Misconceptions About Human Rights and Women’s Rights in Islam

This paper aims to clarify three current misconceptions about the Islamic faith and issues of human rights and women’s rights in the West. The first misconception is that Muslims are terrorists because they believe in Jihad. It is factually the case that Islamic teachings stress the value of peace and prosperity for all human beings. The second misconception is that Muslims prohibit scientific knowledge and only aim to seek religious knowledge. To the contrary, Qur’an emphasizes that the opportunity to seek all forms of knowledge is a human right and responsibility of all Muslims. The third misconception and perhaps, the most controversial, is that Islam oppresses women. In reality, Islam offers women the right to make their own choices in the areas of education, business, and property, to name a few. By sharing my own experiential narrative as a Muslim born woman and that of a Canadian women who converted to Islam, I can actually see the similarities between human rights in Islam and the United Nation’s Universal Declaration of Human Rights (1948).     

Religious education,conflict and diversity: an exploration of young children’s perceptions of Islam

This article explores the way pupils in English primary school perceive Islam through discussion of Islam in the media. The research suggests that pupils are aware of Islam as a world religion and of many of the images and popular discourses associated with Islam. The research also suggests that while a minority of pupils expressed explicit racist or prejudiced views about Islam many pupils appeared to perceive Islam and Muslims as ‘foreign’ and ‘alien’. The article questions the effectiveness of an approach to teaching Islam that does not include pupil’s negative preconceptions of religion and which focuses on presenting an idealised or monolithic version of Islam.     

Between a Rock and a Hard Place: Shia Ismaili Muslim Girls Negotiate Islam in the Classroom

ABSTRACT

This case study investigates the experiences of Shia Ismaili Muslim girls as they encounter themselves as subjects of social studies curriculums on Islam. A postcolonial lens is used to examine differently empowered subjectivities and curricular epistimes within the high school world history context. In an effort to understand their experiences, this study focuses on how the students position themselves in relation to the curriculum, and ultimately asks, to what extent do students from minority communities of interpretation appropriate or resist the authoritative narrative of Islam offered in their classrooms, particularly around the question, “Who is a Muslim?” The central finding revealed a paradox of representation and participation for these students, who found their practice and interpretation of Islam silenced in the classroom curriculum, and yet felt obliged to defend Islam and educate others against stereotypes of Muslims. The implications of this study compel educators to explore decolonial approaches to teaching about the religious other.     

Hijab and principalship: the interplay between belief systems,educational management and gender among Arab Muslim women in Israel

This paper discusses the decision of Muslim female principals in Israel to don the hijab following their appointment to school principalship. This research employed narrative life-story interviews to understand the women's decision to alter their appearance and how this transition is connected to their role as female school principals in the indigenous Muslim community in Israel and the reaction they faced both in personal and professional spheres. The principals' narratives elucidate that transition to wearing the hijab was a matter of choice and collective belonging; it empowers them and affected their leadership style, although it also provokes others' resistance and reactions. Findings clarify the social and personal identity of Arab Muslim women school principals in Israel, and point to the need for consideration of traditional cultural contexts, to enrich managerial theory. This understanding also supports the argument that governmental and organizational policies and initiatives should recognize the diversity in Muslim women's backgrounds and the dangers of privileging mainstream women's perspectives.     

试论马德新著作中的“天”及伊斯兰教和儒教关系

本文着重讨论了中国伊斯兰教著名学者马德新如何综合了伊斯兰教和儒教思想的"天"的观念,以及他将儒教哲学思想范畴中程朱理学的"天"等同为伊斯兰教认主学中的"真宰"或"主宰"观念的宗教学比较方法,以理性的倾向竭诚致力于将伊斯兰教的基本思想与回民穆斯林所生活的中国社会的儒家思想的一些基本观念沟通起来,并试图促进双方的相互理解和和平相处。     

US news media portrayal of Islam and Muslims: a corpus-assisted Critical Discourse Analysis

This article exploits the synergy of critical discourse studies and Corpus Linguistics to study the pervasive representation of Islam and Muslims in an approximate 670,000-word corpus of US news media stories published between 2001 and 2015. Following collocation and concordance analysis of the most frequent topics or categories which revolve around the representation of Islam and Muslims in US news stories, the Discourse-Historical Approach to critical discourse analysis was adopted to investigate how the discursive strategies of nomination (construction of in-groups and out-groups) and predication (labeling social actors more or less positively or negatively) are used in US news media stories. The findings indicated that, in general, Islam and Muslims are associated with violence, religious radicalism, and Islamic extremist militants. Finally, the article discusses the discursive themes resulting from the analysis of personal pronouns as well as the educational implications of the findings for social studies and multicultural education.     

