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Based on three waves of the Children of Immigrants Longitudinal Survey in Four European Countries (2010-2013), we test hypotheses of religious decline and religious reactivity among Muslim youth in England, Germany, the Netherlands, and Sweden. The religious decline hypotheses predict that the proportion of natives in schools and neighborhoods has a negative impact on the religiosity of Muslim youth. The religious reactivity hypothesis states that Muslim youth increase their religiosity when they experience discrimination in the host country. We assess three dimensions of religiosity – service attendance, frequency of prayer, and subjective importance of religion – using linear growth models. Our findings partially support the religious decline hypotheses, particularly regarding prayer frequency. Additionally, we find that perceived discrimination is not related to prayer frequency or subjective importance of religion and, at best, predicts a decrease in service attendance rather than an increase, contradicting the religious reactivity hypothesis. [ABSTRACT FROM AUTHOR]

Over the last decade, Salafism among Cambodia’s Muslim minority has undergone substantial transformation. Initially, it functioned as a counterreligion, with participants claiming to hold the absolute truth and aiming to purify ‘corrupted’ Muslim practices like celebrating the Prophet’s birthday, following the shafiʿilegal school, and engaging in rituals influenced by Cham, Malay, and Khmer traditions. Recently, young Salafis have revised their attitudes, seeking cooperation and understanding with their main competitors, the shafiʿis and the Jamaʿat al-Tabligh movement. The article explores the factors that triggered these developments and examines how they are unfolding in the sociopolitical context of Cambodia’s Muslim minority. The article delves into the establishment of Salafism in Cambodia and analyses the contributing factors to its remarkable success among the country’s Muslim minority. Then, it explores the emergence of post-Salafism through a process of indigenization by presenting two ethnographic case studies. The first investigates aspirations of the young Muslim middle class and the influence of post-Salafi trends from South Thailand and Malaysia. The second examines how post-Salafism reinterprets young Muslims’ sense of belonging to Cambodia and their relationship with national symbols. The article chiefly relies on semi-structured interviews with dozens of young Cambodian Muslims conducted between 2019 and 2023. [ABSTRACT FROM AUTHOR]

This article investigates changes within Salafism – Ethiopia’s main Islamic reform current – over the last decade. We argue that these changes are driven by a new generation of Muslims increasingly embedded in the broader Ethiopian society and who find the more established Salafi ideas’ narrow emphasis on personal piety and on maintaining religious boundaries as insufficient in addressing questions related to their immediate realities. These young Muslims have subsequently started to question Salafi thought and practice, contested claims of religious knowledge, which in turn have forced senior Salafi leaders to re-negotiate their earlier isolationist and exclusivist positions. Our key question is whether these developments can be understood as the emergence of what has been labelled post-Salafism. We argue that such changes within Ethiopian Salafism – and Salafism more broadly – are not necessarily the results of detached ideological developments or caused by trans-local ideological flows. Instead, we believe that the local and situated discourses are far more important than previously assumed. We argue for the need to duly consider aspects beyond what is commonly imagined as the religious and to acknowledge how each locality is shaped by particular historical developments, contemporary cultural dynamics, changing demographics, socio-economic realities and political discourses. [ABSTRACT FROM AUTHOR]

This study examines early intervention against individual radicalization. The data originate from interviews with young Muslims in Norway who had experienced interventions related to their own radicalization, or engaged in or witnessed interventions directed at a radicalized peer or relative. We find that informal interventions by family and friends were most prevalent in the data and played the most decisive role in interrupting radicalization, while police interventions were less common and had mixed results. Interventions by family or peers often came early in the radicalization process, were employed by trusted "insiders", and took place as part of everyday life, thus having less detrimental consequences for radicalized individuals. We finally discuss the challenges of combining interventions by family members and friends with involvements from the police and security service. [ABSTRACT FROM AUTHOR]

As a set of rules and teachings, it is interesting to see how religion plays a role in traffic issues. Thus, this article qualitatively explores Muslim youths’ reasoning and moral development in the context of traffic rules and how they see it from the perspective of Islamic teachings. The study provided informants with dilemmatic case-based questions while driving and open-ended questions that explored their perceptions of traffic rules from Islamic teachings. The results illustrate that Muslim youth have diverse reasoning about traffic rules. Some see it normatively, functionally, as a personal image, and some see it as something flexible. Regarding its relation to religious teachings, almost all participants considered traffic rules closely related to religion as something that regulates order and social conduciveness on the road. Thus, religion as a set of teachings and norms can promote traffic order through the command to behave well, which considers the rights of others and the common good on the road. [ABSTRACT FROM AUTHOR]

Western Muslim youth engage less in romantic relationships than their non-Muslim peers, an observation usually attributed to chastity norms that oppose Muslim youths’ premarital sexual activity. In this study, I ask whether chastity norms also shape cross-gender interaction beyond romantic relationships and lead to fewer cross-gender friendships among Muslim than non-Muslim youth. To isolate the consequences of chastity norms from institutionalized practices of gender segregation in Muslim religious communities, I study friendship-making in German coeducational schools, which provide ample opportunities for cross-gender friendships. I apply multilevel exponential random graph models to large-scale data on adolescents’ school-based friendship networks, finding cross-gender friendships to be generally infrequent but notably rarer among Muslim than non-Muslim youth. However, this lack of cross-gender friendships is limited to Muslim youth who hold strong chastity norms, while more liberal Muslim youth have as many cross-gender friends as non-Muslims. Among non-Muslims, chastity norms are unrelated to cross-gender friendships. [ABSTRACT FROM AUTHOR]

