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This article presents the authors’ collaboration with a former gang leader, referred to as X, as part of a research project exploring identity transformation and mo(ve)ments beyond gang engagement. The project is based on a multilayered transmethodological approach that involves different embodied researcher positionalities and theoretical engagements, and a merging of diverse research fields. The exploration of the different movements and changes in X’s life is based on transmethodological mo(ve)ment ethnography, exploring mo(ve)ments of transformation of identity, engagement and community in the everyday life of X, who is striving to become a good, practicing Muslim. Transmethodological mo(ve)ment ethnography makes it possible to go into depth with key moments of change in a subject’s life and pursue them from different theoretical perspectives by integrating and transgressing concepts, analytical gazes and positionalities. To analyze and understand the former gang leader’s life and process of transformation, we utilize poststructuralist and decolonial theory and integrate these approaches with those of social practice theory and critical psychology. Through an exploration of key mo(ve)ments in X’s life story and our collaboration, we examine how we as researchers are able to transverse different theoretical and embodied positionings, analyzing transmethodology as closely linked to the positioning of the researcher. By exploring our different and overlapping theoretical, analytical and embodied positionings, we demonstrate how a transmethodological approach can enrich analytical processes, pointing towards an emancipatory form of research. This article presents the authors’ collaboration with a former gang leader, referred to as X, as part of a research project exploring identity transformation and mo(ve)ments beyond gang engagement. The project is based on a multilayered transmethodological approach that involves different embodied researcher positionalities and theoretical engagements, and a merging of diverse research fields. The exploration of the different movements and changes in X’s life is based on transmethodological mo(ve)ment ethnography, exploring mo(ve)ments of transformation of identity, engagement and community in the everyday life of X, who is striving to become a good, practicing Muslim. Transmethodological mo(ve)ment ethnography makes it possible to go into depth with key moments of change in a subject’s life and pursue them from different theoretical perspectives by integrating and transgressing concepts, analytical gazes and positionalities. To analyze and understand the former gang leader’s life and process of transformation, we utilize poststructuralist and decolonial theory and integrate these approaches with those of social practice theory and critical psychology. Through an exploration of key mo(ve)ments in X’s life story and our collaboration, we examine how we as researchers are able to transverse different theoretical and embodied positionings, analyzing transmethodology as closely linked to the positioning of the researcher. By exploring our different and overlapping theoretical, analytical and embodied positionings, we demonstrate how a transmethodological approach can enrich analytical processes, pointing towards an emancipatory form of research.

This article seeks to conceptualize and analyze how processes of deglobalization are interde-pendently connected with processes of dehumanization, double bind and racialization in the field of radicalization of ethnic and religious minorities in Denmark. We analyze two sociopolitical cases to show how deglobalization takes form in local practice, enabling or limiting specific sub-jects’ and groups’ possibilities of being perceived and accepted as Danish citizens. Relations be-tween radicalization and dehumanization are explored across subjective, societal, political and discursive practices linked to double-bind processes and possible movements beyond them. Our aim is to establish a theoretical framework for exploring a psychology of deglobalization that takes into account processes of racialization, mis-interpellation, double bind and the possibilities for rehumanization.

Dolls have a long history in psychological, literary scholarship and popular culture. Many of these cultural products point to how dolls bring forth imaginaries of race and gender, essentially showing that dolls are racial matters. Dolls, however, are not only figures of representation or identification. Dolls are agential in ways they evoke, trigger, energize, and bring life to racial experiences. In this article, we apply memory work methodology to explore how the analysis of memories of childhood dolls can inform us about formations of race, racialization and whiteness. Applying Mel Y. Chen’s (2012) conceptualization of animacy as an affective- material construction that is non-neutral in relation to animals, humans, and living and dead things, we explore the ways dolls become ‘real and true’ specifically in the ways in which they bring forth how race matters comes to matter as part of gendered subjectivities. Our childhood doll memories, that this article is based upon, cut across different geopolitical and historical contexts -East-Europe, West-Europe and Asia, or more precisely Lithuania, Denmark and Pakistan -and as such carry interesting generational and geopolitical differences and similarities on racialization from the 1970’s to 1990’s

