DOCSLIB.ORG

Working Paper the EL-CSID Project Is Coordinated by the Institute for European Studies (IES)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Working Paper the EL-CSID Project Is Coordinated by the Institute for European Studies (IES) Working paper The EL-CSID project is coordinated by the Institute for European Studies (IES) Cultural Integration of Muslims in Europe: Prevention of Cultural Misunderstanding and Radicalism Naciye Selin Senocak Issue 2017/5 • July 2017 This work has received funding from the European Union’s Horizon 2020 research and innovation programme under grant agreement No 693799 as part of the “European Leadership in Cultural, Science and Innovation Diplomacy” (EL-CSID) project. The paper reflects only the author’s view, and the Research Executive Agency is not responsible for any use that may be made of the information it contains. Working paper The EL-CSID project is coordinated by the Institute for European Studies (IES) Introduction are considered “the enemy within”4. “Those in- volved are born or bred in Europe and the major- In recent years, the European Union (EU) has ity of these individuals appeared to be integrated been promoting cultural diplomacy, framed in in their Western societies.”5 They speak Europe- terms of dialogue between civilisations/cultures, an languages, are Western-educated, and many and has aimed to exploit its role in the conduct have citizenship of a European country6. of foreign policy. Recent terrorist attacks in Europe have been A recent declaration from the EU’s High Repre- claimed by Daesh and Al-Qaeda under the pre- sentative for Foreign Affairs and Security Policy, text of jihad in the name of Islam, which has Federica Mogherini, has urged caution, empha- marginalised Muslims worldwide7. An automatic sising the importance of cultural diplomacy: association of ideas imputes terrorism to Islam. Olivier Roy, one of Europe’s distinguished schol- “Investing in cultural diplomacy could help ars of Islam and extremism, argues: “The world strengthening the economy of your region, but is confronted to the Islamisation of radicalism especially creating bridges, letting others know instead of the radicalisation of Islam.”8 While us and knowing others reciprocally, establish- radicalisation as a whole is still not well under- ing bonds among people especially during these stood, it is argued that violent extremism is, at hard times, to prevent fears and radicalisation root, a social and political phenomenon, rather both in Europe and abroad. This is why we have than an intrinsically religious one9. worked so hard to the first European strategy for cultural diplomacy.” 1 The European Council adopted the Declaration on Combating Terrorism and created a Europe- We can note that cultural diplomacy is consid- an “Counterterrorism Coordinator” (CTC)10. The ered as a means of creating cultural reciprocity declaration set out seven strategic objectives. and preventing radicalisation. Many academic Measures identified as falling therein included: reports, research studies and polls present an the identification of factors which contribute to alarming picture about the danger of the growth recruitment to terrorism; investigating the links of radicalism in Europe. According to the Euro- between extreme religious or political beliefs, pean Commission Communication published in as well as socio-economic and other factors, 20052, “the majority of the terrorist suspects im- and support of terrorism; and developing and plicated in those attacks were European citizens, implementing a strategy with which to promote born and raised in Member States, who were rad- cross-cultural and interreligious understanding icalised and turned against their fellow citizens between Europe and the Islamic world11. A signif- to commit atrocities. The prevention of radicali- icant step forward in the EU’s counterterrorism sation is a key part of the fight against terrorism, strategy is that of considering cross-cultural/ as was highlighted in the European Agenda on interreligious understanding to be a key com- Security.”3 The terrorist attacks that Europe has ponent; it is also important to integrate this ap- faced in recent years have not been caused by proach in the EU’s cultural diplomacy strategy12. foreign terrorists, but by European terrorists who 2 Working paper The EL-CSID project is coordinated by the Institute for European Studies (IES) “The 9/11 terrorist attacks drastically changed immigrants in Europe face discrimination and in- public opinion towards Muslims. Since then, ter- tolerance due to their religious and cultural iden- rorist acts such as the attacks by violent jihad- tities. Former Commissioner for Human Rights ists in London and Madrid, the murder of Dutch of the Council of Europe Thomas Hammarberg filmmaker Theo van Gogh, and the massacre at has underlined the danger of Islamophobia as the Charlie Hebdo offices in Paris have increased follow: fear and anxiety. The use of Islam by extremists “European countries appear to face another cri- to justify their terrorist acts has made many Eu- sis beyond budget deficits – the disintegration ropeans regard Islam as a threat and fear Mus- of human values. One symptom is the increas- lims as the enemy.”13 Islamic values have been ing expression of intolerance towards Muslims. the subject of many debates surrounding their Opinion polls in several European countries re- compatibility with “Western values”. The socio- flect fear, suspicion and negative opinions of political rejection of Muslims has been trans- Muslims and Islamic culture. These Islamopho- formed into Islamophobia. Islamophobia in Eu- bic prejudices are combined with racist attitudes rope manifests itself in irrational hostility, fear, or – directed not least against people originating hatred towards Islam, Muslims, and Islamic cul- from Turkey, Arab countries and South Asia. ture, as well as active discrimination against the Muslims with this background are discriminated groups or individuals therein.14 There is a long [against] in the labour market and the education history in European culture of portraying Mus- system in a number of European countries.” 