Dissertations / Theses on the topic 'Islam and Muslims in Europe'
To see the other types of publications on this topic, follow the link: Islam and Muslims in Europe.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Islam and Muslims in Europe.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Neumueller, Caroline. "The 21st century new Muslim generation : converts in Britain and Germany." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/8406.
Full textAbstract:
The dissertation focuses on the conversion experiences and individual processes of twenty-four native British Muslim converts and fifty-two native German Muslim converts, based on personal interviews and completed questionnaires between 2008 and 2010. It analyses the occurring similarities and differences among British and German Muslim converts, and puts them into relation to basic Islamic requirements of the individual, and in the context of their respective social settings. Accordingly, the primary focus is placed on the changing behavioural norms in the individual process of religious conversion concerning family and mixed-gender relations and the converts’ attitudes towards particularly often sensitive and controversial topics. My empirical research on this phenomenon was guided by many research questions, such as: What has provoked the participants to convert to Islam, and what impact and influence does their conversion have on their (former and primarily) non-Muslim environment? Do Muslim converts tend to distance themselves from their former lifestyles and change their social behavioural patterns, and are the objectives and purposes that they see themselves having in the given society directed to them being: bridge-builders or isolators? The topic of conversion to Islam, particularly within Western non-Muslim societies is a growing research phenomenon. At the same time, there has only been little contribution to the literature that deals with comparative analyses of Muslim converts in different countries. This dissertation is based on the conversion research methods by Wohlrarb-Sahr (1999) and Zebiri (2008), and further concentrates on the acute challenges and personal understandings of Muslim converts regarding cultural, religious, and moral changes, changes in belief and adoption of religious practices as well as social relations. Dissatisfaction with the former faith or given social norms, the appeal of the Muslim tenets, the search for identity and the desire to have a sense of belonging included the participants’ motivation for conversion. Taking the former into consideration enabled the result of providing a personal, lively yet rational insight into the lives of British and German Muslim converts.
2
Boyce, Valerie. "Many Voices, Few Listeners: an analysis of the dialogue between Islam and contemporary Europe." Thesis, University of Canterbury. National Centre for Research on Europe, 2009. http://hdl.handle.net/10092/2787.
Full textAbstract:
Enlargement of the European Union (EU) coupled with immigration and rising transnational flows of people has led to increased contact between different cultures, religions, ethnic groups and diverse languages. Historically, the reproduction of ethnic and racial bigotry from generation to generation has marred the European landscape. Cognisant of this, the EU is committed to the development of intercultural competences and the promotion of intercultural dialogue, involving not only public authorities but also civil society. As part of a strategy to build a cohesive integrated ‘social Europe’, the EU launched the 2008 European Year of Intercultural Dialogue (EYID) at Ljubijana in Slovenia on January 8. Beneath the carapace of ‘Unity in Diversity’, the aim of EYID is to promote a better understanding of Europe’s complex cultural environment in an effort to move beyond ‘mere tolerance’. In recent years, however, increasing tensions involving Europe’s Muslim population have been exacerbated by their visible difference, youth riots, terrorism and the current global discourse of “clash”. Considering that Europe’s largest ethnic minority is Muslim, any attempt to foster tolerance through intercultural dialogue could be severely limited by Europe’s ability to sustain a meaningful dialogue with Islam.
Thus, this thesis focuses specifically on dialogue with Islam in contemporary Europe. Its aim is to contribute to the present discussion concerning the perceived need for policy makers and citizens to redefine the space/identity allocated to Europe’s Muslim population. Beginning with a brief history of Muslim immigration to Europe this dissertation then analyses the marginalisation of these immigrants by the development of institutionalised inequalities. Pursuant to this is an examination of the scholarly debate surrounding the phenomenon of a nascent ‘European identity’ and its compatibility, to an equally embryonic ‘Euro-Muslim identity’. Using EYID as a tool, this treatise then examines the themes reflected in academic discourse, which emerged from the EU level debates in relation to the acceptance of Europe’s minorities. As Europe attempts to rethink a broader identity by accepting that immigrants are no longer sojourners but a necessary part of Europe’s future, this thesis asks, how meaningful was the EYID to the discourse between Europe’s Muslims and European leaders, policy makers, and civil society?
3
Cohen, Yael R. "THE OBSTACLES TO THE INTEGRATION OF MUSLIMS IN GERMANY AND FRANCE: HOW MUSLIMS AND THE STATES IMPAIR THE SMOOTH TRANSITION FROM IMMIGRANT TO CITIZEN." John Carroll University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=jcu1304962476.
Full text
4
Struss, Karsten. "Euro-Islam or Islam in Europe the role of Muslims and their organizations in Germany, Great Britain and the Netherlands." Thesis, Monterey, California. Naval Postgraduate School, 2011. http://hdl.handle.net/10945/5617.
Full textAbstract:
Approved for public release; distribution is unlimited.Almost twenty million Muslims live in Europe. These Muslims make up diverse ethnic, linguistic, and cultural communities, many of which are struggling to define their role within Europe's secular societies and the role of their religion in this environment. The concept of Euro-Islam is one option to promote a new European form of Islam that helps Muslim citizens and immigrants integrate into Europe's civic and political fabric. This study shows that the concept of Euro-Islam is still under negotiation and diversity across Muslim communities complicates the negotiation process. Conceptions of Euro-Islam vary from a pure embrace of secularism to new forms of Islamism. The acceptance of core European values, such as democracy, tolerance, and pluralism, are essential prerequisites for acceptance of Euro-Islam by Europeans, but many Muslims view their situation as that of exclusion, characterized by low levels of education, high unemployment, and societal discrimination. They face governments that seek to dialogue with Muslims while simultaneously pursuing increasingly assimilative immigration policies. Muslims in Europe have developed organizational networks to represent their opinions and interests as well as to express their identity. On the one hand, these organizations naturally reflect the diversity of the communities they represent. On the other hand, these organizations are all but representative for all Muslims living in Europe. Therefore, their role in the promotion of Euro-Islam is limited. This thesis proposes a rethinking of current immigration policies, intensified discourse among Muslims over Euro-Islam, and open dialogue between Muslims and others, where secularism does not become an excuse for discrimination and integration is distinguished from assimilation. This policy requires Europeans to rethink their own identity and the role they want religion to play in society.
5
Kretz, Lauren Ashley. "Integration and Muslim identity in Europe." Thesis, Georgia Institute of Technology, 2010. http://hdl.handle.net/1853/33899.
Full textAbstract:
The portrayal of collective identity of Muslim populations in Europe presents an increasingly important issue within identity politics. While European Muslims represent a diverse population that has experienced longstanding socio-political concerns, they are also increasingly portrayed in light of wider global perceptions of Islam in a post-9/11 era. Consequently, there is growing concern over a confusing of such pre-existing domestic issues and larger international problems of radical fundamentalism and Islamic terrorism. The misrepresentation of European Muslims as linked to such issues in turn often exacerbates domestic problems and contributes to an evolving sense of oppositional Muslim identity in Europe. In light of these concerns over inaccurate depictions of Muslims and their harmful effects, many of which will be expounded upon below, a more critical and deliberate approach is necessary in scholarly assessments of Muslim populations.
This thesis examines the situation of European Muslims amidst such portrayals of commonality and international influence. After discussing some facets of political identities and critiquing other approaches to this issue, the study focuses on the case of Muslims in France. Using the lens of universalism, I examine the context of Muslims in France and evaluate the accuracy of assertions of common identity. After illustrating the diversity of French Muslims, the study then turns to the situation of Muslims in Europe, comparing the French case with those of Great Britain and Germany. Finally, it returns to the recent French national identity debate for concluding remarks. The study demonstrates that, while portrayals of Muslims as a uniform threat to European identity are at present inaccurate and misleading, such assertions also carry potentially harmful effects in stigmatizing Muslims and contributing to oppositional identity formation.
6
Samad, A. Yunas, and K. Sen. "Islam in the European Union: Transnationalism, Youth and the War on Terror." OUP Pakistan, 2009. http://hdl.handle.net/10454/3561.
