449 research outputs found
De-mystifying the Muslimah: Exploring Different Perceptions of Selected Young Muslim Women in Britain
No full textIn this research I argue that although Islam as a faith is inherently emancipatory, Muslim
women are doubly marginalised: by patriarchal interpretations of their faith within Muslim
communities and by pluralist society that often does not understand the faith-based values
and practices of Muslim women. The empowerment of Muslim women is crucial not just for
the women themselves but also for socio-political dynamics within the Muslim community
and its relationships in pluralist society. It is from this context, and acknowledging the paucity
of academic literature written by Muslim women, that I set out to give voice to them, so that
their opinions may be heard in discourses that they think are relevant to their lives. By
encouraging Muslim women to take voice and by facilitating mechanisms for these voices to
be heard, this research presents alternate narratives of Muslim women that challenge
dominant media imagery of the oppressed and subjugated Muslim woman. These narratives,
which are by and for Muslim women, portray instead the inherent diversity in the category
'Muslim woman' and thus add more facets to the category 'woman'.
I used an ethnographic methodology that involved participants as contributors in the creation
of new knowledge. Semi-structured interviews with 45 young university-educated Muslim
women and 7 group discussions were used as initial data-gathering tools. The penultimate
ethnographic stage involved Muslim women creating 3-minute long self-representational
digital stories (DSTs), which consist of an autobiographical narrative accompanied by still
pictures. This was a process of self-reflection for the women and an opportunity to take voice
and to be heard. The subsequent screening of these DSTs to audiences who were not
Muslim resulted in discussion and active debate about the reasons for prevalent
(mis)understandings of Muslim women and stereotypes were challenged. In its initiation of
more balanced representations of Muslim women this research empowers Muslim women,
and by contributing to dialogue and cohesion it also empowers pluralist society as a whole.
This research clarifies the overlapping priorities and identities of young British Muslim
women and initiates new discourses, as narrated by the women, on subjects including
religious interpretation and practice, feminism, media representation and social cohesion. In
the research findings I propose an evolving British-Muslim identity among Muslim youth (in
this case young women) which is distinct from that of their parents; a theological articulation
of a 'feminist' struggle for women's rights; and the need to engage with the media and others
to create positive representations of Muslim women. Experiences with DSTs indicate the
potential of personal narratives and interaction for the purposes of inter-community dialogue
Muslim discourses on integration and schooling
No full textSince 2001 Muslim communities in Britain have largely been governed through the educational policy framing of integration and segregation. This Manichean bio-construct sees mono-cultural ethnic schools as problematic spaces, whilst integrated schools as the liberal ideal. By drawing upon the subaltern studies approach, this study provides a space for Muslim pupils and parents to articulate their own discourses on integrated and segregated schools in Britain. In doing so, it allows Muslim communities a position of power, by giving them agency to construct their own narratives on the policy debate on integration and schooling.
This thesis attempts to make sense of Muslim discourses through a theoretic interpretation drawn from Muslim intellectual history. By using Ibn Khaldun’s (d. 1406) sociological theory of ‘asabiyya this study provides a broader theoretical context to the Muslim voice. The empirical and the theoretical perspectives contained in this study attempts to make significant contributions to the study of race, religion and Muslim studies in Britain.
Public policy discourses has often seen the concept of integration as a linear cultural process, with minority groups gradually adopting the social mores of the host society. Evidence presented in this study sees integration as an analytical process and not as a fixed cultural template. It shows how the concept of integration can often be used, by political actors, as a tool for anti-Muslim racism.
The discourses of Muslim parents and pupils have much in common with each other, especially when rejecting the idea of self-segregation, or highlighting the importance of ‘asabiyya based on religion, but they have little in common with the public policy framing of Muslim communities.
