Muslims in the European Union
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Overlooking Sexism: How Diversity Structures Shape Women's
Overlooking Sexism: How Diversity Structures Shape Women’s Perceptions of Discrimination Laura M. Brady A thesis submitted in partial fulfillment of the requirements for the degree of Master of Science University of Washington 2013 Committee: Cheryl Kaiser Janxin Leu Program Authorized to Offer Degree: Psychology ©Copyright 2013 Laura M. Brady Acknowledgements This research was conducted under the guidance of Cheryl Kaiser and Brenda Major and was supported by a National Science Foundation Graduate Research Fellowship awarded to Laura Brady and by National Science Foundation grants 1053732 & 1052886 awarded collaboratively to Brenda Major and Cheryl Kaiser. University of Washington Abstract Overlooking Sexism: How Diversity Structures Shape Women’s Perceptions of Discrimination Laura Michelle Brady Chair of the Supervisory Committee: Cheryl Kaiser, PhD Psychology Two experiments test the hypothesis that the mere presence (vs. absence) of diversity structures makes it more difficult for women to detect sexism. In Experiment 1, women who learned that a company required diversity training for managers thought the company was more procedurally just for women and was less likely to have discriminated against a female employee compared to women who learned the company offered general non-diversity related training for managers. Experiment 2 used a similar design, but also gave women evidence that the company had indeed discriminated against women in hiring practices. Again, compared to the control condition, women who learned that the company offered diversity training believed the company was more procedurally just for women, which led them to be less supportive of sexism related litigation against the company. To the extent that diversity structures legitimize the fairness of organizations, they may also make it more difficult for members of underrepresented groups to detect and remedy discrimination. -
Islamophobia and Religious Intolerance: Threats to Global Peace and Harmonious Co-Existence
Qudus International Journal of Islamic Studies (QIJIS) Volume 8, Number 2, 2020 DOI : 10.21043/qijis.v8i2.6811 ISLAMOPHOBIA AND RELIGIOUS INTOLERANCE: THREATS TO GLOBAL PEACE AND HARMONIOUS CO-EXISTENCE Kazeem Oluwaseun DAUDA National Open University of Nigeria (NOUN), Jabi-Abuja, Nigeria Consultant, FARKAZ Technologies & Education Consulting Int’l, Ijebu-Ode [email protected] Abstract Recent events show that there are heightened fear, hostilities, prejudices and discriminations associated with religion in virtually every part of the world. It becomes almost impossible to watch news daily without scenes of religious intolerance and violence with dire consequences for societal peace. This paper examines the trends, causes and implications of Islamophobia and religious intolerance for global peace and harmonious co-existence. It relies on content analysis of secondary sources of data. It notes that fear and hatred associated with Islām and persecution of Muslims is the fallout of religious intolerance as reflected in most melee and growingverbal attacks, trends anti-Muslim of far-right hatred,or right-wing racism, extremists xenophobia,. It revealsanti-Sharī’ah that Islamophobia policies, high-profile and religious terrorist intolerance attacks, have and loss of lives, wanton destruction of property, violation led to proliferation of attacks on Muslims, incessant of Muslims’ fundamental rights and freedom, rising fear of insecurity, and distrust between Muslims and QIJIS, Vol. 8, No. 2, 2020 257 Kazeem Oluwaseun DAUDA The paper concludes that escalating Islamophobic attacks and religious intolerance globally hadnon-Muslims. constituted a serious threat to world peace and harmonious co-existence. Relevant resolutions in curbing rising trends of Islamophobia and religious intolerance are suggested. -
