By Yvonne Yazbeck Haddad
This day, Muslims are the second one biggest non secular team in a lot of Europe and North the United States. The essays during this assortment glance either on the influence of the starting to be Muslim inhabitants on Western societies, and the way Muslims are adapting to existence within the West. half I seems to be on the Muslim diaspora in Europe, comprising essays on Britain, France, Germany, Switzerland, Norway, Sweden, Denmark, Italy, and the Netherlands. half II turns to the Western Hemisphere and Muslims within the U.S. , Canada, and Mexico. all through, the authors deal with such questions as: Can Muslims hold their religion and identification and while settle for and serve as in the secular and pluralistic traditions of Europe and the United States? What are the bounds of Western pluralism? Will Muslims emerge as absolutely authorized as fellow electorate with equivalent rights? an exceptional advisor to the altering panorama of Islam, this quantity is an quintessential advent to the studies of Muslims within the West, and the various responses in their followed international locations.
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Additional resources for Muslims in the West: From Sojourners to Citizens
During Ramadan, for instance, features regularly appear in the mainstream press such as the Times and the Guardian (the latter publishes a Ramadan timetable supplied by the Muslim Council of Britain) and in a special series of programs on BBC television. Realizing the media’s potential for hardening Islamophobic attitudes, the BBC World Service has committed itself not to link the terms “extremist” or “terrorist” with Muslims or Islam. ” Media operated and controlled by Muslims have developed considerably in the past ten years.
In 1996 the Runnymede Trust, an independent charity concerned with research and social policy surrounding race and ethnicity, established the Commission on British Muslims and Islamophobia. 19 The key functions of the Runnymede Commission, expressed in its report, were media analysis and extended interviews with a range of British Muslims regarding their experiences of discrimination. ”20 The Runnymede report contains sixty recommendations that address numerous policy domains. It was launched in a public meeting with the Home Secretary, and 3,500 copies were distributed to metropolitan authorities, race equality councils, police forces, government departments, unions, professional associations, think tanks, and universities across Britain.
Despite this setback—or, rather, because of Bassam’s reasoning—the Home Office has commissioned a research project at the University of Derby to survey the existing situation, look for evidence of religious discrimination, and suggest a range of possible policy responses. The Derby Project’s Interim Report27 first attempts to conceptually clarify a number of dimensions. Echoing the range of issues described in the report of the Runnymede Commission on Islamophobia, Derby’s report includes distinctions between “religious prejudice” (stereotyping that leads to discriminatory behavior), “religious hatred” (attitudes that can result in intimidating and violent behavior), “religious 28 Carving up Muslim Space in Western Europe disadvantage” (lack of access to a range of social institutions or lack of equal provision in public institutions), “direct religious discrimination” (deliberate exclusion from opportunities, employment, or services on grounds related to religious belief, identity, or practice), and “indirect religious discrimination” (exclusionary effects of decisions, structures, or patterns of behavior and organization that can unintentionally result in discrimination, such as nonrecognition of dietary requirements).