By Adeline Masquelier, Benjamin F. Soares
A brand new cohort of Muslim early life has arisen because the assaults of 9-11, facilitated through the proliferation of contemporary verbal exchange applied sciences and the net. via targeting those teens as a heterogeneous international cohort, the members to this volume—who draw from numerous disciplines—show how the examine of Muslim early life at this actual old juncture is correct to considering the anthropology of juvenile, the anthropology of Islamic and Muslim societies, and the post-9/11 international extra mostly. those students specialise in younger Muslims in a number of settings in Asia, Africa, Europe, the center East, and North the USA and discover the specific pursuits and performances, approaches of civic engagement and political motion, entrepreneurial and intake practices, kinds of self-fashioning, and aspirations and struggles during which they have interaction as they search to appreciate their position and make their means in a reworked world.
ABOUT THE CONTRIBUTORS
Adeline Masquelier is a professor of anthropology at Tulane college. She is the editor of dust, Undress, and distinction: serious views at the Body’s floor and the writer of ladies and Islamic Revival in a West African Town.
Benjamin F. Soares is a senior researcher and the chair of the Researcher’s meeting on the African stories Centre in Leiden and a professor of the anthropology of Islam in Africa and its diaspora on the collage of Amsterdam. he's the coeditor of Islam and Muslim Politics in Africa and New Media and non secular adjustments in Africa.
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Additional resources for Muslim Youth and the 9/11 Generation
For decades, sparks of resistance had emerged throughout the nation but had never generated a sense of common cause. The importance of the urban-rural divide in North Africa is hardly a new observation. In the fourteenth century, Ibn Khaldûn (1969) placed it at the center of his examination of historical and social patterns. While much has changed over the centuries, his description is still relevant. He argued that a city’s civilization leads to great achievements but also to a decline in morals and manners.
Augis 2009, 2013; Deeb and Harb 2013b; Gazzah 2010; Herrera and Torres 2006; Janson 2013; LeBlanc 2000a, 2000b; Marsden 2005; Masquelier 2007; Schielke 2009b; Soares 2007, 2010; Van Nieuwkerk 2011), the role of Islam in Muslim youth cultures is still poorly understood. 3. ; Kantrowitz and Naughton 2001; Towns 2011). 4. The scholarly literature on young American and European Muslims has expanded significantly in the twenty-first century. On the predicament of Muslims (young and older) living in the United States and Europe in the aftermath of 9/11, see Alsultany 2012; Bilici 2010; Cesari 2010; Jamal and Naber 2007; Joseph and Riedel 2008; Kabir 2010; Rana 2011; Shryock 2002; Silber and Bhatt 2007.
For example, a well-off university student from Tunis discussed her travels, saying how nice it was to visit Spain and see so many marks of Arab culture and then tour Egypt and see another Mediterranean culture. For her, the links between Spain, Tunisia, and Egypt were clear and unproblematic. They pointed to Tunisia’s engagement with the broader world and the embracing of a cosmopolitan identity that was at home in multiple locations. By contrast, a young salesman who thought of emigrating talked about how badly Tunisians were treated in Italy.