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The current research shows the way in which prophet Mohammed (peace be upon him) embedded the true Islamic ideology in the souls of the Muslim young people and provided them with the correct teachings of his pure Sunnah so that they can confront the extreme and deviated thoughts that might affect the way of thinking of this category of the Islamic community. So, the researcher endeavored to manifest the objective of the research, which is fortifying the young people’s minds against the intellectual invasion as the way of thinking is the vital pillar that the behaviors of human rest upon and the path of the development for nations and peoples and the means by which minds flourish and skills are developed. To accomplish these aims, the researcher followed the prophetic educational and analytical procedures in terms of guidance in order to achieve the intellectual balance for the youth. [ABSTRACT FROM AUTHOR]

Identity conflict and the loss of meaning experienced by some Muslim young people in Western countries are key factors behind fanaticism, leading some of them to find purpose in life within extremist groups (Adam-Troian et al. 2021; Moyano and González 2021). The narrative that emerges from the radicalisation process provides a rich source for psychologists and discourse analysts, exploring not only the 'why' and the 'how', but also issues stemming from self-perception and other-representation. Such conflict-based narratives materialise in individuals' evaluative language patterns (Etaywe and Zappavigna 2022). In this paper, we conduct a close analysis of the discursive construction of emotion and opinion in a collection of semi-structured interviews with social workers or neighbours who knew the perpetrators of the 2017 terrorist attacks in Barcelona and Cambrils. To do so, we use corpus-driven methodologies and a refined version of Martin and White's (2005) Appraisal framework (see Benítez-Castro and Hidalgo-Tenorio 2019). Our analysis aims to cast light on the social frictions that may have contributed to their endorsement of violence (Moyano et al. 2021). [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Religionswissenschaft is the property of De Gruyter 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 Muslim population is one of the religious groups facing the greatest obstacles to full socio-educational inclusion in the West. These are particularly noticeable among young people in areas such as access to employment. The purpose of this study was to find out their own perceptions of their socio-educational inclusion, discrimination, and religiosity. An eminently quantitative methodology was used, with an ad hoc questionnaire administered to a representative sample of a total of 1157 Muslims aged between 18 and 24. The results show that a higher level of religiosity is not related to a lower sense of belonging to Spanish society and should no longer be considered an obstacle to the socio-educational inclusion of young Muslims in Spanish society. On the other hand, their responses show that there is a relationship with greater perceived discrimination, especially in access to employment. In particular, women wearing hijab are substantially vulnerable. Young people, and especially Muslim women, make up a vulnerable population that requires specific school-to-work transition policies to improve their inclusion in the Spanish labour market. This research contributes to an important reflection based on the opinions of young Muslims themselves about supporting better socio-educational inclusion in Spain. [ABSTRACT FROM AUTHOR]

This article explores the relationship between young people, religion, and globalization. It discusses how globalization can both weaken and strengthen religious beliefs among young people, and how religious institutions are adapting to globalization through the use of technology and media. The article also examines the role of religion in shaping global citizenship and promoting altruistic values. It emphasizes the need for further research on contemporary religious trends and their implications. Case studies from various cultural contexts are provided to illustrate these points. [Extracted from the article]

Dr. Sahar Khamis, an expert on Arab and Muslim media, emphasizes the importance of academics engaging with the community and combating Islamophobia and disinformation. She explores the use of social media for positive change and discusses the evolving online communication landscape since her book "Islam Dot Com" was published in 2009. The article highlights the positive shift of religious scholars using digital platforms to connect with the younger generation, mentioning prominent figures like Dr. Yasir Qadi, Dr. Omar Suleiman, and Sister Yasmin Mogahed. It also addresses the need for more moderators and facilitators on Islamic websites and discusses the advantages and disadvantages of social media in advancing education in Muslim societies. The article concludes with advice for aspiring scholars and an overview of Dr. Khamis' current research projects. [Extracted from the article]

