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Since the Stonewall uprisings, there has been greater social acceptance of homosexuality within Western contexts. Nevertheless, those who are at the intersection of more than one minority identity continue to face prejudice and discrimination, including homophobia and racism. Though there has been increasing work regarding the experiences of sexual minority people of colour (POC), a lacuna remains regarding the experiences of sexual minority British Muslim South Asian men and the integration of sexual minority and religious identities, particularly within a context of increased societal acceptance towards sexual minorities and societal Islamophobia. In this study, 38 sexual minority British Muslim South Asian men were recruited via snowball sampling and interviewed. Data were examined via reflexive thematic analysis. Five themes were identified: degrees of "outness", hegemonic Whiteness and the LGBTQ+ community, internalisation of White hegemony, distancing from the sexual minority religio‐cultural ingroup, and attempting to reconcile potential identity conflict between sexual orientation identity and religious and cultural identities. Respondents' experiences highlighted substantial social exclusion due to intersectional disadvantage as well as a lack of intra‐community social support, suggesting substantial isolation, psychological implications and a general eschewing of identity affiliation based on sexual attraction. This has implications on services predicated on identity affiliation which may potentially exclude the needs of hidden and intersectionally disadvantaged populations. [ABSTRACT FROM AUTHOR]

A growing body of research stresses the importance of religion in understanding and addressing climate change. However, so far, little is known about the relationship between Muslim communities and climate change. Globally, Muslims constitute the second largest faith group, and there is a strong concentration of Muslims in regions that are particularly affected by global warming. This review synthesizes existing research about climate change and Muslim communities. It addresses (a) Islamic environmentalism, (b) Muslim perceptions of climate change, and (c) mitigation strategies of Muslim communities. The analysis shows that there is no uniform interpretation of climate change among Muslims. Based on their interpretations of Islam, Muslims have generated different approaches to climate change. A small section of Muslim environmentalists engages in public campaigning to raise greater concern about climate change, seeks to reduce carbon emissions through sociotechnological transition efforts, and disseminates proenvironmental interpretations of Islam. However, it remains unclear to what extent these activities generate broader changes in the daily activities of Muslim communities and organizations. Contributions to this research field are often theoretical and stress theological and normative aspects of Islam. Empirical studies have particularly addressed Indonesia and the United Kingdom, whereas knowledge about Muslim climate activism in other world regions is fragmented. Against this backdrop, there is a need for comparative studies that consider regional and religious differences among Muslims and address the role of Muslim environmentalism in climate change mitigation and adaptation at the international, national, and local scales. [ABSTRACT FROM AUTHOR]

Abstract: Recent events demonstrate the need for greater understanding of intercultural relations between Muslim minorities and majority of cultures in host societies. We examine British Muslims' descriptions of their experiences of acculturation. Data from interviews with first‐generation Muslims were analysed by using discourse analysis. Participants' descriptions reflect the acculturation possibilities made available in local interactional contexts. Where invited to choose between assimilation and separation, participants provide ‘trouble‐telling’ accounts that detail the difficulties involved. In contexts involving integration, participants account for their own efforts. By contrast, contexts that allow participants to introduce acculturation in their own terms lead to descriptions of acculturation success. Thus, participants' accounts of relations with British culture reflect not simply orientations towards acculturation but rather how acculturation is framed and negotiated in local contexts: The success or failure of intercultural relations reflects as much how the issues are presented as they do immigrants' acceptance or non‐acceptance of British culture. [ABSTRACT FROM AUTHOR]

The article investigates Pakistani British writer and Islamic activist Kalim Siddiqui and his ideas and the role he played for British Muslims. Topics discussed include biography of Siddiqui and his views about the state of Muslims, Siddiqui's influence in Great Britain and outside Britain and interviews with individuals who associated themselves with Siddiqui's ideas during his lifetime.

In situations of violent group conflict, group members often argue about how to deal with the outgroup. While some argue for aggression, force, and separation, others argue for negotiation and cooperation. Each side attempts to persuade the group that their own position is normative and is most in line with the interests and essence of the group. These arguments often involve denunciations of opponents as disloyal or deviant. In such situations, definitions of group identities and norms, and what counts as loyalty and deviance, are therefore disputed. This article analyses how a UK-based Al- Qaeda-supporting organization denounces 'moderate' Muslims in the United Kingdom who engage with secular institutions and who ally themselves with non- Muslims in political disputes. Drawing on theological, historical, and political arguments, a prescriptive norm is constructed whereby the correct behaviour of Muslims in the West is to avoid participation in secular political systems and to avoid political cooperation with non- Muslims. Muslims who are seen as breaking these norms are denounced and denigrated in a variety of ways by assigning them a range of deviant identity positions. Denunciations involve explanatory accounts which construct opponents as unworthy representatives of the group based on their deviation from Islam, or from ignorance, cowardice, mental weakness, or self-interest. This article illustrates that the practice of denunciation is an important aspect of the organization of group conflict. Finally, it argues that it is dangerous for social psychologists to treat group norms and prototypes as consensual. [ABSTRACT FROM AUTHOR]