This article examines the impact of a poet‐led classroom‐based poetry programme on secondary school students' writer identities and self‐expression, particularly focusing on BPoC teenagers. Drawing on the Writing Realities framework, the research uses focus groups, participant observations, and interviews with the poet‐in‐residence. Rather than analysing the students' poems, the study explores their engagement with poetry writing and the poet‐in‐residence, highlighting the contribution to self‐reflection and meaning‐making. The findings reveal how the residency introduced students to diverse poetry forms, community‐based poetry, and collaborative writing, facilitating critical engagement with themes relevant to their lives. However, the school's status as a Predominantly White Institution hindered full expression of BPoC students' identities. The presence of the poet‐in‐residence, a young mixed‐heritage Muslim woman, positively influenced students' relationships with writing, particularly for BPoC students, by providing a protected space for self‐expression and identity exploration. The study underscores the importance of creating supportive environments in schools to nurture BPoC students' creativity and writer identity, emphasising the need for anti‐racist practices and culturally sustaining pedagogies to empower students from socially marginalised groups. [ABSTRACT FROM AUTHOR]

Studies on radicalization are rapidly increasing. The main topics examined are the problems related to the definition of radicalization and the reasons that lead to the radicalization of individuals/groups. The most discussed of the subjects studied is the process of radical ideas turning into violent extremism. In this study, the concept of cultural violence, which was developed by Galtung to understand the root causes of direct violence, is used. Cultural violence will be examined for its effects on radicalization. The main claim of the study is that cultural violence radicalizes individuals within communities because it causes stigma and marginalization among communities. The Indian example will be considered to test the main claim of the study. As followers of the Hindutva ideology, which emerged a century ago in India, came to power in the last ten years, violence and discrimination against Muslims have increased. Under the influence of Hindutva ideology, both Hindu youth and Muslim youth are pushed to extremes, and acts of violence against Muslims, who have been culturally excluded, stigmatized and marginalized for years, occur physically. However, it is not possible to explain the radicalization of Muslim and Hindu youth by only considering the cases of physical violence. To understand the radicalizing effects among communities, it is necessary to look at the process that develops before the outbreak of physical violence, that is, in Galtung's words, the basis of cultural violence. [ABSTRACT FROM AUTHOR]

This qualitative study addresses the question of how a background of migration, nationalization, and globalization influences young Muslim women residing in Germany who form their identity and position themselves successfully in modern society. It includes 25 interviews with young Muslim women in the age group 18–25 years whose parents or grandparents migrated to Germany from Turkey. In terms of how their identity has evolved, the participants recount a mostly positive integration into German society, especially on a professional level, contrary to the negativity and devaluation often experienced within their Turkish family. This is a symptom of how Turkish and German society place different expectations on women, with an effect on the development of their identity as well as causing conflicting emotions, especially, for example, when it comes to religious matters such as deciding whether to wear a headscarf. The different personal and subjective motivations behind this are the result of Turkish-Islamic ideas clashing with Western secular thinking. These findings are psychoanalytically explained by suras on veiling in the Quran and the Lacanian dialectic of the symbolic and imaginary phallus. [ABSTRACT FROM AUTHOR]

In this article we analyze the multi-layered engagements of young Muslim activists in Dhaka (Bangladesh) and in the 'Bangladeshi community' in Rome (Italy), illustrating how, despite the local factors shaping a problematic relationship between Islamic activism and civil society in the two contexts, the young people share an attitude that points to the manifestations of a public Islam on a global level. This attitude aims at transcending the sectarianism and isolationism of previous generations, giving rise to civic engagements that rely on a concept of moral personhood, and strive to achieve change in society through modalities that depart from the clichés of political Islam. By considering these varied modalities, we highlight the existence of unconventional links between politics and civil society, and between 'new' and 'old' forms of civil society, contributing to the deconstruction of a Eurocentric and religion-averse understanding of the concept. At the same time, by analyzing the role played by the 'individual' in our interlocutors' engagements, we shed light on counterintuitive convergences between Muslim moral economy and that of neoliberal governmentality, and on the emergence of a 'liquid civil society'. [ABSTRACT FROM AUTHOR]

This research aims to identify values related to political and civic participation methods among the two groups of radicalised youngsters: native youth who support movements labelled as far-right (N= 122) and migrant-origin self-identified Muslim youth with strong organisational ties with religious communities (N=109) in Germany, Belgium, France, and the Netherlands. The study posits that these these radically aligned youngsters position themselves against politically moderate European citizens, who are less intuitive when making judgements on political affairs comparing to them. Diverging from the unifying European values and hypersensitivities, these youngsters' political reactions are often radical and loud in their safe-to-speak, segregated movements. By using the narrations of the range of mainstream modes of political participation, the current qualitative research asks what appears valuable for the two groups of young people to express their political discontent. Findings revealed that both groups highlighted similar values regarding voting. Self-identified Muslim youth stressed the importance of volunteering and street protests (despite not having participated in one). Many native youths, on the other hand, stressed the function of unlawful behaviour in street protests to pursue political objectives. The findings such as these are discussed considering the group differences. [ABSTRACT FROM AUTHOR]

