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Textbooks are basic elements that shape the school curriculum. Despite the democratization and decentralization of the Spanish educational system, a certain ideological inertia and bias with respect to their contents and focus persists. The study presented here is based on an empirical analysis of the contents of 264 books used at the primary (6-11 years), secondary (12-14 years) and baccalaureate (15-16 years) levels. The results point to the existence of an "unstated" curriculum, where only brief mention of Islam, Arabs and Muslims, and their presence in Spain predominate. These are usually accompanied by images - for cognitive support - that serve to maintain an exotic, anti-modern, anti-Western and, in other words, an "Orientalist" image of this group.

Intro -- Contents -- Introduction -- Acknowledgments -- Chapter 1 -- Islam's Origination and the Southern, Eastern and Northern Invasions of Europe -- 1.1. The Invasion from the South -- 1.2. The Invasion from the East -- 1.3. The Invasion from the North -- Chapter 2 -- Relationship and Ties between Europeans and Islam, Unrelated to Muslim Invasions of Europe -- 2.1. The Effect That Muslim Knowledge Had on Christians -- Chapter 3 -- Fluctuations in Muslim Life from the 1960s to the Present -- 3.1 The Satanic Verses Book and Its Effect -- 3.2. On the Part of the Europeans -- 3.3. The Power of Islam Regarding Both Itself and the West -- 3.4. From Terrorism to Islamic State (ISIS) -- Chapter 4 -- The Religio-Cultural Dispute's Roots -- 4.1. Muslim Immigrants in Britain, Germany and France -- 4.1.1. Britain -- 4.1.2. Germany -- 4.1.3. France -- 4.1.4. Spain -- 4.1.5. Belgium -- 4.1.6. Summary -- 4.2. Islam's Attitude toward the European Union -- Chapter 5 -- The Emotional World of Europeans and Muslims in Europe -- 5.1. Multicultural Policy -- 5.2. Immigration and Market Economy -- 5.3. Standpoints Regarding Immigration in General -- 5.4. The Jihadists -- 5.5. Statistical Data Relating to the Sense of Discrimination among Muslims in European States -- 5.6 The Emotional Confrontation Occurring between Muslims in Europe and the Europeans -- 5.7. The Gap between Liberty and Freedom of Speech -- 5.8. About Freedoms of Expression and of Speech - East and West -- Chapter 6 -- A Sympathetic Gaze at the Islamic World -- 6.1. The Ramifications of the September 11, 2001 Attack -- 6.2. The Islamic World - Secularity, Nationality, Theistic Religion -- 6.2.1. Egypt -- 6.2.2 Indonesia -- 6.2.3. Afghanistan -- 6.2.4. Iran and Its Relationship with the United States -- 6.2.5. The Effect of Shi'ite Iran on the Middle East

Presently, Islam in Europe has a weak and divided political voice. This article draws on collective action theory and the religious economies model to analyze Muslim interest organizations in democratic polities. The authors develop general theoretical propositions and apply them to a case study of mosque – state relations in the federal state ( land) of Berlin. The study shows that institutional features of the German polity and diaspora Islam make collective action difficult and provide opportunities for factions ("spoilers") to under-mine broad-based collective action if they perceive centralizing organizations as compromising doctrinal and organizational autonomy. In addition, conflicts between organizations representing conservative Muslim interests and secularly oriented ones further complicate collective action. The result is narrow interest articulation by smaller, less diverse groups. Based on our study, the authors consider the general applicability of our propositions and their implications for European polities.

Wer hier eine Darstellung muslimischen Lebens in Deutschland, Informationen über den Alltag der 3,3 Millionen Muslime erwartet, wird sich enttäuscht sehen. Tibi geht es vor allem darum, eine kulturgeschichtliche und religionswissenschaftliche Abhandlung an den Leser zu bringen, die im Kern immer wieder auf seine These zuläuft, dass nur der liberale, europäisch denkende Muslim hier seinen Platz hat. Eindringlich und missionarisch wie stets ein Appell, nicht zu viel Toleranz und multikulturelle Romantik walten zu lassen, um nicht die Grundlagen der demokratischen Zivilgesellschaft zu zerstören. All das würde sicher mehr überzeugen, wenn Tibi nicht jede abweichende Position als "blauäugig" und uninformiert abwertete. Die Pluspunkte des Buches - fundierte geistes- und religionsgeschichtliche Darlegungen - bieten gegenüber seinen bisherigen Veröffentlichungen nichts Neues. Daher allenfalls für große Schwerpunkt-Bibliotheken. (3) (Daniela Neuenfeld-Zvolsky)

