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Muslim Women and Pious Learning in Denmark
Series: - Muslim Minorities, Volume: 48
Author:
Based on ethnographic fieldwork, this book investigates how and why Danish Muslim women engage as teachers and students in Islamic educational activities. It does so by focusing on the learning trajectories, knowledge disseminating activities, and class interactions of the women, showing that they involve themselves in a variety of activities to stay continuously engaged, and that this is a way of becoming pious. The book makes evident that this becoming is dependent on the embeddedness of the individual in a web of relations to both this- and otherworldly others. As such, the book promotes a relational understanding of piety formation and religious engagement that are informative to studies of religious life beyond Islam.
Maria Lindebæk Schmidt Lyngsøe, PhD in the Study of Religions, is a researcher at the Department of Cross-Cultural and Regional Studies, University of Copenhagen. Her main research field is Muslim life in contemporary Scandinavia.
Acknowledgements
List of Figures and Tables
Translations, Transliterations, Spelling, and Quranic References
1. Introduction
1.1 People, Places and Methodological Perspectives
1.1.1 Studying Islam in a Danish Context
1.2 Islam and Islamic Education in Denmark
1.3 Islamic Knowledge, Education, and Learning
1.3.1 Knowledge and Education in Sufi Islam
1.4 Analytical Framework and Concepts
1.4.1 Pious Sociality
1.4.2 Including the Otherworldly
1.4.3 De-emphasizing Individualization and Authority
1.5 Outline of the Book
2. Becoming Engaged
2.1 Childhood Experiences
2.1.1 Critical Reflections on Childhood Islamic Education
2.1.2 Heterogeneous Relations Across Generations
2.2 Intensifying the Search for Knowledge
2.2.1 Reflexively Practicing
2.2.2 Embodying Learning: Layla’s Quran Class
2.2.3 Finding Security in Islam
2.3 Connecting to God
2.3.1 Engaged by God
2.4 Conclusion
3. Being Engaged
3.1 Routes to Knowledge
3.2 Mosques and Islamic Institutes
3.2.1 Classes and Seminars at Mosques and Islamic Institutes
3.3 Study Groups
3.4 Individual Studies
3.4.1 Managing Engagements during a Pandemic Outbreak
3.5 Consulting Acquaintances
3.6 Conclusion
4. Engaging by Sharing
4.1 Caring for Communities
4.1.1 Caring for One’s Relations to God
4.1.2 Merging with the Will of God
4.2 Sharing as a Teacher
4.3 Sharing Through Informal Relations
4.4 Sharing as a Parent
4.4.1 Passing on Islamic Knowledge and Values
4.4.2 Religiosity and Motherhood
4.5 The Question of Authority
4.6 Conclusion
5. Engaging in Pious Socialities
5.1 Establishing a Sisterhood
5.1.1 Classes as Spaces for Intimate Sharing
5.1.2 Effective Affects?
5.2 Gendering Engagements
5.2.1 Women’s Capacities
5.2.2 Playing with Gender Norms
5.3 Conclusion
6. Engaging with Islamic Truths
6.1 All True Knowledge is Islamic Knowledge
6.1.1 Learning Ontology
6.1.2 Globalized Discourses: Religion and Science
6.1.3 Localized Discourses
6.2 Transmitting a Tradition
6.2.1 Globalized Discourses: Neo-Traditionalist Islam
6.2.2 Investment of the Heart
6.3 Conclusion
7. Conclusions
7.1 Becoming and Being Engaged
7.2 Engaging in Pious Socialities
7.3 Onto-Epistemological Engagement
7.4 Contributions
List of Figures and Tables
Translations, Transliterations, Spelling, and Quranic References
1. Introduction
1.1 People, Places and Methodological Perspectives
1.1.1 Studying Islam in a Danish Context
1.2 Islam and Islamic Education in Denmark
1.3 Islamic Knowledge, Education, and Learning
1.3.1 Knowledge and Education in Sufi Islam
1.4 Analytical Framework and Concepts
1.4.1 Pious Sociality
1.4.2 Including the Otherworldly
1.4.3 De-emphasizing Individualization and Authority
1.5 Outline of the Book
2. Becoming Engaged
2.1 Childhood Experiences
2.1.1 Critical Reflections on Childhood Islamic Education
2.1.2 Heterogeneous Relations Across Generations
2.2 Intensifying the Search for Knowledge
2.2.1 Reflexively Practicing
2.2.2 Embodying Learning: Layla’s Quran Class
2.2.3 Finding Security in Islam
2.3 Connecting to God
2.3.1 Engaged by God
2.4 Conclusion
3. Being Engaged
3.1 Routes to Knowledge
3.2 Mosques and Islamic Institutes
3.2.1 Classes and Seminars at Mosques and Islamic Institutes
3.3 Study Groups
3.4 Individual Studies
3.4.1 Managing Engagements during a Pandemic Outbreak
3.5 Consulting Acquaintances
3.6 Conclusion
4. Engaging by Sharing
4.1 Caring for Communities
4.1.1 Caring for One’s Relations to God
4.1.2 Merging with the Will of God
4.2 Sharing as a Teacher
4.3 Sharing Through Informal Relations
4.4 Sharing as a Parent
4.4.1 Passing on Islamic Knowledge and Values
4.4.2 Religiosity and Motherhood
4.5 The Question of Authority
4.6 Conclusion
5. Engaging in Pious Socialities
5.1 Establishing a Sisterhood
5.1.1 Classes as Spaces for Intimate Sharing
5.1.2 Effective Affects?
5.2 Gendering Engagements
5.2.1 Women’s Capacities
5.2.2 Playing with Gender Norms
5.3 Conclusion
6. Engaging with Islamic Truths
6.1 All True Knowledge is Islamic Knowledge
6.1.1 Learning Ontology
6.1.2 Globalized Discourses: Religion and Science
6.1.3 Localized Discourses
6.2 Transmitting a Tradition
6.2.1 Globalized Discourses: Neo-Traditionalist Islam
6.2.2 Investment of the Heart
6.3 Conclusion
7. Conclusions
7.1 Becoming and Being Engaged
7.2 Engaging in Pious Socialities
7.3 Onto-Epistemological Engagement
7.4 Contributions
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