AMERICAN ANTHROPOLOGIST Managing Muslim Visibility: Conversion, Immigration, and Spanish Imaginaries of Islam Mikaela Rogozen-Soltar ABSTRACT This article explores the efforts of Muslims, particularly European converts and Moroccan immigrants, to represent Islam in southern Spain. It examines Muslims’ different representational strategies; their debates about representation; and related tensions between converts and immigrants regarding religious authenticity, representa- tional authority, and social inequalities. The article contributes to understandings of Islam in Europe by examining how Muslims’ representational practices unfold in Andalusia, a social context shaped by both pan-European, secular concerns about Islam, and a longstanding local tradition that both shuns and celebrates Spain’s Muslim heritage. The author argues that converts’ and immigrants’ different placement in Spanish racialized imaginaries of Islam, uneven access to romantic historical narratives of Muslim Spain, and distinct structural positions in Spain’s political economy converge to produce an unequal multiculturalism. This is expressed in converts’ and immigrants’ racial, gendered, and class-based anxieties about representing Islam in Spain. [immigration, conversion, Islam, Europe, minorities, representation] ABSTRACTO Este art´ ıculo investiga las diferentes motivaciones y estrateg´ ıas utilizadas por musulmanes, tanto conversos Europeos como inmigrantes Marroqu´ ıes, para dar una buena im ´ agen del Islam en la ciudad de Granada, Espa ˜ na. A trav ´ es de una descripci ´ on etnogr ´ afica de sus diversas pr ´ acticas de representaci ´ on, el autor analiza varias cuestiones que dividen la poblaci ´ on musulmana en Granada, sobre qui ´ enes protegen la autenticidad religiosa y qui ´ enes tienen la autoridad de representar el Islam en Andaluc´ ıa. Estas discusiones entre musulmanes conversos e inmigrantes reflejan las desigualdades entre ellos, y sus diferentes posiciones dentro de las estructuras pol´ ıticas, sociales, y econ ´ omicas en Granada. Adem ´ as, resultan de las distintas maneras en las que los conversos y los inmigrantes son vistos y tratados en Granada, una ciudad en que opiniones sobre el Islam han sido siempre influidos por una dualidad de la memoria hist ´ orica local, en la que se celebra y se huye a la vez del pasado musulm ´ an de Granada. W hen I asked Lara, a young Spanish Muslim, to tell me about relationships between Muslims and non- Muslims in Granada, Spain, she compared past and present: Before, people might have laughed and been like, “Oh, there go the Muslims,” but they were respectful. ... But now I see a lot more confusion. On a global level, there’s all this media imagery of terrorists, and now people think of Muslims as terrorists. These days in Granada you hear of really bad things, even acts of violence. It could be because there are so many Moroccans here now, and people think they’re taking their jobs. When Lara was born in the 1980s, most of Granada’s Muslims were European (mainly Spanish) converts like AMERICAN ANTHROPOLOGIST, Vol. 114, No. 4, pp. 611–623, ISSN 0002-7294, online ISSN 1548-1433. c  2012 by the American Anthropological Association. All rights reserved. DOI: 10.1111/j.1548-1433.2012.01518.x her parents. Today, the city’s growing Muslim minority is mostly comprised of Moroccan immigrants. Although Lara ostensibly blamed rising racism on heightened global antipa- thy toward Muslims, she also subtly faulted the growing Moroccan population, nostalgically invoking a past in which European converts monopolized the image of Muslims in Granada. Latifa, a Moroccan immigrant roughly Lara’s age, answered the same question about relationships with non- Muslims by saying the first thing I needed to know was that “the Muslim community is divided” between European con- verts and Muslim immigrants. Like these two women, other Muslims in Granada consistently answered my questions