Populist national discourses position immigrant youth as a source of ‘concern’, requiring integration so that they can become acceptable citizens. The image of the unintegrated immigrant cut off from resources and the vitality of the national community looms large in the national imaginary (Dyrness & Abu El-Haj) . There is a proliferation of ‘talk about’ immigrant youth as potential enemies of the state or as sources of hope for an idealized democratic future. Common to all of these narratives is a talking about and over the voices of immigrant youth. In this article we aim to look into identity mapping as a productive method to include immigrant youth’s own voices, ideas and imaginaries. Populist national discourses position immigrant youth as a source of ‘concern’, requiring integration so that they can become acceptable citizens. The image of the unintegrated immigrant cut off from resources and the vitality of the national community looms large in the national imaginary (Dyrness & Abu El-Haj) . There is a proliferation of ‘talk about’ immigrant youth as potential enemies of the state or as sources of hope for an idealized democratic future. Common to all of these narratives is a talking about and over the voices of immigrant youth. In this article we aim to look into identity mapping as a productive method to include immigrant youth’s own voices, ideas and imaginaries.

The article draws on years of experience teaching otherness, racialization and whiteness on a postgraduate level in Copenhagen, and aims to analyze how it is possible to facilitate constructive discussions on race, whiteness and otherness utilizing memory work. The article is structured around three main points of relevance, which are connected to the main challenges of teaching sensitive topics such as racism, whiteness and privilege in majoritized class rooms. Challenges such as the need to negotiate teacher authority and manage the affective intensities in the class room. The aim of the article is to unfold a form of ‘engaged pedagogical’ strategy for critical reflections on racialization and whiteness in academia highlighting the need to move towards new ways of understanding knowledge production, teacher positionality and lived life as part of curriculum. This article is situated in the context of Danish higher education and aims to analyse how it is possible to facilitate collaborative spaces of learning about racialisation, whiteness and Otherness in racialised white classrooms. Educational contexts such as universities can be defined as entrenched in practices of white innocence and the silencing of race. This article explores how autoethnographic methods such as memory work can be helpful in creating collaborative spaces of learning about racialisation, whiteness and privilege. In doing so, challenges such as distancing from issues concerning race and whiteness and the affective dimensions of lived racialised experience are explored. The aim of the article is to develop an engaged critical pedagogical strategy for collaborative reflections on racialisation and whiteness, highlighting the need to move towards new ways of understanding knowledge production, teacher positionality and lived experience as part of academic curricula.

This chapter explores the process of learning to be a good Muslim, analyzing the boundary community and relations that enabled a former gang leader, X, to move beyond gang engagement and religious radicalization. The chapter is based on collective, participatory practice research, utilizing mo(ve)ment methodology to grasp pivotal points of transformation in X’s life. We follow X’s movements beyond the brotherhood with his (former) fellow street gang members and explore the changes emerging through his engagement in Islam and a Muslim community. The dialectics of boundary community relations and transformative movements, analyzed over time, extend across a forensic psychiatric ward, a high security prison, Danish political agendas, our research collaboration and the Muslim community, X is part of. This kind of boundary community analysis of X’s movement beyond radicalization and gang engagement challenges dominate Danish political discourses on ‘cross-over’ from gang engagement to radical Islam – especially the common belief that Islam has a potentially negative and radicalizing influence on formerly criminalized youth.