In recent years, there has been an unprecedented increase in interest in the study of radicalisation. To comprehend this phenomenon, numerous political science and sociological perspectives are emphasised to determine social movement conceptualisations. Using British Muslim youth as a case study, the goal of this article is to explore the themes of identity, resistance, racialisation, and mobilisation as antecedents to Islamist radicalisation. In other words, the few young Muslims who have turned to radicalism have done so due to fractures in their gendered sense of status and belonging at the local, national, and international levels. In this article, I conduct a theoretical and conceptual review of five distinct stages of Islamist radicalisation in the context of the United Kingdom, all of which are influenced by local, national, and international concerns. This discussion supports the argument that these waves of radicalism result from identity fragmentation in local communities and worsen as a result of international events. In the British context, the dangers of radicalism are determined by the intersections of local, global, and international events, or at the micro, meso, and macro levels, and these indicate the greatest risks linked to this phenomenon. [ABSTRACT FROM AUTHOR]

A substantial literature has developed around the individual determinants of radical political preferences. Widely used to study electoral support for far-right parties, this perspective has rarely been mobilised to understand the dynamics of radicalisation, or the process of going back to the 'roots', among fractions of Western Muslim youth involved in political Islam. To address this, 37 semi-structured interviews were conducted between 2020 and 2021 as part of ongoing ERC Advanced Grant research with young (aged 18–30) self-identifying Muslims of Turkish and Moroccan descent based in the Paris or Lyon areas. Also drawing on the social movements literature, we uncovered two sets of factors influencing radicalisation, each based on two distinct oppositional sets of attitudes: (1) a feeling of estrangement from mainstream societal values, such as morality, secularism, and a perceived assimilationist trend emanating from the French national frame, and (2) a sense of dissatisfaction towards the political-institutional system, which appeared as latent criticisms of the current state of representative democracy, distrust of political and media actors, and discontent towards the current French party system. [ABSTRACT FROM AUTHOR]

Studies exploring the integration of European immigrants tend to find cultural gaps between Muslim children and their peers. While some scholars argue that parent-to-child transmission is a key mechanism underlying this pattern, others privilege extrafamilial explanations by pointing to differences in cultural values within Muslim households. In the present study, I argue that these mixed results stem from a tendency in the literature to analyze distinct components of personal culture in isolation from cognate dimensions. To address this shortcoming, I use multigroup latent class models to explore how a wide range of attitudes (tapping ethnocultural identity, gender norms, sexual liberalism, and perspectives on integration) are clustered together in disparate regions of the belief space, marking distinct cultural identities. Then, I fit a series of logistic regressions to map how these cultural identities are distributed among immigrant-origin samples in four European countries and transmitted across generational lines. Ultimately, I arrive at the following conclusion: while Muslim youth stand out from their peers vis-à-vis their cultural identity profiles, there is little evidence to suggest that this pattern is decisively shaped by parent-to-child transmission. [ABSTRACT FROM AUTHOR]

Muslim modest fashion is experiencing unprecedented growth in the fashion industry, driven by young Muslim women consumers worldwide expressing interest in this market segment. Yet, few scholars have examined women entrepreneurs who created modest Islamic fashion brands and their experiences launching and sustaining their businesses, particularly how their intersectional identities inform their business practices and outcomes. Therefore, we asked, (1) Why and how did Muslim women entrepreneurs start their modest fashion brands? (2) What are their experiences starting and sustaining their modest fashion brands; and (3) How do agency, intersectionality, and oppression intersect with these women's experiences? To understand the lived experiences of these entrepreneurs, we conducted oral histories with three Muslim women entrepreneurs. Following thematic analysis using open, axial, and selective coding, we identified numerous themes that help explain their entrepreneurial experiences. Overall, the women started their businesses to create the much-needed space for Muslim women in the fashion system as modest fashion was largely non-existent. The women started with a few products and largely one target market in mind, yet expanded to other religions that embody modesty values. In sustaining their businesses, the owners were highly controlling and involved in every aspect of their business. They expressed starting and sustaining their business was difficult due to their lack of experience, the time intensity of running their business, and difficulty in finding funding. Additionally, they had added layers of White supremacy in these experiences as women of color business owners. Yet, they expressed numerous successful strategies including centering the nuanced Muslim woman identity in product design and marketing. Their consumers expressed much ambivalence in that they loved and criticized the brands for various reasons. The entrepreneurs certainly focused their business on Muslim identities, but also had heightened awareness and attention to environmental justice given the state of the fashion system and its negative contributions to the environment. Overall, through this research, we demonstrate how these entrepreneurs navigate the complexities of starting and sustaining their niche businesses amidst the oppressive cultural environment for American Muslim women in a post-9/11 context within a capitalist framework. Individuals looking to develop businesses catering to marginalized communities can utilize our findings to educate themselves on oppressive environments they may encounter in the future and navigate the tightrope of criticism and love from marginalized consumers looking to buy their products. [ABSTRACT FROM AUTHOR]