Full textAbstract:
NoThis book is about Muslims in Europe and the "War on Terror"--its causes and consequences for European citizenship and exclusion particularly for young people. The rising tide of hostility towards people of Muslim origin is challenged in this collection from a varied and multi national perspective. The book illustrates that Muslims are as diverse a group as those of any other religion; therefore to place all Muslims into one category is wholly unscientific and discriminatory. It shows that there are historical and ideological reasons for viewing Islam as a static, unchanging and regressive force. The chapters illustrate the diversity of societies with Muslim majority populations and challenge the dominant paradigm of what has become to be known since the War on Terror as "Islamophobia."
7
Varon, Ari David. "Islam and Europe : reflections on religion state relations by European Muslim intellectuals." Paris, Institut d'études politiques, 2013. http://spire.sciences-po.fr/hdl:/2441/7o52iohb7k6srk09o02c1ck3i.
Full textAbstract:
Comment les intellectuels musulmans en Europe interprètent-ils les relations entre l’Etat et la religion ? Cette thèse propose une analyse comparative des discours de quatre intellectuels musulmans européens traitant de cette question. Nous étudions conjointement les nombreuses interprétations de l’Islam avec l’essor des relations religion-Etat depuis la paix de Westphalie (1648), ainsi que la coordination entre les communautés musulmanes d’Europe et les institutions étatiques, à travers les réseaux de politiques publiques islamiques relatives à l’Islam dans la sphère publique européenne. Cette recherche compare les discours d’intellectuels musulmans ayant une grande écoute dans la sphère publique Européenne, à savoir Bassam Tibi, Tariq Ramadan, Amr Khaled et Yusuf Qaradawi. Notre analyse compare les discours de ces quatre intellectuels dans un cadre d’analyse multidimensionnel qui comprend quatre catégories. La première est conceptuelle ; la deuxième est institutionnelle; la troisième, l’agenda social; enfin l’action politique et la mobilisation politique prescrite pour les musulmans en Europe. Cette recherche éclaire également l’étude des relations entre Etat et religion à la lumière de l’influence de l’immigration musulmane vers l’Europe et l’installation de Musulmans en tant qu’Européens durant les dernières décennies. Comprendre les perceptions de l’Islam en Europe comme étant influencées par le discours religieux européen tout en influençant celui-ci en retour permettrait de préciser le développement futur des relations entre les religions européennes et les Etats à la fois pour les chercheurs, les acteurs sociaux et les décideurs politiquesHow do Muslims intellectuals in Europe interpret religion state relations? The Ph. D. Dissertation performs a comparative discourse analysis (CDA) of four European Muslim intellectuals as each reflects upon religion state relations. The dissertation studies the multiple interpretations of Islam juxtaposed with the developing religion state relations since the Peace of Westphalia (1648) as well as the coordination between European Muslim communities and state institutions through Islamic policy networks relating to issues of Islam in Europe’s public sphere. The research compares the discourses of for Muslim intellectuals that are prominent in Europe’s public sphere: Bassam Tibi, Tariq Ramadan, Amr Khaled and Yusuf Qaradawi. The CDA compares the four intellectuals in a multi-dimensional framework comprising four categories. First is conceptual; second, institutional surrounding; third, social agenda; fourth, political action and political mobilization prescribed for Muslims in Europe. Studying the discursive presentations of Tibi, Ramadan, Khaled and Qaradawi the research reorganizes the principles of analyzing Islam and Europe opening the possibility of bridging potential obstacles and rigid interpretations of Islam and European identity. The research enlightens the study of religion state relations and the social establishment of Muslim as Europeans over the previous decades. Understanding the perceptions of Islam in Europe as simultaneously influenced by and influencing Europe’s religious discourse could elaborate the future development of European religions state relations for researchers, social organizers and policy makers
8
El-Bachouti, Mohammed Hicham. "Individualization of muslim religious practices: contextual creativity of second-generation Moroccans in Spain." Doctoral thesis, Universitat Pompeu Fabra, 2017. http://hdl.handle.net/10803/402893.
Full textAbstract:
Given the limitations posed on some religious practices in secular contexts, a trend of
individualization, or a self-fashioned approach to religious practices, has surfaced in an
emerging debate in literature dealing with the study of Muslim minorities and their practices.
While the term is used for critical arguments, it lacks empirical data, which this research aimed
to contribute to by using in-depth, semi-structured interviews. The study starts by mapping the
basic elements of a “theory of individualization,” and analyzing the literature behind it.
Following it, interviews are conducted and analyzed, by which the study contextualizes
individualization in Europe, taking Spain’s second-generation Moroccans as a case study, to
answer the research question: How do Muslims reconcile their religious duties with their
everyday life in contemporary Spanish society? The literature points to the generational gap in
analyzing individualization, and draws a line to secularization. However, the empirical findings
of this project help us argue that individualization is a product of a process I refer to as
Contextual Creativity. By such, the study poses a theoretical challenge to secularization in
Europe. The limited set of religious options in a context demonstrates that they matter more
than the generational effect. Equally, they do not translate to personal secularization, but an
expression of limitations, rather than liberties. In order to invite our interviewees to share with
us their trajectories’ patterns and modes of individualization, the project invoked two specific
practices: daily prayers and social interactions (school, work, community), as these two stand
as a continuous everyday struggle for the individual trying to accommodate both religious
duties and societal interferences.Dadas las limitaciones que se plantean en algunas prácticas religiosas en contextos seculares, una tendencia de individualización, o una manera individual de abordar sobre las prácticas religiosas, ha salido a la superficie en la literatura que trata sobre el estudio de las minorías musulmanas y sus prácticas. Si bien el término se utiliza para los argumentos críticos, que carecen de datos empíricos, ésta investigación espera poder contribuir a ello a través del uso de entrevistas llevadas a cabo en profundidad. Se inicia el estudio mediante la asignación de los elementos básicos de una "teoría de la individualización", y el análisis de la literatura detrás de ella. A raíz de ésta teoría, se realizan entrevistas y se analizan, y tras estudiarlas se contextualiza la individualización en Europa, usando como marco a marroquíes de segunda generación de España, para entonces responder a la pregunta de investigación: ¿Cómo concilian los musulmanes sus deberes religiosos con su vida cotidiana en la sociedad española contemporánea? La literatura señala en repetidas ocasiones a la brecha generacional en el análisis de la individualización, y traza línea a la secularización. Sin embargo, los hallazgos empíricos de este proyecto ayudan a plantear que la individualización es producto de un proceso al cual me refiero como Creatividad Contextual. Así el estudio propone un reto contra el entendimiento de secularización en Europa. El conjunto limitado de opciones religiosas en un contexto demuestra que importan más que el efecto generacional. Igualmente, no se traducen a la secularización individual, sino una expresión de limitaciones en lugar de libertades. Con el fin de invitar a los entrevistados a compartir las formas de individualización y sus trayectorias, el proyecto invoca a dos prácticas específicas: las oraciones diarias y las interacciones sociales (escuela, trabajo, comunidad), ya que estos dos se destacan como lucha diaria continua para aquella persona que intente dar cabida a la vez a los derechos religiosos y las interferencias sociales.
9
Mohammed, Amjad M. "Muslims as Minorities in non-Muslim Lands with Specific Reference to the Hanafi Law School and Britain. A social and legal study of Muslims living as a minority in Europe, particularly Britain; focussing on how traditional Islam facilitates Muslims to practice their faith within this secular context." Thesis, University of Bradford, 2011. http://hdl.handle.net/10454/5409.
Full textAbstract:
In the 21st century Muslims can be found as minorities in what can be described as secular, democratic western countries. The research presented in this study will trace the process by which this community arrived in Western Europe and in particular Britain. Furthermore, it will explain how the community developed its faith identity within this context by detailing three particular stances they have adopted, namely; assimilation, isolation, integration. The thesis argues that rather than the assumption which exists that applying Traditional Islam causes Muslims to isolate from the indigenous population and form a 'state within a state' it actually gives the religious confidence and identity to integrate within the wider society. The study also focuses on Islamic Law as interpreted by the 'anaf' Law school and highlights in detail the multi-pronged and robust nature of its legal theory and subsequent application. There is an opportunity whilst determining the context to challenge the so-called 'classical' Islam's view of the world, especially the view that all non-Muslim lands are d'r al-'arb. The research details a novel understanding of the classical view and discusses how the state's attitude towards Islam and Muslims determines its territorial ruling. In conclusion, the study has shown that the traditional interpretive model inherently possesses the flexibility, relevance and applicability to take into consideration minority-status of Muslims in Britain adhering to the 'anaf' Law School. This is manifest by the ability this model has to deal with contemporary issues in wide ranging subjects like Medicine, Politics and Finance As a result it facilitates their integration within this secular society whilst remaining true to their faith.