Strategies of resistance to anti-Islamic representations among Australian Muslim women: an intersectional approach

ABSTRACT

Contemporary anti-Islamic discourses in Australia construct Islam as an uncivilised belief system and its Muslim followers as homogenous unassimilable Others. Within these discourses, the diversity among Muslim women has been overshadowed, and they are constructed as a monolithic ‘veiled’ woman. Drawing on 20 conversational interviews with veiled and unveiled Australian Muslim women from various cultural backgrounds, this paper explores the diverse ways in which Muslim women resist and challenge anti-Islamic discourses on Islam, Muslims and Muslim women. Guided by intersectional theories on identity and resistance, our analysis show that the women drew on discursive and performative strategies to contest anti-Islamic representations that homogenise and vilify Muslims and construct Muslim women as veiled and oppressed. The findings also show that the ways in which women contested hegemonic anti-Islamic representations were diverse and informed by intersecting power and social locations, including race, ethnicity, gender and sexuality. Implications for research on resistance and identity negotiations of minority groups are discussed.     

The religious–secular interface and representations of Islam in phenomenological religious education

Abstract

Alongside community-based education, a principal agency which has contributed to defining multi-faith identities in England and Wales over the past five decades has been the subject of religious education in state maintained schools. Over this period, formulations of the social category of ‘Muslims’ and the curricular concept of ‘Islam’ in religious education have been significantly influenced by the application of the phenomenology of religion, a methodology derived from religious studies that has come under question for its decontextualised readings of religion. Drawing upon critiques of this approach, this article seeks to examine representations of Islam and Muslims in religious education based on the phenomenological model, with particular reference to the interface between the religious and the secular. Looking ahead, the article considers proposals on intercultural education which aim at preparing the young for a contributive role in society.     

Muslim cosmopolitanisms in a transnational world: implications for the education of Muslims

ABSTRACT

In a transnational world, Muslim cosmopolitanisms are both numerous and diverse. These cosmopolitanisms constitute a broad spectrum of views and practices, representing a range of interpretations and expressions of Islam, some of which are polarized and polarizing. In this reflective, theoretical paper, I discuss the potential implications of Muslim cosmopolitanisms for the education of Muslims in a transnational world and argue that the teachings of Islam are sufficiently open to interpretation to support various Muslim cosmopolitanisms. While resistance to change has typified the education of Muslims historically in many parts of the world, this resistance is being challenged in new ways, characteristic of the Information Age, wherein near-instantaneous, transnational exchanges of information and ideas are democratizing and adding complexity to Islamic hermeneutics and praxis. In this context, I contend that Muslim cosmopolitan discourses have become necessary, and the outcomes of these discourses will be crucial in shaping the future education of Muslims. Given historical precedents, however, I posit that the triumph of Muslim educational orthodoxy is expected if these discourses lead to or reinforce polarization.     

English and Islam: A Clash of Civilizations?

There is a substantial amount of literature documenting the attitudinal resistance of Muslims towards English and the supposed conflict between English and Islam. This article provides a critical review of the writings and research on the issue and discusses some of the reasons behind this resistance, focusing on Muslims in Malaysia. It argues that although English is rooted in the Judeo-Christian culture, and often viewed as a primary vehicle for the transmission of "Western" values, the learning of English is not in conflict with Islamic values. This article also presents an Islamic perspective on the role of language and the attitude that Muslims should adopt towards learning languages. It concludes by emphasizing the need for English teachers to take into account the socio-cultural aspects of learning English when teaching Muslim students, and for Muslims to value the importance of learning English for the purpose of acquiring contemporary knowledge.     

