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GÖÇMEN/MÜSLÜMAN GENÇLİK KİMLİĞİ ÜZERİNE SOSYAL BİLİMSEL SÖYLEMLER

Yıl 2018, , 1 - 29, 29.06.2018
https://doi.org/10.31679/adamakademi.359791

Öz

Gençlik dönemi diğer özelliklerinin yanı sıra bir kimlik edinme dönemidir. Bu dönemde inşa edilen kimlik sonraki yaşam evrelerinde güncellense ve hatta tamamen yenilense bile kalıcı izler taşımaya devam eder. Bu dönemde inşa edilen kimlik ayrıca çok yönlü ve çok boyutludur da. Cinsel kimlik, mesleki kimlik, ulusal/etnik kimlik ve siyasal/ideolojik kimliğe ek olarak dini kimlik de bu çeşitlilik içerisinde en derin etkileri olan kimlik türleridir.

Müslüman genç bir istisna değildir elbet. Tıpkı gayri-Müslim benzerleri gibi Müslüman genç de çeşitli faktörlerin etkisiyle ergenlikten hatta çocukluktan itibaren kendini belli kimlik öğelerinin içinde bulur ve/veya bunları inşa eder. Ne var ki gayri-Müslim benzerlerinden farklı olarak Müslüman genç, başka bir gezegenden geliyormuş gibi, genellikle ve çoğunlukla dini kimliği ile karakterize edilir. Öyle ki Müslüman gençliğin kimliği üzerine Batılı ve Müslüman akademisyenler tarafından şaşılacak derecede benzer söylemler üretildiği gözlenir. Dolayısıyla, Müslüman gençlik kimliklerinin sosyal bilimciler tarafından nasıl inşa edildiğini analiz etmek, Müslüman gençlerin kendileri tarafından nasıl inşa edildiklerini analiz etmek kadar önemlidir.

O halde bu söylemlerin ana karakteristik özellikleri ve argümanları nelerdir? Müslüman gençlik kimlikleri sosyal bilimciler tarafından hangi kuramsal/siyasal kaygılar ve amaçlar çerçevesinde, nasıl (yeniden) inşa edilmektedir? Bu makale, zikredilen bu sorulara odaklanmakta ve özellikle 21. Yüzyıl’ın başından itibaren bir uzmanlık alanı haline gelen Müslüman gençlik kimliği üzerine literatürün eleştirel bir değerlendirmesini yapmayı amaçlamaktadır.

Her ne kadar diğer dillerde birçok benzer örnekleri görünse de İngilizce yazılmış materyaller bu analizin ana veri kaynağını oluşturmaktadır. Bu bağlamda, göç, azınlık ve gençlik literatürlerindeki Müslüman gençlik kimliği teması çalışmanın kapsam ve sınırlarını çizmektedir.

