Religion as a Social Problem in the Swedish Parliament: Constructions of the "Religious Other" in Motions on Banning the Muslim Veil and Call to Prayer.

This article examines how the Muslim veil and call to prayer are constructed as social problems in motions to the Swedish parliament between 2010 and 2024. Analyzing 120 political proposals, the study reveals how these religious practices are portrayed as problematic by constructing them as threaten...

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Bibliographic Details
Published in:Scandinavian Studies Vol. 98; no. 1; pp. 93 - 120
Main Author: Jensdotter, Linnea
Format: Article
Published: University of Wisconsin Press 2026
Subjects:
Online Access:View this record in EBSCOhost
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        atl: Religion as a Social Problem in the Swedish Parliament: Constructions of the "Religious Other" in Motions on Banning the Muslim Veil and Call to Prayer.
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        au: Jensdotter, Linnea
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        Hijab (Islamic clothing)
        Legislative bodies
        Secularism
        Other (Philosophy)
        Social problems
        National character
        Gender inequality
        Prayer
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          Sweden
          Hijab (Islamic clothing)
          Legislative bodies
          Secularism
          Other (Philosophy)
          Social problems
          National character
          Gender inequality
          Prayer
      keyword:
        call to prayer
        Muslim veil
        politicization of religion
        social problems
      ab: This article examines how the Muslim veil and call to prayer are constructed as social problems in motions to the Swedish parliament between 2010 and 2024. Analyzing 120 political proposals, the study reveals how these religious practices are portrayed as problematic by constructing them as threatening to Swedish values, particularly gender equality and secularism. Using Carol Lee Bacchi's "What's the problem represented to be?" approach, the article identifies underlying assumptions that frame Muslim practices as incompatible with Swedish identity. The analysis demonstrates how these problematizations contribute to the construction of Muslims as "religious others" who remain outside the imagined Swedish Folkhem (the people's home). While initially dominated by the Sweden Democrats, this framing has gained wider political acceptance over time. The article argues that these political constructions reflect tensions in the Swedish social contract and governance mechanisms that determine which religious expressions are acceptable in public spaces.
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