Dissertations / Theses on the topic 'Muslims'
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Bhutta, Akhtar-Saeed. "Muslim education and education of Muslims : a Scottish perspective." Thesis, University of Strathclyde, 2002. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21634.
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This study focuses on the Muslim community in Glasgow, the largest in Scotland. The establishment of the first successful independent Muslim school in Scotland is used as a backdrop to ascertain the Muslim perspective on educational issues. Issues related to Muslim or Islamic education including race, ethnicity, Islamophobia and identity of Muslim children are explored. Mosque-schools and related institutions that supplement the education of Muslim children are discussed and contextualised to appreciate fully the experiences of Muslim children in Scotland. Historical developments pertaining to the establishment of the Muslim school have been explored. Parents who send their children to the Muslim independent school have been interviewed to establish the reasons for their choice as have the parents who have decided not to support the Muslim school by sending their children to it. A survey of a larger sample of the Muslim community was carried out to gauge their opinions about educational issues and determine their priorities. The results should be of interest to those who work in the fields of multicultural education, ethnic minority issues and social inclusion.
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Khan, Abdul Rashid. "The all India Muslim educational conference : its contribution to the cultural development of Indian Muslims 1886 - 1947 /." Oxford [u.a.] : Oxford Univ. Press, 2001. http://www.loc.gov/catdir/enhancements/fy0611/2001289263-d.html.
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Hessami, Arzoo. "Att vara muslim i Sverige : Enkvalitativ forskningsstudie om muslimska individers upplevelser, bemötande ochintegration i det svenska samhället." Thesis, Mälardalens högskola, Akademin för hälsa, vård och välfärd, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-18876.
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Studiens syfte är att öka förståelse för muslimska minoritetsgruppers bakgrund, identitet, värdering och upplevelser. För att få svar på studiens syfte har jag intervjuat 5 muslimska respondenter. Jag har använt mig av den hermeneutiska metoden och jag har använt mig av min förförståelse och intryck för att kunna tolka och förstå respondenternas upplevelser. Fem vetenskapliga artiklar har används i denna studie som behandlar olika fenomen omkring islam och muslimer i Kanada, Sverige, Tyskland och Norge. Artiklarna handlar om hur den muslimska slöjan bemöts, vad som ligger bakom negativa attityder mot muslimer, integration och segregation och diskriminering av muslimer. Två teoretiker som jag ansåg vara lämpliga för mitt arbete var Taylor och Abbasian, som framför vikten av erkännande och integration i samspel med varandra i samhället. Resultatet i denna studie visar att respondenterna vill behålla sina muslimska värderingar och den egna identiteten. Värderingarna och identiteten ska respekteras och accepteras av de övriga i samhället. Respondenterna anser inte att media har gett en rättvis bild av muslimer, och de har gett en felaktig bild av muslimer bland västerlänningar.The purpose of the study is to increase the understanding of the Muslim minorities’ background, identity, values and experiences. To get answers for the purpose of the study, I interviewed five Muslim respondents. I have used the hermeneutic method and I have used some of my preunderstamdings and impressions in order to interpret and understand the respondents’ experiences. Five scientific articles have been used in this study, which deals with various phenomena about Islam and Muslims in Canada, Sweden, Germany and Norway. Articles about how the Muslim veil is met, what lies behind negative attitudes towards Muslims, integration and segregation and discrimination against Muslims. Two theorists who I considered to be suitable for my study were Taylor and Abbasian, who talks about the importance of recognition and integration in interaction with each other in society. The result of the study is that respondents want to retain their Muslim values and their identity. The values and identity must be respected and accepted by the rest of the society. The respondents do not believe that media has recognized a fare image of Muslims, and it has given the wrong image of Muslims among the western world.
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Elmali, Ayse. "Muslim - non-Muslim marriages in the UK : perspectives from Muslim women experiencing marriage to non-Muslims." Thesis, University of Birmingham, 2019. http://etheses.bham.ac.uk//id/eprint/8892/.
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Despite the increased number of interreligiously married Muslim women, especially in Western countries, the phenomenon remains overlooked. This research aims to highlight interreligiously married Muslim women's untold stories and to examine their experiences of being part of an interfaith marriage. The research illustrates that Muslim women's interfaith marriages are seen as prohibited and unconventional by many Muslim scholars and communities, and they view this prohibition as a subject that is closed for discussion due to the traditional scholarly consensus supporting it. However, some contemporary Muslim scholars have started to discuss Muslim women's interfaith marriages and argue that the rule and consensus regarding these unions should be re-evaluated considering the ways in which society and gender roles in today's marriages are changing. Using qualitative interviews with intermarried Muslim women, this study examines the impact of the families on Muslim women's decision to marry a non-Muslim, how they deal with the religious differences in the family and the impact the interfaith union has upon their religiosity. The research reveals that 'love' is the main reason behind the Muslim women's decision of interfaith marriage. The findings also indicate that while interfaith marriage does not directly impact Muslim women's religiosity, community pressure and negative perceptions of their marriages have curtailed Muslim women and their children's relationship with the Muslim community.
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Abdullah, Mohamad Ridhuan. "Islamophobia & Muslims‘ religious experiences in the Midwest: proposing critical Muslim theory, a Muslim autoethnography." Diss., Kansas State University, 2013. http://hdl.handle.net/2097/16904.
