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Open Access Islam in Portuguese-speaking Areas: Historical accounts, (post)colonial conditions and current debates : O Islão em espaços lusófonos. Relatos históricos, condições (pós)coloniais e debates actuais : L'islam dans les espaces lusophones: Récits historiques, conditions (post)coloniales et débats actuels

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Islam in Portuguese-speaking Areas: Historical accounts, (post)colonial conditions and current debates : O Islão em espaços lusófonos. Relatos históricos, condições (pós)coloniais e debates actuais : L'islam dans les espaces lusophones: Récits historiques, conditions (post)coloniales et débats actuels

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<p>Abstract:<br />Muslims are citizens and active members of society in nearly all lusophone areas. Among the Portuguese-speaking African countries, Guinea Bissau and Mozambique have long-standing Muslim populations, while, Angola, for example, received immigrants from Islamic majority countries only recently. The Islamic presence in Portugal goes back to Gharb al-Andalus, but the contemporary Muslim communities must be understood as a postcolonial phenomenon. Brazil, East Timor and Macao, also have particular historical experiences and differing present day Muslim populations.<br />All cases differ significantly, but Muslims in lusophone spaces do share some similar socio-cultural point of comparison. In each case, Muslims are treated as representatives of a religious minority (except Guinea-Bissau); and in many cases Muslims represent ethnic backgrounds that differ from the dominant society. Furthermore, international migration reconfigures several lusophone fields, often leading to the increasing diversification. New transnational links have emerged among Muslims, often based on shared experiences in current national or local socio-historical contexts, on ethnicity or common language - which in many cases, is Portuguese. </p> <p>Portuguese<br />Os muçulmanos são cidadãos e membros activos da sociedade em quase todas as áreas lusófonas. Entre os PALOPs, Guiné-Bissau e Moçambique têm populações muçulmanas de longa data, enquanto Angola, por exemplo, recebe só recentemente imigrantes de países maioritariamente islâmicos. A presença islâmica em Portugal remonta a Gharb al-Ândalus, no entanto as comunidades muçulmanas contemporâneas devem ser compreendidas como um fenómeno pós-colonial. Brasil, Timor-Leste e Macau também têm experiências históricas particulares e contam com uma comunidade muçulmana cujas características diferem significativamente.<br />Todos os casos diferem, mas os muçulmanos nos espaços lusófonos compartilham algumas similaridades na comparação de pontos sócio-culturais. Em cada caso, os muçulmanos são vistos como representantes de uma minoria religiosa (excepto Guiné-Bissau); e em muitos casos os muçulmanos representam origens étnicas que diferem da sociedade dominante. Ademais, a migração internacional que reconfigura diversos campos lusófonos, conduz frequentemente à crescente diversificação. Novas ligações transnacionais emergiram entre muçulmanos, na base de experiências comuns em actuais contextos sócio-historicos nacionais ou locais, da etnicidade ou no idioma dominante - que maioritariamente, é o português. </p> <p>French<br />Les musulmans sont des citoyens et des membres actifs de la société dans presque tous les espaces lusophones. Parmi les pays africains de langue portugaise, la Guinée-Bissau et le Mozambique ont des populations musulmanes établies de longue date, alors que l'Angola, par exemple, n'a accueilli que récemment des immigrés de pays à majorité islamique. La présence islamique au Portugal remonte à Gharb al-Andalus, mais les communautés musulmanes contemporaines doivent être comprises comme un phénomène post-colonial. À l'heure actuelle, le Brésil, Timor oriental et Macao, possèdent également des expériences historiques particulières et des populations musulmanes différentes.<br />Tous les cas diffèrent sensiblement mais les musulmans présents dans les espaces lusophones sont comparables à bien des égards sur le plan socioculturel. Partout, sauf en Guinée-Bissau, les musulmans sont perçus comme les représentants d'une minorité religieuse, et très souvent, ils ont des origines ethniques qui diffèrent de celles de la société dominante. De plus, les migrations internationales qui reconfigurent certains domaines lusophones, conduisent souvent à une augmentation de la diversité. De nouveaux liens transnationaux ont émergé parmi les musulmans, dans les contextes nationaux et socio-historiques actuels, fondés sur l'ethnie ou la langue commune - laquelle, dans bien des cas, est le Portugais. </p>

Affiliations: 1: Universidade de Lisboa, Instituto de Ciências Sociais

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/content/journals/10.1163/176830807781450663
2007-06-01
2016-12-11

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