British Muslim young people have come under unprecedented public scrutiny. In the popular imagination the words ‘Muslim’ and ‘youth’ together most often trigger associations with violent extremism. The uninformed may be surprised to learn that the vast majority of Muslim young people have no interest in radical religious ideas but are more likely to be engaged in the everyday challenges of adolescence similar to those facing their non-Muslim peers, in addition to dealing with issues unique to their ‘Muslimness’. The paper is split into two sections. The first offers a broad overview of the socio-religious realities lived by young Muslim Britons. By highlighting prominent studies in the field, it delineates and summarises their distinct features, development of faith-based identities and the main issues challenging British Muslim young people. The second part draws upon the research of the author to provide a typology and analysis of the most dominant Islamic religious tendencies in the UK. I suggest that the complex forms of religious activism observable today are to a great extent a result of the work of youth movements prominent in the 1990s and early 2000s. Youth-oriented revivalist organisations such as The Young Muslims UK, Hizb ut-Tahrir, JIMAS and the ‘Traditional Islam’ networks have helped to mobilise religious revivalism among second- and third-generation British Muslim communities and continue to compete and evolve, learning in recent years how to reconcile the competing demands of religious authenticity and the obligations of citizenship. | ||
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