Public manifestations of Islam remain fiercely contested across the Global West. Studies to date have focused on the visual presence of Islam – the construction of mosques or the veiling of Muslim women. Amplifying Islam in the European Soundscape is the first book to add a sonic dimension to analyses of the politics of Islamic aesthetics in Europe. Sound does not respect public/private boundaries, and people experience sound viscerally. As such, the public amplification of the azan, the call to prayer, offers a unique opportunity to understand what is at stake in debates over religious toleration and secularism. The Netherlands were among the first European countries to allow the amplification of the azan in the 1980s, and Pooyan Tamimi Arab explores this as a case study embedded in a broader history of Dutch religious pluralism. The book offers a pointed critique of social theories that regard secularism as all-encompassing. While cultural forms of secularism exclude Muslim rights to public worship, Amplifying Islam in the European Soundscape argues that political and constitutional secularism also enables Muslim demands for amplifying calls to prayer. It traces how these exclusions and inclusions are effected through proposals for mosques, media debates, law and policy, but also in negotiations on the ground between residents, municipalities and mosques. This book is open access and available on www.bloomsburycollections.com. It is funded by the Religious Matters in an Entangled World program, Utrecht University.

Public manifestations of Islam remain fiercely contested across the Global West. Studies to date have focused on the visual presence of Islam - the construction of mosques or the veiling of Muslim women. Amplifying Islam in the European Soundscape is the first book to add a sonic dimension to analyses of the politics of Islamic aesthetics in Europe. Sound does not respect public/private boundaries, and people experience sound viscerally. As such, the public amplification of the azan, the call to prayer, offers a unique opportunity to understand what is at stake in debates over religious toleration and secularism. The Netherlands were among the first European countries to allow the amplifcation of the azan in the 1980s, and Pooyan Tamimi Arab uses this as a case study embedded in a broader history of Dutch religious pluralism where, up until recently, a Protestant hegemony demanded silent piety from members of other religions, especially Catholics. The book offers a pointed critique of social theories that regard secularism as all-encompassing.

Islam and Heritage in Europe provides a critical investigation of the role of Islam in Europe’s heritage. Focusing on Islam, heritage and Europe, it seeks to productively trouble all of these terms and throw new light on the relationships between them in various urban, national and transnational contexts. Bringing together international scholars from a range of disciplines, this collection examines heritage-making and Islam in the context of current events in Europe, as well as analysing past developments and future possibilities. Presenting work based on ethnographic, historical and archival research, chapters are concerned with questions of diversity, mobility, decolonisation, translocality, restitution and belonging. By looking at diverse trajectories of people and things, this volume encompasses multiple perspectives on the relationship between Islam and heritage in Europe, including the ways in which it has played out and transformed against the backdrop of the ‘refugee crisis’ and other recent developments, such as debates on decolonising museums or the resurgence of nationalist sentiments. Islam and Heritage in Europe discusses specific articulations of belonging and non-belonging, and the ways in which they create new avenues for re-thinking Islam and heritage in Europe. This ensures that the book will be of interest to academics, researchers and postgraduate students engaged in the study of heritage, museums, Islam, Europe, anthropology, archaeology and art history. The Open Access version of this book, available at www.taylorfrancis.com, has been made available under a Creative Commons Attribution-ShareAlike 4.0 International (see also http://creativecommons.org/licenses/by-sa/4.0/).

The role of Islam in public spaces is one of the most prevalent political questions in Europe. Contestations around the construction of mosques, the ban of Islamic veils and populist rhetoric about “problematic” neighbourhoods indicate Europe’s struggles with the place of its second largest religion. This book advocates for an analytical turn in the study of Islam in Europe using space as a central conceptual lens. While spatial approaches are gaining traction in the study of religion, migration, ethnicity, race, and politics, the chapters in this book argue that the critical potential of a spatialised analysis in the field of Islam in Europe remains largely unexplored. This volume presents a collection of nine empirical studies that offer insights into how scholars might exploit the category of space when analysing both current political issues and broader conceptual questions in the social sciences. And more specifically, how does a spatial perspective on Islam contribute to a deeper understanding of the formations of the state, ethnicity, race, secularism, gender, and colonial structures? Rethinking Islam and Space in Europe is a significant new contribution to racial and ethnic studies in Europe, and will be a great resource for academics, researchers, and advanced students of Politics, Sociology, Social and Political Geography, Anthropology and Religious Studies. The chapters in this book were originally published as a 2021 special issue of Ethnic and Racial Studies.

