Notes

Muslim experiences and illustrate how their identities are not static but evolving in a continuous state of ‘becoming’ rather than ‘being’, and show how their lifestyle choices are remade in the context of wider national and global dynamics. Whilst the literature on this subject is slowly expanding (Ahmad and Seddon, 2012, Kabir, 2010), many other dimensions to being young and Muslim in Britain have yet to be fully explored. These include those who express gay, lesbian and transgendered identities (Yip, 2005) to those who no longer consider themselves as believers and identify as agnostic or Atheists (Cottee, 2015). Also much more research could be conducted on drugs misuse, gang membership or how the rehabilitation of ex-prisoners impacts upon the families and communities in which they live. Most of the current research and policy discussion in relation to British Muslim communities is still focused on the ‘Preventing Violent Extremism’, agenda (Kundnani, 2013). A huge amount of public money has been spent on preventing and countering violent extremism with very little tangible success (O’Toole et al., 2015). The Prevent policy became the means by which governments relate to British Muslims (Kundnani, 2009) so that the dominant social discourse has constructed them as a ‘suspect community’ and security threat. This securitisation of British Muslims is ‘reflected in the widespread questioning by politicians and in the media of whether Muslims can be integrated into European society’ (Hussain and Bagguley, 2012: 5) but sidelines the everyday concerns and achievements within British Muslim communities and neglects more pressing concerns around structural disadvantage and discrimination. As young British Muslim citizens continue to be at the centre of negative public discussion, the need to foreground positive instances of social engagement assumes an increasing urgency. It is hoped that this collection makes a contribution towards this process.