This article is an obituary for Prof. PhD Nazmi Maljichi, who passed away in 2023. The article expresses respect and gratitude for his contributions as a colleague, teacher, collaborator, and friend. Prof. Maljichi had a distinguished career as a scientist, university professor, and politician. He held various management positions and significant social functions. He was known for his modesty, honesty, and humanity, and his professional life was marked by significant scientific research, pedagogical activity, and social engagement. He made valuable contributions to academia and society through his teaching, mentoring, and publications. [Extracted from the article]

This article examines the perception of media discourse on migration in Spain before and during the COVID-19 pandemic. The study analyzes the opinions of various stakeholders, including individuals and civil society organizations, regarding media narratives on migration and forced migration. The data collected from interviews and questionnaires highlight the diverse perspectives on the potential consequences of media discourse on migrants. The article also proposes good practices to counteract biased communication and promote the integration of migrants. The study emphasizes the need to recognize the positive contributions of migrants and challenges xenophobic attitudes and misinformation. The text discusses the representation of forced migrants in media discourse and the impact it has on public opinion and policy. It highlights the over-simplification and stereotyping of forced migrants in media, which can lead to negative attitudes and the development of restrictive immigration policies. The text also criticizes the lack of participation of migrants in media discourse and the dissemination of sensationalist information. The study conducted within the framework of the Horizon 2020 project "Reshaping Attention and Inclusion Strategies for Distinctively vulnerable people among the forcibly displaced (raisd)" aims to provide tailored attention and inclusion strategies for vulnerable forced migrants. The study analyzes the opinions of different stakeholders, including forced migrants, NGOs, media representatives, policy-makers, researchers, businesses, and educators, regarding media discourse on migration and forced migration. The findings of the study are based on qualitative analysis of interviews with forced migrants and open-ended questionnaires administered to the stakeholders. The text presents a table of interviews conducted with [Extracted from the article]

This article presents research on the dialogue between second-generation Muslim parents and children in the Italian context regarding gender identity, sexual identity, and gender education. Through the testimonies of young people (18-30 years of age), the nature of intergenerational dialogue and parental position toward the relational transformations that their children are experiencing is analysed within the Italian cultural context. For this purpose, 28 semi-structured interviews were conducted in 2021 with boys and girls aged 18-30 years and belonging to Italian Islamic associations. Moreover, 24 young people were divided into 4 focus groups to conduct an in-depth exploration of gender perspectives on these topics; these young people are active members of the Giovani Musulmani d'Italia (Association of Young Italian Muslims). A strongly taboo dialogue emerges from the data; however, this does not hinder young people's search for greater openness to different forms of relationality and sexuality, both in their current lives and their future families. [ABSTRACT FROM AUTHOR]

Copyright of Österreichisches Religionspädagogisches Forum (ÖRF) is the property of Osterreichisches Religionspadagogisches Forum 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 aims to discuss gender identification processes as a dialectic of autonomy and dependence with respect to the production of hegemonic models of masculinity. The analysis which are proposed in this paper are based on results from a prolonged qualitative research on sexual conducts and construction of masculinities among young Moroccan and Muslim immigrant men living in Europe (France and Italy). By discussing specific case studies, I will analyse predatory masculinity -- one of the hegemonic representations of "being a man" among the young people interviewed -- as a gender performance where heterosexuality is conceived as an "essential" attribute of men. The text will first explore how this model of masculinity is configured as a normative reference by scientific literature on Islamic masculinities and among the young Moroccans I met. Then, I will show how this model allows the production of different social relations, especially between men, in homosocial spaces within immigrant milieu, and between Morocco and Europe. Finally, I will study the case of those young men who come to terms with this predatory model of masculinity in order to negotiate subordinate sexual orientations, such as homosexual. The paper will try to show how young men both develop new margins of manoeuvre to perform their masculinities and experience the coercive power of gender norms according to their social backgrounds and family origins. The main purpose of the text is an attempt to highlight both constricting and productive power of heterosexuality and its plural forms of expression. [ABSTRACT FROM AUTHOR]

