By Adeline Masquelier, Benjamin F. Soares
A brand new cohort of Muslim formative years has arisen because the assaults of Sept. 11, facilitated through the proliferation of modern communique applied sciences and the web. through concentrating on those youth as a heterogeneous worldwide cohort, the members to this volume—who draw from a number of disciplines—show how the learn of Muslim adolescence at this actual ancient juncture is suitable to wondering the anthropology of juvenile, the anthropology of Islamic and Muslim societies, and the post-9/11 international extra commonly. those students specialise in younger Muslims in quite a few settings in Asia, Africa, Europe, the center East, and North the USA and discover the detailed hobbies and performances, approaches of civic engagement and political motion, entrepreneurial and intake practices, kinds of self-fashioning, and aspirations and struggles during which they interact as they search to appreciate their position and make their method in a reworked world.
ABOUT THE CONTRIBUTORS
Adeline Masquelier is a professor of anthropology at Tulane college. She is the editor of airborne dirt and dust, Undress, and distinction: severe views at the Body’s floor and the writer of girls 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 reviews Centre in Leiden and a professor of the anthropology of Islam in Africa and its diaspora on the college of Amsterdam. he's the coeditor of Islam and Muslim Politics in Africa and New Media and non secular differences in Africa.
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Extra resources for Muslim Youth and the 9/11 Generation
Youth, in this regard, is a particularly fruitful site for exploring how ordinary Muslims navigate intersecting moral registers and learn to live with doubt, ambivalence, and compromise in their everyday lives (Masquelier 2007, this volume; Marsden 2005, this volume; Schielke 2009b). Heeding Linda Herrera and Asef Bayat’s (2010:362) advice not to treat Muslim youth as “a unique group that might somehow be trapped in a maze of a supposedly stagnant culture and religion while the rest of the world changes,” Adeline Masquelier and Benjamin F.
In the South, manners were better, the Arabic was more pure, the pace of life was slower, and people were concerned with more than just money. This depiction stood in contrast to urban Tunisians’ description of themselves as sophisticated cosmopolitans open to foreign cultures and accepting of new ideas. The existence of Tunis as a cosmopolitan city depends on urban sophisticates distinguishing themselves from a rural hinterland. Tunisians from rural areas, particularly migrants to Tunis, both temporary and permanent, paint the division in visceral, personal terms, describing city dwellers’ attitudes toward rural people as bordering on racist.
More specifically, this spontaneity was linked to, and demonstrated by, the participation of Tunisian youth. The plight of Bouazizi was seen as the plight of Tunisian youths in general. As a youth movement rather than a movement of established political forces, the protests more easily acquired social legitimacy. The youthful spontaneity of the events suggested a real break from the past in the popular imagination. Of course, the actual events were more complicated than this myth would suggest.
Muslim Youth and the 9/11 Generation by Adeline Masquelier, Benjamin F. Soares