This article sets out to explore and give an overview of what minority stress is by looking into how the concept can be utilized to understand minoritized and stigmatized subjects’ daily challenges of dealing with microaggressions, stigmatization and discrimination. There is a lack of research on this concept in a Danish and Scandinavian context where stress often is understood in individualized terms and focus on discrimination and othering rarely addresses the negative psychological consequences of these processes. Minority stress represents a focus on the structural and societal conditions and discourses that position specific subjects as Others. The experience of being stigmatized, othered and discriminated against is connected to a constant form of stress, which needs to be understood in its’ own right. To get a deeper insight into the complex processes underlying the experience of minority stress and the different ways of coping with it, central theories and conceptualizations of stigmatization, emotional labour, internalized racism and passing, is addressed and analyzed. The article points to how minority stress can lead to broader, more nuanced conceptualizations of stress and resilience as structural and societal processes which take social inequality, discrimination and racism into account. Abstract (dansk) I denne artikel undersøges og afklares, hvad minoritetsstress er, og hvordan begrebet kan anvendes til at forstå etnisk og racialiserede minoriteters hverdagslige udfordringer med mikroaggressioner, stigmatisering og diskrimination. Der mangler i udpræget grad forskning om minoritetsstress i en dansk/nordisk sammenhæng, hvor det traditionelle fokus på stress i høj grad repræsenterer et individualistisk fokus på den enkeltes evne til at håndtere belastninger, og hvor fokus på diskrimination og andetgørelse sjældent omfatter en opmærksomhed på de negative psykologiske konsekvenser det kan have. Minoritetsstress repræsenterer i denne forbindelse et fokus på de strukturelle og sociale forhold, som er knyttet til bestemte samfundsmæssige normer og forståelser, som skaber nogle grupper og personer som ”forkerte, ”mindre velkomne” og dermed som andetgjorte. Oplevelsen af at blive udskammet eller set som anderledes er forbundet med en konstant form for stress, som skal forstås i dens egen ret, hvilket fører til udviklingen af begrebet om minoritetsstress. I artiklen sammenholdes forskning om minoritetsstress med teorier om bl.a. stigmatisering, affektiv belastning, internaliseret racisme og ”passing”. Der peges i den forbindelse på, hvordan minoritetsstress kan føre til mere udvidede forståelser af både stress og resiliens som kollektivt forankrede processer, der tager højde for social ulighed, diskrimination og racisme.

The paper explores the process of learning to be a good Muslim and the mo(ve)ment beyond gang engagement and religious radicalization. We follow a former gang member, who has been sentenced a long prison sentence, which has been transformed to psychiatric treatment sentence. We analyze X’s changed participation in and across various communities and contexts, such as his (former) street gang, a Muslim community learning center, and how various arrangements of Danish prison practice and legal psychiatry, provide possibilities and limitations for building a meaningful trajectory beyond gang engagement. We analyze significant and conflictual moments that moved him towards change, exploring the ways in which he actively uses Islam, the community around this and his personal religiosity as a vehicle of transformation of himself and his practices in different contexts of his life. We follow his journey of transformation from gang member, to becoming more engaged in Islam in the isolation of his prison cell, to going into the direction of a radical form of Islamic ideology, and then engaging in a more spiritual sense of religiosity. In this journey, we analyze how specific aspects from moments of ambiguity tend to move him towards anger and revenge and other aspects towards humility, love, and compassion. This illustrates the double meanings of long sentences and mixed feelings of meaning experienced in extreme marginalized situations. Deep feelings of meaning is explored as part of X’s movement towards new levels of spirituality striving to become a good Muslim. A movement which challenges and breaks with dominating ‘cross-over’ discourses about the radicalizing influences that Islam can have on former criminalized youths. The ambition of the paper is to point towards general conflictual aspects of learning from the margins as social practice - especially in relation to major identity transformation in prison trough participation in religious practice and communities.

The paper explores the process of learning to be a good Muslim and the movement beyond gang engagement and religious radicalization. We follow a former gang member, X, and analyze his changed participation in and across various communities and contexts, such as his former gang environment, a Muslim community learning center, and how various arrangements of Danish prison practice and legal psychiatry, provide possibilities and limitations for building a meaningful trajectory beyond gang engagement. Employing mo(ve)ment methodology, we look into significant and conflictual moments that moved him towards change, exploring the ways in which he actively uses Islam and the community around this as a vehicle of transformation of himself and his practices in different contexts of his life. We follow his journey of transformation from gang member, to becoming more engaged in Islam in the isolation of his prison cell, to going into the direction of a radical form of Islamic ideology, and moving away from that engaging in a spiritual sense of religiosity. The paper illustrates the double meanings of long sentences and mixed feelings of meaning experienced in extreme marginalized situations, and challenges dominating ‘cross-over’ discourses about the radicalizing influences Islam can have on former criminalized youths.

