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Past research hints both at more extreme judgements of ingroup deviants and at attributional biases in the case of Muslims, immigrants and refugees. We examined two recently observed patterns in the context of intergroup violence: harsher judgements on the individual level (black sheep effect) and milder judgements on the cultural level when a perpetrator stems from the ingroup. We further investigated whether these patterns were affected by (a) the outgroup being salient (Experiment 1), (b) the comparison context (Experiments 2–3) and (c) participants perceiving the ingroup as high versus low in entitativity (Experiment 3). Experiments 1 (N = 437), 2 (N = 283) and 3 (N = 703) revealed the presence of robust effects on cultural level with participants treating the ingroup culture more leniently than the outgroup culture. Moreover, on the individual level, Experiments 2 and 3 found an overall black sheep effect that was especially prevalent in an intergroup context. Outgroup salience and ingroup entitativity did not affect participants’ judgements on individual and cultural levels. This protection of the ingroup both on an individual and on a cultural level may hint at a derogation of the outgroup. We discuss implications and insights for future research. [ABSTRACT FROM AUTHOR]

The crises of the Islamic world revolve around “epistemic colonialism.” So, in order to decolonize the Muslim mind, we must be able to deconstruct the Western episteme, and this involves dissociating ourselves from the Eurocentric knowledge system that gradually became ascendent since the Renaissance through such ideas as progress and modernity. However, this does not mean we need to discontinue dialog with Western thought. Rather it means retrieving and reviving our own intellectual heritage and being able to think with the categories and concepts derived from that heritage. But in light of the postcolonial situation where the intellectual and linguistic connection with one's own tradition is severed, this is a tremendous challenge. What is more, many Muslim intellectuals simply think that Islamic heritage has little relevance to address contemporary challenges. Yet unless Muslims are able to ground their self‐identity in their own intellectual tradition, they will be held captive to the web of epistemic colonialism. They might be comfortable offering their prayers as Muslims, but their mental ambience will be permeated by devastating, Eurocentric ideas. They will hardly be able to overcome their fragmented self‐image. [ABSTRACT FROM AUTHOR]

Legal pluralism scholarship has argued that co‐existing legal orders interact. Individuals draw on exogenous norms to strategically resist social and legal constraints. Integrating the concepts of ‘situated legal consciousness’ and ‘interlegality’, I explore how identities within intersecting legal orders influence legal consciousness. To this end, I draw on a case study of the plurality in marriage laws among British Muslim communities in England, where Islamic nikah ceremonies are not by themselves recognized as marriage. My analysis shows that marginalized individuals routinely rely on interlegality to make sense of their realities and choices. This engenders a ‘double vision’, as individuals perceive their identities, social arrangements, and the law through an integrated lens of intersecting laws. They resist the social locations to which they are relegated in plural legal orders and reposition themselves within these with the aid of a composite identity that allows them to see their lifeworlds through a double vision of the law. [ABSTRACT FROM AUTHOR]

Religion is an omnipresent concern for the Iranian community residing in the Greater Toronto Area and York Region (GTA and YR). While the experience of Islamophobia appears to be a unidirectional attitude from the host onto the diasporic community, this research indicates the complexities of Canada's Muslim experience. According to this research, the Iranian Diasporas present an ingroup Islamophobia by expressing anger and hostility toward Iranian Muslim community members. In an attempt to set communal boundaries by restructuring one's ethnic identity, the historical and environmental factors simultaneously influence social interaction between the Iranian Muslim community and other Iranian‐Canadians. This paper examines the Iranian religious identity and its relationship with Iranian history, Western Islamophobia, and non‐Islamiosity to examine the Iranian Muslims’ experience in Canada. [ABSTRACT FROM AUTHOR]

Aim: This study examines the impact of nurse uniforms, the coronavirus pandemic, and the image of nurses and the nursing profession on the career choice of young Muslim Arab women in nursing, with a focus on policy implications. Background: The global nursing shortage poses significant challenges, including in Israel. Attracting young Muslim Arab women to nursing careers is vital. Understanding how nurse uniforms, the pandemic, and perceptions of nurses and the nursing profession shape their career decisions can inform policy interventions. Methods: A cross‐sectional study utilized digital questionnaires administered to 200 Muslim Arab women aged 20–30 in Israel. The study adhered to the EQUATOR checklist for cross‐sectional studies. Results: Only 29.2% of participants expressed interest in studying nursing. Findings revealed a positive correlation between the pandemic's impact and intention to pursue nursing. A linear regression analysis shows the impact of the white uniform, the image of nurses, and the image of the profession on the choice of a career in nursing. Discussion: The study emphasizes the significance of nurse uniforms, the image of nurses, and the image of the nursing profession in shaping young Muslim Arab women's career choices in nursing. Policy interventions should raise awareness about nursing roles, expand responsibilities, and highlight nurses' contributions to society. Conclusion: Strategies to attract young Muslim Arab women to nursing careers should address nurse uniforms, the image of nurses, and the image of the nursing profession. Implications for policy: Policy interventions should prioritize diversity, promote positive images of nurses and the nursing profession, and raise awareness of nursing roles and contributions among young Muslim Arab women. [ABSTRACT FROM AUTHOR]

Objectives: Developing mental health services which are accessible and acceptable to those from minority backgrounds continues to be a priority. In the United Kingdom, individuals who identify with a religion are underrepresented in Talking Therapies services as compared to those with no religion. This necessitates an understanding of how therapy is perceived. This online study explored the impact of explicitly acknowledging religion on anticipated alliance, treatment credibility and expectations of therapy in a non‐clinical sample of British Muslims. Methods: A video‐vignette experimental design was used in which participants who self‐reported as either high or low in religiosity were randomly allocated to receiving information about cognitive behavioural therapy either with or without an explicit mention of religion as a value in the therapeutic process. Results: One hundred twenty‐nine British Muslim adults aged 18–70+ years from various ethnic backgrounds participated in the study. Between‐subjects ANOVAs showed that scores on the perceived credibility of therapy and treatment expectations were significantly higher when religion was explicitly mentioned by the 'therapist', but that acknowledging religion did not impact upon anticipated alliance. Conclusions: These findings suggest that mentioning religion as a value to be considered in therapy has some positive impacts upon how therapy is perceived by British Muslims. Although video vignettes do not provide insight into the complexity of actual therapeutic encounters, acknowledging religion in mental health services more broadly remains an important consideration for improving equity of access and may bear relevance to other minoritized groups. [ABSTRACT FROM AUTHOR]