The British National Party and English Defence League forged new frontiers in British political spaces in relation to anti-Islam, anti-Muslim ideologies. Whereas the former sought to do so in formal political arenas, the latter did so as a street-level movement. With the subsequent waning of both, Britain First has emerged seemingly to fill the political void they left. In many ways, Britain First combines the strategies and actions of the parties that preceded it, at both the formal and street levels. This article considers what is known about Britain First, about its history, development and its ideology, and how this is manifested in terms of its political strategies and actions. This includes such activities as standing for European elections and also undertaking 'Christian patrols' and mosque 'invasions'. The article considers how Britain First, while having some similarities with the BNP and EDL, is more confrontational and militaristic and is informed by apocalyptic Christianity. [ABSTRACT FROM AUTHOR]

While in the American context religion is seen to facilitate immigrant incorporation by providing both spiritual and socioeconomic resources, in Europe high levels of religiosity are theorized as a barrier for immigrant incorporation into the secular mainstream. This is particularly salient for Islam, Europe's largest minority religion. In this study, we use the 2008-2009 England and Wales Citizenship Survey to compare levels and predictors of religiosity between Muslim and non-Muslim first-generation immigrants and their native-born counterparts. Overall, Muslims are more religious than non-Muslims. The results show that among non-Muslims, the foreign-born are significantly more religious than the native-born; among Muslims, however, nativity has no impact on religiosity, indicating the native-born are as highly religious as the foreign-born. Additionally, although education is associated with reduced religiosity among non-Muslim immigrants and native-born, for Muslims it has no significant impact. Muslims across diverse ethnic and socioeconomic backgrounds show strong religious adherence. Results suggest that pathways to secular, mainstream norms do not operate in the same manner across Muslim and non-Muslim immigrant groups. [ABSTRACT FROM AUTHOR]

Despite the existing wealth of literature on death studies, research on death rites among Muslim and Jews is still scarce. The present article is an exploration of literature on death studies that will help us to elaborate a conceptual frame which may allow the study of death in Jewish and Muslim communities to be better understood. It examines the uneasy relationship between religion and death studies by looking in particular at Islam and Judaism and it explores potential lines of research for further developing the academic field of Jewish and Muslim mortuary practices. It argues that central to our understanding of religious death cultures is an appreciation of the nuanced ways in which the universal and local dimensions of world religions like Judaism and Islam emerge. It presents some examples to illustrate how written and fieldwork sources can be used in the study of death in Judaism and Islam with the aim of considering the general as it is illuminated by the particularities of specific case-studies. [ABSTRACT FROM AUTHOR]

The article discusses how immigrant Muslims benefited in the U.S. and Great Britain from the tribalistic and pluralistic point of view. By building places of worship, political organizations and schools, Muslims benefited from the successes of Protestant public sphere. Through an alliance with evangelicals in support of Texas Governor George W. Bush's family values faith-based platform, the power of the first national bloc vote in 2000 was proven by the American Muslim Political Coordination Committee. The curriculum and operations of Islamic schools in Los Angeles, California and Manchester were also modeled after successful Christian academies.

Ahmadi Muslims constitute a reformed sect of Islam founded in 1889 by a charismatic leader, Mirza Ghulam Ahmad. In this article I explore the character and processes of transnational marriage arrangements among Ahmadi Muslims over three generations in the UK. I suggest that the process of conversion to Ahmadiyyat and the organizational structure of Ahmadi mosques have combined to produce a flexible pattern of marriage among Ahmadis that is unusual among South Asians. A significant number of earlier and contemporary Ahmadi marriages are interethnic, reflecting an expansive Ahmadiya identity that is perceived to be independent of ethnicity. Further, analysis of marriage proposals accepted as well as rejected suggests gender differences in perceptions of and motivations for marriage. The analysis suggests that while gender differences in expectations of marriage may have parallels in some other South Asian transnational marriages, Ahmadi religious identity and organization plays a distinctive role in shaping the processes of Ahmadi marriage arrangements. [ABSTRACT FROM AUTHOR]

The article explores on the scale of Muslim religious ideology and how should Great Britain responds to this challenge. It discusses the various responses to both the estimate and indeed the definition of religious and political ideology amid British Muslim communities. It also argues that internal cost exist and can be assessed in the long term reputation of Muslims in Western societies.

The article examines the ways of Great Britain and France accommodation of Muslims' religious needs. The difference of the accommodations include the state funding for independent Muslim schools, religious instruction in state schools, and policy on girls wearing the Muslim dresses. Also included in the article are the religious practices of the Muslims in both country.

The article focuses on the issue of Islamic activists in the Western Countries and its negative effects to the majority of Muslims. The author cited instances such as the bombing of the World Trade Center in New York and the terrorist acts against Frenchmen in Algeria have made the presence of such activists a political issue in countries such as the United States, France and Great Britain. According to the author, because of those incidents done by some Muslims, the majority of the Muslims in the Western countries would be affected.

Focuses on the British Asian Muslims and the Rushdie affair. Citation of the affair as a racial taunt in Great Britain; Impact of the Muslims to the immigration laws and rules; Creation of historical empires by the Muslim world.