The Trouble We''re In: Privilege, Power, and Difference
The Trouble Were In: Privilege, Power, and Difference Allan G. Johnson Thetroublearounddifferenceisreallyaboutprivilegeandpowertheexistenceofprivilege andthelopsideddistributionofpowerthatkeepsitgoing.Thetroubleisrootedinalegacyweall inherited,andwhilewerehere,itbelongstous.Itisntourfault.Itwasntcausedbysomethingwedid ordidntdo.Butnowitsallours,itsuptoustodecidehowweregoingtodealwithitbeforewe collectivelypassitalongtothegenerationsthatwillfollowours. Talkingaboutpowerandprivilegeisnteasy,whichiswhypeoplerarelydo.Thereasonforthis omissionseemstobeagreatfearofanythingthatmightmakewhitesormalesorheterosexuals uncomfortableorpitgroupsagainsteachother,1eventhoughgroupsarealreadypittedagainstone anotherbythestructuresofprivilegethatorganizesocietyasawhole.Thefearkeepspeoplefrom lookingatwhatsgoingonandmakesitimpossibletodoanythingabouttherealitythatliesdeeper down,sothattheycanmovetowardthekindofworldthatwouldbebetterforeveryone. Difference Is Not the Problem Ignoringprivilegekeepsusinastateofunreality,bypromotingtheillusionthedifferenceby itselfistheproblem.Insomeways,ofcourse,itcanbeaproblemwhenpeopletrytoworktogether acrossculturaldividesthatsetgroupsuptothinkanddothingstheirownway.Buthumanbeingshave beenovercomingsuchdividesforthousandsofyearsasamatterofroutine.Therealillusionconnected todifferenceisthepopularassumptionthatpeoplearenaturallyafraidofwhattheydontknowor understand.Thissupposedlymakesitinevitablethatyoullfearanddistrustpeoplewhoarentlikeyou and,inspiteofyourgoodintentions,youllfinditallbutimpossibletogetalongwiththem. -
Anti-Muslim Hatred and Discrimination Submission from Dia Kayyali Associate Director of Advocacy at Mnemonic, Independent Consul
Anti-Muslim Hatred and Discrimination Submission from Dia Kayyali Associate Director of Advocacy at Mnemonic, independent consultant on technology and human rights, and co-chair of the Christchurch Call Advisory Network1 [email protected] Summary: This submission focuses on the online aspect of anti-Muslim hatred and discrimination (Islamophobia). Content that incites violence against Muslims is too often left up on major social media platforms, while important content produced by Muslims is often removed. This leads to diminishing opportunities for justice in conflict zones such as Syria, while facilitating increased violence against Muslim communities around the world. Furthermore, online content is never solely online. Rather, it is intimately linked to violence and discrimination against Muslims in a harmful feedback loop. How the online feeds into the offline and back again, creating a vicious cycle The online component of Islamophobia has deadly consequences for Muslims around the world. At the same time, predominantly Muslim communities see content they post online regularly removed by major social media companies. Islamophobia, like other social ills, is stuck in a dangerous feedback loop. Offline discrimination and violence lead to online hate speech and dangerous speech. This content then worsens discrimination, and sometimes directly incites offline violence and other negative consequences. The cycle is self-perpetuating, and it is deadly. Muslim lives have already been lost as a result, and Islamophobia threatens other essential human rights including freedoms of expression and religion. Who is Muslim? Islamophobia doesn’t just impact Muslims. As outlined in this submission, it also impacts people who are secular or practice other religions but are in Muslim majority countries or communities. -
Christians and Jews in Muslim Societies