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Doctor of PhilosophyDepartment of Curriculum and Instruction
Kay Ann Taylor
This study explored Islamophobia and Muslims’ religious experiences in the Midwest. Its purpose was to propose a new theory named Critical Muslim Theory. The research methodology was autoethnography (me, the researcher) in concert with discovering in-depth experiences and narratives of nine Muslim participants (five Muslim females and four Muslim males) in dealing with Islamophobia. Religion became the centrality of Critical Muslim Theory in replacing race (as in Critical Race Theory) while centralizing other oppressions Muslims experience through intersections with religion and law, religion and gender, and religion and race. Critical Muslim Theory represents six basic tenets, namely: (a) Islamophobia is endemic and pervasive, (b) Critical Muslim Theory is critical towards how the dominant society views Islam and Muslims, (c) Islamophobia is a social construction, (d) Legal basis, (e) Intersectionality, and (f) Storytelling and counterstories reveal the oppression and pain of Muslims. An historical context was established for Muslims in the United States of America, although more research needs to be contributed to this area. Instances of interest convergence also were present, however, more research in this area is needed. One recommendation from this research suggests combating ignorance through education and establishing a pure relationship between Muslims and non-Muslims through dialogue for understanding. This study further proposes Muslim Double Consciousness as an area for future research. This topic was of interest due to proposing the theory, its further research and development, and the potential for Critical Muslim Theory to stand on its own as a methodology.
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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/.
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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.
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Lutfallah, Samiha Kamel. "Non-Muslims in a Muslim state with special reference to contemporary Egypt." Thesis, SOAS, University of London, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.308071.
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Allen, Marilyn Penn. "Cultural flourishing in tenth century Muslim Spain among Muslims, Jews, and Christians." Connect to Electronic Thesis (ProQuest) Connect to Electronic Thesis (CONTENTdm), 2008. http://worldcat.org/oclc/443016315/viewonline.
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Samwini, Nathan Iddrisu. "The Muslim resurgence in Ghana since 1950 and its effects upon Muslims and Muslim-Christian relations." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.398902.
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Hersi, Abdi Mohamud. "Australian Muslims’ Conceptions of Integration." Thesis, Griffith University, 2016. http://hdl.handle.net/10072/367708.
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Currently, the scholarly literature does not address the possibility of the existence of a counter narrative of what integration might mean to the immigrant communities who are the subjects of the integration debate. In the case of Muslim immigrants in Australia, their perspectives on what integration means is absent from this debate. This study therefore attempts to examine the meanings of integration from the perspective of the Muslim people themselves. Over the course of 2010 and 2011, four focus group discussions were conducted with Muslims in the South East Queensland region of Australia. Concerning the issues of their integration into Australian society, Muslim participants were asked to define what integration means and also to state what activities and behaviours they would attach to the meaning of integration. Qualitative data analysis employing NVIVO software was used to categorise particular interpretations of integration into themes.
The study found that the meanings Muslims give to the term “integration” are by and large similar to those prevalent in the scholarly literature on integration. In general, Muslims ascribe to the term meanings relating to participation, belonging and contributing to the wider society. Noticeably, they conceptualise integration in socio- economic terms rather than in cultural terms. However, the study concludes that the meanings that integration has for Muslims are generally influenced by their faith. For example, Muslims expressly reject activities and behaviours they perceive to compromise their faith, and evidently make a distinction between integration and assimilation. Overall, this thesis argues that an understanding of how Muslims define integration may help policy makers, academics and settlement service providers appreciate how culture and faith influence the meanings that religiously and culturally diverse groups give to certain generally accepted terms, such as integration.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities, Languages and Social Science
Arts, Education and Law
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Pelletier, Robert. "Becoming Taiwanese Muslims: Ethnic, National, and Religious Identity Transformations in a Muslim Minority." Thesis, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31554.
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This research project is focused on contemporary identity issues facing Muslim Mainlanders in Taiwan. Muslim Mainlanders are an ethnic subgroup of the Mainlanders who fled to Taiwan after the communist take-over of China. This project argues that multiple communal identities interact and are pragmatically used by Muslim Mainlanders depending on social context. Specifically, ethnicity, nationality and religion are identities which individuals understand according to unique social experiences. This research provides an opportunity to update the literature on the Islamic community in Taipei.
The thesis argues that global processes are causing an Islamic revival. This transformation is occurring alongside the movement of Mainlanders to identify as Taiwanese. Both movements are nationalistic because they provide opportunities to move beyond a heritage which originates in China.
Ce projet de recherche se concentre sur les questions d'identité auxquels est confrontée la Continentaux musulmans à Taiwan. Continentaux musulmans sont un sous-groupe ethnique des Continentaux qui ont fui à Taiwan après la prise de contrôle communiste de la Chine. Ce projet fait valoir que plusieurs identités communautaires interagissent et sont utilisés de façon pragmatique par Continentaux musulmans selon le contexte social. Plus précisément, l'origine ethnique, la nationalité et la religion sont des identités dont les individus comprennent selon les expériences sociales uniques. Cette recherche offre la possibilité de mettre à jour la documentation sur la communauté islamique à Taipei.
