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This article reports the results of a systematic review of research on educational leadership and management (EDLM) in Muslim societies. Quantitative methods were employed to examine 362 articles published in eight core international EDLM journals. This review examined general patterns of knowledge production, as well as research topics, conceptual models, and methods employed by scholars in Muslim societies. The results show that 44% of the articles had been published in the past 4 years, and 67% in the past 8 years. Turkey, Malaysia, and the United Arab Emirates (UAE) qualified as the largest producers of knowledge production (45.6%). Almost 88.4% of the literature consisted of empirical studies with topical foci focused on leadership in K-12, principals, organizational behavior, climate, and culture. Recommendations were provided to advance the development of knowledge production in the field.

This article discusses how Islamic religious education (IRE) can complement citizenship education by nurturing shared values and norms. The article first discusses the ideal of transformative citizenship in the context of Western liberal democracies as the dynamic interplay of four core dimensions: identity, legal status, participation, and rights. Next, these dimensions of citizenship are linked to Islamic key concepts that can be interpreted as being in line with transformative citizenship. To show how IRE may simultaneously serve the civic formation of pupils, Islamic key concepts are operationalized as educational goals to pursue in IRE classes.

This paper brings attention to the notion of 'religious affects', namely, the affects, emotions and feelings related to religion and religious experience. It is argued that educators and students have a lot to gain from paying attention to and exploring the meaning and role of religious feelings in the context of controversies and debates surrounding Islam in the West. In particular, the paper suggests that by exploring the affective dimensions of religious injury (e.g. irritation, dishonour, insult, injury, offense, outrage), educators and students can enhance their understanding of how religious emotions are involved in religious controversies such as the recent cartoon controversies in several European countries. It is argued that a richer comprehension of affective dimensions of religious controversies will help promote inter-religious understanding and respect, an important educational aim in contemporary times, especially in school subjects such as religious education.

This article focuses on the reported experiences of Muslim students that regularly shift between Muslim 'supplementary education' (including its traditional confessional focus on learning to read Arabic and then memorise and recite the Qur'an) and mainstream school education (including its 'inclusive' form of religious education'). The aim has been to better comprehend how these students make sense of this dual educational experience while negotiating the knowledge, skills, and values that are taught to them by two often seemingly disparate institutions. A further aim is to place our findings within the growing field of intercultural education. Though both types of education are often thought to be distinct and oppositional -- the former as non-confessional and 'modern', the latter as confessional and 'outmoded' -- both English and Swedish students were able to identify a degree of symbiosis between the two, particularly in relation to the process of memorisation. Thus, it became increasingly clear to the researchers that Muslim student reflection on their participation in both traditions of education had an "intercultural" dimension in the sense of encouraging dialogue and discussion "across" educational cultures prompting new knowledge and understanding. This article lays out some of the evidence for this conclusion.

The intent of this series is to generate a space for critical reflection and inquiry on a burgeoning form of sociopolitical labor of schooling, that of educating against "extremism." In the United States' ongoing "War on Terror" being waged across the Middle East, North and East Africa, and South Asia, formal and informal schooling have long been conscripted into efforts to mitigate extremism among "vulnerable" youth populations. More recently, the rise of strident anti-immigrant and anti-refugee sentiments across North America and Europe has contributed to the normalization of xenophobic-and particularly Islamophobic-political discourse. In this climate, state surveillance and policing of immigrant and Muslim communities are proliferating (as are racially/religiously motivated attacks against them). Regardless of their citizenship status, youth from these communities (or who are imagined to be from these communities) are often construed as vulnerable/threatening Others. This has implications for education research, and suggests global movement and production of discourse around education as a means of security and countering extremism, which warrants closer and comparative inquiry. In response to these developments, we ask: what does it mean to educate against extremism? Who has the power to name bodies, ideas, and acts as extremists? What is the utility of this terminology at this particular historical moment? We have invited different scholars to think with these questions and to contribute original perspectives on the interplay of security, education, migration, and xenophobia.