Objective: Although violent extremism is often attributed to clinical (dysfunctional) dispositions, it is also possible that violent Jihadists might be clinically "normal" but bear certain personality signatures. This alternative view has yet to be tested. Method: In six studies, employing hard‐to‐reach Muslim samples, including one study of former Mujahideen, we investigated the relationship between basic personality traits and violent extremism. We further used a known group paradigm to validate the personality signatures of violent extremism, comparing a sample of former Mujahideen with another sample from Afghanistan. Results: These studies and an internal meta‐analysis revealed that Lower Openness to Experience, lower Emotionality, and lower Altruism were associated with more violent intentions to support Muslims. Higher Altruism was associated with higher levels of nonviolent intention to support Muslims. Supporting the validity of the nonviolent intention measure, similar associations were found in Study 3 with overt behavioral support of Muslims (donations). More important, compared to the nonMujahideen, the Mujahideen sample scored lower on average on, for instance, Openness, indicating that these results go beyond self‐reported, findings. Conclusion: We demonstrated that personality predicts violent and nonviolent defense of Muslims among four general populations of Muslims living in the West and in Asia (including the Middle East), and a sample of Mujahideen in Afghanistan. [ABSTRACT FROM AUTHOR]

Background: Bowel cancer screening using faecal immunochemical testing is provided in the United Kingdom with the aim of reducing mortality from colorectal cancer. However, there are low participant rates among ethnic minorities across the United Kingdom. Faith‐placed interventions have the potential to improve screening rates among such populations, but studies examining their effectiveness are scarce. Methods: We delivered a presentation on bowel cancer screening to 204 Muslims in seven mosques in East London (intervention group). All participants completed a questionnaire regarding attitudes, perceptions and knowledge of bowel cancer screening before and after the presentation. Concurrently, we administered the questionnaire to 72 subjects attending a mosque that did not receive the presentation (comparison group). Results: The intervention group showed a greater willingness to do the test (90% vs. 67%, p < 0.001) and to recommend it to others (96% vs. 74%, p < 0.001), ability to complete the test by themselves (94% vs. 56%, p < 0.001) and confidence in noticing symptoms (78% vs. 32%, p < 0.001) after the presentation compared to before. There was a significant difference between the intervention group post‐presentation and the comparison group on intention to do the test (90% vs. 79%, p = 0.02), recommending it to others (96% vs. 83%, p < 0.001), and confidence in their ability to complete the test by themselves (94% vs. 63%, p < 0.001). Conclusion: A culture‐sensitive, faith‐placed health education intervention delivered in mosques can substantially improve knowledge of bowel cancer screening and increase the intention to participate in the screening programme. Patient or Public Contribution: The intervention presentation was developed using insights from four public involvement sessions with four to six members representative of the East London Muslim community. The sessions sought attendees' thoughts on appropriate ways to approach the intervention design for their community and asked for their views on the acceptability, appropriateness of messaging, format/design and likely impact of the presentation. Their views were then utilised to improve the presentation. [ABSTRACT FROM AUTHOR]

Background: Limited research concerning existing inequities in mental health care and support services in the United Kingdom captures perceptions and lived experiences of the significantly underrepresented Muslim population. Methods: Underpinned by social constructivist theory, we used consultation to facilitate public and patient involvement and engagement (PPIE) to identify inequities in mental health care and support experienced by Muslims from minoritised ethnic communities living in deprived areas in Liverpool, UK. The rationale was to (a) better inform standards and policies in healthcare and (b) provide a psychologically safe space to members of the Muslim community to share perceptions and experiences of mental health care and support services. To ensure trustworthiness of the data, member checking was adopted. This paper describes the procedure to achieving this consultation, including our recruitment strategy, data collection and analysis as well as key findings. Findings: Twenty‐seven consultees attended the women's consultation and eight consultees attended the men's consultation. Consultees were from Yemeni, Somali, Sudanese, Egyptian, Algerian, Pakistani and Moroccan communities and share the Islamic faith. Four key interlinked themes were identified from consultees' narratives: (1) broken cycle of trust; (2) an overmedicalised model of care; (3) community mental health prevention initiatives; and (4) culturally conscious training and education. Conclusions: The Muslim population has identified numerous barriers to accessing mental health support and there is a need to resource activities that would aid deeper understanding of mental health support needs through continuous and meaningful community initiatives. This would afford mental health practitioners and organisations opportunities for developing realistic anti‐racism strategies, effectively adopting social prescription, strengthening partnerships and collaborations aimed at supporting delivery of evidence‐based mental health care provisions to tackle mental health inequities. Patient and Public Involvement: This paper reports on the involvement and engagement of Muslims from minoritised ethnic communities living in the Liverpool city region. [ABSTRACT FROM AUTHOR]

This research aimed to assess consumers' knowledge, perception, and practical understanding of food labels. A validated, structured questionnaire was employed for data collection. Data were collected from 1238 respondents covering all eight administrative divisions of Bangladesh using a nonrandomized convenience sampling method. Linear regression analyses were conducted to establish the relationship between demographic attributes and respondents' practical understanding of food labels. The majority of participants (52.5%) actively read food labels when purchasing a product for the first time. Food labels are regarded as “very important” by 56.2% of respondents and “important” by 35.7% of respondents. Label information is prioritized to highlight the importance of clear production and expiration dates (70%), followed by nutritional composition (56.7%) and source of raw material (52.5%). Despite this, over half of the participants demonstrated a limited practical understanding of the nutritional components on labels. The results of our linear regression analysis suggest that individuals within the age range of 18–28, belonging to Muslim communities, residing in the Dhaka and Khulna divisions, being higher educated, possessing a good understanding of nutrition, and being acquainted with the food safety agency of Bangladesh tend to exhibit a greater degree of practical knowledge regarding food labeling when compared to their counterparts. The study emphasizes the importance of clearer label information, particularly for nutritional value, and calls for targeted educational programs to improve consumer understanding of food labels, with a focus on older age groups and expanded educational efforts. [ABSTRACT FROM AUTHOR]