La thèse soutient que les processus mondiaux sont à l'origine d'un renouveau islamique. Cette transformation se produit aux côtés du mouvement des Continentaux à s'identifier comme taiwanais. Les deux mouvements sont nationalistes, car ils offrent des possibilités d'aller au-delà d'un patrimoine qui est originaire de Chine.
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Mezghanni, Samar Samir. "The Muslim News : playing Muslims in the media : pitch, penalties and sport champions." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/285106.
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The portrayal of Muslims in British mainstream media, particularly newspapers, is a subject of significant academic interest. Previous studies find that British newspapers frequently represent Muslims as a distinct and homogenous group, associating them with terrorist groups and framing them as a cultural threat. Orientalist representations have been observed, depicting Muslims as inherently problematic. Nevertheless, Muslims' own self-representation remains understudied and underexamined. This research analyses the discourse of the Muslim News, the oldest, most enduring English-language newspaper catering to Muslims in the United Kingdom. Using Corpus Analysis and Critical Discourse Analysis, this thesis explores the similarities and differences in the discourses of the Muslim News and British mainstream newspapers from 1998 to 2009. The findings reveal that, while reproducing some narratives observed in mainstream press, the Muslim News (the MN) is introducing new representations that 'pitch' alternative stories about Muslims in the media. While sustaining certain representations, such as the collectivisation of Muslims, the MN challenges mainstream discourse. It highlights Islamophobic attacks that Muslims are subject to, including their negative portrayal in mainstream press, and suggests that these hegemonic representations are part of a 'Muslim penalty'. Furthermore, the MN counters mainstream news by taking Muslims outside the frames of representation that associate them with terrorism, conflict and violence. Sports coverage consistently emerges in the MN as an important space to re-negotiate and reframe mainstream media discourses on Muslims. Sports stories maintain newsworthiness while enabling the MN to diverge from the negative coverage of Muslims in mainstream press and celebrate Muslim champions. Comparing such representations in a newspaper by and for Muslims to those produced by mainstream press further exposes contemporary Orientalist discourses and should be a subject of further study.
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Siddiqui, Ataullah. "Muslims' concern in dialogue :." Thesis, University of Birmingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433528.
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Saleem, Ahmad Muhammed. "All India Muslim League : 1906 - 1919." Thesis, Royal Holloway, University of London, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360202.
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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.
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Boudreaux, Demas E. "The French Council for the Muslim Faith: Its Implications for Representing Muslims in France." Thesis, Virginia Tech, 2006. http://hdl.handle.net/10919/34533.
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The French Council for the Muslim Faith (CFCM) was formed in 2002 to act as an authoritative body for Muslims in France that it might regulate issues such as halal meat, holidays, and mosque construction, among others. A second intended role of the Council was to represent the interests of all Muslims in France that their interests might be communicated more effectively to the French government, that their growing place within French society and state might be legitimized, rather than pushed aside. Thus in this thesis, I pose this question: "Is the CFCM an effective representative of Muslims in France?" This thesis seeks to answer this question in three parts. First, I look at the political and electoral structure of the CFCM and assess representation as a result of this structure. Then, I examine the constituent groups of the CFCM and their internal controversies to consider the representation of Muslims in France by the greater CFCM. Finally, I consider instances where the CFCM has ruled or spoken in an official capacity on both religious and social issues to demonstrate that the Council is effective at representation in some areas but not others. I ultimately conclude that by and large, the Council is not an effective representative for all Muslims in France, except in very limited circumstances. I further conclude that the Council is more effective at representing a large portion of faithful Muslims in France, but still not all.
Master of Arts
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Mohibullah, Huma. ""Where are the moderate Muslims?" : fraught Muslim positionalities in post-9/11 New York." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/61552.
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This dissertation examines how the ongoing repercussions of the September 11, 2001 attacks on The World Trade Center (“9/11”), and the haunting legacy of the Twin Towers’ collapse, have affected the religious subjectivities, identity positionings and spatial perceptions of American Muslims living in New York City. Anti-Muslim conservatives continue to perceive Islam as an inherently extremist political system and cynically ask, “Where are the moderate Muslims?” In this framing, Muslim Americans are often de-Americanized and treated as outsiders in the United States—a narrative that was exacerbated during Donald Trump's presidential campaign. Based on 24 months of fieldwork, my dissertation analyzes, first, how Muslim New Yorkers navigate the suggestion that religious moderation among Muslims is a rarity and that Islam is antithetical to liberal democratic values. I show that while some reject the use of “moderate” in Islamophobic discourses, others position themselves as moderate and progressive Muslims using particular religious interpretations and practices (especially those emphasizing gender egalitarianism and LGBT inclusion), as well as civic engagement, public events, and other forms of political action. My analysis also pays attention to the spatial dimension of Muslim New Yorkers’ senses of self, first in relation to ongoing surveillance by the NYPD, and secondly, in relation to the World Trade Center. Using examples such as the highly controversial "Ground Zero Mosque," it shows how Muslim subjectivities are embodied and spatialized through affective relationships with certain places.Arts, Faculty of
Anthropology, Department of
Graduate
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Behrouzinia, Tahmoores. "The socio-demographic characteristics of Muslim communities in Australia, 1981-96." Title page, contents and abstract only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phb421.pdf.