This article studies the issues of the emerging second and third generations of post-war Muslim migrants in Europe. There has always been some presence of Muslims in Europe, but immigrants who came in the post-Second World War (WWII) period represent the majority of today's Muslim diasporas in Europe. They are referred to as the 'first generation'. This division is made to distinguish between those who had moved permanently to a country other than their country of birth, from the second/third-generation immigrants referring to those who were born in Europe. This article explores issues of second and third-generation Muslims in Europe, contrasting and comparing them with their parents' experiences. Family socialisation has significant effects supporting the effective transmission of religious identification, belief and practices to the next generation. The younger generations may receive a 'transmitted package of heritage' from the first generation, but they are not born in a vacuum, rather are exposed to a different mainstream cultural identity coming from the media, non-Muslim (The term non-Muslim refers to anyone who does not define himself as belonging to or practising the Islamic faith.) friends and educational institutions in the new environments. They are not expected to be just passive recipients. They try to relate to both heritages and negotiate in such a way as to maintain relations with family and achieve full European citizenship. For the younger generations in Europe, greater contact and exchange between the races and cultures is the key towards the future even if it is contested within their own community. [ABSTRACT FROM AUTHOR]

In many political and sociological studies, in the recent years are being treated problems related to cultures, civilizations, integrations, assimilation, etc. In such commentaries with priority are ranked problems that have to deal with tolerance and religious understanding as well as differences and contradictions through cultures and contradictions among civilizations. In these studies from different research standing points, when it is about civilization, in European circumstances such topics are being focused in the differences among western cultures, catholics, Islam, Slavic Orthodocs etc. The economic process intensification and technological modernization, as if sometimes remains outside the current topicality, beside conceptual dilemmas that are created from some scholars and some political personalities in their approaches, for the differences and inter-religious contradictions, or, for the tendencies of incitement of such a revival of inter-religious contradictions. If they insist to build the future of a nation in present time, relying on the mythology, you can suspect that there is something wrong in that nation and its political elites. Euro-culture of the Muslims in Europe, led by the Islamic principles, (without inventing a deviant Islam, or 'traditional' Islam) could have enabled all Muslim people in Europe to develop a common religious culture. They could promote cultural and historical values which once presents a common value for all the Muslims belonging to different national preferences for the newcoming Muslims. In this Muslim Euro-culture, intellectual European Muslim elites, including the European citizens who accepted Islam will have an important role. The messages of the wise men, should be guidence to understand religious, national, linguistic and racial differences, raising consciousness and awareness that one can become a complete human being, only through a real obedience to God. The concept of the interdependence in creating of economic, political relationships, of social and cultural security between people, states and businessmen is a paradigm of the time, thus integration projects must subdue to the need to interact, based on mutual interests, as a human being dependent on each other, as Almighty God has created us. [ABSTRACT FROM AUTHOR]

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Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The authors demonstrate that reducing Islam to an "all-encompassing essence", as some Islamist and political discourses do, has the disadvantage of placing the debate on the register of ideology by depriving it of anthropological and historical data. They analyze the consequences of the mutation of traditional and institutional Muslim forms into increasingly individual and subjective choices, which lead to the best and the worst: if the world of work has proved to be a constitutive element of a new European Muslim theological production, which has elaborated a "Muslim social thought" open to pluralism, Europe is also seeing the growth of the foundations of an anti-social thought of Muslims who refer to Wahhabi ideology. [ABSTRACT FROM AUTHOR]

In recent years, scholarship on Islam in Europe has highlighted the many attempts to govern Muslims and Islam. Concerned with discussions about secularism, security, integration, or national sentiments more generally, Muslims and Islam have become a target of governmental power. However, the effects of such governmental discourses, practices, or strategies are rarely analysed. In filling this lacuna, we turn to the scholarship on Muslim ethical self-making and specifically ask how configurations of a liberal-secular paradigm govern Muslim subjects in Europe. Focusing upon the nexus of governmentality and the (re-)making of an ethical self, we make visible the ways Islamic ethical and moral commitments are contested, negotiated, or even restructured through the liberal-secular powers of the modern state, its institutions, and its agents in different European contexts. [ABSTRACT FROM AUTHOR]

Copyright of Erciyes Akademi is the property of Erciyes Universitesi Sosyal Bilimler Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores how we might best understand the potential establishment of a waqf (plural: 'awqaf), or Islamic charitable endowment, in London. Drawing on ethnographic and archival data, it considers the waqf space from four angles that emerged as significant during fieldwork: Islamic quality, temporality, communities of interest, and local relationality. In doing so, the article offers a detailed account of an example of an under-studied Islamic institution, as well as a portable framework for thinking about Islam and space in Muslim-minority contexts. It draws on these explorations to offer conclusions about the fieldsite, arguing that "Islam" is a major structure for shaping this particular space, but not a totalizing presence. The conclusion considers how this case study about space might relate to a debate within the Anthropology of Islam, as well as providing additional reflections on studying space and Islam in Europe relevant to the Special Issue. [ABSTRACT FROM AUTHOR]

