The scholarship on radicalization to violence often treats born Muslims and converts interchangeably; far too little research is focused on understanding the factors and processes driving converts in particular. This is a problem given that there is overwhelming evidence demonstrating that Muslim converts are overrepresented among Western foreign fighters. Data from Canada corroborates this larger point: converts are highly representative in attempted and successful domestic terrorist attacks. Our article explores conversion to Islam and political violence as it relates to recent trends in Canadian Jihadist militancy. We distill the theoretical literature on conversion and radicalization to seven explanatory factors, including ideology; social networks; charismatic authority; political grievances; psychology; socio-economic and criminal circumstance; and enabling environments. We then build original empirical case studies – based on expert interviews and open-sourced documents – of three Canadian converts who engaged in terrorism, including John Maguire, Michael Zehaf-Bibeau, and Damian Clairmont. Using these case studies, we contextualize, analyze, and expand our collective understanding of conversion to violence, providing lessons for theory and methodology.
Religious and Identity Conversions to Islam: A Transatlantic Study of Spaniards and US latinos examines how two groups with historical, cultural, and linguistic commonalities redefine their new religious identity and make sense of their conversion to Islam, not only as national groups but also, as Hispanos. In short, converts examine how history, culture, and language are utilized to make sense of their new religious identity and to legitimize their religious choices. History is then examined, one that is rooted in pre-colonized Spain, and not in colonizing Spain; culture is transformed by adopting new practices and omitting others; and language is strategized to redefine the new religious identity , which is carried out through loanwords, code-switching, transferences and other linguistic strategies. In short, this book represents the first transatlantic study of conversions to Islam among Spaniards and US latinos through the study of history, culture and language.
Zugriffsoptionen:
Die folgenden Links führen aus den jeweiligen lokalen Bibliotheken zum Volltext:
Arabic cosmopolis? -- Translation -- On "translation" and its untranslatability -- The Book of Samud: a Javanese literary tradition -- The Ayira Macala: Tamil questions and marvels -- Seribu Masalah: the Malay Book of One Thousand Questions -- Conversion -- Cosmopolitan in translation: Arabic's distant travels -- Conversion to Islam and the Book of One Thousand Questions -- A Jew on Java, a model Malay rabbi, and a Tamil Torah scholar -- The Arabic cosmopolis of South and Southeast Asia
In the middle of the 19th century, the multi-ethnic and multi-religious Ottoman Empire gave refuge to representatives of the national liberation and revolutionary movements in Central and Eastern Europe. The popularity of Orientalism in Western culture has opened up to Europe the riches of Islamic cultural heritage. One of the participants in this process was a popular novelist, politician, military man from Volyn Mychaylo Czajkowski.In 1850, along with many refugees and emigrants, Mychaylo Czajkowski converted to Islam and lived in the Ottoman Empire for almost three decades. His writings and correspondence allow us to trace how he perceived the Islamic Empire from within, how he perceived the Islamic religion from the point of view of a newly converted Muslim. His case is characteristic and unique at the same time, it allows a different look at Ukrainian-Islamic contacts in modern times.The work of Sadyk Pasha, who opened the veil of the Islamic world to the Ukrainian, Polish, French, and Russian readers, should be singled out. The images of the Muslim, the Turk, the Ottoman were humanized by him, the barriers of misunderstandings and accusations were shaken. The past of the relationship is filled with examples of cooperation. The future looks full of joint projects and accomplishments. Sadyk Pasha's personal destiny testifies to understanding, to the tolerance of evaluation - to the expansion of the values of modern times. ; Мультиетнічна та різноконфесійна Османська імперія у середині ХІХ ст. дала прихисток представникам національно-визвольних та революційних рухів ЦентральноСхідної Європи. Популярність орієнталізму в західній культурі дозволила відкрити для Європи багатства ісламської культурної спадщини. Одним із учасників цього процесу став популярний романіст, політик, військовий Михайло Чайковський (Садик-паша).У 1850 р. разом з багатьма біженцями та емігрантами Михайло Чайковський прийняв іслам та майже три десятиліття жив в Османській імперії. Його твори та листування дозволяють прослідкувати, як він ...