Engaging with debates about lived religion, pluralism, and secularism, this book presents an ethnographic study of committed young Muslims and Christians in the predominantly secular context of the Netherlands. Daan Beekers breaks with conventional frameworks that keep these groups apart by highlighting the common ground between revivalist-minded Protestant Christians and Sunni Muslims. Based on in-depth fieldwork, Young Muslims and Christians in a Secular Europe shows that these young adults embark on reflexive projects of cultivating personal faith that are rife with struggles, setbacks, and doubts. Beekers argues that this shared precarious condition of everyday religious pursuits is shaped by young believers' active participation in today's high capitalist and largely secular society where they encounter other modes of imagining and living in the world. Yet he reveals that this close engagement with secular culture also fosters a reinvigorated religious commitment that demands constant care and nourishment. Written in a clear and accessible style, this book reaches beyond longstanding divisions in the study of religion in Europe. It both provides rich insights into everyday religious lives and disrupts persistent binary oppositions between categories such as minorities and majorities, migrants and natives, and Islam and the West.

The Routledge Handbook of Material Religion places objects and bodies at the center of scholarly studies of religious life and practice. Propelling forward the study of material religion, the Handbook first reveals the deep philosophical roots of its key categories and then advances new critical analytics, such as queer materialities, inescapable material entanglements, and hyperobjects that explode the small-scale personal view on religions. The Handbook comprises thirty chapters, written by an international team of contributors who offer a global perspective of religious pasts and presents, divided into four thematic parts: Genealogies of Material Religion Materializing the Terms of the Study of Religion Entanglements, Entrapment, Escaping Hyperobjects, or How Ginormous Things Affect Religions In these four parts, the study of material religion is redirected towards systematic, critical interrogations of the imbrication of religious structures of power with racial, economic, political, and gendered forms of domination. From Spinoza’s political theology to African philosophies of ubuntu; from the queer materialities of Mesoamerican religion to the Satanic Temple of the United States; from Islamic love and sacrifice in human-animal entanglements to Shia militants’ attachment to weaponry; from epidemic cataclysm in Latin America to vast infrastructures and the gathering of millions in India’s Kumbh Mela, the study of material religion proves to be the study par excellence of the human condition. The Handbook is essential reading for students and researchers in religious studies, anthropology, history, and media studies, and will also be of interest to those in related fields such as archeology, sociology, and philosophy.

What would it mean to imagine Islam as an immanent critique of the West? Sayyid Ahmad Khan lived in a time of great tribulation for Muslim India under British rule. By examining Khan's work as a critical expression of modernity rooted in the Muslim experience of it, Islam as Critique argues that Khan is essential to understanding the problematics of modern Islam and its relationship to the West. The book re-imagines Islam as an interpretive strategy for investigating the modern condition, and as an engaged alternative to mainstream Western thought. Using the life and work of nineteenth-century Indian Muslim polymath Khan (1817-1898), it identifies Muslims as a viable resource for both critical intervention in important ethical debates of our times and as legitimate participants in humanistic discourses that underpin a just global order. Islam as Critique locates Khan within a broader strain in modern Islamic thought that is neither a rejection of the West, nor a wholesale acceptance of it. The author calls this “Critical Islam”. By bringing Khan's critical engagement with modernity into conversation with similar critical analyses of the modern by Reinhold Niebuhr, Hannah Arendt, and Alasdair MacIntyre, the author shows how Islam can be read as critique.