Arabic and its Alternatives Christians and Jews in Muslim Societies Editorial Board Phillip Ackerman-Lieberman (Vanderbilt University, Nashville, USA) Bernard Heyberger (EHESS, Paris, France) VOLUME 5 The titles published in this series are listed at brill.com/cjms Arabic and its Alternatives Religious Minorities and Their Languages in the Emerging Nation States of the Middle East (1920–1950) Edited by Heleen Murre-van den Berg Karène Sanchez Summerer Tijmen C. Baarda LEIDEN | BOSTON Cover illustration: Assyrian School of Mosul, 1920s–1930s; courtesy Dr. Robin Beth Shamuel, Iraq. This is an open access title distributed under the terms of the CC BY-NC 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/by-nc/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. Library of Congress Cataloging-in-Publication Data Names: Murre-van den Berg, H. L. (Hendrika Lena), 1964– illustrator. | Sanchez-Summerer, Karene, editor. | Baarda, Tijmen C., editor. Title: Arabic and its alternatives : religious minorities and their languages in the emerging nation states of the Middle East (1920–1950) / edited by Heleen Murre-van den Berg, Karène Sanchez, Tijmen C. Baarda. Description: Leiden ; Boston : Brill, 2020. | Series: Christians and Jews in Muslim societies, 2212–5523 ; vol. -
Ethnic Vs. Religious Group Station
SS7G8 The student will describe the diverse cultures of the people who live in Southwest Asia (Middle East) a. Explain the difference between an ethnic group and a religious group. Ethnic vs. Religious Group Station An ethnic group is a group of people who share cultural ideas and beliefs that have been a part of their community for generations. The characteristics they may have in common could include a language, a religion, a shared history, types of foods, and a set of traditional stories, beliefs, or celebrations. These things make up a common culture shared by those in a particular ethnic group. An example of an ethnic group from Southwest Asia is the Kurds. This group lives in a mountain region that spans Iran, Iraq, Syria, and Turkey. Kurds speak Kurdish, and most are Muslim. Kurds do not have their own homeland or government. They are a minority group ruled by the country where they live. Other examples of ethnic groups in the Middle East include Arab and Persian, among others. A religious group shares a belief system in a god or gods, with a specific set of rituals and literature. People from different ethnic groups may share the same religion, though they may be from very different cultures. Religion has been important to the history of Southwest Asia. Christianity, Islam, Judaism were started in this region. People who follow Judaism are called Jews. Followers of Christianity are called Christians. Followers of Islam are called Muslims. 1. What is an ethnic group? 2. What are their characteristics? 3. What are some examples of ethnic groups? 4. -
France 2016 International Religious Freedom Report
FRANCE 2016 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution and the law protect the right of individuals to choose, change, and practice their religion. The government investigated and prosecuted numerous crimes and other actions against religious groups, including anti-Semitic and anti- Muslim violence, hate speech, and vandalism. The government continued to enforce laws prohibiting face coverings in public spaces and government buildings and the wearing of “conspicuous” religious symbols at public schools, which included a ban on headscarves and Sikh turbans. The highest administrative court rejected the city of Villeneuve-Loubet’s ban on “clothes demonstrating an obvious religious affiliation worn by swimmers on public beaches.” The ban was directed at full-body swimming suits worn by some Muslim women. ISIS claimed responsibility for a terrorist attack in Nice during the July 14 French independence day celebration that killed 84 people without regard for their religious belief. President Francois Hollande condemned the attack as an act of radical Islamic terrorism. Prime Minister (PM) Manuel Valls cautioned against scapegoating Muslims or Islam for the attack by a radical extremist group. The government extended a state of emergency until July 2017. The government condemned anti- Semitic, anti-Muslim, and