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Bibliography: leaves 483-532. This study contributes to the limited body of knowledge regarding Muslim settlement in Australia by elucidating the processes of contemporary settlement and adjustment of Muslim groups in Australia and assessing the role and significance of religion (Islam) in those processes. It focuses on the cultural, economic, social and demographic adjustments of these groups to Australian society and explores the role of Islam in the adjustment.
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Rickards, Donald R. "Suggested models in evangelizing Muslims." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Kahani-Hopkins, Vered. "Political debates amongst British Muslims." Thesis, University of Dundee, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364967.
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Durfey, Rebecca K. "Receptivity to women missionaries' ministry experiences among Muslims." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Steinberg, Drew. "Social cohesion or isolationism In London's Islamic faith schools." Diss., Connect to the thesis, 2009. http://hdl.handle.net/10066/3667.
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Asmal, Aboobaker M. "Muslims under non-Muslim rule : The fighi (legal) views of ibn Nujaym and al-Wansharisi." Thesis, University of Manchester, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496372.
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Quraishi, Muzammil. "Muslims and crime : a comparative criminological study of South Asian Muslims in Britain and Pakistan." Thesis, Bangor University, 2002. https://research.bangor.ac.uk/portal/en/theses/muslims-and-crime--a-comparative-criminological-study-of-south-asian-muslims-in-britain-and-pakistan(7be6aef3-fa63-4f2f-985e-f4bb51c7ad49).html.
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This thesis presents a comparative criminological examination of two South Asian Muslim communities in Britain and Pakistan. The work evaluates existing data regarding South Asian Muslims and crime highlighting the fact that this remains a largely under-researched field in contemporary British criminology. The study was framed by the following objectives: • To examine issues of offending and victimization amongst South Asian Muslim communities in Britain and Pakistan; • To examine the way Islamic criminal law (al-'uqūbāt) is understood and the impact of such understanding(s) on crime and social control among the sample; • To explore the nature of Islamophobia and its impact on South Asian Muslims in Britain and Pakistan; • To draw constructive policy-orientated conclusions in relation to offending and victimization experienced by South Asian Muslims. Issues of offending and victimisation are explored via essentially qualitative primary research within two sample communities, one in Pakistan (Sharifabad) and one in England (Haslingden). More specifically the study adopted an ethnographic methodology utilising diverse data gathering techniques which included anonymous semi-structured interviews with residents and officials; questionnaires; life histories, photographic data and diary keeping strategies. The research enabled the assessment of offending and victimisation by South Asian Muslims at an individual, community and global level, providing detailed evaluation of the social reality for South Asian Muslims and crime. The research was guided by a critical race theory (CRT) perspective which helps contextualise the experiences of South Asian Muslims within an historical framework. Particular policies, legislation and attitudes during British colonial rule in India are evaluated to assess how far they have been traced into the post-colonial social terrain. In sum, this work not only provides a comprehensive evaluation of key studies in this field but represents an essential contribution to our understanding of the complexities of crime and victimisation as experienced by South Asian Muslims.
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Zarzour, Asma Adnan. "The particularities of human rights in Islam with reference to freedom of faith and women's rights a comparative study with international law /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=24806.
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Hussain, Ajmal. "Muslims in the Metropolis : an ethnographic study of Muslim-making in a 21st century British city." Thesis, University of Manchester, 2016. https://www.research.manchester.ac.uk/portal/en/theses/muslims-in-the-metropolis-and-ethnographic-study-of-muslimmaking-in-a-21st-century-british-city(918d8ddb-5b42-4cbe-9362-602fd7349460).html.
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Muslims in the Metropolis is about everyday social and cultural practices through which Muslim identity and ‘community’ are made. The study takes Birmingham, a city synonymous with Muslims and the area of Sparkbrook, which has decades long associations with racialised communities, as sites of Muslim-making. While there is considerable literature concerned with the Muslim presence in Western European public spheres, much of it treats the city as merely incidental in the lives of Muslims; as places where they have settled and, then, generated formal spaces, infrastructures and narratives relating to their presence. A key argument advanced in this thesis is that impressions of Muslims as a ‘community’ defined through the lens of settlement patterns resulting from immigration, folk-religious practices carried over from other homelands, socio-economic disadvantage and various other markers of their presence, lend them to being understood in essentialist ways. A number of scholars have noted this and how discourses about ‘parallel lives’, ‘clash of civilisations’ and ‘religious extremism’ have culminated in the Muslim question. In this study I do not so much seek to challenge such representations, but to consider what is left over – the excess - from these framings. A key consequence I argue is that Muslims, when viewed and worked with officially as a ‘community’ based on sensibilities of race relations management in the city, misses the vitality of Muslim life as it is made everyday in relation to discourses and materials linked with their presence in the city. Through the use of ethnography and specifically observations and interviews conducted with people involved in setting up and running an ‘alternative Muslim arts centre’, a local ‘community’ radio station and diffuse networks of social action across the city, I trace different contours of Muslim identity and ‘community’ in the making. Ethnographic methods, I argue, allow valuable insights into how Muslims relate to the city as a place historically marked and presently targeted through racialised narratives and categories of control. There are complex negotiations that go on, where Muslims occasionally resist as well as fold into authoritative discourses and structures around them. Attention is paid to how Muslims live in the interstices of these and how through their social practices generate alternative meanings toward being Muslim; as something not given in the existing nomenclature of multicultural identities in the city, but in process and becoming. These everyday urban rituals of Muslims, therefore, present a challenge to official and academic efforts that attempt to represent or confer recognition on Muslims.