10
Çitak, Gökmen. "Approche historique de la fatwa et perspectives de son adaptabilité en Europe, la contribution du Conseil Européen de la Fatwa et des Recherches." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3081/document.
Full textAbstract:
La religion musulmane est une religion universelle, elle ne se limite pas à un espace défini, ni à une époque. Elle peut s’étendre à tous les lieux. Le passé a témoigné et démontré sa capacité à être une religion conciliable et adaptable à toutes cultures et civilisations. Dès lors, il est tout à fait possible d’affirmer qu'elle est une religion flexible selon l'environnement. Le flux migratoire en Europe des personnes en provenance de pays musulmans a engendré l’enracinement progressif de l’Islam, dans un environnement non musulman et sécularisé. C’est dans ce contexte sans précédent, qu’une réflexion innovatrice a émergé, tenant compte des différents aspects sociétaux. Elle consiste à réfléchir aux nouvelles perspectives visant à structurer un modèle cohérent pour les musulmans d’Europe, en phase avec la société occidentale. Ce renouveau dépend essentiellement de la double capacité à conjuguer raison et respect du patrimoine des fondements de la jurisprudence musulmane. Mais, il doit également intégrer une lecture critique de ce patrimoine par le biais de nouveaux outils de compréhension, répondant aux finalités de la loi musulmane.L’objet de cette recherche porte sur le concept de fatwa, qui permet justement l’adaptation, en apportant des solutions adéquates aux Musulmans vivant en Europe. Cette recherche englobe aussi bien la structuration du CEFR et sa méthodologie d’expertise que les catégories de lois sujettes à la flexibilité. Les fatwa(s) émises par le conseil déterminent ainsi les mécanismes employés pour la résolution des cas spécifiques au contexte européen où les communautés musulmanes sont minoritaires. Ceci permet d’évaluer, par conséquent, la pertinence et la recevabilité de ce nouvel habillage du fiqh, qui vise à offrir de nouveaux horizons, sans pour autant se détacher complètement du patrimoine juridique existantIslam is a universal religion. It may not be hemmed in any limited boundaries, neither in a specific era. It has ability to extend to all the places. In the past this religion has proven its adaptability and compatibility to all the cultures and civilizations. Consequently, we can assure with certainty that Islam is completely flexible and adaptable to a given environment. The migratory flow to Europe from Muslim countries has established its roots gradually in a non-Muslim and secular environment. In this unprecedented context an innovative reflection has emerged englobing all the societal aspects. It consists in thinking out new viewpoints on creating models that are coherent for Muslims in Europe and are in accordance with the western society. This renewal depends essentially on the double capacity of combining reason and respect of the patrimony of the basis of Islamic jurisprudence. Yet, it also has to incorporate the analytical interpretations of this patrimony through the new tools of comprehension, meeting with the aims of Islamic laws.The aim of this research is about the concept of a Fatwa that allows adaptation bringing suitable solutions for the Muslims living in Europe. This research includes structuring of CEFR, its methodology of assessment as well as the categories of laws that are subjected to flexibility. The Fatwas issued by the Council consequently determine the mechanisms used to solve cases specific to European context where the Muslim communities are a minority. This allows us to evaluate the pertinence and the admissibility of embellishing of Fiqh which is meant to open new horizons, all the same without being totally detached from the existing legal patrimony
11
Mayer, Tamara M. "Islam in America why U.S. Muslims are less likely to radicalize than their European counterparts." Thesis, Monterey, California : Naval Postgraduate School, 2009. http://edocs.nps.edu/npspubs/scholarly/theses/2009/Dec/09Dec%5FMayer.pdf.
Full textAbstract:
Thesis (M. A. in Security Studies (Homeland Security and Defense))--Naval Postgraduate School, December 2009.Thesis Advisor(s): Kadhim, Abbas ; Shore, Zachary. "December 2009." Description based on title screen as viewed on January 27, 2010. Author(s) subject terms: Islam, Muslim, radicalization, Germany, France, United Kingdom, terrorist, home-grown, immigration, integration. Includes bibliographical references (p. 83-85). Also available in print.
12
Fazakarley, Jed. "Muslim communities in England, 1962-92 : multiculturalism and political identity." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:65860f11-7b8d-4079-a998-783a8a69f9dc.
Full textAbstract:
Since the conflicts in the Gulf and Bosnia in the 1990s, and the terrorist attacks of 9/11 and 7/7, a large sociological and political literature on British Muslims has appeared. It is often a contention of these works that Muslims in Britain did not identify, and were not seen in terms of, their religion prior to the time of the Rushdie affair. This thesis contends that, contrary to these arguments, religion has been a significant referent for the claims-making of Muslim communities in England since essentially the time that those communities settled (the early 1960s). This is demonstrated through the consideration of Muslim claims-making and elite practice and policy in a number of thematic areas, including education, employment, social services, and party politics. Building on these insights, it is suggested that such misconceptions about English Muslim social and political mobilisations are attributable to the absence of an historical perspective upon British multiculturalism. This thesis, particularly in two concluding chapters, attempts to correct this absence, offering a broader consideration of British multiculturalism in the studied period. It suggests that – rather than a relatively coherent ideology or policy approach – British multiculturalism has been an institution, produced in an ad hoc manner through the largely uncoordinated actions of a large number of actors, often lacking shared aims, at both local and national level. Although subject to changes over time, this institution has observed a number of consistent ‘rules’ in the form of concepts shared by actors involved in it (such as the ‘ethnic group, ‘community leadership’ and ‘special needs’). Finally, it is suggested that multiculturalism in Britain has endured primarily due to a process of ‘path dependence’ through which many actors have ‘learned’ how to operate within the rules of the institution, and may owe their existence of prestige to it.
13
Elfersy, Daphna. "The Muslim civil ethic and the concerting of secularism : Islam in France and the Netherlands." Thesis, Paris, Institut d'études politiques, 2015. http://www.theses.fr/2015IEPP0002.
Full textAbstract:
Cette étude affirme que la grande majorité des musulmans européens promeut une laïcité harmonieuse, laquelle ne cherche pas à hiérarchiser les croyances religieuses et séculières dans les sociétés et les états démocratiques. cette étude interroge ce qui distingue les musulmans exprimant un soutien à une laïcité harmonieuse de leurs homologues européens, musulmans et non musulmans qui ne s’y reconnaissent pas. L’hypothèse principale avancée dans cette étude pose que les musulmans européens soutenant la laïcité harmonieuse ont connu un processus de transformation religieuse au cours duquel l’islam a été « ethnicisé » et conceptualisé devenant une source de valeurs pluralistes démocratiques largement partagées dans la société. cette étude définit cette constellation plurielle des valeurs socio religieuses comme étant l'éthique civile musulmane. Cet islam civil ethnicisé en plein essor permet d’expliquer l’approche particulière des musulmans quant à la laïcité harmonieuse. pour donner de la profondeur au cadre théorique ambitieux de notre étude et à l’hypothèse qui y est développée, nous sommes revenus à une analyse historique, l’hypothèse explorée étant, au final, validée par le travail de terrain quantitatif et qualitatif. Pour tester l’hypothèse selon laquelle un islam civil reformulé engendre un soutien des musulmans à une laïcité harmonieuse, cette étude a mené en France et aux Pays-Bas quatre-vingt-dix-sept entretiens avec des musulmans et a administré deux cents huit questionnaires avec des musulmans et des non musulmans. Ces pays constituent des cas d'étude intéressants dans une optique comparative. les preuves empiriques valident le cadre théorique et vérifient les relations entre adhésion à un islam civil reformulé et soutien à une laïcité harmonieuse. Ainsi, les résultats de cette étude montrent la pertinence de la méta théorie de la religion développée par weber ; ils révèlent son efficacité théorique et méthodologique pour explorer les relations entre religions éthiques et vie socio politique, en particulier pour analyser l’islam civil qui se développe actuellement en Europe et sa relation au concept de laïcité harmonieuseThis study asserts that the vast majority of European Muslims endorse a concerted secularism, a concept pertaining to a non-hierarchic approach to religious and secular reason in democratic societies and states. This study asks what distinguishes these Muslims that show support for a concerted secularism from their European Muslim and non-Muslim counterparts that present different approaches to secularism. the primary hypothesis advanced in this study is that European Muslims that advocate concerted secularism have undergone a process of religious transformation in which Islam was ‘ethicized’ and conceptualized as a source for pluralistically fashioned familial and democratic values. This study refers to this pluralist constellation of social values as the Muslim civil ethic. This emerging ethicized civil Islam, it is argued, serves to explain Muslims’ distinct approach of concerted secularism. A scholarly review and historical analysis substantiates this study’s ambitious theoretical framework and ensuing working hypothesis, although the salience of the explored hypothesis is ultimately affirmed through the quantitative and qualitative fieldwork. to test the premise that a reformatted civil Islam engenders Muslims’ support for a concerted secularism, this study conducted 97 interviews with Muslims and 208 surveys with Muslims and non-Muslims in France and the Netherlands. These countries present compelling cases for a comparative research. the empirical evidence validates the theoretical framework and verifies the hypothesized relations between the reformatted civil Islam and the endorsement of concerted secularism. the findings of this study substantiate the germaneness and authority of weber’s meta-theory of religion and reveals its theoretical and methodological efficacy for general explorations into the relations between ethical religions and sociopolitical life, and in particular, the burgeoning civil Islam in present day Europe and its relation to the notion of concerted secularism
14
Saleemi, Asmara. "Electoral System Effects On Anti-muslim Sentiments In Western Europe." Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc103386/.