Religious decline, often observed among North American Christian youth, may not apply universally. We examined this and whether religiosity is associated with well‐being, risk behavior, cultural values, and acculturation among 4080 Muslim and Christian adolescents aged 15–22 in Germany. Utilizing seven waves from the CILS4EU project and a person‐oriented analytical approach, we identified different religious trajectories for Muslim (58% high, 31% low, 11% increasing), immigrant‐origin Christian (68% low, 32% medium), and non‐immigrant Christian (74% low, 17% decreasing, 9% medium) youth. High and medium trajectories were associated with greater well‐being, lower risk behavior, more conservative attitudes, and less sociocultural integration. To fully understand religious development, we must consider diverse national contexts and groups, employing long‐term perspectives and person‐centered analyses. [ABSTRACT FROM AUTHOR]

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]

Background: Although sexual life and its knowledge are still taboo in many cultures, especially for women, it can negatively affect women's sexual health. Aim: The aim of this study was to examine the relationship between the frequency and duration of masturbation and the sexual health literacy among young Muslim women of reproductive age between 18 and 25 years living in western Turkey. Methods: The cross-sectional descriptive study was conducted with 921 young women in western Turkey between March and December 2023. Participants were included in the study per the snowball method. The data consisted of attitudes, beliefs, and behaviors regarding masturbation, sexual life, and sexual health literacy. Data were obtained on an online platform and analyzed with SPSS (version 24; IBM). Difference, correlation, and regression analyses were performed. The significance level for statistical analyses was accepted as P < .05. Outcomes: The outcomes of the study are the attitudes, beliefs, and behaviors regarding masturbation, orgasm, sexual health literacy, and sexual function in women. Results: The participants were young Muslim women aged 21.00 ± 1.89 years (mean ± SD). The frequency of masturbation was 5.06 ± 2.03 times per month, and the duration was 3.47 ± 1.77 minutes per day. Masturbation frequency and duration were significantly associated with sexual health literacy and sexual function (P < .001). According to regression analysis, sexual function increased and sexual health literacy increased as masturbation frequency and duration increased (P < .001). Clinical Implications: This study presents results on the current situation regarding the sexual health literacy and sexual lives in women from different geographies and cultures, and it serves as a source for future studies on areas that need to be improved. Strengths and Limitations: The limitation of the study is that it was conducted only with Muslim and Turkish women who use smartphones and are sexually active, so it cannot be generalized to all women. The strengths of the study are that it was conducted with a sample of 921 women, it was based on self-report and addressed many dimensions related to masturbation and female sexuality, and the results were reached through exploratory analysis. Conclusion: The study found that the higher the duration and frequency of masturbation in young women, the better their sexual function and higher their sexual literacy. [ABSTRACT FROM AUTHOR]

Scholarship indicates that Spanish Muslims can face othering marked by migration and securitisation discourses. More recent studies have noted the intersectional discrimination and disadvantage experienced by Spanish Muslim youth, beyond differentiation solely due to perceived migrant background or religious affiliation. At the same time, multilevel Spanish diversity and equality policies and their implementation have attempted to pursue solidarity via recognition of pluralism in various communities, adopting interculturalist language. This work overviews the advent of interculturalist and linked anti-discrimination policy efforts in Spain, and in the Madrid Community and Municipality in particular. Within this context, it presents a recent 2016–2018 qualitative study of self-identifying Muslim youth, which found the majority of participants perceived multiple discrimination, often minimising or dismissing such experiences. It argues that in the Madrid example, Muslim youth discrimination experiences reflect historic, systemic institutional weaknesses and blind spots, particularly with respect to the racialised dimension of their ascribed alterity. Moreover, the participants' downplaying of and resignation regarding stigmitisation indicates expectations of continued othering. While such strategies illustrate agency, they also speak to the temporal, systemic dispossession in which individuals exercise such resilience. Any authentic equality and inclusion governance or interculturalist efforts must actively address this persistent racialised differentiation. [ABSTRACT FROM AUTHOR]

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This study aims to discover the motives behind several Muslim youths in Indonesia who consume 0% alcohol drinks from popular alcohol brands even though the drink is not halal certified. This phenomenological research describes a factual reality based on the informant's experience as a consumer of 0% alcohol drink. Data sources were obtained through direct and indirect interviews with 15 informants, namely Muslim youth who consume 0% alcohol with an age range of 15-25 years. The results of this study indicate that there are internal and external motives behind Muslim youths consuming 0% alcohol. Internal motives from within Muslim adolescents include curiosity and the desire to try as an alternative to drinking, as well as to relieve stress and to refresh themselves. Meanwhile, external motives or influences from outside the Muslim youth include invitations from peers and environmental influences. This research also identified that some perpetrators who drink 0% of alcoholic drinks made by popular alcohol brands have low awareness of the halal label. This study contributes to global research by revealing how Muslim youth in Indonesia, driven by curiosity and peer influence, consume 0% alcohol drinks despite the lack of halal certification. This study suggests increasing halal awareness among Muslim adolescents through education and encouraging the Indonesian Ulema Council to emphasize the importance of halal certification, particularly for 0% alcohol drinks, to guide informed consumer choices. [ABSTRACT FROM AUTHOR]