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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.
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Ozcan, Azmi. "Indian Muslims and the Ottomans (1877-1914) a study of Indo-Muslim attitudes to Pan-Islamism and Turkey /." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1990. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.320758.
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Frazier, Lisa R. "Power and surrender African American Sunni women and embodied agency /." Atlanta, Ga. : Georgia State University, 2009. http://digitalarchive.gsu.edu/wsi_theses/15/.
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Thesis (M.A.)--Georgia State University, 2009.Title from title page (Digital Archive@GSU, viewed July 27, 2010) Amira Jarmakani, committee chair; Layli Phillips, Margaret Mills Harper, committee members. Includes bibliographical references (p. 91-99).
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Jones, Shaheen L. "Young Muslims' perceptions of television news coverage of Muslims and how their Islamic school teachers inoculate them against those images." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2007. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.
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De-Rooij, Laurens Daniel. "Engaging representations : the interpretation of Islam and Muslims in the News by a non-Muslim audience." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/11976/.
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Inspired by the apparent overtly negative coverage of Islam and Muslims by the mainstream press, this thesis asks the research question: In what ways do depictions of Muslims and Islam in the News inform the thoughts and actions of non-Muslims in England? As the media plays an important role in society, the analysis of the influences of the media on a person’s ideas and conceptualisations of people of another religious persuasion is an important social issue. News reports about Islam and Muslims commonly relate stories that discuss terrorism, violence or other unwelcome or irrational behaviour, or the lack of integration and compatibility of Muslims and Islam with western values and society. Yet there is little research on how non-Muslims in England engage with and are affected by media reports about Islam and Muslims. To address this gap of knowledge, a content and discourse analysis of news stories was undertaken and then verbal narratives or thoughts and actions of participants were elicited through fieldwork using focus groups. The data reveals personal stories that point towards the normativity of news stories and their negotiated reception patterns. Individual orientations towards the media as a primary information source proved to be a significant factor behind the importance of news reports, with individually negotiated personal encounters with Muslims or Islam further affecting the meaning-making process. Participants negotiated media reports to fit their existing outlook on Islam and Muslims. This existing outlook was constructed through, and simultaneously supported by, news reports about Muslims and Islam. The findings suggest a co-dependency and co-productivity between news reports about Islam and Muslims, and participant responses. This research clearly shows: The utility of focus groups in religious studies, the usefulness of a hermeneutical framework in the field of media studies, and demonstrates that participant responses are (re) productions of local and personal contextuality. These conclusions point to a need for further research into the consequences of socially constructed depictions of Islam and Muslims and their influence on human thoughts and actions.
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Pradana, Mahir. "Spanish Muslims' halal food purchase intention." Doctoral thesis, Universitat de Barcelona, 2021. http://hdl.handle.net/10803/670994.
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For centuries, halal is a spiritual concept that Muslims continue to follow in their daily lives, specifically when purchasing and consuming products. The Muslim community takes up a big part of the world population. The demand for halal food consumption is increasing rapidly in line with the expansion of the Muslim community with 2.1 billion Muslims worldwide. Halal food becomes a profitable business not only among the Muslim majority countries, but also in countries where the majority are non-muslims. Viewed from an Islamic perspective, the concept of halal is vital to a Muslim. Halal means "allowed" or "permitted" in Islam). Therefore, Muslims will look for products in accordance with accepted religious teachings. This is marked by the number of demands in the world for halal products that already have a Halal certification. Halal appeal displayed in a product becomes a distinctive attraction and identity from similar products that become competitors. This becomes one of the more explorable product marketing tools. Countries with Non-Muslims as their majority are also showing tremendous positive demand trends. With this, the demand for halal food is also noticeable. The demand for halal food consumption is increasing rapidly in line with the expansion of the Muslim community with 2.1 billion Muslims worldwide. The 'Halal' concept has become a new trend in the consumer goods industry, especially with food, and is gaining more popularity. The reason behind it being the fact that the halal concept is not just a purely religious issue, it is now also in the dynamic of business and trade. The purpose of this paper is to investigate the factors that influence purchase intention of halal food among Spanish Muslim consumers. This study aims to tackle questions on the perception of Muslim consumers in Spain towards halal food, and the intention to purchase the halal products, we also take into account the moderating role of religious involvement. This study also observes the mediating role of the halal attitude towards halal" between "halal consciousness" and "purchase intention"; and the moderating role of "religious involvement" between " attitude towards halal" and "purchase intention". Last, this thesis also study the effect of “halal consumers’ attitude” as a moderating variable to measure both indirect and direct effects of some constructs on purchase intention. Data were obtained from a survey of Muslim consumers living in various religions of Spain, then analysed using the partial least squares (PLS) technique. The results showed that product awareness does not have an effect on purchase intention while other constructs do, including the mediating effect of consumers' attitude towards halal label and moderating effect of religious involvement. This study thus contributes to the advancement of knowledge on factors that motivate the purchase intention of halal food.