20 lims as barbaric and intolerant15. The European Commission against Racism and Pierre Conesa argues that: “The artificial pro- Intolerance Council of Europe (ECRI)21 has pub- duction of an imaginary enemy ends up creat- lished two policy recommendations: General Pol- ing a real enemy”16. The portrayal of Islam and icy Recommendation No. 5 on the fight against Muslims in the media is often detrimental and intolerance and discrimination against Muslims unrepresentative, relying on prejudice17. Nowa- (CRI (2000) 21) and Policy Recommendation No. days, numerous media campaigns are going on 7 on the national combating of racism and racial against Islam and Muslims. Most Western me- discrimination (CRI (2003) 8). In addition, Gen- dia with considerable financial resources and eral Recommendation No. 8, which combats rac- multiple channels try to show a rough picture of ism and terrorism (ECRI (2004) 26), notes: “As Islam to their public.18 a result of the fight against Terrorism launched Many reports have highlighted the disadvan- since the events of 11 September 2001, some taged position of Muslim minorities, evidence Groups, including Arabs, Jews, Muslims, Asylum of a rise in manifestations of Islamophobia19, seekers, political refugees and immigrants, cer- and concerns about alienation and radicalisa- tain minorities and Persons considered to be- tion, which have triggered a debate in the EU sur- long to such groups, have become particularly rounding the need to re-examine cohesion inter- vulnerable to racism and / or racial discrimina- community and integration measures. Muslim tion in many areas of public life, including educa- 3 Working paper The EL-CSID project is coordinated by the Institute for European Studies (IES) tion, employment, housing, access to Goods and and the wearing of religious and cultural symbols services, access to public places and freedom of and dress are seen to illustrate “unwillingness by movement.” 22 Muslims to integrate” or an intention to “impose values at odds with European identity”25. A deep cultural comprehension of European Mus- lims is needed to have a better understanding of From this perspective, in order to figure out the their uneasiness and worries. European Muslims cultural misunderstanding, the reasons for radi- are constituted by different ethnic groups, reli- calisation of young European Muslims, and to gious affiliations (Sunni, Shiite, Alevi and Sufis), establish a constructive integration approach, philosophical beliefs, political convictions, sec- we will try to answer the following questions ular trends, languages, and cultural traditions. briefly: Are European values such as freedom, Islam constitutes the second religious group in democracy and human rights compatible with Is- the European society of multiple beliefs23. Many lamic values and law? What resources are there Muslim communities in Western Europe have in Muslim theologies to combat violence in the their origins in European labour shortages and name of religion? How can Muslims integrate in immigration policies of the 1950s and 1960s. European secular democracy? How can culture- Varying colonial legacies and historical ties have based public diplomacy prevent radicalism and resulted in different European countries attract- integrate Muslim minorities in a participative Eu- ing certain nationalities24. In the European con- ropean cultural citizenship approach? text, one of the most important issues concerns This paper consists of three sections. Rather whether Islam is compatible with the European than concentrating on differences, we will try to value
Load more

Recommended publications
  • Shifting Boundaries in a Postmodern World George Fulford
    Document generated on 09/26/2021 10:06 a.m. Ethnologies Language and Culture Shifting Boundaries in a Postmodern World George Fulford Language and Culture / Langue et culture Volume 25, Number 2, 2003 URI: https://id.erudit.org/iderudit/008045ar DOI: https://doi.org/10.7202/008045ar See table of contents Publisher(s) Association Canadienne d'Ethnologie et de Folklore ISSN 1481-5974 (print) 1708-0401 (digital) Explore this journal Cite this article Fulford, G. (2003). Language and Culture: Shifting Boundaries in a Postmodern World. Ethnologies, 25(2), 5–17. https://doi.org/10.7202/008045ar Tous droits réservés © Ethnologies, Université Laval, 2003 This document is protected by copyright law. Use of the services of Érudit (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. Érudit is a non-profit inter-university consortium of the Université de Montréal, Université Laval, and the Université du Québec à Montréal. Its mission is to promote and disseminate research. https://www.erudit.org/en/ LANGUAGE AND CULTURE LANGUAGE AND CULTURE Shifting Boundaries in a Postmodern World George Fulford University of Winnipeg “…a definition of language is always, implicitly or explicitly, a definition of human beings in the world.” (Williams 1977: 21) This special issue of Ethnologies explores the interrelated themes of language and culture, and particularly how language and culture contribute to self-definition in local, regional, national and global contexts. The contributors approach these themes from the perspectives of ethnomusicology, Canadian studies, cultural anthropology, and linguistics.
