Social cohesion and the notion of 'suspect communities': A study of the experiences and impacts of being 'suspect' for Irish communities and Muslim communities in Britain

In this article, we consider how the practice of conceiving of groups within civil society as 'communities' meshes with conceptualisations of certain populations as 'suspect' and consider some of the impacts and consequences of this for particular populations and for social cohesion. We examine how Irish and Muslim people in Britain have become aware of and have experienced themselves to be members of 'suspect communities' in relation to political violence and counterterrorism policies from 1974 to 2007 and investigate the impacts of these experiences on their everyday lives. The study focuses on two eras of political violence. The first coincides with the Irish Republican Army's (IRA) bombing campaigns in England between 1973 and 1996, when the perpetrators were perceived as 'Irish terrorists'; and the second since 2001, when, in Britain and elsewhere, the main threat of political violence has been portrayed as stemming from people who are assumed to be motivated by extreme interpretations of Islam and are often labelled as 'Islamic terrorists'. We outline why the concept of 'suspect communities' continues to be analytically useful for examining: the impact of 'bounded communities' on community cohesion policies; the development of traumatogenic environments and their ramifications; and for examining how lessons might be learnt from one era of political violence to another, especially as regards the negative impacts of practices of suspectification on Irish communities and Muslim communities. The research methods included discussion groups involving Irish and Muslim people. These demonstrated that with the removal of discourses of suspicion the common ground of Britain's urban multiculture was a sufficient basis for sympathetic exchanges. © 2012 Taylor and Francis Group, LLC

Adapted behavioural activation for the treatment of depression in Muslims

Background Incorporating religious beliefs into mental health therapy is associated with positive treatment outcomes. However, evidence about faith-sensitive therapies for minority religious groups is limited. Methods Behavioural Activation (BA), an effective psychological therapy for depression emphasising client values, was adapted for Muslim patients using a robust process that retained core effective elements of BA. The adapted intervention built on evidence synthesised from a systematic review of the literature, qualitative interviews with 29 key informants and findings from a feasibility study involving 19 patients and 13 mental health practitioners. Results Core elements of the BA model were acceptable to Muslim patients. Religious teachings could potentially reinforce and enhance BA strategies and concepts were more familiar to patients and more valued than the standard approaches. Patients appreciated therapist professionalism and empathy more than shared religious identity but did expect therapist acceptance that Islamic teachings could be helpful. Patients were generally enthusiastic about the approach, which proved acceptable and feasible to most participants; however, therapists needed more support than anticipated to implement the intervention. Limitations The study did not re-explore effectiveness of the intervention within this specific population. Strategies to address implementation issues highlighted require further research. Conclusions The adapted intervention may be more appropriate for Muslim patients than standard therapies and is feasible in practice. Therapist comfort is an important issue for services wishing to introduce the adapted therapy. The fusion of conceptual frameworks within this approach provides increased choice to Muslim patients, in line with policy and research recommendations

‘That’s how Muslims are required to view the world’:race, culture and belief in non-Muslims’ descriptions of Islam and science

Islam’s positioning in relation to Western ideals of individuality, freedom, women’s rights and democracy has been an abiding theme of sociological analysis and cultural criticism, especially since September 11th 2001. Less attention has been paid, however, to another concept that has been central to the image of Western modernity: science. This article analyzes comments about Islam gathered over the course of 117 interviews and 13 focus groups with non-Muslim members of the public and scientists in the UK and Canada on the theme of the relationship between science and religion. The article shows how participants’ accounts of Islam and science contrasted starkly with their accounts of other religious traditions, with a notable minority of predominantly non-religious interviewees describing Islam as uniquely, and uniformly, hostile to science and rational thought. It highlights how such descriptions of Islam were used to justify the cultural othering of Muslims in the West and anxieties about educational segregation, demographic ‘colonization’ and Islamist extremism. Using these data, the article argues for: 1) wider recognition of how popular understandings of science remain bound up with conceptions of Western cultural superiority; and 2) greater attentiveness to how prejudices concerning Islamic beliefs help make the idea that Muslims pose a threat to the West respectable

Religion and state in marriage, cohabitation and civil partnership

I explore several case studies on the relationship between the state, marriage, cohabitation and civil partnership as points of intersection between religious tradition, personal belief and commitment, familial and social belonging, the conditions of modernity, and the structures and laws of modern bureaucratic states. The first example highlights the plurality of legal traditions that can exist within single polities by referencing the historic example of Greta Green in Scotland where, historically, young people under marriageable age in English law eloped and married under Scots law. The second is the controversy generated in the UK in 2007 when the then Anglican Archbishop of Canterbury, Dr. Rowan Williams, explored whether some personal law aspects of the Muslim Shariah might be recognized within English law. Next I outline some of the principal meanings attributed to marriage particularly by Christianity in Europe, and where Christian views are generally contractual, companionate or sacramental. In most societies informed by Christianity, the principal form has been monogamy between a man and a woman. There is sharp debate and controversy around emergent forms for the public recognition of relationships between individuals of homosexual and lesbian sexual orientation. What are often popularly called gay marriages highlight the more general problematics involved in questions how marriage, cohabitation and civil partnership are handled in relation to religion, tradition and modernity. Most social, legal and state systems include elements of more than one model and it is unlikely that any one model will be suitable in all circumstances. At issue are how far the state can and/or should impose unitary legal and social policy frameworks and what exceptions and plural approaches can be accepted and implemented? I argue for the development of an appropriate religious literacy among policy makers and civil servants who deal with the above issues. This is not on the basis that social policy and legal developments should necessarily endorse religious perspectives, but because democratic societies need to be capable of connecting with the perspectives and realities of those who organize their personal and social lives according to such perspectives