Full textAbstract:
The purpose of this thesis is to answer the question, why is there a variation in anti-Muslim sentiments across Western Europe? There is existing literature on individual and country-level variable s to explain why prejudice exists, but this research examines the impact of political institutions on anti-Muslim sentiments. Based on new institutionalism theory, electoral systems can shape public attitudes by providing far-right parties a platform to put their concerns on the agenda, and these parties promote anti-Muslim popular sentiments. The results of this analysis support this argument in that the larger the average district magnitude in a country, the greater the anti-Muslim sentiments. The findings also show that an increase in far-right party vote-share also covaries with an increase in anti-Muslim sentiments.
15
Tansey, Colin M. "Anti-radicalization efforts within the European Union : Spain and Denmark." Thesis, Monterey, Calif. : Naval Postgraduate School, 2009. http://edocs.nps.edu/npspubs/scholarly/theses/2009/Mar/09Mar%5FTansey.pdf.
Full textAbstract:
Thesis (M.A. in Security Studies (Europe and Eurasia))--Naval Postgraduate School, March 2009.Thesis Advisor(s): Yost, David S. ; Shore, Zachary. "March 2009." Description based on title screen as viewed on April 24, 2009. Author(s) subject terms: anti-radicalization, assimilation, Denmark, European Union, integration, Islam, multiculturalism, Muslims, Spain, terrorism, tolerance. Includes bibliographical references (p. 71-77). Also available in print.
16
Amghar, Samir. "Salafis et Ahbâsh : réseaux, organisation, et socialisation d'un nouvel islam militant européen (France, Belgique et Suisse)." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0078.
Full textAbstract:
"L'épuisement de la mouvance islamiste politique issue la matrice des Frères musulmans et de l'organisation missionnaire du Tabligh coïncide avec la montée de la mouvance salafiste et de l'organisation des Ahbâsh. Ces deux mouvements arrivent sur fond de dilution de la portée contestataire de l'islamisme et d'épuisement des mouvements de jeunes musulmans. En invoquant les ancêtres pieux de l'Islam, ils souhaitent grâce à une prédication active rétablir la « vraie » tradition face à qu'ils perçoivent comme une excessive accommodation, voire comme un abandon proposé par les Frères musulmans et le Tabligh. Pour celles et ceux qui choisissent ces mouvements, cette démarche religieuse stricto sensu paraît participer fortement d'une quête identitaire. Se poser en s'opposant, tel semble être également le slogan qui commande l'ensemble de leur conduite religieuse. Incarnant une affirmation de soi en rupture avec les valeurs dominantes, le salafisme et l'organisation des Ahbâsh semblent délégitimer le système de croyances des musulmans, en les proclamant théologiquement hors-la-loi et, par ricochet, légitimer la contestation de l'ordre social que leurs croyances symbolisent. "The subsiding of the Islamic political movement that emerged from the matrix of the Muslim Brotherhood and Tablighi Jamaat's missionary organization coincides with the rise of the Salafi movement and the AI-Ahbash organization. These two movements appear in the context of a lessening of Islamism’s anti-establishment reach and a fading away of movements of young Muslims. By invoking Islam' s pious ancestors, they hope to use active preaching to reestablish the "real" tradition, in the face of what they perceive as excessive accommodation and even abandonment proposed by the Muslim Brotherhood and Tablighi Jamaat. For the men and women who choose these movements, the religious act (strictly defined) seems to be a strong part of the quest for an identity. Positioning oneself in opposition: this seems to be the slogan that commands the ensemble of their religious behavior. By incarnating self-affirmation in a break with dominant values, Salfism and the AI-Ahbash organization seem to delegitimize the system of Muslim beliefs by proclaiming them to be theologically outside of the law which, consequently, legitimizes contesting the social order than these beliefs symbolize
17
Suzana, Elisabete. "Performing islam in europe : a case study of Poetic Pilgrimage´s performance of empowerment in-between art and religion." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-25185.
Full textAbstract:
In this thesis I explore performances of empowerment in the work and artistic persona of Londonbased hip hop duo Poetic Pilgrimage. By using intersectionality, critical race and performance theories, I sketched a possible reading of their performance of religion in the complex context of their positionality as black, british, women, muslim converts and performing artists. I looked specifically at how performance shapes possibilities of cultural and religious interpretations of race, religion, nationality, gender and the arts. The question that guides me is: how do they shape their Empowerment with their Performance? After becoming familiar with the material, I realised that one way of answering this question is by looking into how they relate to an intersectional idea of Empowerment, namely how they relate to race and gender in their islamic art (religion/occupation/class) and how Empowerment is directly connected with Performance, it is the Performance that enables their Empowerment: artistic Performance that shapes their ethnographic Performance of muslimness, womanhood, black womanhood, muslim womanhood, women artistry, britishness, etc. So in this text, it is their Performance of categories and themes that constitute strategies and processes or Empowerment. My focus of Empowerment is on representation, which makes me define Empowerment as the act of learning to Love yourself and others in positive ways. This is inspired in the work of Audre Lorde. And it is reflected in Poetic Pilgrimage's own stance, as revealed by the opening statement of this thesis, We have no LOVE OF SELF. My focus on Performance means that I distance myself from constructs of identity markers that are not sensitive to construction and deconstruction. My underlying approach is to reflect on how Poetic Pilgrimage are and have been constructed by deconstructing them, question them. Taking into account that I cannot not think intersectionally, all themes under scrutiny here deal with ways in which Poetic Pilgrimage expose, explore and create islam and the arts of Performance to forge possibilities of Empowerment, in a way that I attempt to research all categories intersected. In the first thematic chapter (black european islam), emphasis is put on race and in the second thematic chapter (modesty is the new cool), focus turns to gender, though understood in relation to each other and to other categories, such as nationality, class, occupation, ethnicity. In terms of material, I focus on the final product (on stage/videoclips), having Poetic Pilgrimage's Performance on facebook as public artistic persona as a framework for the event of artistic Performance itself. Performing self, or everyday life Performance using artistic means is the trade mark of hip hop culture, which Poetic Pilgrimage are a part of.
18
VEZZANI, GIOVANNI. "European Muslims and liberal citizenship: reconciliation through public reason: the case of Tariq Ramadan’s citizenship theory." Doctoral thesis, Luiss Guido Carli, 2016. http://hdl.handle.net/11385/201103.