Мультиетнічна та різноконфесійна Османська імперія у середині ХІХ ст. дала прихисток представникам національно-визвольних та революційних рухів ЦентральноСхідної Європи. Популярність орієнталізму в західній культурі дозволила відкрити для Європи багатства ісламської культурної спадщини. Одним із учасників цього процесу став популярний романіст, політик, військовий Михайло Чайковський (Садик-паша).У 1850 р. разом з багатьма біженцями та емігрантами Михайло Чайковський прийняв іслам та майже три десятиліття жив в Османській імперії. Його твори та листування дозволяють прослідкувати, як він сприйняв імперію зсередини, як сприймав релігію з точки зору новонаверненого мусульманина. Його випадок характерний і унікальний водночас, дозволяє по- іншому подивитися на українсько-ісламські контакти в модерну добу.Окремо слід виділити творчість Садик-паші, яка відкрила українському, польському, французькому, російському читачеві завісу ісламського світу. Образи мусульманина, турка, османа олюднюються, бар'єри непорозумінь та звинувачень розхитуються. Минуле відносин наповнюється прикладами співпраці. Майбутнє виглядає сповненим спільними проектами та звершеннями. Особиста доля Садик-паші свідчить про порозуміння, про толерування "інакшості" – про поширення цінностей модерного часу. ; In the middle of the 19th century, the multi-ethnic and multi-religious Ottoman Empire gave refuge to representatives of the national liberation and revolutionary movements in Central and Eastern Europe. The popularity of Orientalism in Western culture has opened up to Europe the riches of Islamic cultural heritage. One of the participants in this process was a popular novelist, politician, military man from Volyn Mychaylo Czajkowski.In 1850, along with many refugees and emigrants, Mychaylo Czajkowski converted to Islam and lived in the Ottoman Empire for almost three decades. His writings and correspondence allow us to trace how he perceived the Islamic Empire from within, how he perceived the Islamic religion from the point of view of a newly converted Muslim. His case is characteristic and unique at the same time, it allows a different look at Ukrainian-Islamic contacts in modern times.The work of Sadyk Pasha, who opened the veil of the Islamic world to the Ukrainian, Polish, French, and Russian readers, should be singled out. The images of the Muslim, the Turk, the Ottoman were humanized by him, the barriers of misunderstandings and accusations were shaken. The past of the relationship is filled with examples of cooperation. The future looks full of joint projects and accomplishments. Sadyk Pasha's personal destiny testifies to understanding, to the tolerance of evaluation - to the expansion of the values of modern times.
Мультиетнічна та різноконфесійна Османська імперія у середині ХІХ ст. дала прихисток представникам національно-визвольних та революційних рухів ЦентральноСхідної Європи. Популярність орієнталізму в західній культурі дозволила відкрити для Європи багатства ісламської культурної спадщини. Одним із учасників цього процесу став популярний романіст, політик, військовий Михайло Чайковський (Садик-паша).У 1850 р. разом з багатьма біженцями та емігрантами Михайло Чайковський прийняв іслам та майже три десятиліття жив в Османській імперії. Його твори та листування дозволяють прослідкувати, як він сприйняв імперію зсередини, як сприймав релігію з точки зору новонаверненого мусульманина. Його випадок характерний і унікальний водночас, дозволяє по- іншому подивитися на українсько-ісламські контакти в модерну добу.Окремо слід виділити творчість Садик-паші, яка відкрила українському, польському, французькому, російському читачеві завісу ісламського світу. Образи мусульманина, турка, османа олюднюються, бар'єри непорозумінь та звинувачень розхитуються. Минуле відносин наповнюється прикладами співпраці. Майбутнє виглядає сповненим спільними проектами та звершеннями. Особиста доля Садик-паші свідчить про порозуміння, про толерування "інакшості" – про поширення цінностей модерного часу. ; In the middle of the 19th century, the multi-ethnic and multi-religious Ottoman Empire gave refuge to representatives of the national liberation and revolutionary movements in Central and Eastern Europe. The popularity of Orientalism in Western culture has opened up to Europe the riches of Islamic cultural heritage. One of the participants in this process was a popular novelist, politician, military man from Volyn Mychaylo Czajkowski.In 1850, along with many refugees and emigrants, Mychaylo Czajkowski converted to Islam and lived in the Ottoman Empire for almost three decades. His writings and correspondence allow us to trace how he perceived the Islamic Empire from within, how he perceived the Islamic religion from the point of view of a newly converted Muslim. His case is characteristic and unique at the same time, it allows a different look at Ukrainian-Islamic contacts in modern times.The work of Sadyk Pasha, who opened the veil of the Islamic world to the Ukrainian, Polish, French, and Russian readers, should be singled out. The images of the Muslim, the Turk, the Ottoman were humanized by him, the barriers of misunderstandings and accusations were shaken. The past of the relationship is filled with examples of cooperation. The future looks full of joint projects and accomplishments. Sadyk Pasha's personal destiny testifies to understanding, to the tolerance of evaluation - to the expansion of the values of modern times.