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Javadzadeh, Abdolrahim. "Marxists into Muslims: An Iranian Irony." FIU Digital Commons, 2007. http://digitalcommons.fiu.edu/etd/36.
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This dissertation examines the influence of Islamic ideology on Iranian Marxists during the 1979 revolution. The purpose of this study is to extricate the influence of Islamic culture, ideology, and terminology on Marxist organizations and on individuals who identified themselves as Marxists in Iran. This is especially of interest since in many ways Marxism and Islam are ideologically in conflict. Were Marxists aware of the influences of Islam in their behavior and ideology? To investigate the irony publications put forth by several Marxist organizations before and after the 1979 revolution were examined. A history of such influence both ideologically and contextually is depicted to demonstrate their political and cultural significance. Through the study of Marxist political organs, theoretical publication and political flyers distributed during and after the revolution, the phenomenon of Marxists converting to an Islamic ideology became clearer. Many Marxist organizations were demonstrably utilizing Islamic political ideology to organize and mobilize masses of Iranians. This study shows a historical precedence of Marxists’ usage of Islam in the political history of Iran dating back to early twentieth-century. Primary and secondary Marxist literature showed that Islam was an inescapable social and political reality for Iranian Marxists. Not only was there a common upbringing but a common enemy fostered provisional collusion between the two. The internalizing the idea of martyrdom—of Shi’a Islam—was a shared belied that united Marxists with Muslins in their attempt to effect sociopolitical change in Iran. Studying Marxist publications shows evidence that many Iranian Marxists were not conscious of using Islamic ethics and terminology since Islamic beliefs are part of the taken-for-granted world of Iranian culture. This contextual belief system, pervasive within the culture and a change of political ideology is what created the conditions for the possibility of Marxists becoming Muslims.
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Altareb, Belkeis Y. "Attitudes towards Muslims : initial scale development." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1063195.
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This investigation examined attitudes towards Middle-Eastern Muslims held by non-Muslim undergraduate students and was conducted in three phases. Phase one explored these attitudes through focus groups and found that although participants had little information about Muslims, they had definite attitudes. Focus group participants reported that Muslim men and women possessed particular characteristics and that much of their information was learned through movies and/or media sources. During phase two of the study, all measures utilized in the present study were examined for reliability of at least .70. In addition, the ATMS was developed from a review of the literature and of focus groups. All measures were shown to be reliable except the cognitive complexity measure. During phase three, factor analyses were conducted to address the validity of the ATMS. A final five-factor, 25-item scale resulted. The five factors were interpreted as Positive Feelings about Muslims, Muslims as Separate or Other, Lack of Personal Choice/Freedom, Fear of Muslims, and Dissimilarity with Muslims. Correlation analyses supported initial evidence of construct validity. A discussion of the results and its implications are provided.Department of Counseling Psychology and Guidance Services
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Ahmeti, Sharon. "Albanian Muslims in secular, multicultural Australia." Thesis, University of Aberdeen, 2017. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=233139.
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This paper examines the discourses of multiculturalism and secularism in Australia through the lens of Albanian Muslims living in two Victorian cities, Shepparton and Dandenong. Grounded on 17 months of fieldwork and an analysis of Australian government policy, it argues that the reliance of State policies on constructed concepts of ethnicity, religion, nationality and community are inadequate based on the divergences of understanding and use of these concepts between the Albanian people I met and their use in State policies and projects. This thesis considers Albanians' position as white European Muslims in a supposedly multicultural and secular nation that has become increasingly hostile towards Islam over recent years. In Australian dominant narratives of nation, Ethnic and Anglo-Australians are constructed as oppositional categories in a tripartite structure (that also includes Indigenous Australians) and Muslims are considered a relatively new Other. Yet, Albanian Muslims arrived in significant numbers in Australia more than 100 years ago, during the White Australia policy years. Their European background and varied approaches to being Muslim that are often described as tolerant and relaxed adds a largely unheard voice to both the diversity of Islam and to the increasing hostile tension between Muslims and 'the West' that are reflected in mainstream political and media rhetoric. The idea of an inherent clash between Islam and the West is maintained through the enactment of a particular kind of secularism that is implemented in ways specific to Australia, based on Christian-oriented thought system rooted in the European Enlightenment and Reformation. Similarly, multiculturalism is based on a particular worldview based on Liberal normative assumptions and supposed shared 'Australian values' and character, creating an inherent paradox and the enduring marginalisation of 'Ethnics'.
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Gest, Justin. "Apart : alienated Muslims in European democracies." Thesis, London School of Economics and Political Science (University of London), 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.518781.
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Myers, Matthew K. "A tale of two countries why some British Muslims turned to terrorism and French Muslims did not." Thesis, Monterey, California : Naval Postgraduate School, 2010. http://edocs.nps.edu/npspubs/scholarly/theses/2010/Mar/10Mar%5FMyers.pdf.