This paper is based on many years of experience in teaching topics such as otherness, marginalization and whiteness on a postgraduate level in Copenhagen Denmark, and looks into the processes that are at play when using memory work to facilitate narratives of racialization and (non-)belonging. Memory work is an auto-ethnographic research method (Haugg 1987, Davies et al 2001), but is in this context used as an educational tool to create space for critical reflection on the embodied meaning of race, otherness and whiteness. The paper aims to illustrate and discuss how it is possible to facilitate constructive discussions on race, whiteness and otherness in an academic environment where the majority of the teachers and the students are white. Using poststructuralist and postcolonial key concepts and perspectives such as power, discourse, otherness and positionality, the paper addresses some of the structural and ambiguous power relational dynamics at play in educational settings where diversity and otherness might be topics you touch upon in your curriculum but most often is not something you have experienced firsthand. The analysis will look into the different positionalities, power struggles and the affective landscape of a classroom, where some moments become more affectively charged resulting in feelings of anger, shame or resistance, when dealing with topics such as white privilege and the construction of the other. These processes are especially interesting to look into when the position of the teacher is occupied by someone who can be seen as belonging to the group of racialized others. The position as professional/academic and the personal position of the teacher can be confounded thus requiring new ways of fashioning the educational context and goal. The aim of the paper is two fold: On the one hand to focus on using memory work in educational practices around race and whiteness, and on the other hand to focus on what comes out of such practice: What does it say about the negotiation of institutional racism and whiteness in academia? What new insights are to be gained in regard to the positionality of the students and the teacher and how we are to use the affective landscape of the classroom when teaching race and whiteness? These points are highly relevant for Nordic research in processes of racialization because race and whiteness most often is not discussed in academia- most often the focus is on the others, and as educators and researchers we need to look more closely at the processes that reify and reproduce the existing power relational structures we as academics and researchers set out to examine, and sometimes destabilize. This paper proposes memory work as one of the methods that can be used in this regard – to destabilize and make visible our existing discursive understandings and ways of dealing with race and whiteness.

The paper is working with transmethodology in a research collaboration with a former gang leader where we are exploring identity transformation and gang desistance. In the research project, the transmethodological take is multilayered as it is connected to possible researcher positionalities, theoretical engagements and a merging of different research fields. The exploration of the different movements of change are based on a mo(ve)ment methodology where we explore mo(ve)ments of transformation of identity, engagement and community in the everyday conduct of life of the former gang leader who is striving to become a good practicing Muslim. The mo(ve)ment methodology makes it possible to go into depth with key moments of change in a subject’s life pursuing them with different theoretical lenses. In our quest to analyze and understand the former gang leader’s life and transformation, we utilize and integrate poststructuralist and postcolonial theory with social practice theoretical and critical psychological perspectives. Through an exploration of some key mo(ve)ments in the former gang members’ everyday life conduct, his life story and in our engagement in the research collaboration, we explore how we as researchers position ourselves differently due to our embodied and theoretical positionality. The paper thereby conceptualize and discuss researcher positioning, and how our theoretical backgrounds and methodologies, contributes to our understanding and analysis of double meanings of conflictual situations mixed feelings of meaningfulness experienced in marginalized situations, while serving a long sentence as part of a legal psychiatry open and closed facility. By exploring our different and overlapping ways of positioning we wish to analyze how a transmethodological approach can enrichen the process of analysis, pointing towards an emancipatory form of research. The paper is presenting a transmethodological research collaboration with a former gang leader, X, in which we are exploring identity transformation and mo(ve)ments beyond gang engagement. The transmethodological take is multilayered as it is connected to different embodied researcher positionalities, theoretical engagements and a merging of diverse research fields. The exploration of the different movements and changes in X’s life is based on a mo(ve)ment methodology where we explore mo(ve)ments of transformation of identity, engagement and community in the everyday life of X who is striving to become a good practicing Muslim. The mo(ve)ment methodology makes it possible to go into depth with key moments of change in a subject’s life pursuing them from different theoretical frameworks integrating and transgressing concepts, analytical gazes and positionalities. In our quest to analyze and understand the former gang leader’s life and process of transformation, we utilize and integrate poststructuralist and decolonial theory with social practice theoretical and critical psychological approaches. We integrate a focus on religion as everyday life practice, on processes of othering and dehumanization with a focus on identity formation, participation in communities, and conflictual struggles to move beyond gang engagement. Through an exploration of key mo(ve)ments in X’s everyday life practice, his life story and our engagement in the research collaboration, we explore how we as researchers are able to transverse and position ourselves differently due to our embodied and theoretical positionalities. The article conceptualizes and discusses transmethodology as closely linked to researcher positioning, but researcher positioning is analyzed in broader terms as connected to our theoretical approaches, methodologies and racialized possibilities of becoming in the research collaboration with X. By exploring our different and overlapping theoretical, analytical and embodied positionings, we wish to analyze how a transmethodological approach can enrichen the process of analysis, pointing towards an emancipatory form of research.

