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CHAPTER THREE GENDER, GENERATION, AND THE REFORM OF TRADITION: FROM MUSLIM MAJORITY SOCIETIES TO WESTERN EUROPE S A -M   A  S   Introduction: Muslim ‘diasporas’ in European societies The acknowledgement of the durable settlement of Muslims in several European societies has led to a variety of scholarly studies, among which a trend has emerged that points out the inherently ‘European’ character of Islam. Its basic argument is that the emergence and set- tling of Muslim communities in Europe contributes to massive trans- formations of Islamic forms of organisation of social life, which escape the traps of traditional authority in which Islam is supposedly still mired in Muslim majority societies, and favour forms of individual- isation. The rst type of argument stresses, from a normative point of view, that the inherently liberal and democratic public spheres of Western European societies provide grounds for drastic changes in Muslim thought and social practice and favour a version of Islam with a specic European normative base, labelled ‘Euro-Islam’ (Tibi, 1998; 2000). This category ultimately de-legitimises any model of Islam that deviates from an ‘enlightened European system of values’, in harmony with ‘secular constitutions’, as Bassam Tibi puts it (Tibi, 2000, 36). The second variant of scholarly approaches to European- ised Islam (e.g. Babès, 1997; Saint-Blancat, 1997; Roy, 1998; Tietze, 2001) emphasises the plural and changing character of Muslim forms of organisation and social life and identi es privatised components of Islam through its encounter with secularised Western societies. The key concept emphasised here is ‘individualisation of religion’, which has so far been mainly used with regard to Protestant or Catholic milieus in Western societies ( Luckmann, 1991; Bellah, 1991; Hervieu-Léger, 1993). We agree that this second approach innovates substantially on pre-  vious ones and shows us a sociologically promising direction, since

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