Full textAbstract:
What is politically at stake when citizens of Muslim faith are publicly presented as permanent aliens in contemporary European societies? On what grounds is such exclusion or ‘externalisation’ based? What
requirements can European citizens be reasonably expected to meet? This research analyses the subject of
Muslims’ citizenship in contemporary European societies from the perspective of normative political theory, and
more precisely from the viewpoint of John Rawls’s political liberalism, in particular in light of the idea of public reason. Whilst recent contributions in political philosophy analysing the question of citizenship of Muslims in liberal democracies from a Rawlsian standpoint have mainly focussed on the notion of an overlapping consensus, the implications of the concept of public reason on that same issue are largely unexplored. This study tries to fill
such a gap in the literature. In chapter one, I begin by framing what I call the “background problem” of the research,
namely, the claim that “Islam in Europe makes problem” and its different dimensions. I then reframe the question
under scrutiny by presenting in greater theoretical detail the problem investigated and the main research question:
Which ideal conception of citizenship should provide the common normative perspective in contemporary Western
European societies, which are characterised by both demands of inclusion of Muslims and the need for solving a
problem of mutual assurance concerning citizens’ commitment to shared terms of social cooperation, so that those
societies can be stable for the right reasons? My central thesis is that the idea of public reason provides a common
discursive platform which establishes the ground for both a public political identity for citizens and shared
standards for social and political criticism. I also argue that political liberalism specifies a peculiar evaluative
framework that allows citizens to answer the above-mentioned questions in a distinctively political way. In the
first part, I thus develop my “justificatory evaluative” methodological approach based on public reason (chapter
two). In the second part (chapters three and four), I reconstruct the idea of public reason and specify the
fundamental requirements of the justificatory evaluative approach. In the third part, I firstly attempt to demonstrate
that, with reference to the problem at hand, public reason citizenship is normatively more appealing than two
alternative ideal conceptions of citizenship, namely ‘critical republicanism’ and liberal multiculturalism (chapter
five); secondly, I apply the evaluative framework to the conception of citizenship elaborated by one of the most
renowned Muslim intellectuals in Europe: Tariq Ramadan. The purpose of such evaluation is twofold. Firstly, it
aims at examining whether and how the idea of public reason accounts for a version of European citizenship for
Muslims coming from Muslims themselves. Secondly, it aims at disclosing whether what such a Muslim
conception of citizenship in Europe says about the two dimensions of ‘stability for the right reasons’ of the system
of social cooperation (namely, inclusion and mutual assurance) is consistent with the provisions of public reason
citizenship.
19
SONA, FEDERICA. "NAVIGATING THE POLY-CENTRIC LEGAL ARCHIPELAGOES. A STUDY OF THE RELATIONS BETWEEN EUROPE AND ISLAM UNVEILING MUSLIM FAMILIES' ROUTES AMONGST THE ITALIAN AND BRITISH "LEGAL ISLAND"." Doctoral thesis, Università degli Studi di Milano, 2012. http://hdl.handle.net/2434/170940.
Full textAbstract:
In the XXI century, the relations between Europe and Islām remain problematic. Continuous debates on the Muslim presence in Western countries characterise the political discourses at domestic and international levels. In the EU, Muslims are somehow regarded as unpleasant guests. At the same time, foreign Muslims who enter Europe as reunited family members, are increasingly perceived as exploiting an ingenious legal stratagem to circumvent high migration barriers.
As scholarship anticipated in the late XX century, Muslims settled in Europe gradually began to develop an autochthonous legal culture. Contemporaneously to the reawakening of Islām, European Muslims built for themselves new identities and learned a way to navigate across diverse legal systems. As a result, nowadays an intricate web of unofficial and quasi official alternative Islamic/Muslim fora actively competes with the international, European, and domestic judiciary. Additionally, we can witness a dramatic increase in the the number of partly concealed alternative courses that can be potentially mapped by European Muslims within the European legal context.
Regardless of the relevance and implications of such competing administrative, legal and judicial structures, European national authorities and legal experts appear to be only partially conscious of these dynamics, and are experiencing difficulties in decoding all the European Muslims’ options. Accordingly, the relations between Islām and the West continue to be grounded on misunderstandings.
This study aims of being instrumental in properly perceive, understand and manage the XXI century European legal arena in regards of Muslim/Islām related issues, by challenging the traditional perspectives of analysis of the European Muslim presence. A shift of paradigm in approaching the legal field is thus suggested in order to untangle the post-modern geography of the current legal systems. Consequently, the European Muslims’ perception of the XXI legal scenario can eventually be revealed. The current legal framework is thus re-interpreted as a sea populated by “legal archipelagoes”. When adopting a European Muslim’s perspective, the “legal archipelagoes sea” assumes a poly-centric aspect and four typologies of legal systems are disclosed. These “legal islands” are then observed producing effects communally, sublocally, locally, nationally, globally, and glocally.
This thesis also delineates a pluralistic (fragmented, multi-centred and poly-centred) legal scenario through a critical re-evaluation of the historical contacts between Muslim communities and the countries object of the present study. The complex relations between Europe and Islām are explored employing Italy and the UK as case studies while focusing on pivotal key issues - such as political participation, domestic labour, ḥalāl food, religious guidance, religious education, cemeteries, worship centres, cultural memories of early Europe/Islam encounters, colonialism, immigration policies, and marriage dissolutions. This analysis sheds light on the reciprocal processes of accommodation currently enacted by Italian and British state authorities and by local Muslim communities.
In order to mediate amongst diverse legal cultures, in-depth comparative qualitative research has been undertaken, and an ad hoc comparative method has been developed and combined with multiple field analysis methods (interviews, questionnaires, document analysis and observation). European Muslims’ family routes were thus decoded as being the paramount target of the navigation process enacted within a sea of concurrent “legal islands”. Accordingly, a map of the possible navigation courses followed by European Muslim spouses and Islamically married partners is drawn, and the rationales behind their “forum shopping” are unveiled. Thanks to the contemporary poly-centric “legal archipelagoes” model, the reader is given sufficient familiarity to untangle and understand the European Muslim families’ sailing procedures across diverse legal cultures. The questing after answers in the past and in the domestic judicial procedures also elucidates that the legal, cultural, identitarian navigation process is not a peculiarity enacted by the XXI century European Muslims alone.
20
Kerzazi, Hocine. "Enseigner la langue arabe aux musulmans francophones : entre héritage mythique et défis de la modernité." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK008.
Full textAbstract:
Cette thèse examine le discours des supports islamiques d’enseignement de la langue arabe commercialisés en France, en usage dans les milieux confessionnels et sur internet, et affirme qu’il est le vecteur d’un discours religieux plus ou moins explicite. De ce fait, nous explorons les projets éditoriaux et les contenus didactiques tant de manuels papiers que de sites en ligne afin d’analyser la proportion et la typologie du discours religieux qui s'y déploie. Au croisement d’approches historiques et sociologiques, nous apprécions aux échelles locale, nationale et transnationale la mesure dans laquelle les idées des concepteurs des manuels et méthodes transparaissent à travers ces contenus, établissant ainsi que les concepteurs se sont emparés de doctrines islamistes, les ont orientées en direction des minorités musulmanes d’Occident et ont ainsi façonné une identité musulmane bien spécifiqueThis thesis examines the discourse of islamic teaching aids of the arabic language marketed in France, used in religious circles and on the internet, and affirms that it is the vector of a more or less explicit religious discourse. As a result, we are exploring editorial projects and didactic content for both textbooks and online sites in order to analyze the proportion and typology of religious discourse that unfolds there. At the crossroads of historical and sociological approaches, we appreciate at the local, national and transnational scales the extent to which the ideas of textbook designers and methods are reflected in these contents, thus establishing that the designers have seized islamist doctrines, have them oriented towards Muslim minorities in the West and thus shaped a very specific muslim identity
21
Soliman, A. "Muslims in Europe : the public engagement of young German Muslims." Thesis, University College London (University of London), 2015. http://discovery.ucl.ac.uk/1467034/.
Full textAbstract:
This study examines qualitatively several case studies of young Muslims in Germany who strongly identify with Islam and Germany and who are publicly active. It analyses the ways in which the research participants use the public sphere in the context of German Muslim identity. It focuses on three main fields within the public sphere, namely media, the arts and culture, and civil society. Various forms of engagement as well as different contents are investigated. Two theoretical frameworks are used. The first one deals with identity, looking at theories of minority identity, hybrid identity, multiculturalism and secularism. Secondly, the concept of the public sphere is tackled, considering the Habermasian public sphere as well as Habermas’s critics and their emphasis on counterpublics and the public sphere’s cultural- performative nature. The study takes into account the German context, particularly public attitudes towards Islam and their influence on German Muslims’ public expressions. It finds that the examples of young individuals identifying as German Muslims, who are involved in public activities, display different forms of publics. While some German Muslims are strongly engaged in counterpublics, others illustrate only some or no elements of ‘countering’. To understand public engagement that goes beyond counterpublics the study uses Henry Jenkins’s theory of participatory culture, which proves to be more helpful. In spite of the fact that all case studies identify as German Muslims and attach great relevance to their identities as well as to public discourses concerning Muslims in Germany, they refer differently to their German Muslim identity in their public involvement. The more individuals are involved in counterpublics, the stronger references are made to German Muslim identity and associated discourses about identity recognition and multiculturalism. The less their publics represent typical counterpublic features, the weaker the relevance of German Muslim identity is. As regards Islamic content and challenges to secularism, they can play an equally important role in the different forms of publics.