Islamic banking is a financial system that operates in accordance with Islamic principles, prohibiting the payment or receipt of interest (usury) and adhering to Shariah law. In order to ensure ethical and socially responsible financial practices, Islamic banks use profit and loss‐sharing arrangements rather than traditional interest‐based transactions. Islamic banking has gained substantial traction in Malaysia, driven by its alignment with the values of the predominantly Muslim population. However, the adoption of Islamic banking products and services still faces challenges related to consumer preferences and innovation attributes. This study investigates the mediating influence of customer innovativeness in the adoption of Islamic banking within the Malaysian settings. The study gathered responses from 436 respondents in Malaysia. Structural equation modelling was used to examine customer innovativeness's role in mediating the relationship between relative advantage, compatibility, observability and complexity and the intention to adopt Islamic banking. The study supports the hypotheses that customer innovativeness partially mediates the relationships between relative advantage, compatibility and observability of Islamic banking and the intention to adopt them. However, the study did not provide evidence for the mediation hypothesis concerning the complexity of Islamic banking. In conclusion, this study sheds light on the mediating role of customer innovativeness in Islamic banking adoption, aiding academia's understanding of consumer behaviour. Policymakers can use these insights to promote ethical financial practices, whereas the banking sector can adapt offerings to meet consumer preferences and enhance competitiveness. [ABSTRACT FROM AUTHOR]

Aid relations in protracted displacement comprise a diversity of actors with different influence and involvement over time. Building on the case of Sri Lanka's northern Muslim's expulsion from the north of the country in 1990, this paper investigates the dynamic space of aid relations in their drawn‐out internal displacement. The study draws on 38 key informant interviews and 10 focus‐group discussions, conducted in Sri Lanka (Jaffna, Mannar, Puttalam, and Colombo) in 2022. The paper contributes new knowledge of the local dynamics of assistance in protracted displacement, by analysing the roles of a wide set of actors within this dynamic space of aid relations over time. The analysis incorporates angles and voices often overlooked in mainstream humanitarian studies, including internally displaced persons, hosts, and Middle Eastern aid funders. The study argues that a long‐term perspective and a variety of voices provide foundations for more productive engagement with localisation in humanitarian action in protracted displacement crises. [ABSTRACT FROM AUTHOR]

Objective: Vaccine hesitancy is a global concern and a significant threat to COVID‐19 vaccination programs. This study aimed to explore vaccine hesitancy from the perspective of the Indonesian community related to policies and cultural beliefs. Design: A descriptive qualitative approach was utilized in this study. Sample: Twenty participants were recruited from various settings to ensure the representation of experiences in different contexts in Indonesia. Measurement: Audio‐recorded, semi‐structured, individual, in‐depth interviews were carried out. Content analysis was performed to identify the main key themes. Results: Twenty participants were recruited from various regions of Java Island, Indonesia. The participants revealed hesitancy about the COVID‐19 vaccine, including the themes of mistrust, controversy, and the culture and beliefs of the community. Conclusions: This study highlights COVID‐19 vaccine hesitancy in Indonesia, which may have implications for the community's perceptions and beliefs regarding the uptake of the COVID‐19 vaccine. The trust issue remains a major challenge to convincing the community to accept the vaccine at the grassroots level. Targeted education and communication strategies are essential in addressing trust issues surrounding COVID‐19 vaccines among critical stakeholders and religious leaders in Indonesia. Public health nursing plays a crucial role in fostering community acceptance and ensuring the success of vaccination programs. [ABSTRACT FROM AUTHOR]

Previous research on group‐based hope has predominantly focused on positive intergroup outcomes, such as peace and harmony. In this paper, we demonstrate that hope experienced towards group‐centric political outcomes, such as a victory in a conflict and defeating the enemy, can be detrimental to peace. In Study 1, conducted among Israeli Jews, hope for victory over the Palestinians was uniquely associated with more support for extreme war policies, whereas hope for peace generally showed the opposite associations. In Study 2, we replicated these results among Muslim Pakistanis regarding the Pakistan–India dispute. Notably, in both Studies 1 and 2, only hope for victory significantly predicted personal violent extremist intentions. In Study 3, conducted with a representative sample of Israeli Jews, we found three latent profiles of hope: victory hopers, peace hopers, and dual hopers (hoping for both peace and victory). Finally, in preregistered Study 4, we longitudinally investigated how hopes for victory and peace changed from a relatively calm period in 2021 to the Israel–Hamas War of 2023, utilizing a Bivariate Latent Change Score analysis. Increases in hope for victory during the highly intense war explained the increase in support for violence. We discuss implications, limitations, and directions for future research. [ABSTRACT FROM AUTHOR]

The article discusses the politicization of Muslim minorities in Europe and its impact on academic research. It highlights the need for more nuanced and intersectional approaches to studying Muslim communities, as the category of "Muslim" is diverse and heterogeneous. The article also challenges the assumption that religion is the primary factor influencing social behavior among Muslims, emphasizing the importance of non-religious cultural factors. Additionally, it critiques the focus on conflicts over "liberal democratic values" and calls for a more comprehensive examination of the attitudes and perspectives of both Muslim and non-Muslim populations. The author argues for a rethinking of research methodologies and a de-Muslimification of academic thinking. [Extracted from the article]

This article explores the concept of conviviality: the practice and negotiation of sharing space in suburbs with diverse populations. Australia has a growing Muslim population and reports of Islamophobia remain widespread. While there is some evidence, however, that forming intercultural connections can foster more positive attitudes toward religious minority groups, we know little about how Muslim and non‐Muslim communities share space in Australia. This paper presents the findings of a qualitative investigation into how conviviality is perceived in Australian suburbs with high concentrations of Muslim residents. Following qualitative, thematic analysis of 15 interviews with multicultural service providers who work with Muslims in Melbourne, Victoria, we conclude that conviviality is fostered by a sense of community between people who share similar backgrounds as well as increased opportunities to form intercultural social connections. We discuss the scholarly and policy implications of these findings, with consideration of existing arguments about the practices of sharing space in Australian cities. [ABSTRACT FROM AUTHOR]