Sociological studies have often demonstrated the disjuncture between public policy and lived experience. This study confirms this observation by elucidating the disconnect between political discourse of integration and lived cultural experience of Muslim communities. The discourses of Muslim communities in this study suggest a complex, paradoxical, intersectional reading of integration, which is fundamentally rooted within social constructionism. Most importantly it dismisses the integration and segregation binary, as seen within the educational framing of Muslims, whilst recognising the importance of Muslim group solidarity, or ‘asabiyya in Muslim discourse
Post 9-11 U.S. Muslim Labor Market Outcomes
No full textUsing a difference-in-differences framework and micro data from the Current Population Survey-Merged Outgoing Rotation Group Files (1999 to 2004), this paper estimates the impact that the 9-11 terrorists attacks had on the U.S. labor market outcomes of individuals with nativity profiles similar to the terrorists. We find that shortly after the attacks, the employmentpopulation ratios and hours worked of very young (ages 16 to 25) Muslim men fell. By 2004, most losses had begun to dissipate. The employment-population ratios and hours worked of older Muslim men experienced little deterioration.
Muslim-Christian relations in Palestine during the British mandate period
No full textMy dissertation
examines
Muslim-Christian
relations
in Palestine during the British
mandate period, specifically, around the question of what constituted
Palestinian-Arab identity. More broadly
speaking, the dissertation
addresses the topic within the
context of the larger debate
concerning the role of material
factors (those
related to
specific
historical developments
and circumstances) versus that of
ideological
ones. in
determining
national
identities. At the beginning
of the twentieth, century, two models
of
Arab
nationalism were proposed-a more secular one emphasising a shared
language
and culture
(and thus, relatively
inclusive
of non-Muslims) and one wherein
Arab identity
was seen as essentially an extension of the Islamic
religious
community, or umma.
While
many
historians dealing
with
Arab
nationalism
have
tended to focus
on the role of
language (likewise, the role of
Christian Arab
intellectuals), I
would maintain that
it is the latter
model that proved
determinative
of
how
most
Muslim Arabs
came to conceive of their identity
as Arabs. Both
models
were essentially
intellectual
constructs; that the latter
prevailed
in the end reflects the
predominance of material
factors
over
ideological
ones.
Specifically, I
consider the
impact
of social, political and economic changes related to the Tanzimat
reforms and
European
economic penetration of the nineteenth century; the role of proto-nationalist
models of communal
identification-particularly
those related to religion; and
finally,
the role played
by
political actors seeking to gain or consolidate authority through the
manipulation of proto-nationalist symbols
Responding to the Threat of Violent Extremism - Failing to Prevent
No full textThe shocking 7/7 London bombings and subsequent plots have confirmed the Islamist terrorist threat faced by the UK. How should we understand such home-grown terrorism, and how successful since 2005 have government attempts to ‘prevent violent extremism’ through community-based education been? This 2012 monograph draws on research evidence, much of it from work with young people in the north of England, to suggest that the 'Prevent' policy approaches have been misguided and ineffective, further alienating British Muslim communities rather than supporting longer-term attempts to encourage community cohesion and integration that provides resilience against extremism
Islamic marketing : insights from a critical perspective
No full textThis paper seeks to encourage a critical dialogue within the realm of Journal of Islamic Marketing. It invites marketing scholars and practitioners working on various topics related to Islam and Muslim societies to adopt fresh theoretical and methodological positions that would enhance our understanding of multiple marketing and market dynamics in Muslim societies. The author suggests that the advancement of knowledge in the area of Islamic marketing requires reflexivity and self-critique. The paper highlights the constructive value of critical approach to the development of marketing theory and practice. This paper reflects the author’s personal viewpoint on the production of knowledge and improving practice in the realm of Islamic marketing
Demand and Supply Conditions of Islamic Housing Finance in the United Kingdom: Perceptions of Muslim Clients
No full textAn important aspect of Islamic finance in the retail market has been the introduction of mortgage products for housing finance. These are offered by a number of banks in the UK. The aim of this research is to examine the characteristics of the UK market for Islamic mortgages and to analyse the activities of the major institutions involved. Supply and demand conditions are explored.