    [Show full text]
  • 144 Religious Fundamentalism And
    Mujahiduddin RELIGIOUS FUNDAMENTALISM AND VIOLENCE: IS THERE ANY DIRECT CORRELATION BETWEEN FUNDAMENTALISM AND VIOLENCE? Mujahiduddin Lecture of Philosophy in Ushuluddin Faculty at State Islamic University Alauddin [email protected]. Abstract: This essay examines the correlation between religious fundamentalism and violent acts. The prominent question addressed in this paper is about is there any direct correlation between fundamentalism and violence?. To answer this inquiry, this writing is going to elaborate three points. First, it defines the term fundamentalism and describes its shared characteristic features. Secondly, it will describe the meaning and categories of violence used in analyzing correlation between religious fundamentalism movements and the utilization of violent actions such as bombing attacks, assassination, kidnapping etc. Thirdly, this article also tries to analyze the links between fundamentalism and violence and how these links are understood in the study of „fundamentalist Islam‟ and „violent political Islam‟. This essay argues that the presence of religious fundamentalism such as radical Islamic group does not always connote to violent. Whether or not a religious fundamentalism group will be advocating violent means in its movement is more likely depending on some intermediary factors such as state‟s response. Tuilsan ini membahas tentang hubungan antara fundamentalisme agama dan kekerasan. Pertanyaan yang ingin diangkat ialah apakah ada hubungan langsung antara fundamentalisme agama dengan kekerasan?. Untuk menjawab pertanyaan ini, maka tulisan ini akan mengemukakan tiga aspek, yaitu, pertama; mendefinisikan istilah fundamentalism dan menjelaskan kerakteristiknya. Kedua, menjelaskan makna dan kategori kekerasan yang digunakan sebagai kerangka teoritis dalam menganalisa hubungan antara fundamentalisme agama dan kekerasan. Ketiga adalah menganalisa hubungan tersebut dan mencoba melihatnya dari perpektif gerakan radikal Islam.
    [Show full text]
  • Trends in Southeast Asia
    ISSN 0219-3213 2016 no. 9 Trends in Southeast Asia THE EXTENSIVE SALAFIZATION OF MALAYSIAN ISLAM AHMAD FAUZI ABDUL HAMID TRS9/16s ISBN 978-981-4762-51-9 30 Heng Mui Keng Terrace Singapore 119614 http://bookshop.iseas.edu.sg 9 789814 762519 Trends in Southeast Asia 16-1461 01 Trends_2016-09.indd 1 29/6/16 4:52 PM The ISEAS – Yusof Ishak Institute (formerly Institute of Southeast Asian Studies) was established in 1968. It is an autonomous regional research centre for scholars and specialists concerned with modern Southeast Asia. The Institute’s research is structured under Regional Economic Studies (RES), Regional Social and Cultural Studies (RSCS) and Regional Strategic and Political Studies (RSPS), and through country- based programmes. It also houses the ASEAN Studies Centre (ASC), Singapore’s APEC Study Centre, as well as the Nalanda-Sriwijaya Centre (NSC) and its Archaeology Unit. 16-1461 01 Trends_2016-09.indd 2 29/6/16 4:52 PM 2016 no. 9 Trends in Southeast Asia THE EXTENSIVE SALAFIZATION OF MALAYSIAN ISLAM AHMAD FAUZI ABDUL HAMID 16-1461 01 Trends_2016-09.indd 3 29/6/16 4:52 PM Published by: ISEAS Publishing 30 Heng Mui Keng Terrace Singapore 119614 [email protected] http://bookshop.iseas.edu.sg © 2016 ISEAS – Yusof Ishak Institute, Singapore 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 prior permission. The author is wholly responsible for the views expressed in this book which do not necessarily reflect those of the publisher.