Unveiled Sentiments: Gendered Islamophobia and Experiences of Veiling among Muslim Girls in a Canadian Islamic School

The practice of veiling has made Muslim women subject to dual oppressions—racism and Islamophobia—in society at large and patriarchal oppression and sexism from within their communities. Based on a narrative analysis of the politics of veiling in schools and society, the voices of young Muslim women attending a Canadian Islamic school speak to the contested notion of gender identity in Islam. The narratives situate their various articulations of Islamic womanhood in ways that both affirm and challenge traditional religious notions. At the same time they also are subject to Orientalist ¹ 1. Orientalism refers to a set of discursive relations and practices that structured colonial relations between Europe and its Muslim colonies. Through Orientalist discourses, “the Orient” comprising the Middle East and Asia was constructed as a barbaric, anachronistic space outside of the progress and civility of European modernity. These colonial narratives served ideologically to rationalize and justify European expansion and exploitation within Muslim lands as part of the “white man's burden” to civilize the savage races. Orientalism still maintains currency within the Western imagination and serves to legitimize more contemporary neo-imperialist practices and to maintain positional superiority of the West in relation to Islam and Muslim societies. representations of veiled and burqa clad women that represent them as oppressed and backward. Focusing on ethnographic accounts of veiling among Muslims girls who attended a gender-segregated Islamic high school in Toronto, this discussion allows a deeper understanding of how gendered religious identities are constructed in the schooling experiences of these Muslim youth.     

Unpaving the Road to Hell: Disrupting Good Intentions and Bad Science About Islam and the Middle East

Teachers across all subject areas engage students, in some way, in the study of otherness—other societies, other cultures, other practices. Often teachers and teacher educators attend to teaching about others with strong desires toward social justice as they seek to make a difference and do good. However, with insufficient tools to interrogate their practices and beliefs to think critically what good actually entails, they can unwittingly pave the road to hell. When good intentions are additionally coupled with the bad science of incomplete knowledge, misinformation, and weak arguments, the road can get treacherous. In this article, we examine the road to hell as it winds through teaching about a specific other, Muslims. We examine how good intentions and bad science about Muslims and Islam have worked to cement stereotypes, promote intolerance, shut down learning, and in doing so thwart education for social justice. Peering closely, we examine commonly voiced student conceptions of Muslims/Islam/The East and highlight the good intentions and bad science behind many of the popular discourses that students advance. We then offer strategies for building a different path, by problematizing good intentions and repairing bad science.     

Radical Feminism,Islam and the Single‐sex School Debate

An examination of Muslim and feminist responses to the arguments in support of mixed schooling uncovers the possibility that there may be some common ground between the two groups. This conclusion, however, sits uneasily with the conventional feminist dismissal of Islam as the archetypally patriarchal religion. A closer examination suggests that some feminists may have unwittingly taken on board Western male prejudices against Islam. After a discussion of some of the myths about attitudes to female education in Islam, the paper concludes by arguing that it may be possible for feminists and Muslims to cooperate in a campaign for single‐sex schooling without it being seen as a betrayal of principle on either part.     

Epistemological shifts in knowledge and education in Islam: A new perspective on the emergence of radicalization amongst Muslims

I theorize that the idea of knowledge and education has shifted in Islam from an inclusive and rational search for all knowledge to a narrowed focus on religious knowledge, void of rationality. By synthesizing literature on education and knowledge in Islam, this study identifies three shifts in the cultural history of Islamic education. I argue that those shifts in what was deemed valuable knowledge have played a significant role in the emergence of radicalization today. The study shows that once the social world of Islam destabilized, the sense of belonging and sense making became inward and less reflexive as compared to that of early Muslims. Belief became privileged over the rationality mechanisms that had previously formed Islamic endeavors. I demonstrate that a decline in intellectual and scientific production followed, allowing extremists to skew Islam’s narrative by putting forward an idealized version of the Islamic caliphate divorced from rationality.     