The paper explores the process of learning to be a good Muslim and the movement beyond gang engagement and religious radicalization. We follow a former gang member, X, and analyze his changed participation in and across various communities and contexts, such as his former gang environment, a Muslim community learning center, and how various arrangements of Danish prison practice and legal psychiatry, provide possibilities and limitations for building a meaningful trajectory beyond gang engagement. Employing mo(ve)ment methodology, we look into significant and conflictual moments that moved him towards change, exploring the ways in which he actively uses Islam and the community around this as a vehicle of transformation of himself and his practices in different contexts of his life. We follow his journey of transformation from gang member, to becoming more engaged in Islam in the isolation of his prison cell, to going into the direction of a radical form of Islamic ideology, and moving away from that engaging in a spiritual sense of religiosity

This paper is based on many years of experience in teaching topics such as otherness, marginalization and whiteness on a postgraduate level in Copenhagen Denmark, and looks into the processes that are at play when using memory work to facilitate narratives of racialization and (non-)belonging. Memory work is an auto-ethnographic research method (Haugg 1987, Davies et al 2001), but is in this context used as an educational tool to create space for critical reflection on the embodied meaning of race, otherness and whiteness. The paper aims to illustrate and discuss how it is possible to facilitate constructive discussions on race, whiteness and otherness in an academic environment where the majority of the teachers and the students are white. Using poststructuralist and postcolonial key concepts and perspectives such as power, discourse, otherness and positionality, the paper addresses some of the structural and ambiguous power relational dynamics at play in educational settings where diversity and otherness might be topics you touch upon in your curriculum but most often is not something you have experienced firsthand. The analysis will look into the different positionalities, power struggles and the affective landscape of a classroom, where some moments become more affectively charged resulting in feelings of anger, shame or resistance, when dealing with topics such as white privilege and the construction of the other. These processes are especially interesting to look into when the position of the teacher is occupied by someone who can be seen as belonging to the group of racialized others. The position as professional/academic and the personal position of the teacher can be confounded thus requiring new ways of fashioning the educational context and goal. The aim of the paper is two fold: On the one hand to focus on using memory work in educational practices around race and whiteness, and on the other hand to focus on what comes out of such practice: What does it say about the negotiation of institutional racism and whiteness in academia? What new insights are to be gained in regard to the positionality of the students and the teacher and how we are to use the affective landscape of the classroom when teaching race and whiteness? These points are highly relevant for Nordic research in processes of racialization because race and whiteness most often is not discussed in academia- most often the focus is on the others, and as educators and researchers we need to look more closely at the processes that reify and reproduce the existing power relational structures we as academics and researchers set out to examine, and sometimes destabilize. This paper proposes memory work as one of the methods that can be used in this regard – to destabilize and make visible our existing discursive understandings and ways of dealing with race and whiteness.