Kaynakça

  • KAYNAKÇA Abdulqadır, Fareedah (2017). “Where Are You From? The Muslim Youth’s Identity Crisis” The Muslim Voice, 18 January 2017. http://tmv.uoftmsa.com/?p=780
  • Antonsich, M. (2010). “Searching for belonging—An analytical framework.” Geography Compass, 4(6), 644-659.
  • Aronowitz, A. (2002). “Assimilation, acculturation, and juvenile delinquency among second generation Turkish youths in Berlin”. In J. D.Freilich (Ed.), Migration, culture conflict and crime. Aldershot: Ashgate.
  • Ashing, Inger (2010), Youth and youth policy – a Swedish perspective. Swedish National Board for Youth Affairs.
  • Beyerlein K Trinitapoli J and Adler G. 2011. The effects of short-term mission trips on youth civic engagement. Journal for the Scientific Study of Religion 50(4) pp. 780- 795.
  • Bilge, Sirma. (2010). "Beyond Subordination vs. Resistance: An Intersectional Approach to the Agency of Veiled Muslim Women." Journal of Intercultural Studies 31.1, pp. 9- 28.
  • Bowen, John Richard. (2007). Why the French Don't like Headscarves: Islam, the State, and Public Space. Princeton: Princeton UP.
  • Cara, Wallis (2011). “New Media Practices in China: Youth Patterns, Processes, and Politics” International Journal of Communication 5, pp. 406–436.
  • Crockett, Alasdair & Voas, David (2006). “Generations of Decline: Religious Change in 20th‐Century Britain,” Journal for the Scientific Study of Religion 45, no. 4 (2006): pp. 567–584.
  • Davies, Bernard (2005), "Youth Work: A Manifesto For Our Times" Youth & Policy,No:88 reprinted version.
  • de Hart, J., & Dekker, P. (2013). Religion, spirituality and civic participation. In J. de Hart, P. Dekker, & L. Halman (Eds.), Religion and civil society in Europe (pp. 169–188). New York: Springer.
  • Diffendal, Chelsea. (2006). "The Modern Hijab: Tool of Agency, Tool of Oppression." Chrestomathy College of Charleston 5, pp. 129-136.
  • Donnell, Alison. (2003) "Visibility, Violence and Voice? Attitudes to Veiling Post-11 September." Veil: Veiling, Representation, and Contemporary Art. By David A. Bailey and Gilane Tawadros. Cambridge, MA: MIT, Pp. 122-35.
  • Elver, Hilal. (2012) The Headscarf Controversy: Secularism and Freedom of Religion. New York: Oxford UP.
  • Fearon, J. D. (1999). What Is Identity (As We Now Use the Word)? California: Stanford University. http://www.stanford.edu/~jfearon/papers/iden1v2.pdf
  • Greif, Adi (2007). “Double Alienation and Muslim Youth in Europe,” United States Institude of Peace, Tuesday, August 21, 2007). https://www.usip.org/publications/2007/08/double-alienation-and-muslim-youth-europe#
  • Grim, B. J. & Karim, M. S. (2011). The Future of the Global Muslim Population: Projections for 2010–2030 , Washington DC: Pew Research Center.
  • Hirschmann, Nancy J. (1997). "Eastern Veiling, Western Freedom?" The Review of Politics, 59.03: Pp. 461-88. JSTOR.
  • Iner, Derya & Yücel, Salih (2015). “Introduction: Identifying “Identity,” in Muslim Identity Formation in Religiously Diverse Societies by Derya Iner & Salih Yücel (Eds.). Cambridge Scholars Publishing, ISBN (13): 978-1-4438-8075-6.
  • Khondaker, M. I. (2007). “Juvenile Deviant Behaviour in an Immigrant Bangladeshi Community: Exploring the Nature and Contributing Factors”. International Journal of Criminal Justice Sciences, 2(1), 27-43.
  • King PE and Furrow JL 2004. Religion as a resource for positive youth development: Religion, social capital, and moral outcomes. Developmental Psychology 40(5) pp. 703-713.
  • Lam, P.-Y. (2002). As the flocks gather: How religion affects voluntary association participation. Journal for the Scientific Study of Religion, 41(3), pp. 405–422.
  • LeBlanc, Marie Nathalie (1998) Youth, Islam, and Changing Identities in Bouake, Cote D'ivoire, Doctorate Dissertation, University College London.
  • Lim, C., & MacGregor, C. A. (2012). Religion and volunteering in context: Disentangling the contextual effects of religion on voluntary behavior. American Sociological Review, 77(5), pp. 747–779.
  • Marôpo, Lídia (2014), “Youth, identity, and stigma in the media: From representation to the young audience’s perception” Participations, Journal of Audience and Reception Studies, Volume 11, Issue 1; Pp. 199-212.
  • Mohanty, C. T. (2003). Feminism Without Borders. Decolonizing Theory, Practicing Solidarity. Durham and London: Duke University Press
  • Moors, Annelies. (2012). "The Affective Power of the Face Veil." The Future of the Religious Past. New York: Fordham UP. Pp. 281-95.
  • Nadim, Hussain (2015). “Islamic identity crisis at the core of radicalisation,” The Sydney Morning Herald, July 30, 2015. http://www.smh.com.au/comment/islamic-identity-crisis-at-the-core-of-radicalisation-20150729-gimt0l.html
  • Nielsen, J. (1987). 'Muslims in Britain: Searching for an Identity.' New Community. V. 13, Issue 3. Pp.384-394.
  • Nordbruch, Goetz (2010). “Muslim Youth Cultures in Germany: Between Fun, Protest, and Service to Society” Center for Mellemosrstudier.
  • Pew Research Center (2007). “Muslim Americans: Middle Class and Mostly Mainstream” www.pewresearch.org
  • Samad, Yunas (2004). “Muslim Youth In Britain: Ethnic to Religious Identity” Paper presented at the International Conference Muslim Youth in Europe. Typologies of religious belonging and sociocultural dynamics, Edoardo Agnelli Centre for Comparative Religious Studies, Turin, 11th June 2004. http://www.cestim.it/argomenti/02islam/02islam_uk_sanad.pdf
  • Schlytter, A., & Linell, H. (2009). “Girls with honour-related problems in a comparative perspective” International Journal of Social Welfare, 18, 1-10
  • Scott, Joan Wallach. (2007). The Politics of the Veil. Princeton, NJ: Princeton UP.
  • Selcuk R. Sirin & Michelle Fine (2007). “Hyphenated Selves: Muslim American Youth Negotiating Identities on the Fault Lines of Global Conflict” Applied Development Science 2007, Vol. 11, No. 3, pp. 151–163.
  • Talbani, A., & Hasanali, P. (2000). “Adolescent females between tradition and modernity: gender role socialization in South Asian immigrant culture.” Journal of Adolescence, 23(5), 615-627.
  • Tarlo, Emma. (2010). Visibly Muslim: Fashion, Politics, Faith. Oxford: Berg,
  • van Tienen, M., Scheepers, P., Reitsma, J., & Schilderman, H. (2011). The role of religiosity for formal and informal volunteering in the Netherlands. Voluntas: International Journal of Voluntary and Nonprofit Organizations, 22(3), pp. 365–389.
  • Wikan, U. (2002). Generous betrayal: politics of Culture in the New Europe. Chicago: The University of Chicago Press.
  • Wing, Adrien Katherine & Monica Nigh Smith (2006). “Critical Race Feminism Lifts the Veil?: Muslim Women, France, and the Headscarf Ban” U Iowa Legal Studies Research Paper No. 08-23; UC Davis Law Review, Vol. 39:743, No. 3, Available at SSRN: https://ssrn.com/abstract=1130247.
  • Wuthnow, R. (2004). Saving America? Faith-based services and the future of civil society. Princeton: Princeton University Press.
  • Yegenoglu, M. (1998). Colonial Fantasies: Towards a Feminist Reading of Orientalism. Cambridge: Cambridge University Press.
  • Youkhana, Eva, 2015. “A Conceptual Shift in Studies of Belonging and the Politics of Belonging” Social Inclusion (ISSN: 2183-2803), Volume 3, Issue 4, Pp. 10-24.
  • Zine, Jasmin. (2002). “Muslim Women and the Politics of Representation.” American Journal of Islamic Social Sciences 19:4 (Fall): Pp. 1-22.