This study explores the factors influencing consumer satisfaction among young Muslim online shopping users. Exogenous variables include celebrity endorsement, social media marketing, and promotion programs. Data were taken from 306 young Muslims from several cities in Indonesia. The analysis technique adopted structural equation modeling (SEM) with a reflective construct model. The findings reveal that celebrity endorsement through social media as the technology collection exerts the most significant influence on both direct and indirect relationships. Conversely, social media marketing demonstrates minimal impact, with insignificant effects observed in direct and indirect relationships. However, promotional programs emerge as a significant determinant of customer satisfaction, directly and as a mediating variable in purchase decisions. Additionally, importance‐performance map analysis (IPMA) confirms the prioritization of celebrity endorsement to enhance consumer satisfaction. This study is the first to examine the relationship between celebrity endorsements and young Muslims when shopping online and whether it can influence their decision to buy and their satisfaction. It provides unique insights into how promotional programs and social media marketing impact this demographic, utilizing SEM for robust analysis. The findings highlight the significant role of celebrity endorsements and promotional programs in driving customer satisfaction, offering valuable implications for marketers targeting young Muslim consumers. [ABSTRACT FROM AUTHOR]

Few studies to-date have explored the intersection(s) of Islam and human sexuality. This paucity translates into poorly-equipped educators and clinicians who would otherwise be positioned to help young adults navigate contemporary Western culture(s). The qualitative investigation presented here engaged eight Muslim university students via key informant interviews. Principal topics covered included sexuality, religion, family, social media, friends, and culture(s). Thematic analyses followed an iterative data reduction method that was guided by a feminist lens, with particular attention to equity and power foci. Participants shared struggles and successes with integrating their Muslim identities in a Western world. They described how, by reinterpreting elements of the Quran and through self- and family- differentiation, it was (is) possible to embrace Islam in a manner that feels personally pious and sexually healthy. Research-, education-, and clinical- implications are presented in conclusion. [ABSTRACT FROM AUTHOR]

This study investigates the role of migration background in the saving behavior of youth, with a focus on immigrant generation, national origin, and the influence of cultural and socioeconomic factors. Drawing on a nationally representative dataset of over 28,000 secondary school students in the Netherlands, we employ binary logit models to analyze two dimensions of saving behavior: the likelihood of saving money and the propensity to use bank accounts for savings. Our findings reveal significant disparities in saving behavior among immigrant and non-immigrant youth. Migrant youth are less likely to save overall, and when they do, they exhibit a reduced inclination to use bank accounts for their savings. Furthermore, the study uncovers nuanced patterns within the immigrant youth population. First-generation immigrant youth display lower levels of saving and bank account usage compared to their second-generation counterparts, particularly to those with one foreign-born parent. Distinct national origin effects are observed, as Turkish and Moroccan youth exhibit reduced likelihoods of saving, particularly through bank accounts, compared to Surinamese and Dutch Antillean youth. The results also indicate that the disparities in saving behavior across migration background, immigrant generation, and national origin are partly explained by socioeconomic and cultural forces. Socio-economic status and parental education emerge as key determinants, with higher parental socio-economic resources and education levels positively associated with youth saving behavior and bank account usage. Additionally, religious affiliation, particularly among Muslim youth, contributes to variations in saving behavior due to the prohibition of interest-bearing transactions. [ABSTRACT FROM AUTHOR]

Objective: The overall aim of this study was to understand the experiences and perspectives of immigrant Muslim women in Quebec living with mental illness, who have recently used formal mental health services such as an accredited therapist, psychologist, or clinician. Specific objectives included (i) eliciting and examining their self-identified barriers and facilitators to recovery; (ii) exploring links between religion and mental health; and (iii) self-reported satisfaction with mental health services received. Methods: We adopted a qualitative approach, facilitating the prioritization of participant perspectives. This involved semi-structured interviews with 20 women who (i) identified as Muslim; (ii) had used mental health services in the last three years; and (iii) were 18 + years of age. Interviews were transcribed and analyzed using thematic analysis techniques. Results: Three prominent themes emerged from the analysis. These themes were (i) stigma and misunderstandings in families (especially parents) and sometimes in the ethno-religious community, both acting as barriers to health service utilization and recovery; (ii) frustrating clinical experiences within formal mental health care settings, in particular a perceived lack of cultural and religious competence, which negatively affected service utilization and the development of a therapeutic alliance; and (iii) deeply-held religious beliefs, practices and trust in God imparting a rhythm, purpose and meaning, which were strong facilitators to recovery. Conclusions and implications for practice: These findings suggest that recovery from mental illness can be advanced by a three-pronged approach in this population. First, anti-stigma mental health literacy interventions could be held in collaboration with Muslim community groups. Second, there is a need for further religious and cultural competence interventions, resources and trainings for mental health professionals working with Muslims. Third, self-care resources should be developed that harness aspects of religious practices that can give structure, meaning, purpose and hope. All this could ultimately foster recovery in this population. [ABSTRACT FROM AUTHOR]