Transmethodology can be understood as an approach that encompasses how research processes are fueled by an ever changing and transgressive interaction between the analytical, empirical and theoretical engagement in the field of study. In this paper, we engage with transmethodology on different levels. Firstly, we do this by working with different theoretical traditions and moving beyond them. We combine theories on religion as everyday life practice, poststructuralist theories of othering, and a social practice theoretical focus on dilemmas and possibilities as part of the conduct of everyday life. Secondly, we work with and through our different positionalities, possibilities and limitations for creating collaborations, trust and access. Our researcher positioning is not only reflected in our different theoretical standpoints, but also in regard to our co-researchers’ (non)questioning of our racial, ethnic, religious, political, activist and personal backgrounds. We use these categories differently in the field. Thirdly, we work with an ethnographic mo(ve)ment methodology which focuses on moments and movements in the subjects’ life stories, which enables theoretical analysis of processes of identity transformation.

Artiklen tager udgangspunkt i en case om en 14 årig skolepige som tilsyneladende bevæger sig i en religiøs radikaliseret retning. Casen anvendes til at tage fat i aktuelle teoretiske diskussioner om etnicitet, andethed, køn og belonging, og fokuserer på hvordan det som praktiker er muligt analysere problemstillingen med øje for den kompleksitet processer som radikalisering er indlejret i. Der argumenteres i denne forbindelse for en dynamisk og processuel forståelse af etnicitet og kultur, der i stedet for at se på kulturel eller religiøs andethed som definerende for den enkeltes adfærd ser på den enkeltes flerrettede positioneringer og søgen efter tilhørsforhold som væsentlige faktorer. 

Kapitlet bygger på en rhizomatisk analytisk bevægelse fra en empirisk og hverdagsfunderet undren om unge muslimers fællesskaber til en teoretisk funderet og kvalificeret empirisk analyse af fællesgørelse, belonging og selvkonstruktion. Analysen er bygget op af multiple læsninger og viser hvordan den analytiske proces er dynamisk og inddrager begreber og perspektiver fra forskellige teoretiske retninger, så som postkolonial teori, social antropologi, socialpsykologi og køns-og minoritetsstudier. Kapitlet viser på den ene side teoretisk-begrebslig udvikling af begreber som belonging, muslimskhed og fællesgørelse og på den anden side nye empiriske pointer og viden om tilblivelsen som muslim og som Anden i religiøse fællesskaber

En ”bekymring” er kendetegnet ved at være diffus og dermed ikke et professionelt specificeret problem. Den er også kendetegnet ved at handle om fremtiden, samt ved at række ud over den faglige og organisatoriske sammenhæng, den formuleres i. I kapitlet analyseres en ”bekymringssamtale”. Det er en velfærdsteknologi, der anvendes af danske skoler og relaterede velfærdsinstitutioner. Elev, forældre og forskellige fagfolk inviteres til en bekymringssamtale (betegnes også bl.a. tværprofessionelle møder), hvis en lærer eller en anden professionel er bekymret for elevens trivsel, læring eller risikoadfærd. Vi foreslår med afsæt i analysen, at bekymringssamtalen bedst kan beskrives som en omadresseringsteknologi, hvor målet med samtalen er at placere ansvaret for bekymringen uden for skolen Argumentet er, at samtalen i højere grad virker til distribuere bekymringen, end den løser elevens problem med dårlig trivsel.

Elevens selvforhold og robusthed ses som en afgørende forudsætning for læring og deltagelse i fællesskabet, og skolerne gør i deres indsats for inklusion et kæmpe arbejde for at gøre eleverne robuste. Men der er ingen entydig opskrift på, hvordan man gør et barn robust, og den pædagogiske praksis, skolerne folder ud for at skabe robusthed, risikerer at være skrøbelig.

I artiklen analyserer vi en samtale om en 7. klasses folkeskoleelev, som har højt fravær. Vi viser, at det er blevet et ideal, at man samler mange professionelle med forskellige fagligheder for at afsøge problemerne og derigennem skabe nye løsningsmuligheder. I den samtale, vi analyserer, opstår en fælles forståelse, som går på, at problemet er elevens manglende selvtillid, dynamikkerne i familien og moderens tendens til depression. Den tværprofessionelle og problemafsøgende samtaleform kommer på den måde til at rette sig mod at se problemer med inklusion som et spørgsmål om at få elev og forældre til at tage ansvar for elevens selvinklusion. Vi rejser med artiklen spørgsmålet om, hvorvidt dette er særligt for denne samtale, eller den er eksempel på en mere generel tendens: En tendens til at problemer ses fra mange faglige vinkler, der alle har det til fælles, at løsningen placeres i familien, idet elevens selvforhold ses som forudsætning for elevens inklusion i folkeskolen.