22
Pattinson, Peter M. "The Crusaders' views of Islam." Thesis, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273772.
Full text
23
Bonura, Carlo J. "Political theory on location : formations of Muslim political community in Southern Thailand /." Thesis, Full text available, 2003. http://images.lib.monash.edu.au/ts/theses/bonura.pdf.
Full text
24
Kontarakis, C. "Muslims possessed : spirit possession and Islam in Cairo." Thesis, University College London (University of London), 2015. http://discovery.ucl.ac.uk/1463634/.
Full textAbstract:
In Cairo, infidel spirits called jinns threaten to possess Muslims with weak souls, a weakness that is deemed to be closely connected with lack of faith and morality. An informal group of Muslims called sheikhs exorcise the invading spirits, and in doing so help to constitute the discursive logic underlying spirit possession in Cairo. Through a ritual that asserts the centrality and supremacy of God, the sheikhs reinstate God’s presence by reciting the Qur’an in order to exorcise the jinns out of the Muslims’ bodies. Based on the findings of a fifteen month fieldwork research in Cairo (2007-2008), this thesis focuses on the ritual of the Qur’anic exorcism, along with the cosmology and the discursive logic that surrounds it, as this is expressed by the agents involved in it: the exorcists, the possessing spirits and the Muslims possessed, all forming a particular spirit possession complex that dwells in Islamic grounds and evolves at a certain socio-historical moment, being part of the broader cultural process of what is called “Islamic Revival”. By offering a perspective on anthropological debates about Islamic pluralism, the thesis argues that the Islamic ritual of exorcism escapes binary classifications inspired by the Gellnerian interpretative tropes, and reveals the ability of Islam to express itself poetically and in plural ways while at the same time constituting its monism through an underlying metaphysics concerned with establishing God as both centre and border of Islamic practice and cosmology. Taking ritual as an expression of the broader social and cultural orders within which it is embedded, the thesis shows that the Islamic exorcism in Cairo is in crucial ways homologous with the social and moral order of the world in which the Cairenes live, a moral order that is to be understood in relation to the “Islamic Revival” as an ethical project.
25
Kahani-Hopkins, Vered. "Political debates amongst British Muslims." Thesis, University of Dundee, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364967.
Full text
26
Manuel, David James. "Ahmadiyya movement in Islam." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full text
27
Jahnke, Fredrik. "Va' vad det vi sa... : Representationer av sharia i Europaparlamentet och dess möjliga konsekvenser för EU:s mångfaldstänkande, enhetspolitik och muslimsk identitet i Europa." Thesis, Uppsala universitet, Religionshistoria, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-170148.
Full textAbstract:
Muslims and islam are unquestionably a part of European social life. In recent times, however, different events, such as the enlargement of the EU and the fact that muslims to a higher extent demand their rights, have brought a number of questions to the fore concerning muslims and islam in Europe. Moreover, we can see an increasing level of islamophobia in contemporary Europe, but also that the EU has launched several programs to increase both the diversity and the unity throughout the Union and to combat islamophobia. However, most of these programs focus on islam as religion and muslims in general, and such a narrow viewpoint runs the risk of missing important issues. In this new context it would be interesting to widen the scope and ask what place not only the muslim community and islam, but also sharia (an important element in islam), may have in future Europe – especially when it comes to muslim identity? My main objects are to see how the concept of sharia is constructed in the debates in the European Parliament, how that discourse relates to a social practice – the increasing islamophobic ideas in Europe – and what effect this may have on muslim identity in a European context. The results shows that the Parliament constructs sharia as, for example, something archaic, threatening, inhuman and misogynistic. In that sense, the discourse fits in with the predominant order of discourse regarding islam and muslims (in Europe) – and strengthen it. Though my results are neither absolute nor uniform, they show, persuasively enough, that sharia (as it is seen by the Parliament) is not consistent with and can not be included in or accepted by “European norms and values”. However, this must be said with one reservation: sharia is not always excluded as a whole. Still, it is not difficult to maintain that it is sharia as such that activates the (negative and) excluding connotations. Thus, an “approved” European muslim identity, as it seems, can not have too close connections with sharia, if (any) at all. Moreover, there is a risk that muslims themselves take on a restricting practice concerning their identity. In all, this will to a large extent circumscribe the possible muslim identities in Europe. To form a substantial and really pluralistic diversity in Europe, the EU, and others, must liberate itself from the logic of these discourses. But this is not an easy thing to do. One way that might be profitable, is to challenge the prevailing discourse with new narratives – narratives and voices that for the most part must come from the muslims themselves. Despite the fact that these voices do exist, as has been shown, the question is how and under what circumstances they can be seen – or rather heard. Unfortunately the answer is not to be found in this thesis; the need of further research is obvious.
28
Ahmad, Mahmud bin. "Islam and economic growth in Malaysia." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2003. http://library.nps.navy.mil/uhtbin/hyperion-image/03Dec%5FAhmad%5FMahmud.pdf.
Full textAbstract:
Thesis (M.A. in Security Studies)--Naval Postgraduate School, December 2003.Thesis advisor(s): Robert M. McNab, Robert E. Looney. Includes bibliographical references (p. 105-112). Also available online.
29
Rådeby, Stefanie, and Moa Johansson. "Förenklade föreställningar och komplexiteten i muslimers levnadssätt : En diskursanalytisk studie om hur muslimer framställs och omtalas i serien Skam." Thesis, Högskolan i Halmstad, Akademin för lärande, humaniora och samhälle, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-36210.
Full textAbstract:
Den här uppsatsen syftar till att undersöka hur den webbaserade ungdomsserien Skam kan fungera som undervisningsmaterial i religionskunskap på gymnasienivå. Därför ämnar vi genom uppsatsens diskursanalytiska teori och metod att analysera om och hur förenklade föreställningar om muslimer reproduceras eller dekonstrueras i Skam. Vårt resultat visar att Skam oftast dekonstruerar förenklade föreställningar om muslimer samt att seriens framställning av muslimer på flera vis överensstämmer med hur muslimer lever i Europa. Därmed menar vi att serien utgör potential som material inom ramen för religionsundervisning i svensk skola. I den ämnesdidaktiska reflektionen beskriver vi hur serien kan anknytas till läroplanens övergripande mål samt religionsämnets syfte och det centrala innehållet på gymnasienivå. Vi finner alltså underlag i Skam för att diskutera spänningen mellan förenklade föreställningar samt komplexiteten i hur det kan vara att leva som muslim i ett samtida mångkulturellt land som Sverige eller Norge.
30
Choi, Gab Do. "A study on the spread of Islam in Korea and the Korean encounter with Islam." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
31
Echevarría, Ana. "The fortress of faith : the attitude towards Muslims in fifteenth century Spain /." Leiden ; Boston ; Köln : E. J. Brill, 1999. http://catalogue.bnf.fr/ark:/12148/cb370559002.
Full text
32
Reynolds, Saundra K. "Media Representation of Islam and Muslims in Southern Appalachia." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etd/2574.
Full textAbstract:
Southern Appalachian attitudes about the religion of Islam and Muslim adherents are influenced largely by mass media's representations. With more than 80% of Appalachia’s population following Protestant Christianity, exposure to Islam in daily life is limited. Media outlets offer the greatest exposure to information about the religion and its adherents. This thesis examined the region's media representation of Islam and Muslims to determine what images are most often portrayed. Research following a twoyear span of reporting in Southern Appalachia studied substance, word frequency, imagery, and editing used in articles that focused on Islam and Muslims. Through the use of content analysis examining rural and metropolitan news circulated in the area, the study found significant use of negative words and phrases in reporting about Islam and Muslims. Newsroom editing of articles also had a considerable damaging effect on how reports represented Islam and Muslims.