The development of an Islamic infrastructure by Muslims with a migrant background in European contexts has hardly been addressed as expressing a sign of putting down local roots, but rather as an activity that contradicts such a process. However, the various ways in which Muslim migrants have built up local Muslim spaces, both now and in the past, are ordinary modalities of locality production. This is a contentious, complex, and multi-faceted dynamic. By unpacking a historical and a contemporary case, I shall address three broad questions: (1) What are the conditions for Muslim space-making? (2) What are the evolving and contested notions of space and locality that are being produced over time, and what are the religious underpinnings of this process? (3) Who are the main actors and what are the power configurations in which this process unfolds? [ABSTRACT FROM AUTHOR]

This article deals with the training of imams to work for Muslim communities in Europe with a migrant background. Imams are considered the prime actors in conveying Islamic knowledge and the training of these figureheads is a crucial issue with many implications. Imam training is a particular aspect of a broader multifaceted process that includes the production, transmission, reception, and interpretation of Islamic knowledge. Imam training is thus part of the much broader issue of the positioning of Islam and Muslims in Europe, particularly given European governments' intention to take a more active role. It should be analyzed within this broader political and historical context. The "politics of imam training", as I call the ongoing debates, negotiations, and initiatives involving the various stakeholders, entail more than just educational logistics. At heart, these are issues of authority and legitimacy and ultimately the questions of who is entitled to produce, transmit, and, of course, teach Islamic knowledge, and who is accepted by Muslim communities. This aspect has not been widely addressed by researchers. [ABSTRACT FROM AUTHOR]

Copyright of Universum is the property of Instituto de Estudios Humanisticos Juan Ignacio Molina, Universidad de Talca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The depiction of Islam and Muslims in Europe has, in general, been dominated by an 'Othering' in which they are considered inherently different, because of their ethnic or geographical origin or due to conceptions of Islam as a non-modern phenomenon, incompatible with Western democratic societies. Without ignoring successful integration experiences, recent cases of Islamophobia in Europe demonstrate the continued assumption of the Islamic 'Other' from a negative point of view. This otherness is particularly visible in the case of Turkey, which due to its truncated process of accession to the European Union has been subject to constant debates on its Europeanness. To overcome this harmful vision, the application of a democratic 'Alterity' is proposed. This allows, based on identity, a dialogue between different parties, in which the other is not only recognized but their position can also be assumed as one's own. [ABSTRACT FROM AUTHOR]

Following the terrorist attacks of September 11, 2001, Islamophobia exploded across 'the West,' but particularly in Europe. While Muslims were suffering attacks across Europe, the experience of Muslims in Latin America was markedly different, with almost no perceptible rise in Islamophobia. In the roughly 10 year period between the attacks of September 11, and the start of the Syrian civil war, why did Islamophobia rise in 'the West,' but not in Latin America? This article attempts to answer this question through an analysis of the civilizational identities of both regions, in particular the countries of Denmark and Argentina. While the core of Denmark's identity is being part of the 'the West,' which was 'at war' with the Muslim world during this period, Argentina defines its identity in opposition to Western countries like Britain and the U.S., leaving it outside 'the West,' and Islam not seen as a threat. [ABSTRACT FROM AUTHOR]

Within the current Western European context, where the presence of Islam in the public sphere has become an object of continuous polemics and debates, emigrating or 'leaving Europe' has emerged as a conceivable option among a wide range of people who identify as Muslim. Both within and beyond specific pious circles such migratory moves have sometimes been framed as hijra. This special issue enquires into the way hijra is imagined and experienced, but also how the issue of hijra is debated and acted upon among European Muslims who are contemplating the possibility of leaving Europe, or who have already left the continent. In order to cover both the specific and the more general dynamics surrounding hijra, this thematic issue is motivated by one, albeit multi-layered hermeneutical objective. In general terms, we aim to understand the complex and multiple significations operating around the notion of hijra among European Muslims of various backgrounds and convictions. In so doing we seek to contribute to the mounting anthropology of Islam in Europe by examining articulations of mobility and migration through religious imaginaries and repertoires. This implies ethnographically accounting both for the perspectives and assessments of those who are situated and located in Europe and desire to leave the continent in order to perform the hijra, as well as for the ways in which hijra is lived and practiced by those who have left Europe and moved to a Muslim-majority context. In order to buttress further the emerging anthropological field at the nexus of religion and mobility/migration, this introduction cautiously maps out a number of analytical concepts which we think could strengthen the multifaceted ethnographic ventures of the contributions comprising this thematic issue: the 'ethics of dwelling', 'regimes of mobility/diversity' and religious imaginaries and repertoires, being the most prominent. [ABSTRACT FROM AUTHOR]