SOCIAL SCIENTIFIC DISCOURSES ON IMIGRANT/MUSLIM YOUTH IDENTITY

Yıl 2018, , 1 - 29, 29.06.2018
https://doi.org/10.31679/adamakademi.359791

Öz

In addition to its other features, the period of youth is one in search of identities. Even if the identities constructed in this period are updated or completely renewed, it continues to hold everlasting imprints in the rest of life. It is also a multidimensional period. Like sexual, occupational, national/ethnic, political/ideological ones, religious identity too are among the most effective types of identity.

Muslim youth, of course, is not an exception. Just like non-Muslim counterparts, Muslim youth find him/herself in various identity-related factors, or construct ones, since adolescence or even childhood. However, unlike his/her non-Muslim counterparts, s/he is usually characterized mostly with his/her religious identity as if s/he is coming from another planet. This trend is so common that one can observe surprisingly so similar discourses ˗produced by both Western and Muslim scholars˗ on Muslim youth identities. Thus, it is important to analyze how Muslim youth identities are constructed by social scientists as much as how they are constructed by Muslim youth themselves.

Then, what are the major characteristics and arguments of those discourses? How, and under which theoretical/political concerns and aims, is Muslim youth identity (re)constructed by social scientists? This paper will focus on these questions and try to critically evaluate the literature on Muslim youth identity, which has been emerged as a field of expertise especially from the beginning of the 21st Century.

Although it is possible to see similar work in other languages, the main data source for this analysis comes from materials written in English. In this context, the content and boundaries of this analysis is drawn by three fields of literature, which are immigration, minorities and youth.