This study employs a mixed‐methods approach to investigate the nature of Facebook posts related to Muslims and LGBTQ+ individuals in Finland, spanning a period of 4 years. Through the use of the CrowdTangle platform, the researchers extracted and analyzed Facebook posts that encompassed predetermined keywords indicative of potential hate speech. The findings underscored divergent patterns of engagement and sentiment toward these two groups, with implications for the different levels of societal acceptance and tolerance exhibited. Posts related to Muslims typically elicited controversy and were often depicted as threats, whereas posts about the LGBTQ+ community generally advocated for inclusivity. However, persistent negative stereotypes about the LGBTQ+ community were also evident. The analysis also brought to light how political parties strategically used these discourses to steer conversations, consolidate their ideological positions, and mobilize their respective supporters. Grounded in the social identity theory, this study sheds light on the complex dynamics of online political discourse, revealing its far‐reaching impacts on societal attitudes, intergroup relations, and formation of group identities. The nuanced understanding derived from these observations suggests that interventions fostering healthier public discussions on social media platforms could contribute significantly to combating societal division, prejudice, and bias. This research underscores the importance of scrutinizing online discourses to address issues of societal cohesion and social acceptance. [ABSTRACT FROM AUTHOR]

Prison radicalization poses a significant and evolving threat in Bangladesh's correctional facilities. This research article delves into the conditions fostering radicalization, including corruption, overcrowding, violence, and the lack of essential amenities. Drawing on extensive analysis of secondary data and expert interviews, this article argues that these conducive conditions have transformed Bangladeshi prisons into breeding grounds for radical ideologies, allowing militants to establish networks and plan attacks within and beyond prison confines. This article also points out the transformation of prisoners, even those with minimal radical tendencies, into militant leaders, along with the shift of non‐radical individuals toward extremism. Moreover, it underscores the lack of de‐radicalization programs within the current prison system as a crucial gap in countering this escalating issue. Furthermore, the research identifies societal denial, limited post‐release opportunities, and mistreatment by security forces as factors exacerbating radicalization post‐incarceration. As such, this study emphasizes the urgent need for comprehensive strategies to address prison radicalization. Related Articles: Awan, Imran. 2012. "'I Am a Muslim Not an Extremist': How the Prevent Strategy Has Constructed a 'Suspect' Community." Politics & Policy 40(6): 1158–85. https://doi.org/10.1111/j.1747‐1346.2012.00397.x. Heinmiller, B. Timothy, Matthew A. Hennigar, and Sandra Kopec. 2017. "Degenerative Politics and Youth Criminal Justice Policy in Canada." Politics & Policy 45(3): 406–31. https://doi.org/10.1111/polp.12204. Spalek, Basia. 2010. "Community Policing, Trust, and Muslim Communities in Relation to 'New Terrorism.'" Politics & Policy 38(4): 789–815. https://doi.org/10.1111/j.1747‐1346.2010.00258.x. [ABSTRACT FROM AUTHOR]

This study explored how children's perceptions of social group differences relate to attitudes and behaviour towards real‐world outgroups. We examined Arab‐Christian children living in Israel (N = 231, 52% female, average age 9.8 years) and randomly presented them with either Arab‐Muslim or Jewish outgroup targets. The children performed tasks measuring attitudes and prosocial behaviour towards the outgroup. Additionally, they were asked to describe the differences between their ingroup and the outgroup target. We found that children favoured the Arab‐Muslim outgroup over the Jewish outgroup, and perceived it as having fewer dimensions of difference from their ingroup. Fewer perceived dimensions of difference correlated with more positive attitudes. By the age of 12, however, perceiving more dimensions of difference was linked to increased compensatory prosocial behaviour towards the Jewish outgroup. The findings emphasize the dynamic interplay between cognitive development and intergroup experiences in understanding children's prosocial behaviour towards different outgroups. [ABSTRACT FROM AUTHOR]

This first article in the 2024 World Affairs special issue examines the Narendra Modi regime in India. Often acerbic political rhetoric is attached to official policies of the regime, creating fear and hopelessness within sections of the population. In this study, five sets of political activities of the government are evaluated. First, cultural authoritarianism became apparent with complicity toward "cow vigilantism," slapping sedition charges against those showing political dissent, banning the history books of selected progressives, and stereotyping sections of the left and liberals as antinationals. Second, the demonetization policy was implemented without adequately following the economic protocols of the state. Third, the Jammu and Kashmir Reorganization Bill indicates the thwarting of democratic and federalist ideas. Fourth, the Citizenship Amendment Act and the National Register of Citizens exercise in Assam demonstrate the communal‐fascist worldview of the regime in profiling population groups. Finally, the sloppy handling of the COVID‐19 pandemic and the new Information Technology rules show the government's callous approach toward science and privacy. By analyzing such political activities, the article points out that majoritarian religious nationalism, coupled with authoritarianism, has been the ideological expression of the Modi regime, coexisting with both state surveillance and electoral democracy. [ABSTRACT FROM AUTHOR]

Sri Lanka's postindependence history suggests that continuous efforts by the Sinhala‐Buddhist politicians to reject decentralization created anxiety and distrust among minorities. The state used both Sinhala language and Buddhism to accommodate Sinhala‐Buddhist interests and provide cultural security to Sinhala‐Buddhists who feared that the Sinhala race, Buddhism, and heritage would be threatened with destruction by the Tamil and Muslim separatists and extremists. The state forced the Liberation Tigers of Tamil Eelam (LTTE), which demanded a separate state for North and Eastern Tamils, to silence its guns in May 2009. The military defeat of the LTTE did not produce any democratization of the island. Sinhala‐Buddhist extremist forces turned their eyes on Sri Lankan Muslims, whose elites attached to major political parties supported the war against the LTTE. This study examines the politicization of the Sinhala language and Buddhism in Sri Lanka before and after the civil war between the LTTE and the state dominated by the Sinhala‐Buddhists. It argues that Sinhala political elites willingly took measures to centralize power. The major result of centralization is the birth of the state‐seeking, but authoritarian LTTE. It will also provide some useful analysis to examine post‐war tensions between the Muslims and the Sinhala‐Buddhist extremists. Finally, I discuss some solutions to fight the rising authoritarianism to help Sri Lanka enjoy the fruits of modernization and democracy. [ABSTRACT FROM AUTHOR]

This study investigated the interplay between acculturation and religion in the religious transmission of first‐generation Islamic parents in Italy. Based on the model of the Big Four Religious Dimension (BFRD) the study took a multidimensional approach to religiosity to gain a detailed understanding of the different facets of religiosity and their contribution to the overall process of cultural adaptation and intergenerational transmission of religious values. Eleven first‐generation Muslim parents (nine women; mean age: 48 years) participated in a semi‐structured interview. Results showed that the tension between the desire to 'raise good Muslims' and for their successful integration in a non‐Muslim context challenges different facets of religiosity opening spaces for cultural negotiation which leads parents to reconsider how religious rules and identity are passed on to second generation and to develop a more conscious approach to religiosity in migration. The ability to connect religious values and identity with the context of life was greater when parents have developed a balance between the dynamics of integration in the Italian or cross‐cultural spaces of everyday life and the spaces reserved for Muslims and had a high level of cultural capital. Practical implications for implementing policies of cultural and religious pluralism are discussed. Please refer to the Supplementary Material section to find this article's Community and Social Impact Statement. [ABSTRACT FROM AUTHOR]