The various terrorist attacks carried out by the Islamic State in Europe have raised new questions about the compatibility of Islam and European "values". Most of the studies are qualitative and have several limitations, especially regarding their ability to generalize their findings. In this paper, we show that each individual religious practice is largely followed. Second and third generations Muslims are in fact no less religious than their parents and grand-parents. But we also shed light on an ongoing process of individualizing faith and religious references and, most importantly, on the non-impact of religious practices on the integration process of the Belgo-Moroccan and Belgo-Turkish groups within Belgian society. In practical terms, this means that religious practices have no influence on socioeconomic indicators, political participation, and identity issues, and finally, the feeling of discrimination. In order to explain these different results, we assess here the progressive secularization of Belgian Muslim identities. [ABSTRACT FROM AUTHOR]

This review essay discusses four recently published books that in various ways concern Islam and Muslims in Britain, especially Muslim youth. Particular attention is paid to the two issues of generation and education, which are central in the reviewed books and provide fruitful conceptual frames for analysing Muslims in Europe. [ABSTRACT FROM AUTHOR]

Islamophobia is a concept that includes prejudice, discrimination, exclusion and physical violence against Muslims in general. Although considered a contemporary issue, its history goes back to the Crusades. In recent years, migration from poor countries has increased racism, xenophobia and radical tendencies due to the permeability of borders as a result of globalization, especially after the 1980s, and these tendencies, fed by society and politics, have become particularly significant turned to the Muslims after 9/11. With increasing Muslim migration to Europe, encounters with Western and Muslim citizens increased and, as a result, the number of immigrants and Muslim Muslims increased. This situation also affected political preferences and turned the ideological tendency to the right. The influence of the media on the occurrence of hostility to Islam is very important. In the name of freedom of expression, there are publications that insult Muslims. With a strong response from Muslims, it is once again evident that the situation is an antagonism to Islam, generalizing individual events, and completely excluding a group of beliefs. This policy and the increasingly extreme-right discourse of European society are isolation and marginalization of Muslims in their culture. This situation is also exploited by right-wing politicians and policies are aroused by the reluctance of Muslims to integrate. [ABSTRACT FROM AUTHOR]

Copyright of Religious Studies / Dini Araştırmalar is the property of Diyanet Isleri Baskanligi Yayinlari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article considers how the Christian Church in Europe should respond to the challenge of the presence of Muslims in Europe. The basic stance is that this challenge should be addressed in the light of theological reflection on God's revelation in Jesus Christ as revealed in the Scriptures. Reitsma points out that Islam - like Christianity - is very diverse and far from static. God intended the Christian community as the people created in his image, the restored community of creation and the viceroy of the creator. It is argued that cultural (and religious) diversity are given with the creation and as such a good thing. The truth claims of Islam and Christianity are different, because even though Islam can be recognised as an Abrahamic religion, its fundamental differences in outlook concerning the nature of God and of salvation cannot be ignored. Yet Christians are called to show Muslims the love of God rather than hatred. Under the grace of Christ and through the power of the Spirit it is possible to live in peace and harmony as a multicultural and multi-ethnic society. [ABSTRACT FROM AUTHOR]

Nowadays, an increasingly diverse demographic profile and higher figures of cross-national kinship formations characterize European countries. Paying attention to transnational Muslim families, the article examines the challenges posed to Western legal systems by (un)registered and potentially unacknowledged early marriages, as well as the techniques developed for underage Muslim spouses to enter into Islamically-compliant relationships. Investigating the so-called 'child marriages' of first- and second-generation migrant Muslim partners in two European countries (Italy and the U.K.), the paper compares the responses given by Civil and Common Law to similar phenomena and unveils (discriminatory) provisions resulting in undisclosed nuptial paradigms involving young partners. Muslim marriages are however complex in nature, particularly in socio-legal situations shaped by transnational processes. Sharīʿah-compliant practices constantly evolve while fluidly adjusting themselves to current environments and local normativity. Consequently, both Muslim multi-sited actors and European legal systems engage in a hermeneutic exercise of normative reframing among social acceptability, religious admissibility, and legal permissibility. [ABSTRACT FROM AUTHOR]