This study evaluates the development of Islamic housing finance in the United Kingdom by focusing on the following main areas: First, it investigates whether there is any effective demand for Islamic Mortgages in the UK. Second, the study evaluates the perceptions of UK Muslims towards various aspects of Islamic mortgages and provides an empirical assessment of these perceptions. Also, the study analyses how Muslim client attitutes and the overall environment affects preferences for Islamic mortgage products. Third, it investigates the factors which might encourage or discourage home-buying among UK Muslims. Fourth, it investigates the current structures of Islamic mortgages and examines whether these play a role in helping low-income groups from the Muslim community to achieve home ownership. Fifth, it investigates the current practices surrounding Islamic mortgages to identify the obstacles and factors influencing decision making with the aim of suggesting possible remedies. The study also evaluates accessibility issues with the objective of defining effective ways of raising awareness in the Muslim Community. It also discusses the marketing of Islamic mortgages and investigates the importance of product awareness by bank staff. Furthermore, it explores in detail the role of religion, Muslim households’ consumer preferences and the prospects for Islamic banks cross-selling mortgage products to Muslim customers. Finally this study investigates the factors influences clients’ choices of Islamic mortgage providers.
In fulfilling its aims and objectives, this study has utilized both primary and secondary data from the UK. A survey questionnaire was conducted among the Muslim community in London. Non-parametric procedures and tests have been used to analyze the data collected.
The findings of the study demonstrate that there is a gap in home ownership among British Muslims compared to the general public, which is determined by affordability, financial exclusion and information gaps. In addition, this study found that there is substantial potential demand for Islamic mortgages in the UK, which requires effective but also sound marketing strategies. Perception and opinion analysis also indicated that wider social factors and lifestyle choices may be increasing the demand for Islamic mortgages. Moreover, the findings also demonstrate that perceptions of Islamic mortgages are similar between different ethnic and tenure groups. Some Muslim ethnic groups are more willing than others to take on an Islamic mortgage even if it is more expensive than a conventional mortgage.
The study concludes that the prospects of Islamic mortgages in UK are promising and, unlike conventional bank mortgages, they are not financed by borrowing from wholesale markets, but rather from Islamic deposits. Islamic housing finance has proved sustainable, and has not been subject to the problems associated with sub-prime defaults. On the other hand a careful risk appraisal by Islamic institutions providing housing finance has made it more difficult for low-income Muslims or those with less secure employment to obtain Shariah-compliant mortgages
کریگ کنسیڈائن: تعارف اور سیرت نگاری: Craig Considine: Introduction and Seerah Study
No full textThis paper will cover Craig Considine, an Irish-Italian sociologist who has published extensively on interfaith, Islamic studies, and the life of the prophet Muhammad (PBUH). It follows his initial studies in Massachusetts and further training in international relations and sociology, and more collaborative work with luminaries such as Akbar Ahmed. Because of global events like 9/11, Considine became fascinated by Islam, which led him to pioneer research and publications connecting Christian-Muslim relations. His notable works include books stressing the humanity of Prophet Muhammad and the historical relations between Christians and Muslims. His research and teaching demonstrate a commitment to intercultural dialogue and understanding
تحفۃ المسلم شرح صحیح مسلم ازمولانا عبدالعزیز علوی کے اسلوب و منہج کا تحقیقی جائزہ
No full textAfter the Holy Quran, Sahih Bukhari and Sahih Muslim are the most authentic and important books. These books have been accepted by the Ummah. Different types of interpretations of these books have come to light in different periods. Scholars have also done a lot of work on the interpretations of Sahih Muslim. One of these Sharhas is "Tohfat al-Muslim Sharh Sahih Muslim". Its author is Mawlana Abdul Aziz Alvi۔ He belongs to Jamia Salafia Faisalabad. They have been holding Masnad Hadith there for a long time. He has been teaching Sahih Bukhari and Sahih Muslim for more than 50 years۔ He has compiled this interpretation of his very painstakingly and meticulously. In this interpretation, he has considered various important aspects. One of the most prominent features of this interpretation is that it takes brevity into account۔ In this compilation, he has explained the difficult parts of hadith in an easy way۔ The opinions of the jurists have been described in the statement of jurisprudential issues. It has also listed the explanations of difficult words. He has also recorded the explanation of the translations of the Headings of the chapters at the relevant places. The most prominent feature of his interpretation is that it also covers modern jurisprudential problems, modern economic problems, and modern social problems. Similarly, he has also talked about reforming the society in it. In today's time, this interpretation is an important rate in every respect, so in view of this importance, its method and style are being described in the following lines