It has been reported that a growing number of youngsters from Western Europe are engaging in conflicts motivated by religious and political conflicts in the Middle East. This paper explores the reasons behind this seemingly religious radicalization from the point of view of the youngsters and their families. Existing literature and ways of defining the social psychological process of radicalization will be discussed, and a theoretical framework based on a focus on (non-)belonging, Otherness and sense of community will be proposed. The framework will be utilized in an analysis of narratives from youngsters and parents of youngsters who have chosen a radicalized path in life. The paper will shed light on how the sense of and yearning for belonging and recognition have to be taken into account in our understanding of homegrown religious radicalization. It has been reported that a growing number of youngsters from Western Europe are engaging in conflicts motivated by religious and political conflicts in the Middle East. This paper explores the reasons behind this seemingly religious radicalization from the point of view of the youngsters and their families. Existing literature and ways of defining the social psychological process of radicalization will be discussed, and a theoretical framework based on a focus on (non-)belonging, Otherness and sense of community will be proposed. The framework will be utilized in an analysis of narratives from youngsters and parents of youngsters who have chosen a radicalized path in life. The paper will shed light on how the sense of and yearning for belonging and recognition have to be taken into account in our understanding of homegrown religious radicalization

Analyse af samspillet mellem skolereform og inklusion.

In a high-school north of Copenhagen, teachers are expressing concern in regard to the growing number of Muslim students and their way of engaging in the school context. The students are positioning themselves in a separate corner (the sofa-corner) during breaks, and policing each other in regard to religious ideals and demands thus forming an enclave in the larger network of groupings in the high school. This article analyses the concern seen from the point of view of the professional, who in many cases feel that she has no access or any tools to intervene in the forming of the sofa-grouping. The article makes visible how the concern for the proper integration is embedded in certain racialised, religious and social processes of othering, and points towards new perspectives on how it is in practice possible to work with inclusion when one takes the power relational and structural processes of exclusion and othering into consideration.

How does it feel to walk down the street when you are Muslim? This article takes this main question into consideration based on young Muslims’ narratives of being looked upon in different public arenas. The analysis is based on fieldwork with young Muslims in religious communities in Copenhagen, and introduces the concept of panoptical gazes in regard to an understanding of how theyoung Muslims are looked upon and how they utilize different strategies of positioning in regard to the gazes they are met with. The concept of panoptical gazes, are at the end of the article juxtaposed with the concept of passing. The analysis of the young Muslim men and women’s narrativespoints towards the particular embodied, intersectional and local possibilities for becoming and being visible as a legitimate Muslim subject in a society fraught with stereotypical and often negative images and discourses on Islam and Muslims.

This article is based on fieldwork with young Muslims in Copenhagen and focuses on how they navigate the visibility and embodiment of Muslim otherness in their everyday life. The concept of panoptical gazes are developed in regard to the young Muslims’ narratives of being looked upon, and the different strategies of positioning they utilize are studied and identified. The first strategy is to confront stereotyping prejudices and gazes, thereby attempting to position oneself in a counteracting way. The second is to transform and try to normalise external characteristics, such as clothing and other symbols that indicate Muslimness. A third strategy is to play along and allow the prejudice in question to remain unchallenged. A fourth is to join and participate in religious communities and develop an alternate sense of belonging to a wider community of Muslims. The concept of panoptical gazes are related to narratives on belonging, and the embodied experience of home which points towards new avenues of understanding the process of othering and the possibilities of negotiating the position as Other.

Ved du, hvordan det er at gå ned ad gaden som ung muslim? Vi må gøre op med det andetgørende blik, muslimer møder og tror de møder.