Transnational relations can play an important role in young people's identity negotiations and transitions to adulthood. In this article, we explore how young British-born Muslims construct and contest their religious identities and experience their changing religious identities from their lateteens until their early-twenties. We analyse how places beyond the UK shape their religious beliefs and identities in Newcastle upon Tyne in the North East of England, and present a methodological tool to understand young people's complex and changing (religious) identities and spatialities. We draw on in-depth interviews – including map-making methods – with a small number of young Muslims living in Newcastle upon Tyne whose parents migrated from Pakistan or Bangladesh. This article contributes to youth geographies, by illustrating that when the participants begin to negotiate 'being Muslim' more independently, the spatial orientation of their religious identities starts to change as well. We show that the changing meaning and importance of the places beyond the UK should be understood in relation to other spatial notions when explaining religious identity negotiations of young people. Moreover, the paper provides a methodological contribution in demonstrating how map-making can help to examine young people's identities and changing relationships to places in a transnational context. [ABSTRACT FROM AUTHOR]

This article explores the sources of Islamic knowledge among young Muslim activists in Bima, Eastern Indonesia, who are often stereotyped as a hotbed of radicalism, and their religious types to reveal their intellectual dynamics. This article argues that, in modern times, as Islamic tendencies and orientations have diversified, young Muslims in the Bima region engage with many different aspects of the production and use of religious knowledge under the umbrella of Indonesian Islam. Moreover, they actively build peer-group-based intellectualism, fostering patron–client connections in the form of discussion and literacy development through student organizations, and this is influential in shaping their religious identities and religious types. This qualitative research involved 47 young Muslim activists, who are also senior high school and university students, 20 of whom were interviewed in-depth, while 27 others participated in focus group discussions. This research reveals that their sources of learning vary. However, the most critical media in shaping and confirming their religious understanding are the training and discussions held by their respective peer groups and organizations. Their literacy and references are also further developed through these forums. Learning resources accessed via social media are considered essential but unreliable in this digital era. Therefore, in their intellectual development, young persons need teachers and families to act as learning resource providers that co-exist with the literacy obtained through organizations. Such sources and ways of learning form a type of religiosity that is "practical" (embodied in daily practice) for most. Meanwhile, the "ideological" type of religion (fundamental to the Islamization movement) is only found in right-wing activists of Islamic organizations and does not thrive among the young people of Bima, Eastern Indonesia. [ABSTRACT FROM AUTHOR]

This paper focuses on the everyday religious practices of second-generation Muslims who have been born, raised, and socialized in the Alps-Adriatic region. These individuals are developing their own forms of religiousness and perspectives on religion. Religious practices are often regarded as a mere continuation of Islamic traditions in the countries from which their parent generation migrated. However, this generation practices religion in ways that are shaped by socialization in a largely secularized postmodern society and by inter-religiosity, i.e., interaction between people with different beliefs that provokes them to reflect on attitudes, altering their perspectives. Whereas their parents or grandparents more or less lived in their own bubble, mainly because they did not speak the language well enough, the new generation see inter-religious interaction and communication as a matter of course—part of the everyday practices that they take for granted. The empirical section of this paper looks at the experiences and everyday practices of the new Muslim generation. It draws on a participatory project focusing on the photovoice method, which involved Muslim youth not as the subjects of research but as co-researchers. In addition to this approach, the methodology incorporated phenomenological anecdotal research and reading. Adopting a participatory approach, the young people reported on their specific everyday experiences and everyday inter-religious practices. In the process, they described not only their experiences of foreignness and exclusion but also transcultural strategies and ways to address such experiences, such as adopting a self-confident position, taking action, and developing hybrid life plans. [ABSTRACT FROM AUTHOR]