What are the underpinnings and ramifications of anti‐Muslim attitudes in the United States? While scholars have emphasized the centrality of race and racial attitudes to American politics, examinations of hostility towards Muslim Americans with context‐specific measures are still lacking despite the increasing relevance of this population in the public imagination. Particularly after the tragic 9/11 attacks, Islamophobia emerged as a pervasive force in American social and political life, entangling race, religion, and nationality to further stigmatize and marginalize Muslims. By more systematically examining the relationship between anti‐Muslim attitudes and public support for a range of initiatives that aim to, or already have, further marginalize(d) American Muslims, the research presented herein aims to underscore the limitations of attitudinal measures that lack context specificity. Through two studies that utilize a nationally representative survey and a longitudinal study of public opinion towards Muslims, we make the case for the development and use of more nuanced measures that capture the distinct nature of hostility towards Muslims as encompassing both perceived realistic and symbolic threats. Additionally, we consider the range of social, psychological, and physical consequences that Islamophobia may exert on Muslim individuals themselves, as well as their interactions with the majority population. These have important implications for scholars studying the sociopolitical behavior of Muslims and policymakers seeking to counteract the adverse effects of Islamophobia in the United States or elsewhere. [ABSTRACT FROM AUTHOR]

We analysed tweets from five English‐speaking Canadian political parties in the year leading up to the 2019 federal election to explore both prejudicial and inclusive rhetoric in relation to Muslim identities on social media. We used structural topic modelling to understand what topics were discussed before moving to a rhetorical approach to analyse how topics were discussed. We identified 10 topics. Seven talked about Muslim groups in primarily inclusive ways, including depicting the positive contributions to Canadian society, creating ideological space for Muslim religious practices and invoking superordinate identities with victims of hate crimes to cultivate solidarity. However, the effectiveness of inclusive rhetoric was sometimes questioned due to omitting the subgroup‐specific prejudice faced by Muslims. Prejudicial rhetoric occurred in three of the topics due to the nativist populist PPC party depicting Muslims as a threat to Canadian values, as hostile to people from other religious faiths, and depicting 'elites' in society as concealing the 'true' information concerning Muslims. The study contributes to understanding how politicians attempt to cultivate minority inclusion/exclusion in multicultural contexts through social media, as well as understanding the rhetoric of nativist populism in Canada and its similarities to other Global North contexts. [ABSTRACT FROM AUTHOR]

Introduction: Involving people with lived experience is fundamental to healthcare development and delivery. This is especially true for inflammatory bowel disease (IBD) services, where holistic and personalised models of care are becoming increasingly important. There is, however, a significant lack of representation of underserved and diverse groups in IBD research, and there are significant barriers to healthcare access and utilisation among minority groups in IBD. IBD centres need to be aware of these experiences to address barriers via service changes, improve interactions with local communities and promote meaningful engagement for improved health outcomes. Methods: A pragmatic community‐based approach was taken to engage with leaders and members of underserved groups across 11 workshops representing Roma, Afro‐Caribbean, people of African descent and the wider black, Asian and minority ethnic (BAME) communities, Muslim women, refugee community members, deprived areas of South Yorkshire, LGBTQ+ and deaf populations. Thematic analysis of field notes identified patterns of attention across the community groups and where improvements to services were most frequently suggested. Results: Findings demonstrated several barriers experienced to healthcare access and utilisation, including language accessibility, staff attitudes and awareness, mental health and stigma, continuity of support, and practical factors such as ease of service use and safe spaces. These barriers acted as a lever to co‐producing service changes that are responsive to the health and social care needs of these groups. Conclusions: Engaging with people from a range of communities is imperative for ensuring that service improvements in IBD are accessible and representative of individual needs and values. Patient or Public Contribution: Local community leaders and members of community groups actively participated in the co‐design and development of improvements to the IBD service for a local hospital. Their contributions further informed a pilot process for quality improvement programmes in IBD centres. [ABSTRACT FROM AUTHOR]

The present research investigated the effect of ethnic–national identity on intergroup attitudes among Israeli children. Between 2019 and 2020, 136 Arab Muslim and 136 Jewish 5‐ and 10‐year‐olds (boys and girls) participated in one of four ethnic–national identity conditions: ingroup, outgroup, common identity, and control. In each condition, participants were described a city whose residents were defined according to the condition. Then, children were asked to "release" positive and negative animals to an ingroup city, an outgroup city, or a zoo. The results showed that highlighting a common identity improved attitudes across all children, but effect of ingroup and outgroup emphases varied between Jewish and Arab children. These results highlight the different dynamics of social identities among majority and minority children. [ABSTRACT FROM AUTHOR]

This article delves into the life stories of Indonesian Muslims who struggle with same‐sex attraction (henceforth SSA) and believe that their SSA is divinely foreordained as a test from Allah. I draw on seventeen months of ethnographic research in an online community called Yayasan Peduli Sahabat (henceforth YPS) which prescribes ways to live heterosexually to its members and clients with SSA. In this article, I argue that the members of YPS are exercising their agency when they try to discipline their sexuality and live as heterosexuals. In this way, this study contributes to the existing literature on the agency of illiberal religious subjects by discussing the extent to which agency is practised in the face of one's relations with the divine and human‐mediated religious authority. Drawing on these interrelated themes, this article conjoins anthropological scholarship on self‐cultivation, divine intervention, and religious authority. Instead of understanding Muslims' lives through the shift from a self‐cultivation paradigm to the paradigm of divine intervention, I suggest that both paradigms are instructive and attending to them could elucidate how Muslims with SSA exercise their agency while continuing to be affected by the divine. [ABSTRACT FROM AUTHOR]