The question of European foreign fighters in Syria has transformed security and counter-radicalization into important pillars of the liberal secular governance of Muslims in Europe. By exploring how Dutch integration and counter-radicalization policies connect the idea of danger to Muslims and Islam, de Koning analyses how admission to the Dutch nation-state is regulated according to what kind of deficiencies outsiders are thought to have, locating them in ideas about 'race', culture and religion. By focusing on the idea of a racialization of danger, de Koning argues, first, that, already prior to 9/11, a securitization logic existed in Dutch policies in which a form of Islam that was perceived to be 'unacceptable' was regarded as a potential danger to social cohesion and the rule of law. And, second, in analysing the process of racialization, that we should take into account its ambiguities in order to understand how the racialization of Muslims works. [ABSTRACT FROM AUTHOR]

In Europe and the US, young Muslims are using online matchmaking in growing numbers. Online dating has increasingly become a mainstream activity, in Europe and North America at least. Western Muslims have adapted the idea to suit their needs. For many, online dating offers a low-stress solution to the daunting challenge of finding a partner for marriage in countries where few share their faith and in communities where matchmaking is considered a family affair. This paper will discuss the relationship between Muslim online matchmaking for British Muslims and their Islamic identities with regards to marriage and romantic relationships. [ABSTRACT FROM AUTHOR]

In 2006, the Turkish Harun Yahya Enterprise published and distributed thousands of copies of its anti‐evolutionary text Atlas of Creation to educational institutes in the West. Although this was little more than a publicity stunt, it resulted in Harun Yahya becoming a mainstay in discussions about creationism in Europe. Although Yahya is often presented as the "go to" representative of European Muslim perceptions of evolution, one would be hard pressed to find the literature about Islamic creationism in Europe that does not engage in a discussion of Harun Yahya. However, little evidence exists to support the notion that Harun Yahya warrants such extensive attention, or that Harun Yahya has a substantive influence among European Muslims. This article will explore existing claims about the popularity of Harun Yahya, before drawing on recent research into Muslim perceptions of evolution to argue that Harun Yahya is relatively unknown among Muslims, at least in the British context, and is not influential even among those who are familiar with his work. [ABSTRACT FROM AUTHOR]

Research has shown that immigrants in Europe face exclusion in an increasingly hostile political climate. However, few studies comprehensively investigate whether exclusionism is patterned by a pervasive race–ethnicity hierarchy. This article bridges anti-immigrant attitudes research with the symbolic boundaries literature, which identifies Islam and Muslim "otherness" as a bright ethnic boundary. I use 2014 European Social Survey data to test whether immigrants of different racial–ethnic profiles are excluded along a preference hierarchy and whether this hierarchy structures intergroup contact, a well-known depressor of anti-immigrant sentiment. In all sample countries, I find that same race and Muslim immigrants are the most and least preferred immigrant groups, respectively. Further, while natives' residential isolation is typically mediated by interethnic contact, both forces exert a dual influence on anti-Muslim exclusionism only. Results qualify the optimism of intergroup contact theories and indicate an extensive targeting of Muslims for exclusion beyond xenophobia or general racist sentiment. [ABSTRACT FROM AUTHOR]

The concept of Ethno-Ethics in the context of universal Macroethics in the sense of Karl-Otto Apel is revealed and the importance of using its basic characteristics in the process of establishing peaceful coexistence of different ethnic and religious communities is emphasized. The general characteristics of modern Muslim communities in Western Europe and the main dangers of their self-isolation are presented, which can, in particular, lead to an increase in their radical tendences. The basic ideas of modern Muslim radicalism are represented. It reveals the relevance of peaceful dialogue on the base of the Ethics of non-violence, and complex integration, represented by Muslim communities in European regions. [ABSTRACT FROM AUTHOR]

