Suchergebnisse

Intro -- Preface -- Acknowledgment -- About the Book -- Part I: Background -- Part II: Outcomes of Islamophobia -- Part III: Drivers of Islamophobia -- Part IV: Policies to Combat Islamophobia -- References -- Contents -- About the Author -- List of Abbreviations -- List of Figures -- List of Maps -- List of Tables -- Part I: Background -- Chapter 1: Introduction -- 1.1 Introduction -- 1.2 Features of Islamophobia -- 1.3 Drivers of Islamophobia -- 1.4 Objectives -- 1.5 Key Questions -- 1.6 Conclusion -- References -- Chapter 2: Research Methods -- 2.1 Introduction -- 2.2 Methods -- 2.3 Theoretical Framework -- 2.4 Conclusion -- References -- Chapter 3: Brief History of Islamophobia -- 3.1 Introduction -- 3.2 North America: Canada and the United States -- 3.3 Anti-Muslim Prejudice in the Medieval Era -- 3.4 Anti-Muslim Discrimination in Modern History -- 3.4.1 Orientalism, Racism, Colonialism and Eurocentrism -- 3.4.2 Islamophobia Challenges Since 1920 -- 3.4.2.1 External Factors -- 3.4.2.2 Internal Factors -- 3.5 Conclusion -- References -- Part II: Outcomes of Islamophobia -- Chapter 4: Outcomes of Islamophobia -- 4.1 Introduction -- 4.2 Economic-Political Outcomes -- 4.2.1 The U.S. -- 4.2.2 Canada -- 4.3 Religious-Cultural Outcomes -- 4.3.1 The U.S. -- 4.3.2 Canada -- 4.4 Media Outcomes -- 4.4.1 The U.S. -- 4.4.2 Canada -- 4.5 Conclusion -- References -- Part III: Drivers of Islamophobia -- Chapter 5: Economic and Political Drivers of Islamophobia -- 5.1 Introduction -- 5.2 Economic Drivers -- 5.3 Political Driver -- 5.3.1 Government -- 5.3.2 Political Parties -- 5.3.3 White Supremacists and Far-Right Organizations Targeting Muslims -- 5.3.4 Political Leadership -- 5.4 Conclusion -- References -- Chapter 6: Religious and Cultural Drivers of Islamophobia -- 6.1 Introduction -- 6.2 Place of Religion in North America.

Intro -- Preface -- About the Book -- References -- Acknowledgements -- Contents -- About the Author -- Abbreviations and Acronyms -- List of Figures -- List of Tables -- 1 Introduction -- References -- 2 Methodology -- 2.1 Introduction -- 2.2 Framework -- References -- 3 Historical Background -- 3.1 Introduction -- 3.2 The Middle East and North Africa Region -- 3.3 Population -- 3.4 Overall Human Development -- 3.5 Brief History -- 3.5.1 The Quality of Life in the Ancient MENA Region -- 3.5.2 The Quality of Life in the Medieval Era -- 3.5.3 The Quality of Life in Modern History -- 3.6 Well-Being and Challenges Since 1950 -- 3.6.1 External Factors -- 3.6.2 Internal Factors -- 3.6.3 Militarization -- 3.7 Quality of Life: Religion and Ideology -- 3.8 Conclusion -- References -- 4 Indicators of Quality of Life and Well-Being in the Middle East and North African Region: A Comparative Analysis -- 4.1 Introduction -- 4.2 Quality of Life in the Middle East and North Africa -- 4.2.1 Quality of Life in Egypt -- 4.2.2 Quality of Life in the Islamic Republic of Iran -- 4.2.3 Quality of Life in Israel -- 4.2.4 Quality of Life in Tunisia -- 4.2.5 Quality of Life in Turkey -- 4.2.6 Quality of Life in the United Arab Emirates -- 4.3 Comparative Analysis -- 4.3.1 Happiness and Human Development -- 4.3.2 Inequality Issues -- 4.4 Conclusion -- References -- 5 Key Drivers of Well-Being and Policy Issues in the Middle East and North Africa Region -- 5.1 Introduction -- 5.2 Brief History -- 5.3 Key Drivers -- 5.3.1 Key Drivers in Egypt -- 5.3.2 Key Drivers in Iran -- 5.3.3 Key Drivers in Israel -- 5.3.4 Key Drivers in Tunisia -- 5.3.5 Key Drivers in Turkey -- 5.3.6 Key Drivers in the United Arab Emirates (UAE) -- 5.4 Human Rights and Religious Tolerance: A Comparative Analysis.

This article examines the images of the Arabian Gulf before and after the establishment of the Trucial States, presently the United Arab Emirates, in order to understand how such images have been constructed to change the culture of the region. Oriental images of the Arabian Gulf, reflecting the relationship between the Orient (Arab/Islam) and the West, were created in different historical stages. During the first stage (1727-1819), European orientalists depicted Arab Gulf inhabitants, particularly the Qawasim tribesmen, as pirates. The British considered the Qawasim to be allied with the Wahhabi movement, indicating that Arabs formed an integral part of the precarious Orient. During the second stage (1820-1891), British Empire established what is known as the Trucial States, implying the taming of the Arabian Gulf. During the third stage (1892-1971), the Trucial States became subjugated communities under the British protectorate. Ethical issues related to negative images of the Arab Gulf are discussed.

AbstractThe significance of religion and concepts of al‐ghaib (the invisible and unknowable) and sanctity in a materialistically oriented and globally dominant and changing world has been a nexus of current debates in Orthodox Islam. The concept of al‐ghaib is a fundamental principle in Islamic theology; however, it has a profound impact on Muslim's daily lives. Thenceforth, this study focuses on the concepts of al‐ghaib, or invisibility, sanctity, and imagination, as reflected in ordinary Muslims' views and key practices aimed at disclosing the unknown and unseen. This article presents an anthropological holistic insight incorporating objective description and subjective interpretation and as such comprises a phenomenological hermeneutic inquiry. Drawing on ethnographic studies conducted in communities belonging to Bahrain (predominantly Shi'a) and Egypt (predominantly Sunni), this inquiry aims at exploring the relationships between the Islamic sacred conviction of al‐ghaib and everyday practices of Muslim communities. These ethnographic accounts are examined and compared with scholarly literature and cross‐cultural materials.

AbstractThis article endeavors to trace changes in the images of theMuslim of theOrient, a product ofOrientalism, to contemporary images of theMuslim post 9/11, marking a transition from classicalOrientalism to a newOrientalism orIslamism. The study demonstrates how most Western scholarship and media, through the construction of so‐called Islamophobia, have portrayedMuslims in terms of global terrorism,Islamic jihadism, fanaticIslamism, fundamentalism, fascism, andIslamic authoritarianism. Much of the scholarship and media dealing withIslam andMuslims require critical assessment and revision. The article also addresses ways through whichMuslims in academia and the media have opposed negative images ofMuslims. For instance, in response to the irrational acts of extremists that have fostered negative stereotypes ofIslam, public lectures, sermons, conferences, and media programs have recently and abundantly been made byMuslim scholars and media activists to presentMuslims positively at both the national and global levels.