33
Rickards, Donald R. "Suggested models in evangelizing Muslims." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full text
34
Rahim-Barakzoy, Sultana. ""Islam is the blackman's religion" syncretizing Islam with black nationalist thought to fulfill the religio-political agenda of the Nation of Islam /." Morgantown, W. Va. : [West Virginia University Libraries], 2005. https://etd.wvu.edu/etd/controller.jsp?moduleName=documentdata&jsp%5FetdId=3979.
Full text
35
Østebø, Terje. "Localising Salafism : religious change among Oromo Muslims in Bale, Ethiopia /." Stockholm : Department of Ethnology, History of Religion and Gender Studies, Stockholm University, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8367.
Full text
36
Husein, Fatimah. "Muslim christian relations in the new order Indonesia : the exclusivist and inclusivist Muslims' perspectives /." Connect to thesis, 2003. http://eprints.unimelb.edu.au/archive/00001903.
Full text
37
Al-Jeran, Abdul Rahman. "Muslims in Britain : between reality and ambition." Thesis, University of Glasgow, 1998. http://theses.gla.ac.uk/7236/.
Full textAbstract:
The study of Muslims in the United Kingdom 'Between Reality and Ambition' represents one of the most important and challenging subjects in the arena of public concern. Yet if we were to move beyond the geographical boundaries of the subject of this research we would surely find similar concerns, hopes and visions being represented in a large part of the Islamic and western world. A reading of present realities testifies a struggle between ideological success and failure. This struggle has played a decisive role in the condition of the Muslim community in the United Kingdom. Similarly the principles of Da 'wah (propagation) and its priorities, the human environment to which these efforts are directed and the freedom afforded for such activities in the west constitute fundamental points of reference for an understanding of the Islamic project in the west. In addition, the western outlook on life, and its philosophical bases, influences and communicative methods all provide genuine indicators of the challenges confronting Muslims in the west. The presence of various Islamic groups in the United Kingdom reflects, in one way or another, a representation of the Islamic world in all its dimensions, visions, thoughts and culture. Thus it may be truly fitting to advance certain vital proposals specifying the parameters of Islamic activity in the west. They may lead to increased understanding and a closing of the ranks between the various groups. This study will further take into account the vital question of educational training which is in itself a major handicap of Muslims everywhere. While this research lays no claim to finality, it nevertheless has at least opened the doors for further discussion and enquiry that may eventually lead to an improvement in the conditions of Muslims in the west. Similarly, it is the author's hope that this study will have illuminated several important aspects of life of Muslims in the United Kingdom, and that by so doing, it will have inspired and assisted the various Islamic Centres and charitable associations in their efforts towards progress and development.
38
Harwazinski, Assia Maria. "Islam als Migrationsreligion vom Umgang der Deutschen mit ihrer muslimischen Minderheit am Beispiel der Region Stuttgart /." Marburg : Tectum, 2004. http://books.google.com/books?id=j9jXAAAAMAAJ.
Full text
39
Obaid, Hammood Khalid. "Topicality and representation : Islam and Muslims in two Renaissance plays." Thesis, University of Newcastle Upon Tyne, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.578273.
Full textAbstract:
The primary objective of this thesis is to examine the role played by topical concerns in the "representation" of Muslims and Islam in two important Elizabethan plays. The two plays are George Peele's The Battle of Alcazar (1589) and William Percy's Mahomet and his Heaven (1601). The former play was the first to introduce a Moor in major role, while the latter was the first play to be purportedly based on Quranic material and the first play to present the Prophet of Islam as a dramatic character. My study views topical interests as the major factor informing the depiction of Muslims in both plays and questions the term "representation" of Islam after taking these interests in consideration. My methodology is akin to the New Historicist approach in that it tries to posit a close relationship between the two selected plays and their political and religious milieu. The presence of an ideological commitment in both authors, albeit to different currents of thought, is seen as an important factor that challenges the very idea of a representation of Islam. Briefly, I argue that what we see in these two plays is less a representation of existing knowledge of the Muslim Other, and more a topical construction reflecting very local contemporary issues and events. Chapter One focuses on Peele's Battle of Alcazar as an ideologically-based pro-government work. The play was written shortly after the Spanish Armada in 1588, a time when England was undergoing serious political turmoil. Of special interest is the visit of the first Moroccan ambassador to London in 1589, which probably coincided with the play's performance. Special attention is paid to the dramatic side and characterization in the play with the aim of showing how, in his play, Peele was interested in promoting Queen Elizabeth's new allies, the Moors, more than presenting a good or an evil Moor. Chapter Two studies Percy's Mahomet and hZJ Heaven as the product of a tense and complex set of circumstances relating to both the playwright and late Elizabethan England. Contemporary views on magic, women, and the Catholic-Protestant schism all play a role in forming the final outcome which constructs a topical allegory of England rather than a representation of Islamic Arabia. Together, my analyses of these important plays show that the Muslim figure was, more often than not, constructed from topical and local material that was hardly based on original existing knowledge about Islam. In my conclusion, I suggest that the same may be true of other plays and texts of the period.
40
Wain, Alexander David Robert. "Chinese Muslims and the conversion of the Nusantara to Islam." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:53a48196-ac0e-4510-b74d-794c48e976ed.
Full textAbstract:
This thesis is a comprehensive re-examination of Maritime Southeast Asia's (or the Nusantara's) Islamic conversion history between the late thirteenth and early seventeenth centuries. Traditionally, academia has attributed this event to Muslim traders and/or Sufis from either India and/or the Middle East. During the late twentieth century, however, a number of scholars began to consider the possibility of Chinese Muslim involvement. The resulting discussions focused on a re-evaluation of Javanese history in the context of attempts to re-conceptualise pre-modern Nusantara trade (considered the catalyst for Islamisation) as fundamentally orientated towards Southern China, where Muslims played a significant commercial role from the seventh through to the early fifteenth centuries. Despite the intrinsic merits of these efforts, however, they have all been limited by an overwhelming focus on Java and a tendency to examine the relevant issues over only a very narrow time span. This thesis seeks to rectify these problems. First, it will evaluate the validity of the new commercial framework over a much longer period – from the rise of Śrīvijaya in the seventh century CE to the establishment of the early seventeenth-century European trade monopolies. This longue dureé view will provide a much stronger basis for both conclusively re-orientating pre-modern Nusantaran trade towards China and also positing it as the catalyst for conversion, with Chinese Muslims at its heart. Second, the thesis will look beyond Java to examine the conversion histories of several other important Nusantara locations (Samudera-Pasai, Melaka and Brunei), as accessed through early written texts (indigenous, European and Chinese) and archaeology. The thesis then, and thirdly, couples this examination with a consideration of the Islamic influences which came to bear on the Nusantara’s early intellectual and architectural expressions of Islam. Ultimately, by taking this broad chronological, geographical and cultural approach, the thesis aims to more reliably assess the possibility that Chinese Muslims influenced the Nusantara’s initial Islamisation process.
41
Al-Qwidi, Maha. "Understanding the stages of conversion to Islam : the voices of British converts." Thesis, University of Leeds, 2002. http://etheses.whiterose.ac.uk/485/.