Direklerarası, the core of Ramadan entertainment in late Ottoman Istanbul, rose to prominence toward the end of the nineteenth century at about the same time as entertainment hubs in Paris, Berlin, Tokyo, and New York. Thanks to the legitimacy provided by the Holy Ramadan, which played a positive role in reducing public suspicion and uneasiness among Muslim families towards the products of early mass culture, Direklerarası seems to draw a larger children's audience compared to Pera and Galata, the epicenter of European‐style entertainment and a location where non‐Muslims were heavily populated. As a result, many children were introduced to emerging modern mass culture at Direklerarası, which offers a large variety of shows and spectacles grouped under the name of lubiyat in the Ottoman world, including theater, musical plays, juggling, circus, concerts, shadow theater and cinema. This article focuses on childhood experiences at Direklerarası using a wide range of primary sources from archival documents and official regulations to Ottoman periodicals and memoirs. It aims to discuss the moral and aesthetic concerns arising from the fact that the spheres of adults and children were not yet clearly separated from each other, as well as how this experience at Direklerarası was remembered later as a childhood memory. [ABSTRACT FROM AUTHOR]

Dehumanization continues to be prevalent today and predicts detrimental intergroup consequences. Thus, it is important to identify novel interventions that reduce dehumanization and explore the mechanism(s)—both established (e.g., empathy induction, intergroup contact) and relatively understudied (e.g., humor)—driving the effects. To address this issue, in Study 1 (N = 2,349), we conducted an "intervention tournament" and found that a video (i.e., "Mean Tweets") of a relatable and diverse group of young Muslims ridiculing Islamophobic comments posted on an online video of a Muslim preschool burning down effectively reduces hostility towards Muslims. Specifically, the Mean Tweets intervention significantly reduced dehumanization of Muslims and, although the effects were weaker, anti‐Muslim policy support. However, a follow‐up study conducted 1 month later revealed that these effects subsided. Next, in a preregistered study (i.e., Study 2) (N = 677), we find that our intervention reliably reduced dehumanization of Muslims, but the reduction of anti‐Muslim policy support was not replicated. While investigating our intervention's effect on anti‐Muslim policy support, we find that our intervention led participants to discount the intervention's intended message, which could have short‐circuited the intervention's effectiveness on policy support. Considering these results, we discuss the potential psychological processes (e.g., humor, message discounting, tone) underlying our dehumanization‐reducing intervention. [ABSTRACT FROM AUTHOR]

This article discusses the underdevelopment of Islamic theology and the need for a more comprehensive approach that encompasses the entire way of a Muslim's life, rather than focusing solely on legal dimensions. The author argues that theology has been overshadowed by legal discourse and offers reasons for this, including the defensive nature of Islamic theology and the influence of Greek philosophy. The article proposes a systematic Islamic theology based on the Islamic tradition itself, divided into five chapters that explore the historical roots, sources, and methods of maqāṣid al‐'aqīda (the higher objectives of Islamic theology). The author also discusses the significance of maqāṣid al‐'aqīda in promoting interfaith and intrafaith relations. Overall, the article highlights the importance of pursuing, preserving, and promoting truth in Islamic theology and suggests avenues for further development in the field. [Extracted from the article]

In crowds, to the degree one identifies with other crowd members one likely experiences a sense of common purpose, social connection and mutual support. Such is the psychological significance of these correlates of a shared identity that even others' close physical proximity can be pleasurable. However, such pleasure in others' proximity cannot be assumed: physical crowding can bring practical challenges and so potentially disturb the positive experience of crowd membership. In the research reported here, we explore crowd members' reports of such challenges and the ways in which these were interpreted and managed through reference to the beliefs and values associated with crowd members' shared identity. Our data arise from semi‐structured interviews (N = 33) with British Muslims after participating in the Hajj pilgrimage in Saudi Arabia. Exploring these data sheds light on the ways in which identity‐related beliefs and values can contribute to the maintenance of order and harmony even in situations where crowding could undermine the positive experience of others' proximity. Accordingly, our analysis advances our understanding of the self‐organization and self‐policing of crowds. [ABSTRACT FROM AUTHOR]

The first document is a book review from the Journal of Religious History. The review discusses a book titled "Baptizing Burma: Colonialism, Christianity, and the Transformation of Karen Identity, 1813-1843" by Laura Kaloyanides. The reviewer highlights the book's analysis of the political-religious partnerships in 19th-century Burma and the changes in Baptist Christianity in response to the Burmese cultural context. The reviewer also mentions the author's exploration of the use of objects like statues and trees by Baptist missionaries to explain biblical truths, and the complexities of missionary work in Burma. Overall, the review acknowledges the book's insights into the history of Christianity in Burma and its impact on indigenous cultures. The second document is a book review from the same journal. The review discusses a book titled "Shapers of Islam in Southeast Asia: Muslim Intellectuals and the Making of Islamic Reformism" by Khairudin Aljunied. The book examines the contributions of Southeast Asian Muslim intellectuals to the development of Islamic reformism in the region. The reviewer praises the book for highlighting the importance of including Southeast Asian voices in discussions of Islamic reformism and challenging the dominant focus on the Middle East. The book explores the progressive and pluralistic nature of Islamic reform in Southeast Asia and the construction of a unified and coherent frame of thought by influential Muslim intellectuals. The reviewer recommends the book as an indispensable resource for understanding the challenges facing Islam in the modern world.The third document is a book [Extracted from the article]

The text is a book review of "Across the Worlds of Islam: Muslim Identities, Beliefs, and Practices from Asia to America." The book explores the diversity of Muslim experiences and challenges the traditional focus on Arabic-language texts and orthodox beliefs. It examines how Muslims express their religious identities through various aspects of everyday life, such as body care, artistic expression, and communal gatherings. The book also discusses the US's global war on terror and its impact on Islamic education in Uganda, arguing that the proposed reforms aim to control the production of Islamic truth. Overall, the book offers a nuanced and diverse perspective on Islam and its practices. [Extracted from the article]

Since the late 20th century, public discourse in Muslim‐minority countries has centered around the question of how to classify Muslims. In this paper, we compare the state, academic, and self‐classification of Muslims in two countries: the United Kingdom and Germany. We propose that the historical experience of anti‐Semitism makes religion a more salient master category to understand Muslims in Germany, while the history of both anti‐Semitism and anti‐Black racism largely resulting from colonial domination means that religion together with race are master categories used to understand Muslims in the United Kingdom. Through this multilayered ethnographic and historical analysis, we challenge taken‐for‐granted assumptions in both the political and academic milieu about what it means to be Muslim, emphasizing the importance of the interplay between sociopolitical categories and self‐identifications. [ABSTRACT FROM AUTHOR]