Kaynakça

  • KAYNAKÇA Abdulqadır, Fareedah (2017). “Where Are You From? The Muslim Youth’s Identity Crisis” The Muslim Voice, 18 January 2017. http://tmv.uoftmsa.com/?p=780
  • Antonsich, M. (2010). “Searching for belonging—An analytical framework.” Geography Compass, 4(6), 644-659.
  • Aronowitz, A. (2002). “Assimilation, acculturation, and juvenile delinquency among second generation Turkish youths in Berlin”. In J. D.Freilich (Ed.), Migration, culture conflict and crime. Aldershot: Ashgate.
  • Ashing, Inger (2010), Youth and youth policy – a Swedish perspective. Swedish National Board for Youth Affairs.
  • Beyerlein K Trinitapoli J and Adler G. 2011. The effects of short-term mission trips on youth civic engagement. Journal for the Scientific Study of Religion 50(4) pp. 780- 795.
  • Bilge, Sirma. (2010). "Beyond Subordination vs. Resistance: An Intersectional Approach to the Agency of Veiled Muslim Women." Journal of Intercultural Studies 31.1, pp. 9- 28.
  • Bowen, John Richard. (2007). Why the French Don't like Headscarves: Islam, the State, and Public Space. Princeton: Princeton UP.
  • Cara, Wallis (2011). “New Media Practices in China: Youth Patterns, Processes, and Politics” International Journal of Communication 5, pp. 406–436.
  • Crockett, Alasdair & Voas, David (2006). “Generations of Decline: Religious Change in 20th‐Century Britain,” Journal for the Scientific Study of Religion 45, no. 4 (2006): pp. 567–584.
  • Davies, Bernard (2005), "Youth Work: A Manifesto For Our Times" Youth & Policy,No:88 reprinted version.
  • de Hart, J., & Dekker, P. (2013). Religion, spirituality and civic participation. In J. de Hart, P. Dekker, & L. Halman (Eds.), Religion and civil society in Europe (pp. 169–188). New York: Springer.
  • Diffendal, Chelsea. (2006). "The Modern Hijab: Tool of Agency, Tool of Oppression." Chrestomathy College of Charleston 5, pp. 129-136.
  • Donnell, Alison. (2003) "Visibility, Violence and Voice? Attitudes to Veiling Post-11 September." Veil: Veiling, Representation, and Contemporary Art. By David A. Bailey and Gilane Tawadros. Cambridge, MA: MIT, Pp. 122-35.
  • Elver, Hilal. (2012) The Headscarf Controversy: Secularism and Freedom of Religion. New York: Oxford UP.
  • Fearon, J. D. (1999). What Is Identity (As We Now Use the Word)? California: Stanford University. http://www.stanford.edu/~jfearon/papers/iden1v2.pdf
  • Greif, Adi (2007). “Double Alienation and Muslim Youth in Europe,” United States Institude of Peace, Tuesday, August 21, 2007). https://www.usip.org/publications/2007/08/double-alienation-and-muslim-youth-europe#
  • Grim, B. J. & Karim, M. S. (2011). The Future of the Global Muslim Population: Projections for 2010–2030 , Washington DC: Pew Research Center.
  • Hirschmann, Nancy J. (1997). "Eastern Veiling, Western Freedom?" The Review of Politics, 59.03: Pp. 461-88. JSTOR.
  • Iner, Derya & Yücel, Salih (2015). “Introduction: Identifying “Identity,” in Muslim Identity Formation in Religiously Diverse Societies by Derya Iner & Salih Yücel (Eds.). Cambridge Scholars Publishing, ISBN (13): 978-1-4438-8075-6.
  • Khondaker, M. I. (2007). “Juvenile Deviant Behaviour in an Immigrant Bangladeshi Community: Exploring the Nature and Contributing Factors”. International Journal of Criminal Justice Sciences, 2(1), 27-43.
  • King PE and Furrow JL 2004. Religion as a resource for positive youth development: Religion, social capital, and moral outcomes. Developmental Psychology 40(5) pp. 703-713.
  • Lam, P.-Y. (2002). As the flocks gather: How religion affects voluntary association participation. Journal for the Scientific Study of Religion, 41(3), pp. 405–422.
  • LeBlanc, Marie Nathalie (1998) Youth, Islam, and Changing Identities in Bouake, Cote D'ivoire, Doctorate Dissertation, University College London.
  • Lim, C., & MacGregor, C. A. (2012). Religion and volunteering in context: Disentangling the contextual effects of religion on voluntary behavior. American Sociological Review, 77(5), pp. 747–779.
