Abstract
Material objects such as the headscarf, practices such as broadcasting the call to prayer from loudspeakers on mosque minarets, and various categories such as ‘Salafi’ and ‘Sufi’ have become key symbols of cultural difference in controversies about the place of Muslims asminorities within Europe and North America. As symbols, they have taken on new layers of significance that go beyond the intentions of Muslims who engage with these objects, practices, and categories in their daily lives. For example, many pious Muslim women experience the headscarf only as a bodily practice to realise the will of God (Mahmood, 2005) and may be unaware of or downplay how the headscarf has been taken up as a polysemic symbol in political discourse.
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Ewing, K.P. (2015). ‘Islam Is Not a Culture’: Reshaping Muslim Publics for a Secular World. In: Garnett, J., Hausner, S.L. (eds) Religion in Diaspora. Migration, Diasporas and Citizenship. Palgrave Macmillan, London. https://doi.org/10.1057/9781137400307_11
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