The last article of this three‐part series on the Qurʾān and science discusses the creation and development of the scientific miraculousness of the Qurʾān, which claims that the Qurʾān contains scientific findings and has particular scientific features, such as harmonious numerical analogies and formulae, that confirm the divine origin of the text. It became a political‐theological tool used by Muslim preachers and activists across the globe. Unlike scientific interpreters of the Qurʾān, advocates of scientific miraculousness were concerned with not only uniting Muslims and proving God's authority over the universe but also promoting the Qurʾān as a mine of modern science, archaeology, and history, the authenticity of which is unchallengeable. [ABSTRACT FROM AUTHOR]

The second installment in a three‐part series on the Qurʾān and science, this article provides a systematic discussion of the scientific interpretation of the Qurʾān both inside and outside the Muslim world. This discussion reveals how Muslims' interactions with Euro‐Americans have kept discourse on the Qurʾān and science alive. It also demonstrates how Muslims promoted this exegetical genre transregionally from the Middle East to Southeast Asia. [ABSTRACT FROM AUTHOR]

As the first installment in a three‐part series on the Qurʾān and science, this article begins with the author's personal and scholarly experiences to demonstrate the importance of the twin trends of Qurʾānic scientific interpretation and Qurʾānic scientific miraculousness, including how both serve as Muslims theological tools. It then touches upon the close relationship between theology and scientific knowledge in the history of Islam. The main focus concerns how science is situated and defined in Islamic literature, with particular references to traditional Muslim commentaries and treatises. It also concerns the way Muslim exegetical figures and traditionalists are encouraged or discouraged from taking science into account based on the Qurʾān and prophetic traditions. [ABSTRACT FROM AUTHOR]

The security of the Uyghur ethnic community in Xinjiang became an international concern after media reports about the existence of re‐education camps. History has recorded that the Uyghur often experienced violation of their human security rights. This violation worsened when the Chinese Community Party (CCP) succeeded in controlling the entire mainland. The three pillars of human security that should be ensured by the state, freedom from fear, freedom from want and freedom to live in dignity were violated by the CCP. Using the theory of social construction process, the finding of the research was that the violations aimed to insert socialist and communist values into Uyghur's identity and to control their province, which rich in natural resources. [ABSTRACT FROM AUTHOR]

Objective: Many state legislatures have moved to restrict LGBT students' rights, and the Supreme Court has veered toward greater protection of religious free exercise protection over LGBT nondiscrimination policies. Some studies have found that rights framings are associated with heightened affective and attitudinal polarization, while others have argued that rights framings lead to greater tolerance. Do religious liberties frames affect policy attitudes or group affect? And are some groups' use of religious liberties frames more persuasive? Methods: We utilize data from a survey that experimentally varies candidate statements on inclusion of LGBT issues in schools using a religious liberties frame and by the group asserting religious liberties. We use the experiment to document the extent to which religious liberties framings shift support for restriction of LGBT rights in schools and affect toward religious and LGBT Americans. Results: Our analysis suggests there are few direct effects, but that responses to religious liberties frames reflect debates within the parties about morality, social group conflict, and civic nationalism. Conclusion: Our results add to the growing literature on religious liberty, and we argue that there is a need to understand why religious liberties frames produce effects in some circumstances but not in others. [ABSTRACT FROM AUTHOR]

The current research examines the proposition that minority groups can be either accepted or rejected, both in the name of national tolerance. In three studies using national samples in the Netherlands (N = 1572), we focused on three different understandings of what is required to maintain an alleged national identity of tolerance. Data indicated that stronger agreement with the need to live up to the self‐defining tradition of tolerance was associated with higher support for Muslim minority practices. However, stronger agreement with two boundary conditions of what is tolerable in the name of protecting tolerance, upholding a threshold for tolerance, and the need for reciprocity, was found to be associated with lower support for Muslim minority practices. Additionally, perceived identity continuity threat accounted for these associations. The findings demonstrate that a national identity of tolerance can be understood in different ways with differing implications for minority groups. [ABSTRACT FROM AUTHOR]

This paper contends that cultural destruction during genocidal campaigns is a dimension of genocide itself and is evidence of the intent to completely erase the targeted group from existence. It focuses on a powerful, yet under‐examined, form of cultural violence, namely the destruction of cemeteries and graveyards. My argument will be demonstrated through the localised case study of the town of Zvornik, Bosnia–Herzegovina, and the destruction of two Muslim cemeteries that took place there during genocidal campaigns against the Muslim communities of Bosnia–Herzegovina in the 1992–1995 war. [ABSTRACT FROM AUTHOR]

This article discusses the book "Jewish Muslims: How Christians Imagined Islam as the Enemy" by David Freidenreich. The book explores the use of vituperative rhetoric by Western and Eastern Christians towards Muslims from the 7th to the 17th centuries. Freidenreich argues that Christian polemicists consistently used anti-Jewish tropes and reference points to target Muslims, while actually addressing fellow Christians. He traces the origins of this rhetoric to the Apostle Paul's allegory in Galatians, which equated Jews with Hagar's slavery and ejection. The article acknowledges that while Christians were aware that Muslims were not Jews, the rhetoric of treating Muslims as if they were Jews persisted. The author suggests that the book's generalization in its title may not fully capture the complexities of medieval Christian attitudes towards Muslims and Jews. [Extracted from the article]

Based on social capital theory, in the current study, we examined the contribution of background variables (education and living with/without parents), a personal resource (religiosity), and two communal resources (a sense of community, and both positive and negative societal conditional regard) to the well‐being and hope of divorced women from the Muslim community in Israel. The study included 125 women between the ages of 20 and 60 (M = 36, SD = 9.10). A path analysis model indicated a sense of community as a protective factor that directly contributed to well‐being and hope and also mediated positively between education and religiosity and between well‐being and hope. However, societal conditional negative regard (SCNR) made a negative contribution to well‐being and hope, both directly and indirectly via the sense of community. In the discussion, we highlight the conflict experienced by Muslim divorced women: between remaining part of the Muslim community and undergoing SCNR. [ABSTRACT FROM AUTHOR]