What motivates young Muslims to study Islamic theology or religious education? Are they aiming for a specific professional qualification that requires the study of Islamic theology, or do they want to deepen their faith and aim for further personal development? The question of motives for studying Islamic theology is linked to the life goals and biographies of young Muslims, which opens up the issue of migration and Islam. This article aims to investigate the relationship between the study motives, professional aspirations, and life goals of Islamic theology students within the context of migration. Additionally, it seeks to explore their experiences with foreign and self-positioning in society. Empirical data gathered through qualitative and quantitative research methods will serve as the basis for this examination. [ABSTRACT FROM AUTHOR]

This study aims to analyze the impact of Consumer Cultural Identity on the fashion preferences and buying patterns of hijab wearers. A mixed-method approach to gather data on the fashion consumption habits of young citizen women who wear hijabs. The study revealed that religious beliefs significantly influence the fashion choices and purchasing behavior of Muslim young citizens women. Consumer Cultural Identity plays a crucial role in shaping fashion consciousness, with implications for marketing strategies and product development in the hijab fashion industry. The findings highlight the importance of considering religious devotion and cultural influences. Marketers and designers can leverage these insights to create more tailored and culturally sensitive products and campaigns. This research provides valuable insights for businesses looking to engage with the hijab fashion market, emphasizing the need to align products and marketing strategies with the religious and cultural values of the target consumers. [ABSTRACT FROM AUTHOR]

In this exploratory, survey-based study (n = 606), we examined whether Muslim perceptions about giving have changed due to the increased government scrutiny of charitable donations. We also examined age-based differences in preferences for cash versus non-cash donations, sending cash abroad versus giving within the U.S., and the likelihood of Muslims donating to causes that benefit non-Muslims. Our empirical models controlled for demographic differences such as gender, marital status, income, education, race etc. Our statistical results suggest that in the U.S. (1) some Muslims feel that charitable giving to Muslim causes has decreased as a result of monitoring of such giving by the government; (2) older Muslims tend to prefer documented means of giving as opposed to cash donations; (3) Muslims who prefer to donate in cash within the U.S. tend to be similar in age to those who prefer to send money abroad; and (4) age has no bearing on U.S. Muslims' likelihood of donating Zakat to causes that benefit non-Muslims. Implications are discussed. [ABSTRACT FROM AUTHOR]

Schools have been considered critical institutions for refugee youth. However, Muslim refugee youth experience challenges navigating schools during an increasingly hostile sociopolitical climate for Muslim people. Drawing on the adolescent development framework, this phenomenological study explores how school-based experiences help to shape Muslim refugee youths' identities. In-depth interviews were conducted with 15 refugee youth who attended high schools in Chicago. Findings highlight how Muslim refugee youth expressed negative feelings of school and overall adjustment to their local communities due to stereotypes or perceptions of them being "terrorists" or "violent," which often translated into discrimination and bullying directed at them at the school level. Second, Muslim refugee youth expressed a desire to be civically engaged in their schools and communities to demonstrate their capacity to be "good citizens" or active participants with a high moral compass. Recommendations are offered on how to support Muslim refugee youth in school settings. [ABSTRACT FROM AUTHOR]

This article investigates feelings of (un)safety emerging from knowing and sharing knowledge about hate crime and hate incidents. Drawing on fieldwork and interviews with young Muslims living in the greater Copenhagen area, the article explores the way the interlocutors seek to make sense of their experiences through available epistemic categories, and how this sense-making is shaped by reactions from the surrounding society, e.g., whether it is questioned, supported, ignored etc. Combining criminological and psychological research on direct and indirect harms of hate crime with insights from philosophy on epistemic encounters and their ethical implications the article provides a framework for investigating safety in epistemic interactions. Based on this framework, the article show the often hard work that people perform in order to balance epistemic needs (e.g. the need for knowledge and for recognition) with epistemic risks (e.g. the risk of testimonial rejection, of damaged epistemic confidence, or loss of credibility). [ABSTRACT FROM AUTHOR]

This article discusses the role and content of Islamic knowledge in Europe, focusing on how it is produced, communicated, and negotiated by Muslim actors in various settings. The authors examine different Muslim communities, intellectual fields, and educational traditions, highlighting the diverse forms of Islamic knowledge and the ways in which it is received and combined with other types of knowledge. The article also explores the concept of relevant Islamic knowledge and its negotiation among European Muslims, emphasizing the processual nature of knowledge production and the importance of adaptation to local contexts. The special issue includes four research articles that delve into specific practices, groups, and contexts, shedding light on the experiences and motivations of young German Muslims studying in Turkey, Danish Muslim women's search for Islamic knowledge, embodied engagements with religious traditions through theater productions, and the use of podcasts by Muslim speakers in Denmark. Overall, the articles contribute to a deeper understanding of the multiplicity and complexity of Islamic knowledge in European settings. [Extracted from the article]