Full textAbstract:
This thesis analyses data provided by face to face interviews with a sample of British converts to Islam to find out how and why they came to convert, and what were the repercussions of their conversions. The work is placed in the context of the predominantly post-Christian British society in which they had spent the greater part of their lives and the existence of a sizeable community of British Muslims. Influential studies of the psychology and sociology of religious conversion are reviewed and applied to the data. These tend to leave a series of loose ends and fail to pin down the causes or reasons for the conversions. The encounter and reaction with a proselytising group, a key finding in many previous studies, is found to be lacking in the evidence of the current sample of converts. A need is found to broaden the analytic approach. A holistic academic framework is found that both enables the researcher to analyse the conversions as a process through time and allows for further fields of study to be incorporated in the analysis. Thus the stage model for analysing the conversion process proposed by Lewis Rambo (1993) is employed, with a minor modification. Rambo's stage model permits the researcher to include in the study the insights into the human predicament offered by classical Islam. Literature based on and including the Qur'an and sunnah is reviewed. This provides a way of linking together some of the factors previous researchers have considered significant in the conversion process. The degree of interaction with Muslims prior to conversion varied enormously. In all cases there had been some contact but it is not found possible to state that such contact was necessary for the conversions to take place. The Islamic concept of hidayah is proposed as a unifying concept that can account for the disparate factors and apparently random coincidences identified as having been factors in the conversion processes. The Islamic concepts of tawheed and fitrah also contribute to a unifying view of the conversion phenomena. It is found that the common factor in the 'interaction' and 'commitment' stages of conversion is not immersion in a group of people, but interaction with a book, the Qur'an. This proves to be the pivotal element in all the conversions in this study. The post-conversion experiences of the converts as they became members of the Muslim ummah are found to be broadly similar in that they had been unprepared for the differences between their view of Islam, based mainly on the original texts, and that of the mainly South Asian Muslim community which included a history of cultural accretions. The success of their socialisation with the South Asian Muslim community varied a little from person to person, language and culture being the main stumbling blocks, but major differences were found that related to the gender and ethnicity of the converts. Their relationships within the non-Muslim community continued with some modifications. Little evidence is found that social problems, linguistic and cultural barriers, or what the future might hold, had, or would, deflect the converts from their faith. This may be because they all came to Islam through the Qur'an. It is therefore suggested that research into the psychological effect the Qur'an has on its readers would shed further light on the phenomenon of conversion to Islam.
42
Pedersen, Lars. "Newer islamic movements in Western Europe /." Aldershot ; Brookfield (Vt.) : Ashgate, 1999. http://catalogue.bnf.fr/ark:/12148/cb37737286z.
Full text
43
Nguruwe, Philo Joseph. "Called to Harmony : Christianity and Islam in Tanzania at the Crossroads." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2492.
Full textAbstract:
Thesis advisor: Raymond G. HelmickExamines Christian-Muslim relations in Tanzania
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
44
Laroche, Patrice. "L'évangélisation des musulmans en France antécédents historiques et pastorale contemporaine /." Lille : Atelier national de reproduction des thèses, 2004. http://catalog.hathitrust.org/api/volumes/oclc/54542441.html.
Full text
45
Siha, Anees Zaka. "Principles and methods of church growth in a North American Muslim context." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full text
46
Le, Blanc Marie Nathalie. "Youth, Islam and changing identities in Bouaké, Côte d'Ivoire." Thesis, University College London (University of London), 1998. http://discovery.ucl.ac.uk/1317804/.
Full textAbstract:
This Ph.D. thesis is based on ethnographic fieldwork carried out amongst Muslims of Malian origin in Bouaké, Côte d'lvoire, between February 1993 and June 1995. The dissertation is concerned with the description of processes of identification in the context of urban life and international migration within West Africa. The investigation focused on these processes as they unfold in Islamic youth associations, female place-of-origin associations, madrasas (Islamic schools), and compound life. Marriage practices, the sociohistorical construction of age groups and gender, and the negotiation of differing worldviews are central to the analysis. In the thesis I argue that in the contemporary sociopolitical scene in Côte d'lvoire, Muslims of Malian origin identify with two ensembles of ethnic labels: the Dioula label and several identity labels tied to places of origin in Mali. However, for a number of young men and women, Islam, rather than ethnicity, plays a central role in their self-identity and their sense of belonging. This argument requires an examination of the respective influences of the life course and of patterns of social change in these processes of identification. In order to support this argument, I describe the politics of identity in Côte d'lvoire in the post-Houphouët-Boigny period, elements of social change over the past thirty years affecting Islamic institutions and the educational trajectories of young men and women, and the logic of marriage practices in an urban setting marked by ethnic heterogeneity. The empirical chapters of the thesis analyse versions of Islam produced within Islamic youth associations and the negotiation of conflicting worldviews in the life trajectories of Muslim women.
47
Kose, Ali. "Conversion to Islam : a study of native British converts." Thesis, King's College London (University of London), 1994. https://kclpure.kcl.ac.uk/portal/en/theses/conversion-to-islam--a-study-of-native-british-converts(1d25f982-fc90-49c0-8a3b-dacdffddc178).html.
Full text
48
Richardson, John Edward. "The discursive representation of Islam and Muslims in British broadsheet newspapers." Thesis, University of Sheffield, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369893.
Full text
49
Magalhaes, Margaux. "Les Etats-Unis, la Turquie et l’UE. Du soutien américain aux ambitions européennes d’Ankara au délitement de la relation triangulaire (1993-2017)." Thesis, Sorbonne Paris Cité, 2019. http://www.theses.fr/2019USPCA051.
Full textAbstract:
Depuis la fin de la guerre froide, les Etats-Unis militent en faveur de l’intégration de la Turquie à l’UE et deviennent, sous la présidence Clinton, les plus ardents défenseurs de la cause turque, avant même Ankara. Comment expliquer ce positionnement de la superpuissance mondiale, elle qui n’appartient pourtant pas au continent européen et ne dispose pas d’un pouvoir décisionnel dans l’UE ? Cet activisme s’explique par la mutation des enjeux et des défis au XXIe siècle : résurgence éventuelle de la Russie, influence iranienne dans le monde musulman, montée de la menace djihadiste ou « choc des civilisations » prédit par Huntington. Pour y faire face, Washington regarde l’alliance de l’UE chrétienne à la Turquie musulmane comme une stratégie préventive : l’adhésion d’Ankara, outre son aspect symbolique qui permettrait de contrer la rhétorique des djihadistes tout en signalant aux musulmans vivant en Europe qu’ils ne sont pas étrangers au continent, ferait de la Turquie un modèle pour l’ensemble de son voisinage et une force de projection occidentale dans le monde musulman. L’UE, grâce à son pouvoir normatif, est indispensable à cette fin : sans elle, la démocratie ainsi que le libéralisme politique et économique pourraient-ils s’implanter en terre d’Islam ? Sans elle, la Turquie restera-t-elle un Etat laïc ancré à l’Occident ? Les attentats du 11 septembre 2001 propulsent cette stratégie au sommet des priorités des administrations Bush : elle s’intègre désormais dans leur Freedom agenda. Si la survenue des printemps arabes en 2011 aurait dû rendre indispensable l’ancrage de la Turquie à l’UE afin de s’assurer qu’elle puisse influencer les événements en propageant les valeurs occidentales auprès de ces populations en quête de démocratie, l’Amérique cesse pourtant progressivement son militantisme envers une adhésion qui devient chimérique. Au lieu de souder l’alliance entre les Etats-Unis, la Turquie et l’UE, les printemps arabes auront fissuré les fondations déjà écornées de ce partenariat, si bien qu’à la fin du mandat d’Obama, la relation triangulaire est déliquescenteIn the aftermath of the Cold War, the US has asserted a strong lobbying in favor of Turkey’s accession to the EU, and became the first supporter of this integration, before Ankara itself. How could we explain the US involvement since it doesn’t belong to the European continent? The new world order brought new challenges for the 21st century. Therefore, such an integration was perceived as a preventive strategy by Washington to deter upcoming threats facing the West, such as Russian resurgence, Iranian influence in the Muslim world, jihadism, or the « clash of civilizations ». Indeed, it would help bridging the growing gap between the West and the Muslim world by uniting under the same roof Christian countries within the EU, and the former Caliphate. It would also enable Turkey to be a Western projection force in its neighborhood — stretching from the Balkans to the Middle East — by becoming a model. To do so, Turkey has to become more liberal politically and economically. However, would it be possible without European prospects? From a US perspective, the normative power of the EU is necessary to see Turkey succeeding in proving that Islam, secularism and democracy are compatible and to spread Western values in its neighborhood while anchoring Ankara firmly in the West. 9/11 reinforced the significance of this strategy, which got integrated into the Freedom agenda and the global war on terror. Therefore, supporting Ankara’s accession became a top priority of Bush administrations. Barack Obama maintained this policy, even though the US lobbying slowed down, since it appeared this integration might never occur. The Arab awakening could have been the perfect occasion to bring closer together Turkey and the EU so that Ankara could become the model Arabs were calling for. However, instead of strengthening the US-Turkey-EU relations, those events damaged their alliance, which was already strained. At the end of Obama’s presidency, this triangular relation seemed on the verge to collapse
50
Nevius, Wesley A. "Leading Muslims to Christ in Dakar, Senegal." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1482.
Full text