    [Show full text]
  • Sixth Oic Observatory Report on Islamophobia
    Original: English SIXTH OIC OBSERVATORY REPORT ON ISLAMOPHOBIA October 2012 – September 2013 PRESENTED TO THE 40 TH COUNCIL OF FOREIGN MINISTERS Conakry, Republic of Guinea 9–11 December 2013 i OIC-CS-6th OBS-REP-Final-October-2013 TABLE OF CONTENTS FOREWORD by the OIC Secretary General 1 EXECUTIVE SUMMARY 3 INTRODUCTION 7 1: ISLAMOPHOBIA, INTOLERANCE AND DISCRIMINATION AGAINST MUSLIMS 10 2: MANIFESTATIONS OF ISLAMOPHOBIA 12 2.1. Islamophobia in USA 12 a) Islamophobia during the US Presidential Campaign 13 b) Islamophobic Ads by Pamela Geller 15 c) Islamophobia in the aftermath of the Boston Bombings 17 2.2. Islamophobia in Europe 19 a) Highlight of Islamophobic trends in Europe 20 b) Islamophobia in the Post- Woolwich murder attack 23 2.3. Islamophobia in the Media 25 3: SOME POSITIVE DEVELOPMENTS 27 4: OIC Initiatives and Activities to Counter Islamophobia 29 4.1. Brainstorming Session at the 39 th CFM 29 4.2. Panel of Eminent Persons for combating discrimination against Muslims 30 4.3. Istanbul Process Follow-up 31 4.4. Istanbul International Conference on Islamophobia 31 CONCLUSIONS AND RECOMMENDATIONS 33 ANNEXES . 36 A: SOME ISLAMOPHOBIC INCIDENTS 36 I. Incidents Related to Mosques 36 II. Desecration of Muslim Graves 53 III. Political and Social Campaigns against Islam and Muslims 54 IV. Intolerance against Islam and its Sacred Symbols 63 ii OIC-CS-6th OBS-REP-Final-October-2013 V. Discrimination against Muslim Individuals in Educational Institutions, Workplaces, Airports, etc 71 VI. Incidents Related to Hijab (Veil) 79 B: CFM RES. NO 41/39-P ON AN OIC APPROACH FOR COMBATING DISCRIMINATION AND INTOLERANCE AGAINST MUSLIMS 84 C: STATEMENT BY H.E.
    [Show full text]
  • Language and Identity Processes in Northern Ireland's Muslim Community
    Document generated on 09/26/2021 3:48 p.m. Ethnologies “We Speak English” Language and Identity Processes in Northern Ireland’s Muslim Community Gabriele Marranci Language and Culture / Langue et culture Article abstract Volume 25, Number 2, 2003 Language is an important identity marker and is often a symbol of immigrants’ resistance to assimilation within the host societies. Indeed, by speaking their URI: https://id.erudit.org/iderudit/008048ar own languages, immigrants in Europe develop their transnational identities DOI: https://doi.org/10.7202/008048ar and set up defensive boundaries against possible cultural homogenisations. This is particularly relevant for Muslim immigrants, since Arabic is both an See table of contents identity and a religious symbol. In many European mosques, Muslims consider Arabic as the only acceptable language. In particular the khutbat [Friday sermon] should be written and read in Arabic. In contrast, Muslims in Northern Ireland, who have developed their ummah [community of believers] Publisher(s) in the only mosque and cultural centre they have (located in the Northern Association Canadienne d'Ethnologie et de Folklore Ireland’s capital, Belfast), have selected English as their main community language. In this article, the author analyzes the reasons that have brought this Muslim community to use English as a complex metaphor of their peculiar ISSN social-cultural position within Northern Irish society. 1481-5974 (print) 1708-0401 (digital) Explore this journal Cite this article Marranci, G. (2003). “We Speak English”: Language and Identity Processes in Northern Ireland’s Muslim Community. Ethnologies, 25(2), 59–75. https://doi.org/10.7202/008048ar Tous droits réservés © Ethnologies, Université Laval, 2003 This document is protected by copyright law.