Modern people have cut themselves off from the sacred and imaginative realties and live in secular and measurable time. They live in a world described by Max Weber in terms of disenchantment. In Muslim society, many Muslims are not detached from reality; rather, they live in an enchanted world, a world of spirits and forces. This creates tensions between secular liberal and traditional views of life. In this sense, the young people strives to take a certain place and role in that society; they try to know themselves in society, to determine their personalities’ limits, to find out ‘who they are, what they believe, what they value and connect, what their aim should be, in short, what their place in society is’. In this research, the identity, religious life and behavior of Muslim young people, religious resilience, and accordingly religious changes and transformations have been examined along with religious potential. To be resilient, a person must be able to change, and to adapt to new circumstances. Thus, the paper explores that the Turkish youth may have new religious perceptions and different identity structures depending on the color of the time. The effect of different cultures and social changes and the new social manifestations that develop depending on this situation can be effective on the way to the transformation of religious identities. İn the first step, this paper is exploring the questions: ‘how does religion affect young people's recognition and evaluation of themselves and life? The next step is to research how Muslim youth can help people experiencing resilience to be strengthened, and how they can be strengthened as they exercise a religiosity and their identity. The paper could help to find out how religious faith can have in enabling people to overcome difficulty by giving them faith to hold on to life and find meaning and purpose, as well as by providing a supportive network of people. The data were obtained from semi-structured interviews which were conducted with 30 students of Şırnak University in Turkey. İt includes participants’ accounts of their process of making meaning of the world, their evolving understanding, perceptions, experiences and identity situations. Nevertheless, literature survey method has chosen to support and enhance the quality of the research. The qualitative research method was adopted as an interpretative paradigm. The data shows that; the relationship between the individual and religious belief and identity motivation is related to inhomogeneous results and factors. Young people create their own identity, which is mixed, and bricolage. Each individual has different conceptions and different motivations regarding religious identity. In this sense, religiosity and identity is fed by different social and psychological dynamics; in general, it seems to be related to time, space and socialization processes. [ABSTRACT FROM AUTHOR]

As such, Tiflati's study echoes much previous literature on Muslim learners in Canada and North America, dating all the way back to Zine's (2008) groundbreaking study on Canadian Islamic schools. Islamic Schooling and the Identities of Muslim Youth in Quebec: Navigating National Identity, Religion, and Belonging John K. Marah Routledge: New York, 2018, 292 pages. [Extracted from the article]

Religious education is linked to the goal of increasing knowledge and competences in the area of religion and religious traditions, but also to the goal of offering orientation in life and increasing values. Beyond the constitutional right of Muslim children and young people as a whole to religious education, the introduction of Islamic religious education is linked not only to the expectations of religious education in general, but also to a variety of other aspects. These include the hope that this education will have a socially cohesive and integrative effects on young Muslims, as well as the hope that Islamic religious education will have a preventive effect against islamistic radicalisation. Thus, 26 lecturers of Islamic theology at universities in Germany were interviewed on how they address the topic of radicalisation in their studies with the students. The results are reported in this article. [ABSTRACT FROM AUTHOR]

Children of migrants in Italy Italy is a country that has experienced considerable flows of international immigrants relatively late in comparison to other Western European countries. This generational dimension also emerged in some children of migrants more conscious of Italy's colonial past, who pointed to the existence of mixed-race individuals (Italian and Eritrean or Italian and Somali), who fought for Italy during World War II (Ming 2 & Mohamed, [49]). Keywords: National belonging; second generation; naming politics; Italy; pertenencia nacional; segunda generación; políticas del nombramiento; Italia; appartenance nationale; deuxième génération; politique du choix des noms; Italie EN National belonging second generation naming politics Italy ES pertenencia nacional segunda generación políticas del nombramiento Italia FR appartenance nationale deuxième génération politique du choix des noms Italie 1078 1096 19 10/12/22 20221001 NES 221001 1. [13]: "It's been long time that I have been using "new Italian" and "new Italy"; I like them, they describe a new chapter in the Italian history that we are writing [...] Why does New Italy generate so much scandal? Children of migrants, national belonging and the politics of naming. [Extracted from the article]

This article utilises data from two parallel mixed-methods projects to examine attitudes to queer identity among heterosexual Muslim and Christian young adults aged between 18 and 25 in Canada and the UK. Drawing on questionnaires, interviews and video diaries, our analysis revealed the enormous complexity regarding how participants made sense of their, largely contextually mediated, attitudes. A qualitative approach enabled us to carefully consider how these attitudes are forged, formulated and embodied, offering greater nuance and detail compared with attitudinal approaches focused solely on quantitative data. Responses by these young Muslim and Christian participants explore the fluidity and movement in the attitudes expressed, further emphasising complexity. [ABSTRACT FROM AUTHOR]

