exploring muslim identities in europe & north america

BELGİN AKALTAN - belgin.akaltan@hdn.com.tr The new trend in Istanbul is throwing headscarf donning parties for young girls, as we have learned from a reader’s letter to a conservative daily. Is this some kind of a Turkish touch to the traditions that otherwise represent very little fun and offer very little to the modern woman? It is like the Muslim version of the Jewish coming of age ritual for girls, the Bat Mitzvah. I would not have known about it if columnist Fatma Barbarasoğlu had not written about it. I am quoting from her column dated Oct. 24, 2014, from daily Yeni Şafak. This is very new information for all of us, as I and my colleagues in the office had never heard of it before. Even the writer had not heard of it before.   The news comes from a letter from a reader, who is a career woman. She wrote that headscarf-donning ceremonies were being held in large wedding halls for young girls in rich, conservative neighborhoods of Istanbul. She wrote: “I live in a conservat

Pierre-André Taguieff   is director of research at the French  National Centre for Scientific Research  in CEVIPOF. He is also a member of the  Cercle de l'Oratoire  think tank.Taguieff is the author of a number of books and papers on racism and antisemitism, including  The Force of Prejudice: On Racism and Its Doubles  (2001) and  Rising from the Muck: The New Antisemitism in Europe  (2004).

"ISLAM AND NATIONALISM". A new book series from Palgrave Macmillan. Series editors Umut Özkırımlı and Spyros A. Sofos - Center for Middle Eastern Studies, Lund University. International Advisory Board includes (in alphabetical order) Seyla Benhabib, Sondra Hale, Deniz Kandiyoti, Saba Mahmood, Jorgen S. Nielsen, James Piscatori, Gayatri C. Spivak, Bryan S. Turner, Peter van der Veer, Nira Yuval-Davis and Sami Zubaida. One of the main objectives of this series is to explore the relationship between Islam, nationalism and citizenship in its diverse expressions. The series intends to provide a space for approaches that recognize the potential of Islam to permeate and inspire national forms of identification, and systems of government as well as its capacity to inspire oppositional politics, alternative modes of belonging and the formation of counterpublics in a variety of local, national or transnational contexts. By recognizing Islam as a transnational phenomenon and situati