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Thesis (M.A. in Security Studies (Homeland Security and Defense))--Naval Postgraduate School, March 2010.Thesis Advisor(s): Hafez, Mohammed ; Siegel, Scott. "March 2010." Description based on title screen as viewed on April 23, 2010. Author(s) subject terms: Terrorism, Radicalization, Britain, France, Social Movement Theory Includes bibliographical references (p. 73-79). Also available in print.
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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.
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Benedetto, Alexandra Marie. "Factors that impact the integration of the Muslim population into France /." Abstract Full Text (HTML) Full Text (PDF), 2008. http://eprints.ccsu.edu/archive/00000481/02/1935FT.htm.
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Thesis (M.S.) -- Central Connecticut State University, 2008.Thesis advisor: Paul Petterson. "... in partial fulfillment of the requirements for the degree of Master of Science in International Studies." Includes bibliographical references (leaves 82-86). Also available via the World Wide Web.
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Nevius, Wesley A. "Leading Muslims to Christ in Dakar, Senegal." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1482.
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Montgomery, V. "Identity, Integration and Belonging : Muslims in Ireland." Thesis, Queen's University Belfast, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517559.
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Shah, Ambreen. "South Asian Muslims : adjustments to British citizenship." Thesis, University of Bedfordshire, 2002. http://hdl.handle.net/10547/292565.
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Over the last twenty years there has been growing evidence of a distinct Islamic identity emerging from within the Western world, an identity that has been portrayed as incompatible with Western ideals. This thesis is based on a small-scale qualitative study of the reality of this identity, as experienced by twenty-three South Asian Muslims living in the south of England, and the impact on notions of citizenship and the rights and obligations this infers. The thesis contrasts Western notions of citizenship with Islamic thinking. It recognises that although there are points of convergence between the two, a fundamental difference remains. It is argued, where Western notions of citizenship give priority to individual sovereignty, Islamic notions place sovereignty in God and as such define citizenship as the relationship of the individual not to the state, but to God via the state. The thesis explores how this Islamic ideal is made relevant by South Asian Muslims living in Britain. Theoretically the thesis explores the way in which Muslim identity is universal, group centred and individual. It is argued that, despite differences, as humans we do share some universally shared values that give us a 'cornman human identity'. However these shared values are culturally embedded and experienced through distinct (albeit complex) 'cultural communities'. It is argued that just because people have, in certain circumstances, a group identity, it should not necessarily lead to the conclusion that everyone in that group will experience that identity in the same way. As such identity is simultaneously individual. Results of the research suggest that for South Asian Muslims of Britain assimilation is impossible and largely undesirable. However, they suggest that this does not mean that most Muslims do not want to be an 'integrated' aspect of British life. However integration does not mean 'being the same as'. There is a strong recognition that Muslims are different and there is to a large extent a desire for this difference to be maintained. Final analysis, of the data generated, indicates that there are four ideal typical strategies employed by British Muslims in making sense of their faith in the British context. These are identified as: That of 'Lapsed'/ambivalent Muslims where Islam is deemed important in that is provides a 'moral code' by which to live life but is, in the main, relegated to the private sphere. That of Selective Muslims where being a Muslim is of importance but for whom Islam does not impact on their lives in any substantive way. That of 'Traditional' Muslims where being a Muslim is very important but of equal importance is the ethno-cultural similarities they have with other Muslims. That of Engaged Muslims where there is an active engagement with Islam and a conscientious effort to implement Islam in all aspects of life Three levels of engagement with British society are also identified (although it must be recognised engagement with Islam does not necessarily lead to (dis)engagement with citizenship/the public sphere): engagement, partial engagement and disengagement. The thesis recognises that a multiculturalist paradigm has encouraged difference to be seen as static and unchanging, rather then fluid and dynamic as it is in reality. In this context Muslims' desire to keep to their faith (even if it is variously expressed), and retain (certain) social differences can be misunderstood as an unwillingness to 'integrate'. An ethnic notion of citizenship has made it hard for Muslims to be equal citizens contributing to their sense of being an 'outsider'. This thesis argues for a more inclusive definition of citizenship that understands that citizens will have multiple loyalties and responsibilities. Essentialist notions of Islam have perpetuated the misconception of Muslims as different with no commonalties with majority society. This is at the expense of historically rooted social and economic deprivation, and continuing (albeit not as obvious) prejudice and discrimination that many Muslim communities experience.
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Al-Jeran, Abdul Rahman. "Muslims in Britain : between reality and ambition." Thesis, University of Glasgow, 1998. http://theses.gla.ac.uk/7236/.
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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.
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KHAN, AMIR Nawaz. "ADAPTATION OF MOSQUE DESIGN FOR AMERICAN MUSLIMS." University of Cincinnati / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1092919511.
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Lewis, David. "Sri Lanka's Muslims: Caught in the Crossfire." International Crisis Group, 2007. http://hdl.handle.net/10454/3911.