anti-Catholic acts and continued efforts to promote interfaith understanding through public awareness campaigns and by encouraging dialogues in schools, among local officials, police, and citizen groups. Jehovah’s Witnesses reported 19 instances in which authorities interfered with public proselytizing by their community. There were continued reports of attacks against Christians, Jews, and Muslims. The government, as well as Muslim and Jewish groups, reported the number of anti-Semitic and anti-Muslim incidents decreased by 59 percent and 58 percent respectively from the previous year to 335 anti-Semitic acts and 189 anti-Muslim acts. -
Equality, Diversity and Inclusion Policy
OFFICIAL Equality, Diversity and Inclusion Policy August 2020 Release 3.0 Equality, Diversity and Inclusion Policy August 2020 V3.0 1 OFFICIAL Equality, Diversity and Inclusion Policy People Services Victim Support 1 Bridge Street Derby DE1 3HZ © Victim Support All rights reserved. No part of this publication may be reproduced in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of Victim Support. Document History Issue Date Purpose Author/Reviewer/Authoriser July Amendments made to add 2020 document history, appendix 2 added, order of policy sections changed, reasonable adjustments EDI Lead/ SMT/ People 3.0 section added, responsibilities Committee section expanded, link to Dignity at Work Procedure added and legislation section expanded. July 2.0 Approved in June 2019 SMT 2019 Equality, Diversity and Inclusion Policy August 2020 V3.0 2 OFFICIAL Contents Document History ........................................................................... 2 1. Policy statement .......................................................................... 4 1.1 Definitions ............................................................................ 4 2. Guidelines .................................................................................. 6 3. Legal requirements ....................................................................... 7 3.1 Related Policies ...................................................................... 8 4. Equal Opportunities ..................................................................... -
Sunni – Shi`A Relations and the Implications for Belgium and Europe
FEARING A ‘SHIITE OCTOPUS’ SUNNI – SHI`A RELATIONS AND THE IMPLICATIONS FOR BELGIUM AND EUROPE EGMONT PAPER 35 FEARING A ‘SHIITE OCTOPUS’ Sunni – Shi`a relations and the implications for Belgium and Europe JELLE PUELINGS January 2010 The Egmont Papers are published by Academia Press for Egmont – The Royal Institute for International Relations. Founded in 1947 by eminent Belgian political leaders, Egmont is an independent think-tank based in Brussels. Its interdisciplinary research is conducted in a spirit of total academic freedom. A platform of quality information, a forum for debate and analysis, a melting pot of ideas in the field of international politics, Egmont’s ambition – through its publications, seminars and recommendations – is to make a useful contribution to the decision- making process. *** President: Viscount Etienne DAVIGNON Director-General: Marc TRENTESEAU Series Editor: Prof. Dr. Sven BISCOP *** Egmont - The Royal Institute for International Relations Address Naamsestraat / Rue de Namur 69, 1000 Brussels, Belgium Phone 00-32-(0)2.223.41.14 Fax 00-32-(0)2.223.41.16 E-mail [email protected] Website: www.egmontinstitute.be © Academia Press Eekhout 2 9000 Gent Tel. 09/233 80 88 Fax 09/233 14 09 [email protected] www.academiapress.be J. Story-Scientia NV Wetenschappelijke Boekhandel Sint-Kwintensberg 87 B-9000 Gent Tel. 09/225 57 57 Fax 09/233 14 09 [email protected] www.story.be All authors write in a personal capacity. Lay-out: proxess.be ISBN 978 90 382 1538 9 D/2010/4804/17 U 1384 NUR1 754 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the permission of the publishers. -
Iran's Sunnis Resist Extremism, but for How Long?
