•  
  •  
 

Abstract

In the European nations, there has been a lot of discussions and arguments regarding the community who have a ‘migration background’. Migrants nowadays are more capable of competing against local residents in terms of looking for better employment and participating in the political activities in European countries. Consequently, it creates fear within ‘mainstream’ society since it is presumably able to threaten their way of life. This interesting moment can benefit the populist political parties for gaining voices from the majority population. But, in the aftermath of 22/7 terror attacks in Norway, it also created tension between locals and those who are considered having a ‘migration background’. The people who have migration background, especially Muslim community, already has long history of migration to Norway. Therefore, the research question is how the Muslim community adapt to the situation of populism in Norway. By using historical literatures and research articles regarding the aftermath of 22/7 terror attack, it shows that the intersectional approach is useful to see the intermingled aspects of class, identity, religion, nationality, gender, and ethnicity of marginalised communities. These migrants now are facing multiple discriminations. Protests in the public sphere as a way of adapting to the atmosphere of populism are considered as their struggles for citizenship since the government seems to fail at managing multicultural society, especially advocating the minority groups. This kind of situation is common in the era of populism emerging in many countries targeting minority groups as political manoeuvre in order to gain voices among the ‘common’ society.

References

Agius, Christine, et al. (2020). Populism, Ontological Insecurity, and Gendered Nationalism: Masculinity, Climate Denial and COVID-19. Politics, Religion, and Ideology, 21(4), 433–450. https://doi.org/10.1080/21567689.2020.1851871

Agnew, John, and Shin, M. (2017). Spatializing Populism: Taking Politics to the People of Italy. Annals of the American Association of Geographers, 107(4), 915–933. https://doi.org/10.1080/24694452.2016.1270194

Aljazeera. (2021). Norway marks decade since Anders Breivik killed 7 people. Aljazeera. https://www.aljazeera.com/news/2021/7/22/norway-marks-decade-since-far-right-extremist-killed-77-people

Andersen, B., & Biseth, H. (2013). The myth of failed integration: The case of Eastern Oslo. City and Society, 25(1), 5–24. https://doi.org/10.1111/ciso.12004

Armenia, R. (2020). Perceptions of Indonesian Immigrant Mothers of Norwegian Sexuality Education. masteroppgave/UIS-SV-IS/2020

Askola, H. (2019). Wind from the North, don’t go forth? Gender equality and the rise of populist nationalism in Finland. European Journal of Women’s Studies, 26(1), 54–69.

Bangstad, S. (2016). Norwegian Right-Wing Discourses: Extremism Post-Utøya. Fear of Muslims?, 231–501. https://doi.org/10.1007/978-3-319-29698-2_14

Bangstad, S. (2017a). Can There Be an Anthropology of Hate Speech? Anthropology News, American Anthropological Association (AAA). https://doi.org/10.1111/AN.439

Bangstad, S. (2017b). Returning to the Anthropology of Secularism and the “Secular.” Anthropology News, American Anthropological Association (AAA). https://doi.org/10.1111/AN.465

Bangstad, S. (2019, September 16). Norway is in denial about the threat of far-right violence. The Guardian. https://www.theguardian.com/commentisfree/2019/sep/16/norway-denial-far-right-violence-breivik

Bell, D. A. and Z. S. (2021). Exclusion of Muslims in Eastern Europe and Western Europe: A Comparative Analysis of Anti-Muslim Attitudes in France, Norway, Poland, and Czech Republic. International Journal on Minority and Group Rights, 1–26.

Bertrand, J. (2002). Legacies of the Authoritarian Past: Religious Violence in Indonesia’s Moluccan Islands. Pacific Affairs, 75(1), 57–85.

Bjoernaas, T. I. (2015). Saving Muslim Women: A Feminist-postcolonial Critique of Veiling Legislation in Norway. Islamophobia Studies Journal, 3(1), 78–89.