Modern Science and Conservative Islam: An Uneasy Relationship

Familiar Western debates about religion, science, and science education have parallels in the Islamic world. There are difficulties reconciling conservative, traditional versions of Islam with modern science, particularly theories such as evolution. As a result, many conservative Muslim thinkers are drawn toward creationism, hopes of Islamizing science, or other ways to retain the primacy of faith while continuing efforts to catch up with modern technology. Muslims argue that science and Islam coexist in harmony, but both intellectually and institutionally, the Islamic world harbors many tensions between science and religion.     

Measuring confessionality by the outcomes? Islamic religious education in the Finnish school system

Confessionality is a term which is seldom defined but often used. One of its meanings is enhancing the religiosity of pupils. In Finland, pupils are provided with religious education in their own religion. Does this produce more religious young people than a neutral or multi-religious education would produce? Interviews with 15–16-year-old Muslim pupils at three different Finnish comprehensive schools are examined in order to answer this question. The young Muslims themselves usually regarded their families as the most important factor in their religious identity, although they also acknowledged and valued the impact of school. For them, knowledge of Islam was an important asset. Some peer group influence could also be detected, although the interviewees stressed the fact that their faith was a matter of individual choice. Islamic religious education certainly provides an arena for developing religious attitudes and models of behaviour, but other factors determine whether these models are received or not. The focus of defining the degree of confessionality should be shifted from the outcomes to the process of teaching, and in particular the question as to whether the religious education class can be seen as a safe space for every pupil.     

伊斯兰教“吉哈德”涵义解读

伊斯兰教的"吉哈德"具有独特而丰富的内涵。"吉哈德"既是穆斯林的宗教义务,又是穆斯林群体与非穆斯林群体之间的交往方式。这种交往方式分为4种:用心、用舌、用手(笔)、用剑。"吉哈德"包括"大吉哈德"和"小吉哈德"。"小吉哈德"的内容常常使不了解其含义的人发生误解,也常常被心存不轨的人所利用而加以歪曲。因此,"吉哈德"中"小吉哈德"内容需要受到格外重视。     

Teachers and Teaching: A Contemporary Muslim Understanding

This article appreciates Muhammad () as an educator based on the primary sources of Islam with a view to establish teaching as a sunnah (practice) of Muhammad in particular and of other messengers in general. In so doing it advocates a reconceptualization for prospective and contemporary Muslim teachers. Consequently such a stance then becomes a possible strategy to further promote teaching among Muslims and establishes a model for Muslims to emulate and to internalize universal values he promoted.     

Assessing pupils’ attitudes towards religious and worldview diversity – development and validation of a nuanced measurement instrument

ABSTRACT

In this article, we outline the development and validation of an instrument for the assessment of attitudes towards religious diversity. The instrument uses four parallel scales, which evaluate attitudes towards Muslims, Christians, Jews and towards Non-religious people. Each scale is subdivided into eight parallel profile types and tests for the acceptance of six levels of social proximity. Drawing on a sample of 281 respondents (which include Muslims, Christians, Jews, Non-religious and Other) and employing the item response theory, we examine the reliability and validity of the instrument and present first results. We found that respondents discriminated greatly between the eight profile types and made clear distinctions with regard to the proximity of social relationships. Relative to these distinctions within each religion, differences between the four groups Muslims, Christians, Jews and Non-religious appeared minimal. These findings suggest that the results of previous research which indicate scepticism towards Islam despite general respect for religious diversity could be due to stereotyping.     

Malala: the story of a Muslim girl and a Muslim nation

ABSTRACT

In this article, we analyze the coverage of Malala in The New York Times and The Wall Street Journal to explore how these influential media sources characterize Islam and Pakistan to tell Malala’s story. Our discourse analysis reveals how these newspapers construct Malala’s status as a global icon as an embodiment of her subject position as a girl. This media discourse mobilizes Malala’s agency in relation to her potential as an individual whereas her vulnerability as a young girl is presented in reference to her Muslim heritage and culture. Malala’s image as a global icon, thus, is produced through approaching her as an agent in a culture where girls are vulnerable victims of patriarchy. Through focusing on this media discourse, this article argues that Malala’s image as a global icon of girls’ education has become a site to reinsert, rather than challenge, the dominant images about Islam and Muslim societies.