Atlantic Council SOUTH ASIA CENTER ISSUE BRIEF Iran’s Sunnis Resist Extremism, but for How Long? APRIL 2018 SCHEHEREZADE FARAMARZI ome fifteen million of Iran’s eighty million people are Sunni Muslims, the country’s largest religious minority. Politically and economically disadvantaged, these Sunnis receive relatively lit- tle attention compared with other minorities and are concen- Strated in border areas from Baluchistan in the southeast, to Kurdistan in the northwest, to the Persian Gulf in the south. The flare up of tensions between regional rivals Saudi Arabia and Iran over Lebanon, Syria, Iraq, and Yemen would seem to encourage interest in the state of Iranian Sunnis, if only because the Saudis present them- selves as defenders of the world’s Sunnis, and Iran the self-appointed champion of the Shia cause. So how do Iran’s Sunnis fare in a state where Shia theology governs al- most every aspect of life? How have they been affected by this regional rivalry? Are they stuck between jihadist and other extreme regional Sunni movements on the one hand, and the Shia regime’s aggres- sive policies on the other? Is there a danger that these policies could push some disgruntled Iranian Sunnis toward militancy and terrorism? A tour of Turkmen Sahra in the northeast of Iran near the Caspian Sea, and in Hormozgan on the Persian Gulf in 2015 and 2016 revealed some of the answers. More recent interviews were conducted by phone and in person in the United Arab Emirates (UAE) and with European-based experts. “Being a Sunni in Iran means pain, fear, anxiety, restrictions,”1 said a young The Atlantic Council’s South woman in a southern Hormozgan village. -
Bosnia-Herzegovina - How Much Did Islam Matter ? Xavier Bougarel
Bosnia-Herzegovina - How Much Did Islam Matter ? Xavier Bougarel To cite this version: Xavier Bougarel. Bosnia-Herzegovina - How Much Did Islam Matter ?. Journal of Modern European History, Munich : C.H. Beck, London : SAGE 2018, XVI, pp.164 - 168. 10.17104/1611-8944-2018-2- 164. halshs-02546552 HAL Id: halshs-02546552 https://halshs.archives-ouvertes.fr/halshs-02546552 Submitted on 18 Apr 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. 1 « Bosnia-Herzegovina – How Much Did Islam Matter ? », Journal of Modern European History, vol. XVI, n° 2, 2018, pp.164-168. Xavier Bougarel The Bosniaks, both victims and actors in the Yugoslav crisis Referred to as ‘Muslims’ (in the national meaning of the term) until 1993, the Bosniaks were the main victims of the breakup of Yugoslavia. During the war that raged in Bosnia- Herzegovina from April 1992 until December 1995, 97,000 people were killed: 65.9% of them were Bosniaks, 25.6% Serbs and 8.0% Croats. Of the 40,000 civilian victims, 83.3% were Bosniaks. Moreover, the Bosniaks represented the majority of the 2.1 million people displaced by wartime combat and by the ‘ethnic cleansing’ perpetrated by the ‘Republika Srpska’ (‘Serb Republic’) and, on a smaller scale, the ‘Croat Republic of Herceg-Bosna’. -
Compatibility of Sharia Law with the European Convention on Human Rights: Can States Parties to the Convention Be Signatories to the “Cairo Declaration”?
http://assembly.coe.int Doc. 14787 03 January 2019 Compatibility of Sharia law with the European Convention on Human Rights: can States Parties to the Convention be signatories to the “Cairo Declaration”? Report1 Committee on Legal Affairs and Human Rights Rapporteur: Mr Antonio GUTIÉRREZ, Spain, Socialists, Democrats and Greens Group Summary The Committee on Legal Affairs and Human Rights considers that the 1990 Cairo Declaration on Human Rights in Islam, whilst not legally binding, has symbolic value and political significance in terms of human rights policy under Islam. However, it fails to reconcile Islam with universal human rights, especially insofar as it considers Sharia law as its sole source of reference and does not recognise certain rights. The committee is therefore concerned that three Council of Europe member States – Albania, Azerbaijan and Turkey – are signatories to the 1990 Cairo Declaration, as are Jordan, Kyrgyzstan, Morocco and Palestine, whose parliaments enjoy partner for democracy status with the Parliamentary Assembly. The committee considers that where human rights are concerned there is no room for religious or cultural exceptions. Member States and partners for democracy should bolster religious pluralism, tolerance and equal rights of all. Bridges of understanding between Sharia law and the European Convention on Human Rights should be created, on the prior condition of acceptance that the Convention is an international instrument binding on all States Parties. This report also addresses the actual application of Sharia principles in certain member States and makes country-specific recommendations. 1. Reference to committee: Doc. 13965, Reference 4188 of 4 March 2016. F - 67075 Strasbourg Cedex | [email protected] | Tel: +33 3 88 41 2000 | assembly.coe.int Doc.