Abstract Spain has the highest rates of conversion to Islam in the European Union. A significant proportion of converts live in Andalusia, which was once part of medieval Muslim Spain (al-Andalus). The "Muslim past" is looked to with a burgeoning sense of nostalgia, yet little is known about this romantic longing. Some converts perceive al-Andalus as a glorious epoch marked by religious co-existence (convivencia) and the flowering of Arabic culture, remembering those medieval Muslims who were exiled from Spain or who stayed and practised Islam secretly, and viewing themselves as heirs of these medieval Muslims. Conversion for them is not conversion but a rediscovery of the "truly Muslim nature" of Andalusia. Fundamental to this Andalusian convert discourse is the claim that Islam is not an "imported" religion but a local, indigenous one. An analysis of these Andalusian converts' narratives will contribute to a more nuanced understanding of the current ideological battles over national and religious identity.
The pilgrimage to Mecca predates the religion of Islam. Upon receiving the revelations from God, the Prophet Muhammad took an initiative to cleanse the city of Mecca of its idols and "Islamized" the pilgrimage. Muhammad banned the practice of idolatry but still allowed the pilgrimage, declaring it a "pillar" of Islam. By doing so, the Prophet demonstrated that the pagan Arabs were wrong in worshipping the idols but noted the significance of the Ka'ba and the city of Mecca. Based on this idea I investigate whether it was the religious significance of the Ka'ba and the city of Mecca that was the important factor for both the pagan Arabs and Muhammad. I investigate whether the pagan Arabs and the Prophet sought to control the city due to the strength of their faith or simply because it offered them a way to generate revenue. If the latter theory holds true, it would explain why the pagan Arabs offered to make Muhammad the richest man among them in order to have him stop preaching his ideas. As the Prophet did not agree to the offer made by the Quraysh, I then began to question whether or not if there were any compromises that might have existed between the prophet and his Kinship group, where the Prophet would declare the Hajj mandatory for all Muslims, ensuring the free flowing of revenues that would be generated by pilgrims for years to come. Perhaps this compromise would allow the pagan Arabs to convert to the religion of Islam. I survey a time period of both pre and post Muhammad's lifetime in to see what political and economic benefits the Hajj served in order to conclude whether a compromise could have existed between Muhammad and the Pagan Arabs.
The unilateral conversion of minors to Islam is a controversial issue in Malaysia, particularly when it involves conflicting legal rights between Muslim converts and their non-Muslim families regarding issues of parental rights, child custody and determination of the child's religion. Even more pertinent is the fact that the issue of conversion is intertwined with legal and socio-political issues such as the rising Muslim religious conservatism, Islamisation of law and political identity. As such, this article aims to discuss the issues of parental rights, child custody and determination of the child's religion in the context of conversion to Islam in Malaysia from a legal and Muslim convert's perspective. To explore the perspective of Muslim converts on the matter, nine participants were interviewed for the purpose of this study and were recruited through the snowball method amongst activist converts and individuals who were involved in related court cases. This study found that the negotiations that have to be made by these converts demonstrate the pressure they face to prove their commitment to their new religion, all the while maintaining their family dynamic. To some converts, Islam and its terms are referenced in the negotiation process, whether through legal channels or through public discourse; further, there are more peaceful narratives that ensure the family dynamics and its integrity, despite the ultimate goal being a da'wah (proselytisation) agenda. Beyond Malaysia, this study shows how religious laws impact the lives of multiethnic and multireligious community.