Bjørgo, T. and I. M. G. (2017). Right Wing Extremists and Anti-Islam Activists in Norway: Constraints against Violence.

Brandvold, A. Å. (2019, August 14). FØLER SEG SVIKTET AV ERNA SOLBERG. Klassekampen. https://arkiv.klassekampen.no/article/20190814/ARTICLE/190819984

Bredeloup, S. (2017). The Migratory Adventure as a Moral Experience. In N. and D. T. Kleist (Ed.), Hope and Uncertainty in Contemporary African Migration. Routledge.

Butler, J. (2004). Precarious Life: The Powers of Mourning and Violence. Verso.

Chomsky, N. (2017). Who Rules the World? PT. Bentang Pustaka.

Christine, Agius, et al. (2020). Populism, Ontological Insecurity, and Gendered Nationalism: Masculinity, Climate Denical and COVID-19. Politics, Religion, and Ideology, 21(4), 433–450. https://doi.org/10.1080/21567689.2020.1851871

Collins, P. H. and S. B. (2016). Intersectionality. Polity Press.

Conboy, K. (2006). The Second Front: Inside Asia’s Most Dangerous Terrorist Network. Equinox.

Crenshaw, K. (1989). Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics. University of Chicago Legal Forum, 1(8), 139–167. https://chicagounbound.uchicago.edu/cgi/viewcontent.cgi?article=1052&context=uclf

Di Stasio, Valentino, et al. (2021). Muslim by default or religious discrimination? Results from a cross-national field experiment on hiring discrimination. Journal of Ethnic and Migration Studies, 47(6), 1305–1326. https://doi.org/https://doi.org/10.1080/1369183X.2019.1622826

Di Stasio, V. and E. N. L. (2020). The Racialised and Gendered Workplace: Applying an Intersectional Lens to a Field Experiment on Hiring Discrimination in Five European Labor Markets. Social Psychology Quarterly, 83(3). https://doi.org/https://doi.org/10.1177/0190272520902994

Diadato, E. and F. N. (2019). Berlusconi “The Diplomat”: Populism and Foreign Policy in Italy. Palgrave Macmillan.

Eidhamar, L. (2018). My Husband is My Key to Paradise: Attitudes of Muslims in Indonesia and Norway to Spousal Roles and Wife-Beating. Christian-Muslim Relations, 29(2), 241–264. https://doi.org/https://doi.org/10.1080/09596410.2017.1405636

Fangen, K. and B. L. (2014). Navigating Ethnic Stigmatization in the Educational Setting: Coping Strategies of Young Immigrants and Descendants of Immigrants in Norway. Social Inclusion, 2(1), 47–59.

Figenschou, T. and A. B. (2014). The Limits of the Debate: How the Oslo Terror Shook the Norwegian Immigration Debate. The International Journal of Press/Politics, 19(4), 430–452. https://doi.org/10.1177/1940161214542954

Gardell, M. (2014). Crusader Dreams: Oslo 22/7, Islamophobia, and the Quest for Monocultural Europe. Terrorism and Political Violence, 26, 129–155.

Grosfoguel, R., Oso, L., & Christou, A. (2014). “Racism”, intersectionality and migration studies: framing some theoretical reflections. Identities: Global Studies in Culture and Power, 22(6), 635–652. https://doi.org/, http://dx.doi.org/10.1080/1070289X.2014.950974

Grosfoguel, R. (2011). Decolonising Post-Colonial Studies and Paradigms of Political-Economy: Transmodernity, Decolonial Thinking and Global Coloniality. Journal of Peripheral Cultural Production of the Luso-Hispanic World, 1(1), 1–38.

Harpviken, K. B. (2021, July 23). Norway After the Terror. PRIO | Blogs. https://blogs.prio.org/2021/07/norway-after-the-terror/

Haugen, H. Ø. (2017). Prospective Moments, Eternal Salvation: The Production of Hope in Nigerian Pantecostal Churches in China. In N. and D. T. Kleist (Ed.), Hope and Uncertainty in Contemporary African Migration. Routledge.