    [Show full text]
  • Chapter 11 Prevention of Radicalization in Western Muslim
    Chapter 11 Prevention of Radicalization in Western Muslim Diasporas by Nina Käsehage This chapter opens with a brief definition of key terms such as “Muslim diasporas,” “prevention of violent extremism” (PVE), “countering violent extremism” (CVE) and discusses the role of Islamophobia in radicalization and its impacts on the prevention of radicalization. The size of the Muslim population in each of the selected five Western countries and the appearance of jihadist, left- and right-wing-groups, as well as the number of attacks resulting from these milieus are briefly discussed at the beginning of the country reports. The main body of this chapter discusses academic, governmental, and civil society approaches to PVE/CVE. For each country, some PVE examples are presented which might be helpful to policymakers and practitioners. A literature review regarding PVE/CVE approaches in each country seeks to provide an overview of the academic state of the art concerning the prevention of radicalization. Finally, a number of recommendations with regard to future PVE initiatives are provided, based on the author’s field research in Salafi milieus in various European countries.1 Keywords: countering violent extremism (CVE), countering violent extremism policy and practice, extremism, government and civil society responses, Muslim communities, Muslim diasporas, prevention, preventing violent extremism (PVE), PVE recommendations, radicalization, religious extremism, Salafism, terrorism 1 The following chapter includes extracts from the book: Nina Käsehage (2020). ‘Prevention of Violent Extremism in Western Muslim Diasporas’, Religionswissenschaft: Forschung und Wissenschaft. Zürich: LIT Verlag. HANDBOOK OF TERRORISM PREVENTION AND PREPAREDNESS 305 This chapter seeks to describe the state of research on the prevention of radicalization in Western Muslim diasporas.
    [Show full text]
  • Political Islam: a 40 Year Retrospective
    religions Article Political Islam: A 40 Year Retrospective Nader Hashemi Josef Korbel School of International Studies, University of Denver, Denver, CO 80208, USA; [email protected] Abstract: The year 2020 roughly corresponds with the 40th anniversary of the rise of political Islam on the world stage. This topic has generated controversy about its impact on Muslims societies and international affairs more broadly, including how governments should respond to this socio- political phenomenon. This article has modest aims. It seeks to reflect on the broad theme of political Islam four decades after it first captured global headlines by critically examining two separate but interrelated controversies. The first theme is political Islam’s acquisition of state power. Specifically, how have the various experiments of Islamism in power effected the popularity, prestige, and future trajectory of political Islam? Secondly, the theme of political Islam and violence is examined. In this section, I interrogate the claim that mainstream political Islam acts as a “gateway drug” to radical extremism in the form of Al Qaeda or ISIS. This thesis gained popularity in recent years, yet its validity is open to question and should be subjected to further scrutiny and analysis. I examine these questions in this article. Citation: Hashemi, Nader. 2021. Political Islam: A 40 Year Keywords: political Islam; Islamism; Islamic fundamentalism; Middle East; Islamic world; Retrospective. Religions 12: 130. Muslim Brotherhood https://doi.org/10.3390/rel12020130 Academic Editor: Jocelyne Cesari Received: 26 January 2021 1. Introduction Accepted: 9 February 2021 Published: 19 February 2021 The year 2020 roughly coincides with the 40th anniversary of the rise of political Islam.1 While this trend in Muslim politics has deeper historical and intellectual roots, it Publisher’s Note: MDPI stays neutral was approximately four decades ago that this subject emerged from seeming obscurity to with regard to jurisdictional claims in capture global attention.