For Muslim communities in the West, teaching Islam to children in mosques is an important part of the intergenerational maintenance of young people's heritage, identity, and communal ties. However, children with a migrant background benefit from fostering identification and feelings of belonging both to their heritage community and to the majority society. This study seeks to understand the negotiation of sense of belonging and self-identification as Turkish, Dutch, and Muslim, in a sample of mosque students in The Netherlands (N = 29). It is based on interviews conducted with Turkish-Dutch students (ages 6–16) during fieldwork in the mosques between March and December 2017. The study reveals that most respondents identify as Dutch-Turkish and have a stronger sense of belonging to The Netherlands than to Turkey. Nevertheless, there is also a group of mosque students who struggle with growing up between two cultures. Furthermore, the analyses of the mosque student's perspectives show that they are negotiating a space for the possibility of identifying as Muslim and feeling a sense of belonging to The Netherlands without feeling Dutch. The study concludes by discussing a number of key issues arising from the findings, namely the role of the mosque context, the development of reactive identity, and the meaning attribution by the students. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Copyright of Anthropologica is the property of CASCA 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.)

Copyright of Storia delle Donne is the property of Firenze University Press 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.)

Critical thinking is a highly valued skill in the twenty-first century, and its incorporation into formal school curricula as a core skill is nearly ubiquitous globally. It is considered imperative for educational quality, employability, competitiveness, and for promoting democratisation and social integration. While schools are tasked to promote critical thinking, non-formal Islamic education (NFIE) provided by mosques or by private organisations or tutors is often criticized for its emphasis on rote learning and memorisation, and for fostering an uncritical acceptance of authority. Based on interviews with 27 young adult alumni from four different Muslim communities in the Netherlands, this study seeks to explore the pedagogy of NFIE, with a focus on critical thinking. The accounts of young adults revealed that an emphasis on stimulating critical thinking was largely absent, and there were limited opportunities for interactions, questions, debating or challenging the authority of religious educators or Islamic texts. The traditional pedagogical approach, discouraging attitudes of educators and peers, lack of language proficiency, the young age of learners, and a perceived lack of need for critical deliberations were identified as key challenges. Young adults called for reforming the pedagogy of NFIE to allow for more reflexive, inquisitive and dialogical learning. Some argued that lack of critical deliberation would lead to weakness in the belief structures and faith of new generation Muslims in Europe, resulting in a sense of confusion and disorientation, and limited embodiment of Islamic principles. [ABSTRACT FROM AUTHOR]

This paper demonstrates how young people make sense of religion through local places in the urban context while moving from youth to young adulthood. We draw on in-depth interviews – including a mental map-making exercise – with twenty-four young Muslims (18–30) from a wide range of cultural backgrounds living in Metro Vancouver (Canada). Their narratives reveal young people 'live' religion in various local places and how spatialities of lived religion change over time. We highlight how making sense of religion is reflected in the changing meaning of the mosque and relates to the increased salience of places shared with young Muslims in which our participants negotiate religion in the context of their everyday lives in the city. While many studies on Muslim identities have established the complexities and dynamics of negotiating religion at specific local places, we argue for a focus on relations between lived religion at various local places over time. These spatiotemporal complexities are able to capture how making sense of religion is spatially and fluidly manifested in the urban context of Metro Vancouver. [ABSTRACT FROM AUTHOR]

Otherwise, those unfortunate youths will destroy utterly both their futures in this world, and their agreeable lives, and their happiness in the hereafter, and their eternal lives, and transform them into torment and suffering. If you want the pleasure and enjoyment of life, give life to your life through belief, and adorn it with religious duties, and preserve it by abstaining from sins (p. 29). The book entitled "A Guide for Youth" is compiled from the booklets on youth, faith and the hereafter in the stand-alone books of the I Risale-i Nur Collection i . [Extracted from the article]