  • Marôpo, Lídia (2014), “Youth, identity, and stigma in the media: From representation to the young audience’s perception” Participations, Journal of Audience and Reception Studies, Volume 11, Issue 1; Pp. 199-212.
  • Mohanty, C. T. (2003). Feminism Without Borders. Decolonizing Theory, Practicing Solidarity. Durham and London: Duke University Press
  • Moors, Annelies. (2012). "The Affective Power of the Face Veil." The Future of the Religious Past. New York: Fordham UP. Pp. 281-95.
  • Nadim, Hussain (2015). “Islamic identity crisis at the core of radicalisation,” The Sydney Morning Herald, July 30, 2015. http://www.smh.com.au/comment/islamic-identity-crisis-at-the-core-of-radicalisation-20150729-gimt0l.html
  • Nielsen, J. (1987). 'Muslims in Britain: Searching for an Identity.' New Community. V. 13, Issue 3. Pp.384-394.
  • Nordbruch, Goetz (2010). “Muslim Youth Cultures in Germany: Between Fun, Protest, and Service to Society” Center for Mellemosrstudier.
  • Pew Research Center (2007). “Muslim Americans: Middle Class and Mostly Mainstream” www.pewresearch.org
  • Samad, Yunas (2004). “Muslim Youth In Britain: Ethnic to Religious Identity” Paper presented at the International Conference Muslim Youth in Europe. Typologies of religious belonging and sociocultural dynamics, Edoardo Agnelli Centre for Comparative Religious Studies, Turin, 11th June 2004. http://www.cestim.it/argomenti/02islam/02islam_uk_sanad.pdf
  • Schlytter, A., & Linell, H. (2009). “Girls with honour-related problems in a comparative perspective” International Journal of Social Welfare, 18, 1-10
  • Scott, Joan Wallach. (2007). The Politics of the Veil. Princeton, NJ: Princeton UP.
  • Selcuk R. Sirin & Michelle Fine (2007). “Hyphenated Selves: Muslim American Youth Negotiating Identities on the Fault Lines of Global Conflict” Applied Development Science 2007, Vol. 11, No. 3, pp. 151–163.
  • Talbani, A., & Hasanali, P. (2000). “Adolescent females between tradition and modernity: gender role socialization in South Asian immigrant culture.” Journal of Adolescence, 23(5), 615-627.
  • Tarlo, Emma. (2010). Visibly Muslim: Fashion, Politics, Faith. Oxford: Berg,
  • van Tienen, M., Scheepers, P., Reitsma, J., & Schilderman, H. (2011). The role of religiosity for formal and informal volunteering in the Netherlands. Voluntas: International Journal of Voluntary and Nonprofit Organizations, 22(3), pp. 365–389.
  • Wikan, U. (2002). Generous betrayal: politics of Culture in the New Europe. Chicago: The University of Chicago Press.
  • Wing, Adrien Katherine & Monica Nigh Smith (2006). “Critical Race Feminism Lifts the Veil?: Muslim Women, France, and the Headscarf Ban” U Iowa Legal Studies Research Paper No. 08-23; UC Davis Law Review, Vol. 39:743, No. 3, Available at SSRN: https://ssrn.com/abstract=1130247.
  • Wuthnow, R. (2004). Saving America? Faith-based services and the future of civil society. Princeton: Princeton University Press.
  • Yegenoglu, M. (1998). Colonial Fantasies: Towards a Feminist Reading of Orientalism. Cambridge: Cambridge University Press.
  • Youkhana, Eva, 2015. “A Conceptual Shift in Studies of Belonging and the Politics of Belonging” Social Inclusion (ISSN: 2183-2803), Volume 3, Issue 4, Pp. 10-24.
  • Zine, Jasmin. (2002). “Muslim Women and the Politics of Representation.” American Journal of Islamic Social Sciences 19:4 (Fall): Pp. 1-22.
Toplam 44 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Bölüm Makaleler
Yazarlar

Fahri Çakı

Yayımlanma Tarihi 29 Haziran 2018
Gönderilme Tarihi 30 Kasım 2017
Yayımlandığı Sayı Yıl 2018

Kaynak Göster

APA Çakı, F. (2018). GÖÇMEN/MÜSLÜMAN GENÇLİK KİMLİĞİ ÜZERİNE SOSYAL BİLİMSEL SÖYLEMLER. Adam Academy Journal of Social Sciences, 8(1), 1-29. https://doi.org/10.31679/adamakademi.359791

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