    [Show full text]
  • The Frontiers of Europe and European Ethnology Ullrich Kockel, Máiréad
    A Companion to the Anthropology of Europe The Blackwell Companions to Anthropology offer a series of comprehensive syntheses of the traditional subdisciplines, primary subjects, and geographic areas of inquiry for the field. Taken together, the series represents both a contemporary survey of anthro- pology and a cutting edge guide to the emerging research and intellectual trends in the field as a whole. 1. A Companion to Linguistic Anthropology edited by Alessandro Duranti 2. A Companion to the Anthropology of Politics edited by David Nugent and Joan Vincent 3. A Companion to the Anthropology of American Indians edited by Thomas Biolsi 4. A Companion to Psychological Anthropology edited by Conerly Casey and Robert B. Edgerton 5. A Companion to the Anthropology of Japan edited by Jennifer Robertson 6. A Companion to Latin American Anthropology edited by Deborah Poole 7. A Companion to Biological Anthropology edited by Clark Larsen (hardback only) 8. A Companion to the Anthropology of India edited by Isabelle Clark-Decès 9. A Companion to Medical Anthropology edited by Merrill Singer and Pamela I. Erickson 10. A Companion to Cognitive Anthropology edited by David B. Kronenfeld, Gio- vanni Bennardo, Victor de Munck, and Michael D. Fischer 11. A Companion to Cultural Resource Management edited by Thomas King 12. A Companion to the Anthropology of Education edited by Bradley A. U. Levinson and Mica Pollack 13. A Companion to the Anthropology of the Body and Embodiment edited by Frances E. Mascia-Lees 14. A Companion to Paleopathology edited by Anne L. Grauer 15. A Companion to Folklore edited by Regina F.
    [Show full text]
  • Muslims in Global Societies Series Volume 2 Series Editors
    Muslims in Global Societies Series Volume 2 Series Editors Gabriele Marranci University of Aberdeen, Scotland, UK Bryan S. Turner National University of Singapore, Singapore For further volumes: http://www.springer.com/series/7863 D.S. Farrer Shadows of the Prophet Martial Arts and Sufi Mysticism 1 23 ISBN: 978-1-4020-9355-5 e-ISBN: 978-1-4020-9356-2 DOI 10.1007/978-1-4020-9356-2 Library of Congress Control Number: 2008938182 © Springer Science+Business Media B.V. 2009 No part of this work may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, microfilming, recording or otherwise, without written permission from the Publisher, with the exception of any material supplied specifically for the purpose of being entered and executed on a computer system, for exclusive use by the purchaser of the work. Printed on acid-free paper 9 8 7 6 5 4 3 2 1 springer.com But as there is no language for the Infinite, How can we express its mysteries In finite words? Or how can the visions of the ecstatic Be described in earthly formula? So mystics veil their meanings in these shadows of the unseen Mahmud Sa‘adu’l-Din Shabistari (quoted in al-Attas 1963: 25) Preface Contemporary accounts of Malay culture that focus on shamanism, dance, medicine and performance reveal only a partial view of Malay mysticism. However, given knowledge of the Malay martial art (silat) a more comprehensive understanding of Malay mysticism, religion, sorcery and magic becomes possible. Recognizing the silat master’s (guru silat) role in Malay mysticism reconfi gures the social anthro- pology of Malay religion, sorcery and magic.
    [Show full text]
  • The Muslim Brotherhood: Vanguard for Political Islam
    The Muslim Brotherhood: Vanguard for Political Islam Objective As a result of this lesson, students will be able to: • explain the nature of political Islam • analyze the influence of the Muslim Brotherhood as agents for socio-religio- political Islamic reform: Materials Student Handout: The Muslim Brotherhood: Vanguard for Political Islam Key Questions • What is political Islam? • What role does Egypt play in the rise of modern political Islam? • What is the Muslim Brotherhood? • How have Sayyid Qutb and Hasan al-Hudibi contributed to the ideological foundation of the Muslim Brotherhood? • What impact does the Muslim Brotherhood have on U.S. Foreign policy in the Middle East? Suggested Al-Hudibi, H. Preachers, not judges. Readings Al-Misri, A. 1368. Reliance of the traveler: A classic manual of Islamic sacred law. (translated and edited by Nuh Ha Mim Keller). Beltsville: Amana Publications, 1994. Ayubi, N. 1991. Political Islam: Religion and politics in the Arab world. New York: Routledge. El-Hodaiby, M. M. 2004. ‘Islamic fundamentalism does not foster violence in the Middle Eas’, in W. Dudley (ed.), The Middle East: Opposing Viewpoints. Farmington Hill, MI: Greenhaven Press. El Fadl, K. A. 2005. The great theft: Wrestling Islam from the extremists. San Francisco: HarperCollins Publishers Esposito, J. 1998. Islam: the straight path. New York: Oxford Press. ---1999a. The Oxford history of Islam. New York: Oxford University Press. ---1999b. The Islamic threat: Myth or reality. New York: Oxford University Press. ---2002a. What everyone needs to know about Islam. New York: Oxford University Press. ---2002b. Unholy war: Terror in the name of Islam. New York: Oxford University Press.