This article discusses how the visual and embodied storytelling methods of the theater may be used in the formation of Islamic knowledge. Examining productions staged by young women in Oslo in the tradition of the Twelver Shia theater, taʿziyeh / shabih , during commemorative rituals, I ask: How did producers and actors perceive theater to generate knowledge? How were visual and embodied storytelling methods used in conveying religious knowledge? What kind of knowledge was generated? Inspired by theater theory and post-structuralist semiotics, the analysis shows that the theater had transformative qualities that could contribute to cultural transmission, education, and moral and spiritual development. Knowledge was produced through sensorial communication, thinking, and understanding, and was held to emerge from the spectators' and actors' aesthetic and affective experiences, in addition to their abilities to create emotional relations with holy protagonists and the divine. The learning outcome was therefore presented as open-ended and invited young spectators and actors to take responsibility and reflect on how to act and respond in our time. [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]

This article examines the challenges faced by the Muslim community in India, particularly in relation to Hindu nationalism. It discusses a meeting held in 1964 where Muslim leaders gathered to address the injustices and violence against Muslims in India. The article also explores the erasure of Muslim history and identity in the modern reconfiguration of Delhi. It argues against framing the Muslim experience solely in terms of Hindutva and emphasizes the need to examine the narratives and meanings produced by the dominant discourse. The article raises questions about the use of the term "Indian Muslims" and the historicity of India and Hindu identities. It discusses the disciplining of Muslimness in anti-Hindutva rhetoric and the challenges faced by Muslim activists in India. The article highlights the Solidarity Youth Movement's public event, which aimed to question the constitutional validity of anti-terrorism legislation and shed light on human rights violations against the Muslim community. It also explores the concept of Critical Muslim Studies, which seeks to counter Eurocentric frames and empower Muslims to tell their own stories. The articles in this special issue challenge discourses on Hindu nationalism and invite further theoretical interventions to reorient Muslimness. [Extracted from the article]

This study examined two second-generation Muslim youth clubs in the city of Ottawa. First-generation mosques and community centres have ample space for youth. Still, as a form of defiance against their parents, these youth have created youth clubs outside of Ottawa's residential areas. The clubs had devised an original form of 'fun' for themselves, which, despite being 'halal', was not approved by their parents and thus represented a form of resistance against them. These youth clubs have exacerbated tensions within the Muslim community in Canada. This article contends that a Muslim youth subculture is emerging among second-generation immigrants, which is consistent with aspects of the Birmingham School and post-subcultural theories. Steve Redhead argues that today's youth continue to resist not through style but by 'lengthy clubbing'. A total of 26 young women and men were interviewed alongside 10 months of fieldwork. [ABSTRACT FROM AUTHOR]

Purpose: The current research was conducted with the aim of determining the indicators of barriers to leisure time with an emphasis on physical activity and providing a qualitative model of strategies to overcome it. Methods: The research method is qualitative. The community studied in the qualitative part of this research was made up of the staff managers of the Ministry of Sports and Youth of the Islamic Republic of Iran and the heads of sports federations related to public sports. The snowball sampling method continued until theoretical saturation (17 interviews) was reached. The qualitative data analysis process was carried out based on Strauss and Corbin's systematic model in three stages: primary coding, central coding and selective coding. At the end of the three stages of coding, the layers of the final research model were presented individually and schematically, and finally, the final research model was presented by combining these layers. Results: Based on the results, 100 concepts (codes) were extracted from the interviews, which were included in the subset of 21 components and finally formed the subbranches of the foundation's data model with the Strauss and Corbin approach. Conclusion: The results showed that the model is influenced by various factors. Therefore, when the mechanism of the effect of these factors is correctly identified and diagnosed, we can witness the reduction of restrictions on active sports leisure activities and the increase of participation in active sports leisure activities and the facilitation of negotiations. [ABSTRACT FROM AUTHOR]

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Introduction: In 2018, Ireland conducted a referendum, ultimately supporting the legalisation of abortion. The views of religious minority groups can go unheard 'by an insensitive majority' in national cultural debates. This study explores female Muslim Irish university students' perspectives on abortion and the impact of the 2018 Irish abortion debate on their sense of belonging within Ireland. Methods: Ten female Muslim university students completed semi-structured interviews. The interview comprised seven open-ended questions examining perspectives on abortion and a sense of national belonging. A thematic analysis was carried out on the data. Results: Six major themes emerged: (1) specific circumstances, (2) Islam, (3) family, (4) misuse of new laws, (5) stable sense of national belonging, (6) consequences of historical abortion legislation. Participants were largely supportive of the legal changes. Participants indicated that their sense of national belonging might have been affected if their religious beliefs had conflicted with the referendum outcome. Conclusions: Participants largely supported the legalisation of abortion in Ireland, provided that the new laws aligned with their Islamic beliefs. The research indicated the referendum did not affect young Muslim women's sense of belonging in Ireland. Policy Implications: Many national debates on social issues focus on winning majority support. This research highlighted the importance of canvasing and reflecting on the perspectives of people from minorities in order to reinforce a sense of larger political belonging. [ABSTRACT FROM AUTHOR]

