An anthropology of Muslims in Europe - A modest attempt by Martijn
Politiek correct taalgebruik is een kwestie van historische, morele en conceptuele helderheid, consistentie en stiptheid als instrument tegen de onzorgvuldigheden en vanzelfsprekendheden die ons taalgebruik in het dagelijks leven kenmerken. Politiek incorrect taalgebruik is voor luie mensen. Een pleidooi voor politiek correct taalgebruik.
A weekly round up of writings on the Internet, some relevant for my research, some political, some funny but all of them interesting (Dutch/English). (As usual to a large extent based upon suggestions from Dutch, other European, American and Middle Eastern readers. Thank you all.)
De recente gewelddadige acties tegen een sji’itische moskee in Brussel en de schietpartijen in Frankrijk hebben veel mensen geschokt. In beide gevallen werd al snel in de richting van het ‘salafisme’ gewezen als synoniem voor de radicale islam. Het lijkt alsof geweld door moslims altijd wordt herleid tot islam of salafisme en niet tot psychologische of sociale achtergronden. Wat is salafisme eigenlijk?
What do long hair, rolling tobacco, and kufiyas have to do with being revolutionary? Anthropologist Samuli Schielke about the spread of a revolutionary habitus creating a space for creative expressions of a politically and socially critical attitude. But at the same time it has become a distinctive marker of that attitude, and as such it is by nature exclusive.
A weekly round up of writings on the Internet, some relevant for my research, some political, some funny but all of them interesting (Dutch/English). (As usual to a large extent based upon suggestions from Dutch, other European, American and Middle Eastern readers. Thank you all.)
Great, American Ethnologist has a special issue on the Arab Spring! And even better: Free Access!. What they have in common is that the contributions go beyond the easy and very visible dimensions of Egyptian society such as the secular and the religious (that rule much of the media discourse on the Arab spring) and the highly mediatized protests at Tahrir (by for example looking at how people in a particular village or women at home in Cairo experienced the uprising and the collapse of the regime). I’m listing the titles and abstracts here.
De actie van Kinneging tegenover Rutger van Powned is te zien als zelfverdediging van burgers die gefrustreerd zijn door een beroepsgroep die denkt dat ze zich alles kan veroorloven. Het is zonder meer terecht dat journalisten beschermd worden en dat de staat deze beroepsgroep niet teveel moet belemmeren, maar wie beschermt de burger tegen het mediageweld de journalisten?
When the people in Tahrir called for “Dignity, Freedom, and Social Justice.” they challenged stereotypes of Arabs as apathetic, politically backward and submissive to their authoritarian leaders. For women these stereotypes were even stronger since they were seen as not only having to deal with the authoritarian leaders in the political elite but also at their homes. Now with the revolutions it were in particular the men who were portrayed as the hero’s and there worries that women would become victims of the revolution. Here two films challenge that assumption.
The European Commission spread a viral video showing a white (as European) woman facing down Chinese, Indian and Brazilian fighters. This video, entitled Growing Together, led to accusations of depicting Chinese, Indian and Brazilian people or non-Europeans in general in a racist manner. Furthermore it depicts Europe as self-evidently white with women as the carriers of whiteness.
At the intersections of faith and fashion, designers explore what it means to be young, female and Muslim in today’s America. A documentary by Yasmin Moll