Hefner, R. W. (2017). Christians, Conflicts, and Citizenship: Muslim-Majority Indonesia. The Review of Faith and International Affairs, 15(1), 91–101. https://doi.org/https://doi.org/10.1080/15570274.2017.1284403.

Jakobsson, N. and S. B. (2014). Did the 2011 Terror Attacks in Norway Change Citizens Attitudes Toward Immigrants. International Journal of Public Opinion Research Advance. https://doi.org/10.1093/ijpor/edt036

Jupskås, A. R. (2015). Persistence of Populism. The Norwegian Progress Party. University of Oslo.

Kadir, H. A. (2013). Muslim-Christian Polarisation in the Post Conflict Society-Ambon. Jurnal Universitas Paramadina, 10(3), 824–838.

Keyton, D. and M. L. (2021, July 22). Norway mourns 77 dead a decade after extremist attackD. The Washington Times. 2021

Kleist, N. (2017). Introduction: Studying Hope and Uncertainty in African Migration. In N. and T. D. Kleist (Ed.), Hope and Uncertainty in Contemporary African Migration (pp. 1–20). Routledge: Talor & Francis Group.

Kommune, O. (2007). Statistical Yearbook of Oslo 2006.

Mies, M. (2014). Patriachy and the Accumulation on a World Scale: Women in the International Division of Labour. Zed Books.

Miichi, Ken and O. F. (2015). Introduction. In Southeast Asian Muslims in the Era of Globalization. Palgrave Macmillan.

Petersen, A. R. and M. S. (2017). (Post-)Migration in the age of globalisation: new challenges to imagination and representation. Journal of Aesthetics & Culture, 9(2), 1–12. https://doi.org/10.1080/20004214.2017.1356178

Quijano, A. (2000). Coloniality of Power, Eurocentrism and Latin America. Nepantla, 1(3), 533–580.

Said, E. (2003). Orientalism: Western Conceptions of the Orient. Penguin Classics.

Schultheis, E. (2017, September 13). What Right-Wing Populist Look Like in Norway. The Atlantic. https://www.theatlantic.com/international/archive/2017/09/norway-progress-party-populism-immigration/539535/

Sopranzetti, C. (2018). The Owners of the Map: Motorcycle, Taxi Drivers, Mobility, and Politics in Bangkok. University of California Press.

Standing, G. (2011). The Precariat: The New Dangerous Class. Bloomsbury Academic.

The Christian Science. (2021, October 6). Once sidelined, Norway’s migrant minorities earn a voice in parliament. The Christian Science. https://www.csmonitor.com/World/Europe/2021/1006/Once-sidelined-Norway-s-migrant-minorities-earn-a-voice-in-parliament

U. S. Department of State. (2021). 2020 Report on International Religious Freedom: Norway. https://www.state.gov/reports/2020-report-on-international-religious-freedom/norway

Van Es, M. (2021). Norwgian Muslims denouncing terrorism: beyond “moderate” versus “radical”? Religion, 51(2), 169–189. https://doi.org/10.1080/0048721X.2021.1865600

Vestel, V. (2009). Limits of Hybridity versus Limits of Tradition?: A Semiotics of Cultural Reproduction, Creativity, and Ambivalence among Multicultural Youth in Rudenga, East Side Oslo. ETHOS, Journal of the Society for Psychological Anthropology, 37(4), 466–488.

Wiggen, M. (2012). Rethinking Anti-Immigration Rhetoric after the Oslo and Utøya Terror Attacks. New Political Science, 34(4), 585–604. https://doi.org/10.1080/07393148.2012.729744

Žižek, S. (2006). Against the Populist Tempatation. Critical Inquiry, 32(3), 551–574.

Download

Share

COinS