This study explores the evolving landscape of Indonesian cinema and its profound societal ramifications, focusing on the film 99 Cahaya di Langit Eropa (99 Lights in the European Sky). Using critical discourse analysis and drawing insights from Baudrillard's theoretical framework on simulation, this research systematically unpacks the ideological underpinnings embedded in the film. At the heart of this investigation is the symbiotic relationship between Islam and popular culture as manifested through the film's discursive constructions. The study combines Jäger and Maier's method of critical discourse analysis with Baudrillard's conceptualization of simulacra and simulacrum. It examines how the film's audio-visual elements shape perceptions of Islam within the broader social consciousness. The study brings to light the complex interplay of power dynamics and reveals how societal structures and practices contribute to the formation and perpetuation of these representations. Significantly, the research underscores the transformative potential of popular culture, presented in the film as an imaginative force, to shape the values and perspectives of contemporary young Muslim audiences, providing a new understanding of the role of popular culture in shaping religious identity. [ABSTRACT FROM AUTHOR]

The Asian Journal of Communication has published a special issue on "Islam in Asia: in Communicology Studies." The articles in this issue explore various aspects of Islamic communication in Asia, including socio-economic barriers faced by Muslim communities, the role of social media in urban Islamic communication, the commodification of Islamic piety in politics, the response to Islamophobia in Indonesia, the perspectives of ulama (Islamic scholars) on terrorism news, the proselytization methods of the Jamaah Tabligh community in Thailand, and the da'wah (Islamic outreach) efforts of Muslim women on social media. These articles provide valuable insights into the diverse and complex nature of Islamic communication in Asia. [Extracted from the article]

In modern history, the availability and affordability of a range of commodities that cater to the specific needs of consumers have permeated globally. While most brands that dominate global markets remain 'Western', their spread and adoption in Asia have been met with various specific cultural responses. Such is the case with Indonesia, a Muslim-majority country and the largest economy in Southeast Asia. There has been rising halal consumerism in at least the past two decades, which some have understood as a response towards global economic changes. This article aims to understand the meaning of halal, or permissible according to Islamic doctrines, as felt by young Muslims (18–35 years) in the capital city of Jakarta. It analyses semi-structured interviews with 120 young Muslims in Jakarta's capital city in 2018 and 2020. It finds that the meaning of halal in Indonesia is shaped by and practised within the material conditions of global market capitalism. This article finds that halal practices include the production and consumption of halal goods and services, where Muslim workers and consumers strive to maintain Islamic lawfulness within neoliberal market settings. [ABSTRACT FROM AUTHOR]

This article delves into the impact of digital activism on the leadership style of female-led non-governmental organisations operating under restricted access to opportunities. The focus is on Muslim sisterhood activism, examining the shift from offline to online activism led by the younger generation. The article analyses the barriers that have historically prevented Muslim sisterhood activists from playing leadership roles within the Muslim Brotherhood group and compares offline and online leadership roles using the case study of the Revolutionary Coalition for Egyptian Women from 2014 to 2023, with a focus on 2014. The study reveals that the younger generation of Muslim women has adopted a language that prioritises self-representation and body politics over religious discourse, indicating a heightened awareness of gender politics during the period between 2014 and 2023. To overcome state-imposed restrictions, the younger generation of the Muslim sisterhood has contradicted their well-established values on women's roles and focused their political agendas on regaining popularity in Egyptian society. By exploring the impact of different political opportunities on women's leadership roles through the political process paradigm, this article bridges a gap in the literature on resistant politics, feminism, leadership, and digital activism. The study shows that the younger generation of Muslim women is spearheading a strategic change in the resistant activist discourse, utilising the new digital space for activism to promote their cause. [ABSTRACT FROM AUTHOR]

Against the backdrop of India's 2019 Islamophobic Citizenship Amendment Act, this article is based on ethnographic research with young Muslim women from Aligarh which aimed to show that their narratives of displacement and exclusion from citizenship inspired their search for belonging and enabled them to reinscribe spaces with their own, marginalised, but nonetheless real, projects of belonging. From exclusion and debasement springs new imagination of belonging: this is my finding. Drawing on intersectional feminist writings, postcolonial and critical Muslim studies, I propose that Muslim women's geographies become forms of contestation of the national project producing non-citizens. In this context, I trace the interconnections between physical and spiritual geographies to show us how Muslim women continue to carve space for themselves. [ABSTRACT FROM AUTHOR]

This paper titled Effect of Political Thuggery on the Life of Nigerian Muslim Youths: Solutions from the Teachings of Sokoto Jihad Leaders was designed to analysis the political thuggery confronting Nigerian Muslim youths in the light of the teachings of the scholars of Sokoto Caliphate. The paper examines the relevance of Islamic teachings in solving Contemporary political Thuggery. The paper delineated some political issues to serve as a guide in addressing the challenges. However, the various teachings of the scholars of the Caliphate were presented in order to establish relevance. The paper adopted mix method of both qualitative and quantitative research methodology. The paper establishes the following findings: there was high degree of Political corruption which was responsible for breeding crimes and evils in the societies. Artificial redundancy among the youths was responsible for the easy manipulation. In the light of these findings, the paper recommends the following: Muslims should ensure the election of people with religious values, people that are upright, sincere and have the consciousness of Allah (Subhanahu Wa Ta'ala). There should be job creation in various capacities by the leaders to cater for the teeming redundant youth. Parents should provide full maintenance to their children especially when they are to release them to educational errand. [ABSTRACT FROM AUTHOR]