Every year, Morocco sends hundreds of imams to different countries in Europe during Ramadan to support the local Moroccan community. They are sent by the Foundation Hassan II, a foundation...Show moreEvery year, Morocco sends hundreds of imams to different countries in Europe during Ramadan to support the local Moroccan community. They are sent by the Foundation Hassan II, a foundation safeguarding the cultural and religious identity of the diaspora. This research focuses on this institution and examines the ways in which religion is manifested in foreign policy in relation to the diaspora in the Netherlands. This is done by analyzing a national policy called the Stratégie Nationale en faveur des Marocains du Monde by the Ministère chargé des Marocains Résidant à l’Etranger et des Affaires de la Migration. In the case of the Netherlands, religion is mainly manifested by sending religious personnel and materials. In general, Morocco emphasizes a return transnationalism within its policy by motivating contributing to the country’s development, but also return to Morocco. This return transnationalism was first visible in the terminology that Morocco used to refer to the migrants which were underlinging the economic purposes of the migration. This later evolved into a term that also emphasized cultural and religious elements. Furthermore, various institutions were found to represent the interests of the diaspora, including the Fondation, but this system is not flawless because their cooperation can be ineffective. The study also covers the invention of “Moroccan Islam” as a colonial construct and the Moroccan interpretation of Islam that consist of four pillars. These pillars are also visible in the Strategy for example by emphasizing the Maliki Madhhab or moderate nature of the Moroccan interpretation of Islam.Show less
Een overzicht van de Marokkaanse Nederlanders en de veranderingen in hun religie. De ontwikkeling van de traditioneel Marokkaanse Islam naar een Salafistische.
This thesis compares two novels in their portrayal of Muslimas. The two novels that are discussed are Salman Rushdie's The Satanic Verses and Nadeem Aslam's Maps for Lost Lovers. The thesis argues...Show moreThis thesis compares two novels in their portrayal of Muslimas. The two novels that are discussed are Salman Rushdie's The Satanic Verses and Nadeem Aslam's Maps for Lost Lovers. The thesis argues that Rushdie applies inaccurate representations of Islam and Muslimas in his novel. Moreover, his novel misuses Ayesha's historical figure and feminizes several different aspects of the religion. It concludes that Rushdie often writes about women, but never from the perspective of these women. Aslam's novel, on the other hand, allocates a lot more time to the female characters and their perspectives. However, it must also be noted that Aslam's portrayal of Islam - and along with that, Muslimas - is heavily Pakistani-oriented, in its most conservative form. Lastly, evident similarities and differences between the two novels were discussed. Here, the thesis concludes that both novels brought about a similar societal effect - namely heightening feelings of Islamophobia -, despite their different approaches to the subject.Show less