Political theory is interested in the misrecognition of identity because it impacts individuals' autonomy in their self‐definition and thus their ability to articulate and pursue identity‐related interests. Here, we explore minority group members' experiences of being seen in terms that do not accord with their self‐definition. Our data are qualitative, gathered through walking interviews with 24 Muslims in Scotland. Focusing on interactions in which they reported discrepancies between how they and others saw them, we differentiate four forms of misrecognition: (1) having the meaning of a valued identity (i.e., one's Muslim identity) defined by others in ways that one judges inaccurate and inappropriate; (2) having one's membership of a valued community (e.g., as a member of Scottish society) denied or rejected; (3) having one's identity (i.e., one's Muslim identity) overlooked such that one's distinctive identity‐related needs are not taken into account; (4) being seen in terms of just one of one's many social identities (i.e., one's Muslim identity) such that other identities (judged more situationally relevant) are ignored. This empirically grounded typology contributes to wider debates about the forms of identity (mis)recognition and their political implications. [ABSTRACT FROM AUTHOR]

The Grenfell fire catapulted North Kensington into the spotlight, an area both synonymous with immigration and social policy innovation for over a century. However, it remains under examined how this extraordinary event re‐defined the discursive landscape around British Muslims and how they have been situated in the national landscape. To do this it analyses the twitter activity in the 96 hours after the fire and also the victim profiles published in the Guardian Newspaper. It finds that the narratives that emerge blur British Muslim social boundaries through narratives both around the exceptional and banal narratives which emerged during and after the fire. This constructs British Muslims as both saviours during Grenfell, and also as a super‐diverse population that resists topologizing as pre‐dominantly South Asain. This article also raises broader questions about the not only the role that social media has in the creation of vernacular memory, and also that in this case twitter was importantly not a conduit for the fake news and hate speech created against British Muslims during Grenfell. [ABSTRACT FROM AUTHOR]

Amid the proportion of work on 'Muslim geographies', the majority has focused on Muslims as a minority discussed within societies of the West. Additionally, this work rarely discusses the positionality of the researcher despite significant overlap with work in feminist, social, and cultural geographies. This paper takes 'Muslim geographies' as a starting point to further problematise accounts of knowledge, subjectivity, and power with regard to the treatment of Islam in geography. I argue that geographical analysis from different standpoints is needed to yield other ways of knowing about Muslims and how they orient themselves across space and time. This theoretical intervention is informed by my fieldwork experience as a Muslim male conducting ethnographic research on migration and labour precarity with other Muslim migrants across Taiwan. As I transited through various Muslim spaces, being Muslim provided privileged access and shaped the direction in which the research progressed. [ABSTRACT FROM AUTHOR]

Drawing on ethnographic fieldwork in Saint Petersburg between 2015 and 2016, this article puts work on postsocialist precarity in conversation with scholarship on piety and interspecies care in Muslim contexts to explore how Aliya, a low‐income Slavic convert to Islam, responded to social and economic hardships by tending to stray dogs. In doing so, she did not turn away, turn inwards, or turn political in the conventional sense of the word. Instead, she engaged in what I term 'embracing precarity', which I define as a response to uncertainty, grounded in Islamic spirituality, ethics, and care. By embracing canine tactility – often in departure from cultural norms concerning stray dogs in Islam and at the risk of deepening her own vulnerability – Aliya embarked on a path towards God with nonhuman others. The emergent relatedness between her and the dogs illustrates how striving for an ethical Muslim life amid uncertainty may open one up to experimentation, improvisation, and becoming with precarious others in a pursuit of a relationship with God and a favourable afterlife. [ABSTRACT FROM AUTHOR]

Political theory is interested in the misrecognition of identity because it impacts individuals' autonomy in their self‐definition and thus their ability to articulate and pursue identity‐related interests. Here, we explore minority group members' experiences of being seen in terms that do not accord with their self‐definition. Our data are qualitative, gathered through walking interviews with 24 Muslims in Scotland. Focusing on interactions in which they reported discrepancies between how they and others saw them, we differentiate four forms of misrecognition: (1) having the meaning of a valued identity (i.e., one's Muslim identity) defined by others in ways that one judges inaccurate and inappropriate; (2) having one's membership of a valued community (e.g., as a member of Scottish society) denied or rejected; (3) having one's identity (i.e., one's Muslim identity) overlooked such that one's distinctive identity‐related needs are not taken into account; (4) being seen in terms of just one of one's many social identities (i.e., one's Muslim identity) such that other identities (judged more situationally relevant) are ignored. This empirically grounded typology contributes to wider debates about the forms of identity (mis)recognition and their political implications. [ABSTRACT FROM AUTHOR]

Summary: Few empirical studies have explored the links between sleep and religion and no research has examined how religious individuals view these links. This article contributes to the literature by drawing on in‐depth interviews with 31 midlife Israeli Muslims and Jews who describe themselves as religious or very religious. Findings indicate that respondents shared the view that sleep is important for health and wellbeing, as well as for religious practice and the proper worship of God. Their accounts clarified that religious observance entails a set of social rules and prescriptions as well as beliefs that may affect sleep behaviour and sleep outcomes. Traditional prayer times affected sleep duration for observant Muslims and Jews because respondents woke up early for prayer but could not always retire early enough so as to obtain a sufficient amount of sleep. Religion also dictated a preferred sleep position, to which participants became accustomed and found to be helpful. Respondents maintained that their deep faith in God and the practice of praying helped reduce stress, which contributed to sleep quality. However, among Muslims, missing prayers could arouse feelings of guilt and unease, thus affecting sleep quality. The article concludes that religion affects the sleep of both Muslims and Jews, but these effects vary by how individuals practice their religion and by how religiosity intersects with other social categories, such as gender. Future studies could enrich understanding of the social determinants of sleep by designing research inspired by lay persons' insights into the association between religion and sleep. [ABSTRACT FROM AUTHOR]

In Canada, immigrants are more likely to migrate within the country—interprovincial migration, for example—than Canadian‐born individuals. This is particularly true of Muslim immigrants. In this article, we seek to identify the characteristics that determine the second migrations undertaken by these immigrants. To do so, we have focused on (1) the socio‐demographic characteristics specific to this community (language in particular) and (2) the socio‐political context of the various provinces welcoming these immigrants. The results lead us to relativize the hypothesis of a tension between living in a French‐speaking environment with a tense socio‐political context for the Muslim community, and an English‐speaking environment where the socio‐political issues specific to this community are less present. Beyond strictly economic considerations, Muslim immigrants must also negotiate their integration by taking into account the language and the environment where certain socio‐political issues concerning them are more or less debated and/or where their official language of choice is not spoken. [ABSTRACT FROM AUTHOR]