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NoThroughout much of the 25-year Sri Lankan conflict, attention has focused on the confrontation between the majority Sinhalese and the minority Tamils. The views of the country¿s Muslims, who are 8 per cent of the population and see themselves as a separate ethnic group, have largely been ignored. Understanding their role in the conflict and addressing their political aspirations are vital if there is to be a lasting peace settlement. Muslims need to be part of any renewed peace process but with both the government and LTTE intent on continuing the conflict, more immediate steps should be taken to ensure their security and political involvement. These include control of the Karuna faction, more responsive local and national government, improved human rights mechanisms and a serious political strategy that recognises minority concerns in the east. At least one third of Muslims live in the conflict-affected north and east and thus have a significant interest in the outcome of the war. They have often suffered serious hardship, particularly at the hands of the Tamil rebel group, the Liberation Tigers of Tamil Eelam (LTTE). Since 1990 Muslims have been the victims of ethnic cleansing, massacres and forced displacement by the insurgents. The 2002 ceasefire agreement (CFA) was a disappointment to many Muslims. They had no independent representation at the peace talks, and many feared that any agreement that gave the LTTE exclusive control of the north and east, even in a federal arrangement, would be seriously detrimental to their own interests. Despite talks between Muslim leaders and the LTTE, they continued to suffer violent attacks. Since the resumption of large-scale military action in mid-2006, Muslims have again been caught up in the fighting in the east. Dozens have been killed and thousands displaced. They have also come into conflict with a new, pro-government Tamil paramilitary group, the Karuna faction. Memories of LTTE oppression are still fresh, and rancorous disputes with Tamils over land and resources remain potent in the east. Muslim political leaders have often been divided, representing different historical experiences and geographical realities as well as personal and political differences. Muslims in the east and north ¿ who have been fundamentally affected by the conflict ¿ often have very different views from those who live in the south among the Sinhalese. Nevertheless, there is consensus on some key issues and a desire to develop a more united approach to the conflict. Muslims have never resorted to armed rebellion to assert their political position, although some have worked with the security forces, and a few were members of early Tamil militant groups. Fears of an armed movement emerging among Muslims, perhaps with a facade of Islamist ideology, have been present since the early 1990s, but most have remained committed to channelling their frustrations through the political process and negotiating with the government and Tamil militants at different times. There is no guarantee that this commitment to non-violence will continue, particularly given the frustration noticeable among younger Muslims in the Eastern province. In some areas there are Muslim armed groups but they are small and not a major security threat. Fears of armed Islamist movements emerging seem to be exaggerated, often for political ends. Small gangs have been engaged in semi-criminal activities and intra-religious disputes, but there is a danger they will take on a role in inter-communal disputes if the conflict continues to impinge upon the security of co-religionists. There is increasing interest among some Muslims in more fundamentalist versions of Islam, and there have been violent clashes between ultra-orthodox and Sufi movements. This kind of violence remains limited and most Muslims show considerable tolerance to other sects and other faiths. Nevertheless, the conflict is at least partly responsible for some Muslims channelling their frustrations and identity issues into religious disputes. Muslim peace proposals have tended to be reactive, dependent on the politics of the major Tamil and Sinhalese parties. Muslim autonomous areas in the east are being pursued but seem unlikely to be accepted by the present government. Muslims are concerned about Colombo¿s plans for development and governance in the east, which have not involved meaningful consultation with ethnic minorities and do not seem to include significant devolution of powers to local communities. In the longer term, only a full political settlement of the conflict can allow historical injustices against the Muslims to be addressed and begin a process of reconciliation. The LTTE, in particular, needs to revisit the history of its dealings with the Muslims if it is to gain any credibility in a future peace process in which the Muslims are involved. Only an equitable settlement, in which Sinhalese, Tamil and Muslim community concerns are adequately addressed, can really contain the growing disillusionment among a new generation of Sri Lankan Muslims.
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Keskin, Recep. "The dispute between Bosnian Muslims and Serbs." CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2315.
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In 1918, Serbs, Croats and Slovenes established a kingdom called "Yugoslavia." Serbs were considering this state as the state of Serbs. Bosnia Hercegovina's community or political powers did not help the establishment of Yugoslavia. The official ideology considered Muslims as the heir of the Ottoman occupiers in the Balkans. In the first Yugoslavia, Bosnian Muslims were under pressure and they were attacked by Serbs who had the official support of the administration. In time those attacks turned into ethnic cleansing. Bosnian Muslims were pushed out of the government bureaucracy and their lands.
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Neumueller, Caroline. "The 21st century new Muslim generation : converts in Britain and Germany." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/8406.
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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.
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Gilewicz, Magdalena. "The construction of Muslim community and British Muslim identity in two British Muslim newspapers." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=196303.
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This dissertation is an analysis of one year coverage of two Muslim newspapers in the UK: The Muslim News and The Muslim Weekly. It examines content and discourse in order to establish the predominant themes in the coverage of both newspapers throughout the year. Five dominant themes are discussed with an aim to establish how Muslim community and British Muslim identity are constructed in the particular context. These themes include: Terrorism and Extremism, Islamophobia, Palestinian-Israeli conflict, Islam and Muslim Values and Muslim community in the UK. The frequency with which these themes appeared in the coverage of both newspapers reveals their importance as far as the editorial choice is concerned, as well as the interest of the Muslim readership. However, the discourse analysis allows for the better understanding as to how these themes are constructed by both newspapers and how, in the context of these themes, The Muslim News and The Muslim Weekly construct the image of Muslim community in the UK and British Muslim identity.
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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.
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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.
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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.