This study examines church–state relations in Europe, and analyzes their influence on anti‐immigrant attitudes. The literature explains this relationship primarily with religious demographics, or state privileges for the majority faith. Alternately, this study focuses on the status of the majority religion. It argues that, in countries with a national church, citizens are more likely to consider the institutionalization of a new religion to be occurring at the expense of the national heritage, and react negatively. To test that hypothesis, the study focuses on Muslim immigrants in Europe, and builds an index that gauges the extent to which European states institutionalize Islam. Then, employing multilevel regression analysis, it investigates how the institutionalization of Islam influences anti‐Muslim prejudice in different contexts of church–state regimes. Individual‐level data come from the latest wave of the European Values Study, and cover 31 countries. Findings indicate that, in European countries with a national church, institutionalization of Islam increases anti‐Muslim prejudice. In countries without a national church, however, institutionalization leads to tolerance. These results confirm the continuing relevance of religion on the national level in Europe, despite the decline in individual religiosity. [ABSTRACT FROM AUTHOR]

This article addresses the activities of Gajret, the most important Muslim cultural association in the Yugoslav space of the first half of the twentieth century. Established in 1903 in Sarajevo, the association managed in its four decades of existence to involve thousands of activists of both sexes in its activities, and to organize a network of local branches reaching even beyond the borders of Bosnia and Herzegovina. Initially established to provide scholarships for Muslim male pupils, the association gradually diversified its activities, published journals and books, provided literacy and handiwork courses, established student dorms and workshops, and much more. The text will focus on two aspects of the association's life: firstly, its relationship with the state authorities, and how this relationship shifted over time, from cooperation, to opposition, to co-optation. Secondly, the article will focus on the association's gender agenda, discourses and practices, with a special focus on Muslim women. At the intersection between these two research questions, the thesis of this article posits that Gajret's self-civilizing project aimed to foster new generations of modern, nationally aware Muslim men and women capable of playing an active role in the emerging Yugoslav middle class. [ABSTRACT FROM AUTHOR]

Over the last decades, Europe debates on Islam have been framed increasingly through the lens of cultural difference. In this discursive climate, culture constitutes a crucial terrain of investment for European Muslims in their struggle for inclusion and recognition. Based on two different ethnographic research projects among European Muslims, this essay examines two distinct types of culture discourses. One employs an Islam-versus-culture trope that serves to disconnect Islam from certain patriarchal practices perceived to exist within Muslim communities. The other discourse defends the intrinsic and symbiotic link between Islam and culture, especially in order to elevate the place of artistic practices within Muslim communities. To make sense of these seeming contradictions, I explore the multivalent meanings contained in my interlocutors' uses of the culture concept by tracing the respective genealogies of these meanings. This includes an investigation of culture's conceptual histories, formulated successively by Enlightenment thinkers, Romanticists, and early anthropologists, as well as by Islamic reformers and their more recent successors. My investigation into these conceptual histories exposes broader concerns about individual freedom and agency on the part of cultural theorists, which have furthermore enabled various claims about modernity and backwardness. While European Muslims creatively integrate various articulations of the culture concept into their world-making projects, I argue that the ontological assumptions underpinning the culture concept continue to haunt and render precarious efforts to demonstrate Muslim belonging to Europe via culture. [ABSTRACT FROM AUTHOR]

Engaging with critical border literature, this article examines how racial and religious categories are mobilized in materializing EU borders in the Balkans. Exploring the tensions that emerge in Muslim communities in post-Socialist and post-conflict Macedonia during the Syrian "refugee crisis" in 2015, it looks at how racialized categorizations of difference are deployed along the Balkan Route to differentiate local, white European Muslims from refugee Arab Others. Through policy analysis and fieldwork, the article questions the standard, colour-blind and equal-to-all European integration by highlighting political divisions that emerge within Muslim communities. While these tensions were present long before the ongoing refugee crisis, this article argues that the current geopolitical context allows for these tensions to be utilized in the surveillance and securitization of EU border regimes. [ABSTRACT FROM AUTHOR]

Papers are full with debates and opinions on Brexit; yet despite this seemingly endless commentary nothing seems to make any sense. The debates associated with Brexit seems to imply that we can 'control' or even 'manage' through this turbulent period with ideas of progress, change and development. Brexit seems to embody and reflect a period which many critical observers have described as the Postnormal Time a period 'where old orthodoxies are dying, new ones have not yet emerged, and nothing really makes sense'. More crucially, it is a period 'when little out there can be trusted or gives us confidence' or more importantly, the spirit of our age, is characterised by uncertainty, rapid change, realignment of power, upheaval and chaotic behaviour. [ABSTRACT FROM AUTHOR]