This article aims at diagnosing the development of Ummah while Muslims are living as minority in Australia. Through a sociological approach, qualitatively, some issues considered in understanding the development are practices of secularism, multiculturalism and protection of human rights. This academic framework in comprehending the development might be claimed as a new trajectory of sociological exploration. Accordingly, this study is proposed to become a preliminary research on Muslims' freedom of religion living in secular country. This article finds that Australia is a state that consistently has protected its citizens' freedom of religion and the Australian government, in dealing with social and religious issues, and law enforcement, has worked professionally. However, Muslims have faced challenging realities of cases of discrimination coming from fundamentalist Christians. The cases, indeed, can be mitigated through inter-religious dialogue and cooperation. This article argues that, so far, the development of Ummah in the country has been running well. Under the protection of a secular state, minority Muslims in Australian multicultural societies can enjoy their freedom of religion. Practices of inter-religious tolerance are stronger than the tensions and conflicts have happened. Artikel ini bertujuan untuk mendiagnosa kondisi pembangunan umat ketika kaum Muslim hidup sebagai minoritas di Australia. Melalui pendekatan sosiologis, secara kualitatif, pelbagai isu yang dipertimbangkan adalah praktik sekularisme, multikulturalisme dan penegakan HAM. Kerangka kerja yang demikian dalam memandang pembangunan umat, dapat diklaim sebagai hal yang baru. Karena itu, studi ini diusulkan sebagai studi pendahuluan mengenai elaborasi sosiologis terhadap kebebasan beragama minoritas Muslim yang hidup di negara sekular. Artikel ini menemukan bahwa Australia adalah negara yang secara konsisten melindungi kebebasan beragama warga negaranya dan pemerintahnya bekerja secara profesional terutama dalam penegakan hukum. Tetapi, ...

Britain's Muslim communities : a sketch -- Mind the gap : understanding inter-generational tensions -- Debating Islam : Muslim professionals find their voice -- Only connect : can the Ulama address the crisis in the transmission of Islam to young British Muslims? -- British Muslims, radical Islam and its critics

Salafis, who defend a very conservative, literal interpretation of Islam and treat
Shia Muslims with hostility, are not just a phenomenon in the Middle East. They
are increasingly pressuring Shias and other religious minorities in Indonesia, too.

Saudi Arabia is the world's main provider of Islamic education. In addition
to promoting Salafism and maligning other religious communities, Saudi
educational materials present the kingdom in a favorable light and can also
exacerbate religious strife, as they are doing in Indonesia. The Saudi educational
program aims to create global alliances and legitimize the Saudi claim to be the
leader of Islam – at home and abroad.
**Since switching to democracy in 1998, Indonesia has been shaken time and
again by Salafi religious discrimination and violence, often on the part of
graduates of LIPIA College in Jakarta, which was founded by Saudi Arabia in 1980.
**Domestically, Saudi Arabia uses educational institutions to stabilize the
system; since the 1960s, it has become the largest exporter of Islamic education.
After Saudi Arabia began to fight with Iran for religious hegemony in 1979,
it founded schools and universities worldwide to propagate its educational
traditions.
**In Jakarta, LIPIA represents a Saudi microcosm where Salafi norms and
traditions prevail. LIPIA not only helps Saudi Arabia to influence Indonesian
society, it also provides a gateway to all of Southeast Asia.
**As long as Muslim societies fail to create attractive government-run
educational institutions for their citizens, there will be ample room for Saudi influence.

Muslim Eurasia (1995) looks at the Muslim states that came into being on the ruins of the Soviet Union, and their complex legacies of Russian colonialism, russification, de-islamicization, centralization and communism - on top of localism, tribalism and Islam. The interaction and contradictions within each category, and between them, form the essence of the struggle to formulation new identities.