    [Show full text]
  • Islam and Nonviolence
    Islam and Nonviolence ISLAM AND NONVIOLENCE Edited by Glenn D. Paige Chaiwat Satha-Anand (Qader Muheideen) Sarah Gilliatt Center for Global Nonviolence 2001 Copyright © 1993 by the Center for Global Nonviolence Planning Project, Spark M. Matsunaga Institute for Peace, University of Hawai'i at Manoa, Honolulu, Hawai'i 96822, U.S.A. Copyright © 1999 by the nonprofit Center for Global Nonviolence, Inc., 3653 Tantalus Drive, Honolulu, Hawai'i 96822-5033. Website: www.globalnonviolence.org. Email: [email protected]. Copying for personal and educational use is encouraged by the copyright holders. ISBN 1-880309-0608 BP190.5.V56I85 1992 To All Nonviolent Seekers of Truth CONTENTS Preface ix Introduction Chaiwat Satha-Anand (Qader Muheideen 1 The Nonviolent Crescent: Eight Theses on Muslim Nonviolent Actions Chaiwat Satha-Anand (Qader Muheideen) 7 Islam, Nonviolence, and Global Transformation Razi Ahmad 27 Islam, Nonviolence, and National Transformation Abdurrahman Wahid 53 Islam, Nonviolence, and Social Transformation Mamoon-al-Rasheed 59 Islam, Nonviolence, and Women Khalijah Mohd. Salleh 109 Islam, Nonviolence, and Interfaith Relations M. Mazzahim Mohideen 123 Glossary 145 Suggested Reading 151 Contributors 153 Index of Qur‘anic Verses 157 Index 159 PREFACE The Center for Global Nonviolence Planning Project is pleased to present this report of an international exploratory seminar on Islam and nonviolence held in Bali, Indonesia, during February 14-19, 1986. The origins of the seminar are explained in the Introduction by Chaiwat Satha-Anand (Qader Muheideen). We are grateful to the United Nations University, and especially to the then Vice-Rector Kinhide Mushakoji and senior programme officer Dr. Janusz Golebiowski, of its Regional and Global Studies Division, and to the cosponsor, Indonesia’s Nahdatul Ulama, led by Abdurrahman Wahid, for making the seminar possible.
    [Show full text]
  • Countering Violent Extremism and Radicalization That Lead to Terrorism: Leveraging the OSCE’S ....93 Comprehensive and Co-Operative Approach to Security Mehdi Knani
    Countering Violent Extremism: Dialogue, Training, and Research 6eleFteG %rieÀng 3DSers C M Y CM MY CY CMY Hedayah and/or K and Gulf Military Analysis. Content may have been edited for formatting purposes. All rights reserved. Reproduction and/or circulation of this document or of any individual Institute for Near East and Gulf Military Analysis as publisher. Published in 2012 by the Institute for Near East and Gulf Military Analysis (INEGMA) P.O.Box 502066, Dubai, UAE www.inegma.com Contents Exe uti e umm r .......................................................................................................9 ulti is i lin r ers e ti es on Countering Violent Extremism .............................15 Rehabilitation First, Countering Inmate Radicalization Second: ...................................................................17 Setting Priorities in Dealing with Violent Extremist Offenders in Prison Tinka M. Veldhuis, Siegwart Lindenberg From Caged Bodies to Caged Souls: ................................................................................................................23 The Case of Former Muslim Prisoners and The Importance of Religious Counseling Gabriele Marranci C M Unlocking the Terrorist Mindset: A Psychological Approach ......................................................................27 Y Malkanthi Hettiarachchi CM Countering Violent Extremism: The Evolving Role of Think Tanks ..........................................................33 MY Rohan Gunaratna CY CMY K essons e rne rom t e iel ....................................................................................41
    [Show full text]