Today, a number of European states' policies on religion aim at creating a nationalized Islam. In many Western European countries, the Ministries of the Interior have institutionalized 'dialogue platforms' to discuss issues of Islam, society, inclusion and extremism with Muslim actors. This reveals the implicit assumptions of these governments when talking to Muslims. The underlying message is that Muslims pose a security threat to the state and society, a perception that is manifested in many countries, and that Muslims are seen simultaneously as a threat and an ally. This article analyzes the Ministry of Interior's attempts to institutionalize Islam in the cases of Austria, Germany, and France and it compares these states in order to investigate different modes of operation, similarities and differences. [ABSTRACT FROM AUTHOR]

Even though rarely acknowledged, approximately one fourth of all European Muslims live in the Balkans. These Muslims, as well as women of the Balkans, are seldom in the focus of scientific research on Islam and Europe. This article discusses themes related to the women’s movement and feminism in the Balkans and within Islamic framework from women’s point of view. The research context is located in the Republic of Macedonia and ethnographic material builds on thematic interviews with Albanian Muslim women. Four generally recognized orientations are distinguished (1) atheist or antireligious feminism, (2) secular feminism, (3) gender complementarity as an ideal and (4) Islamic/Muslim feminism(s), and used as analytical tools while ethnographic interview material is tackled. Article sheds light on Albanian-speaking women’s thoughts concerning Islam in the contemporary context, and tendencies of these thoughts to enlarge space that women occupy through personal interpretations of Islamic tradition. [ABSTRACT FROM AUTHOR]

The public conceptualization of Muslim immigration and settlement in New Zealand has become synonymous with the comparatively recent influx of Asian and African migrants and refugees over the past two decades. However, a noteworthy minority of Muslim immigrants arrived during the nineteenth and early twentieth centuries, in the colonial period. This article surveys the immigration and settlement of Muslims from the 1850s to the 1950s, focusing on the biographies of the most prominent individuals, broadly tracing their arrival and participation in the Anglo-European Christian society they chose to settle in, through to the creation of the Islamic institutions in this country from the 1950s to 1980s. I will conclude with a brief overview of the significance of this pioneer period in view of more recent immigration and the proliferation of Islam in New Zealand, together with some observations upon the interactions of Muslims with a largely Christian society and what that may indicate for the understanding of relations between Muslims and Christians within New Zealand from the mid-nineteenth century onwards. Although the first century of Muslim settlement has been largely overlooked, or marginalized, much can be revealed about the broader Muslim experience at this extremity of the (former) British Empire. [ABSTRACT FROM PUBLISHER]

The purpose of the article is to present a variety of questions and challenges that Muslims in Europe are exposed to with the processes of secularization, the definition of their „European“ identity as well as the analysis of the concept of ‘Euro-Islam’, which is advocated by the prominent European Muslim intellectuals Bassam Tibi and Tariq Ramadan, among others. Special attention is paid to the presentation and analysis of Bosnian Islam and its specifics, which are the result of European secularization processes. [ABSTRACT FROM AUTHOR]

This paper is a non-conventional academic paper based on a live discussion organized by the Polish expert on Saudi women's issues, Professor Anna Odrowaz-Coates (2015, 2016), which took place in The Maria Grzegorzewska University in Warsaw, in June 2018. Two participating experts are known for their conflicting points of view on issues of security and integration of Muslims in Europe. In this exchange of viewpoints, they focussed on the issue of conversion to Islam in Poland and the UK, drawing upon multiple field research experiences they encountered. The main points of reference deal with the conversion of British prisoners whilst in prison and that of Polish women of diverse backgrounds. The impact of new media on the formation of public opinion, dissemination of faith and radicalization is also considered. The expert debate makes a significant contribution towards the socio-cultural and political discussion on culture clash versus coherence, integration and stability in a European context. It also concerns the use of new communication technology for the preservation of peace, radicalization and the elevation of moral panic. [ABSTRACT FROM AUTHOR]

