Bowen asks not the usual question--how well are Muslims integrating in France? In particular, Bowen examines how French Muslims are fashioning new Islamic institutions and developing new ways of reasoning and teaching. He looks at some of the quite distinct ways in which mosques have connected with broader social and political forces, how Islamic educational entrepreneurs have fashioned niches for new forms of schooling, and how major Islamic public actors have set out a specifically French approach to religious norms.
All of these efforts have provoked sharp responses in France and from overseas centers of Islamic scholarship, so Bowen also looks closely at debates over how--and how far--Muslims should adapt their religious traditions to these new social conditions.
He argues that the particular ways in which Muslims have settled in France, and in which France governs religions, have created incentives for Muslims to develop new, pragmatic ways of thinking about religious issues in French society. Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.
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Built on the Johns Hopkins University Campus. This website uses cookies to ensure you get the best experience on our website. All of these efforts have provoked sharp responses in France and from overseas centers of Islamic scholarship, so Bowen also looks closely at debates over how--and how far--Muslims should adapt their religious traditions to these new social conditions.
He argues that the particular ways in which Muslims have settled in France, and in which France governs religions, have created incentives for Muslims to develop new, pragmatic ways of thinking about religious issues in French society.
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Sort order. Start your review of Can Islam Be French? Mar 16, J rated it it was ok Shelves: religion , interlibrary-loan. The short answer is: On an individual basis, yes; there does not, however, appear to be an overarching methodology for Islam as a whole which would satisfy either Muslims or the French state.
I admit to knowing nothing about the author, but he is definitely an apologist for Islam, if not a convert. The b The short answer is: On an individual basis, yes; there does not, however, appear to be an overarching methodology for Islam as a whole which would satisfy either Muslims or the French state.
The book never makes that final leap into exploring whether Islam can be Western, and not just French. Label Can Islam be French? Title remainder pluralism and pragmatism in a secularist state Statement of responsibility John R.
Bowen Creator Bowen, John R. Bowen Instantiates Can Islam be French? Library Locations Map Details. Copley Library Borrow it. Library Links. Layout options: Carousel Grid List Card. Chapters Four and Five revolve around the type of teachings, schools of thought and material used in these mosques.
Bowen argues that for these teachers, similarly to pupils, they find themselves caught between two sets of social and cultural references such as French or Moroccan.
The friction arises between those trying to attend to the objectives of Islam maqasid and those who believe in a more rigid reading of Islam. In general, students who go to these classes are believed to go there to learn in an Islamic way rather than learning about Islam itself. Some actors try to teach other domains of knowledge, not limiting their teachings to Islamic matters. In Chapter Six, the author discusses French formal schooling and the integration of Islamic lessons and thinking in a few existing private Islamic schools.
The importance of the description of the school and its curriculum, which must achieve the same standards as that of secular public French schools, is in demonstrating how the two contested domains of religion and secularism can work together.
Meskin promotes the view that his school is a place where Muslims can integrate into French society. However, the predominant view in French society is that these institutions create an enclave for Muslims to remain different and secluded from the rest of the society. This view is especially promoted in the media, and is discussed more in relation to Muslim women.
Perhaps these observations highlight the areas where pragmatic solutions are offered by teachers in order to reduce the tension aggravated by the media.
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