The Intercultural Communication Experiences of Arab Muslims Studying in New Zealand: Academic and Social Perspectives
No full textThe number of Arab Muslim students in New Zealand has increased significantly in recent years, yet there is a lack of New Zealand studies that investigate this phenomenon. Studies that have examined the experiences of these students in Western academic contexts suggest, however, that there is a need for further investigation to understand the extent to which these students (re)construct and (re)ne¬go¬tiate their identities as a result of their intercultural communication experiences. The purpose of this study is to examine how universities’ communication practices influence the negotiation process of these students’ cultural and religious identities. In addition, the study investigates which communication practices adopted by students facilitate, or inhibit, good communication with New Zealanders. Cultural identity theory and structuration theory were used as the theoretical framework to understand the reconstruction and renegotiation of students’ cultural and religious identities.
In-depth phenomenological interviews were conducted with 45 male and female participants to elicit their personal stories. Eight university administrators were also interviewed, and university documents were analysed to explore the organisational perspectives in dealing with the presence of these students. Thematic, content, and structuration analyses were conducted with the assistance of NVivo software. Given that the researcher is also an Arab Muslim student, methodological and ethical challenges (e.g., recruiting and engaging with participants, and conducting semistructured face-to-face interviews) were explored reflexively.
Analysis of the data for this study suggested three main findings. First, both Islamic and cultural values guided the direction of Arab Muslim students’ daily lives. Participants noted a number of issues that reflected their emphatic, forthright identification with their own cultural and religious heritage. These issues involved insisting on the role of social networks to protect feminine identity and the integrity of people’s social reputation; the importance of consuming halal food and securing a space to perform daily prayers; the avoidance of working with the opposite sex, and avoid any university and community activities that include practices contrary to their own values.
Second, the negotiation of power between universities and participants was observed. As New Zealand universities used human and nonhuman resources, they were able to wield power over participants and influence them to negotiate and reflect on their own values and norms. Participants appealed to the concept of the purification of Islam to rationalise their motivation for reflecting on and questioning their own values and norms. This reflection resulted in the adoption by students of guidelines and strategies for interaction, avoidance, and normalisation.
Third, the students’ length of residence appeared to be an indicator of disiden¬ti¬fi¬cation with their own values and identification with the dominant values in matters relating to the segregation of the sexes and modesty. A redefining of concepts of gender roles, being alone, freedom, and others was observed over time. The experience of negotiating cultural and religious identities affirmed that cultural identity is constructed in the intercultural communication context as participants worked out a sort of two identities which combines elements from the old and the new.
The study contributes significantly to existing research on intercultural communication by hearing Arab Muslim students’ voices on issues that arise as they encounter new cultural values, seek to maintain their cultural and religious identities, and navigate between home and host values. Among significant contributions to theoretical knowledge, we can include conceptualising the gender roles, being alone in a Western country, gender relations, segregation of the sexes, modesty, freedom, hijab, and personal freedom. In particular, the study enriches the extant literature examining the negotiation process of individual identity from the structuration and cultural identity point of view. In addition to these contributions, implications were drawn for educational institutions, government policies, and future Arab Muslim students to help them obtain constructive intercultural communication experiences in a dominant culture. The suggestion for future studies was made to further explore the role of female gender and length of residency in the reconstruction and renegotiation of cultural identity
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