What are the attitudes of Europeans with or without immigrant backgrounds toward abortion? Who opposes or approves of the practice? To investigate these questions, we draw on the EURISLAM survey, which gathered data on nonmigrants and non-Muslims (majority) in Belgium, Britain, France, Germany, and Switzerland as well as on Muslim minorities of immigrant origin (from Morocco, Turkey, Pakistan, and the former Yugoslavia) who are resident in these European countries. Taking assimilation theory as our point of departure, we hypothesize that the societal climate towards abortion in the country of residence explains the attitudes of the Muslim minority. Regression analyses reveal that minorities partly adopt the country-of-residence attitudes: French residents are the most accepting of abortion, while German residents are the least. We also examine whether the level of religiosity explains denominational differences in attitudes toward abortion. Within and between countries, there remain attitudinal differences between Muslims, Christians, and atheists, and these cannot be entirely explained. These differences are likely to persist across immigrant generations. [ABSTRACT FROM AUTHOR]

Much has been said in recent years about Muslims in Europe. Most debates focus on controversies to do with Islam. Less is written about the creative contributions of pious Muslims to culture and society. This paper examines creative contributions of pious Muslims in Stuttgart, Germany. Over the past half century, Muslims have become creative urban contributors, cultural producers and stakeholders. Analysing exemplary artistic and creative contexts (mosque design, a creative cake-making, modest Islamic fashion), this paper explores artistic work and creative contributions of pious Muslims in Stuttgart. I illustrate how Muslims participate in urban cultural contexts and ingeniously remake urban spaces, materials culture and the broader cultural landscape. I argue that pious Muslims are relevant creative urban cultural producers. Theoretically, this paper situates religion in the realm of urban art and creativity, and inserts instances of faith-based/inspired creative expressions into debates about urban vernacular creative activities and universes. [ABSTRACT FROM AUTHOR]

The article reports on the authors views on the politics in the reformation on the nature of the sociopolitical impact the Ottomans had on the European Reformation. The issues discussed includes External Perspectives in relation to Attempts to Convince the rulers for the change and Ottoman-Lutheran Relationship and Protection of Protestantism by the Ottoman State.

The article reports that Martin Luther wrote directly about Islam or Muslim religious beliefs and practices on only six occasion. Martin Luther's sources on Turk and Islam in the midst of the fear of Ottoman imperialism and role of Turks in the political and social and theological conditions of Europe and his views on Quran are mentioned.

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Based on a comparative project on media and religion across Denmark, Norway, and Sweden, this article analyzes relationships between religiosity and political attitudes in Scandinavia and how these connect with attitudes regarding the representation of Islam in various media. Data comes from population-wide surveys conducted in the three countries in April 2015. Most Scandinavians relate 'religion' with conflict, and half of the population perceives Islam as a threat to their national culture. Scandinavians thus perceive religion in terms of political tensions and predominantly feel that news media should serve a critical function towards Islam and religious conflicts. Finally, the results of the empirical analysis are discussed in view of the intertwined processes of politicization of Islam and mediatization of religion. [ABSTRACT FROM AUTHOR]

The Muslim Tatars of north-eastern Europe (Belarus, Lithuania and Poland) present an interesting example of cultural hybridity. Despite limited contact with the world of Islam, they preserved their Muslim identity for over eight centuries, combining the customs and norms of their adopted homeland, while maintaining their traditional practice of Islam. The religious literature they created (in Belarusian-Polish, written in the Arabic script) demonstrates an eclectic intermingling of these cultural and linguistic strands. The narratives examined in this paper, one from an Arabic source, the other from a semiapocryphal Biblical text of Protestant sectarian derivation, exemplify the melding of these influences. [ABSTRACT FROM AUTHOR]

The literature about secularization proposes two distinct explanations of anti-Muslim sentiment in secularized societies. The first theory understands it in terms of religious competition between Muslims and the remaining minority of orthodox Protestants; the second understands it as resulting from value conflicts between Muslims and the nonreligious majority. The two theories are tested by means of a multilevel analysis of the European Values Study 2008. Our findings indicate that, although more secularized countries are on average more tolerant towards Muslims and Islam, strongest anti-Muslim attitudes are nonetheless found among the nonreligious in these countries. [ABSTRACT FROM AUTHOR]

The aim of this article is to analyse the locus of Muslim religious authority in Europe. It has shifted, leading to an increased number of Muslim voices demanding space for critical and intellectual participation and a degree of rivalry for religious and social authority. Those competing for religious authority have primarily been men, but women – contrary to prevailing opinion – have not been wholly excluded. We may thus affirm that women also participate in this competition for authority, although only to a certain degree. Ultimately, there are ever more Muslim social, political and religious leaders advocating a range of causes with the aim of satisfying the sophisticated demands of the individualised Muslim community. [ABSTRACT FROM AUTHOR]