Based on long-term ethnographic research with youth who were born to North, West, and East African families in northern Marseille, this article explores the common experience of alienation that practicing Muslims from Marseille report as they endeavor to live piously in their hometown, together with the mobility-oriented strategies they have devised to achieve belonging. Following these Muslim-Marseillais young adults longitudinally, it emerges that some relied on physical migration away from France (religiously conceived as hijrah) as a means of remaining pious and finding belonging. Others, meanwhile, navigated towards pious personhood and finding home in ways that still involved movement but transpired within France. Significantly, individuals who have chosen to remain in France carve out pious belonging by engaging in domestic movements to particular places in France, by pursuing occupational mobility, and by making advantageous use of prestigious linguistic registers like Standard French and Modern Standard Arabic. As such, the article suggests that hijrah is but one—and the most transnational—among various kinds of movement to which young Muslim-Marseillais turn as they grapple with discrimination, seek to improve themselves, and ascertain how best to belong. [ABSTRACT FROM AUTHOR]

Background: Young adults with low self-control are more likely to engage in unsafe sex and other risky sexual behaviours. The primary purpose of the study was to explain the reasons for engaging in unsafe sex among low self-control young adults, taking into consideration cultural, religious, and legal issues as they pertain to extra-marital sex. Methods: An explanatory sequential mixed methods design was conducted between March 2017 and April 2018. First, the research team collected and analysed the quantitative data from a sample of 400 young adults, between 18 and 28 years old, in Zanjan, Iran, followed by the collection and analysis of the qualitative data from 11 participants who had low self-control trait and history of condomless sex, and concluded by interpreting and synthesizing all results. Results: The association between condomless sex and low self-control was statistically significant. In the qualitative phase, the emerged themes for condomless sex were (1) low perceived risk, (2) trusting the partner, (3) humiliation posed by friends for condom use, and (4) surrendering to the partner's insistence on not using condom. Conclusions: Young adults with low self-control tend to easily engage in unsafe sex. Consulting those with low self-control and improving the needed skills could be useful in preventing unsafe sexual activities and other risky behaviours among young adults. [ABSTRACT FROM AUTHOR]

Objectives: Little is known about the lived experiences of Muslim Americans and what it means to identify as "Muslim American" within the sociopolitical context of Islamophobia. Although xenophobia, racism, and religious discrimination have been shown to impact identity development, it is unclear how Muslim American youth negotiate and make sense of their identities against this backdrop.Method: A qualitative, phenomenological approach guided the research design to explore how 11 Muslim American late adolescents/emerging adults make sense of their Muslim American identities. Using Critical Race Theory (CRT) and Social Identity Theory (SIT) to guide this investigation, we sought to explore the narratives of what it means to be members of the Muslim American community and how participants experienced cultural belongingness.Results: Participants identified four key components that are central to their essence of being Muslim American. These elements were, having (a) a "built-in community," (b) "a lot of ethnic diversity," (c) "a religious practice," and (d) "a feeling that we all have to be this very united group."Conclusions: Our findings capture the complexities of what it means to be Muslim American, particularly given the heterogeneity within the community. Islamophobia contextualized their meaning-making process by perpetuating group homogeneity as the problem and solution. Clinical and research implications highlight the need to recognize intersectionality and systemic oppression as part of the identity negotiation. Pressures from within and outside of the community converged to impede participants' feelings of cultural belongingness and identity exploration. (PsycInfo Database Record (c) 2020 APA, all rights reserved). [ABSTRACT FROM AUTHOR]

That same year, Israel's public security minister, Yitzhak Aharnovitch, stated that up to 2.5 million African migrants currently residing in Cairo "are waiting" to cross into Israel. In 2010, Arnon Soffer, a geographer at the University of Haifa, estimated that, at the then-current level of migration, Israel would host approximately 500,000 illegal migrants by 2025 and called this an "existential threat" to the country with a population then of 7.6 million. Until the Abraham accords of 2020, when Khartoum recognized Israel, Sudan's government considered Israel an enemy state, so its nationals found residence there particularly challenging. Reporting on African migrants inevitably quotes Israeli leftists about Israel's moral responsibility to accept illegal migrants, given the Jewish experience and Israel's proud history as a refuge for the persecuted. [Extracted from the article]

This article explores the raced representations of the “Muslim Other” and how these representations engaged the lived realities and found footing in how Muslim youth understood their identities. Utilizing qualitative life history interviews with 24 Muslim undergraduates, I examine student talk addressing the construction of the Muslim in public discourse. [ABSTRACT FROM PUBLISHER]