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Rebuilding Islam in Contemporary Spain
The Politics of Mosque Establishment, 1976–2013
In the Series
Studies in Spanish History
Avi Astor is a Ramón y Cajal Fellow with the Research Group on the Sociology of Religion (ISOR) in the Department of Sociology at the Universitat Autònoma de Barcelona. He researches a variety of topics related to religion, culture, and identity in contemporary Spain. His work has appeared in several prominent journals, including Theory and Society, The International Migration Review, The Journal of Ethnic and Migration Studies, and The Journal for the Scientific Study of Religion.
Following Spain’s democratic transition during the late 1970s, political and business elites strategically exploited Spain’s rich Islamic heritage in order to further projects of national redefinition, tourist promotion, and urban revitalization. Large and ornate mosques were built in several Spanish regions, and the State granted Muslim communities an extensive array of rights and privileges that was arguably without parallel in Europe. Toward the onset of the 21st century, however, tensions surrounding Islam’s growing presence in Spain became increasingly common, especially in the northeastern region of Catalonia. These tensions centered largely around the presence, or proposed establishment, of mosques in Barcelona and its greater metropolitan area.
This book examines how Islam went from being an aspect of Spain’s national heritage to be recovered and commemorated to a pressing social problem to be managed and controlled. It traces the events and developments that gave rise to this transformation, the diverse actors involved in the process, and the manner in which disputes over Muslim incorporation have become entangled with deeply-divisive debates over church–state relations and territorial autonomy. The core of Rebuilding Islam in Contemporary Spain centers on the shifting political and social dynamics surrounding the establishment of mosques, and the question of why anti-mosque mobilizations have been more prevalent and intense in Catalonia than other Spanish regions.
|Hardback Price:||£65.00 / $79.95|
|Release Date:||November 2017|
|Paperback Price:||£35.00 / $49.95|
|Release Date:||December 2018|
|Page Extent / Format:||256 pp. / 229 x 152 mm|
List of Abbreviations, Tables, Maps, Figures and Illustrations
Chapter 1 - Reviving al-Andalus
Chapter 2 - From Celebration to Stigmatization
Chapter 3 - Migration, Urbanization, and Social Stratification in Catalonia
Chapter 4 - Urban Marginality and Anti-Mosque Mobilization
Chapter 5 - Urban Privilege and Neighborhood Defense
Chapter 6 - A Point of Comparison: The Case of Madrid
Chapter 7 - From the Social to the Legislative Realm
Reviewed in the Bulletin for Spanish and Portuguese Historical Studies, 43 (1), 2018; excerpt forthcoming
Although Muslims occupied the Iberian Peninsula for many centuries, they have remained the “Other.” This ambiguity between Spanish society and Islam has created several historical narratives: Muslims as primitive and sadistic; Muslims celebrated for their art, architecture, chivalry and technical advances; Muslims of al-Andalus admired for their cohabitation between Muslims, Christians, and Jews. Following the transition from dictatorship to democracy in the late 1970s, these narratives have shaped the way in which Muslims have been reincorporated into Spanish society. Astor analyzes this process in the context of conflicts surrounding the construction of mosques since 1970s. In the 1980s, and 1990s, although there were few Muslims in Spain, a number of large-scale mosques were built in Madrid, Andalusia and Valencia. Efforts were also made to preserve the country’s Islamic heritage: Islam was formally recognized in 1989 as a “deeply rooted religion," and in 1992 Muslims were granted a series of rights and privileges vis-à-vis their religious integration. Attitudes began to change as immigrants poured into the country from Africa and South Asia, and jihadist fanaticism and bombing took the world stage. Astor brings a multi-faceted perspective, placing the historical narratives on Islam in relation to wider and more contemporary ones concerning urban development, internal immigration, social inequality, and the marginalization of working-class neighborhoods. He sees the way pressures are negotiated, how specific policies and practices are put into place, playing determinative roles in shaping the future of church-state relations in Spain. Protoview.com
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