The Right to be Human:How do Muslim Women talk about Human Rights and Religious Freedoms in Britain?

Abstract This article examines existing literature and data from qualitative fieldwork with Muslim women in Britain to analyse their narratives of human rights and freedom, as they live within plural European contexts. In scared, securitised and polarised Europe, Muslim women have become visible markers of otherness. Each Muslim woman becomes a fulcrum upon which Western values and morality are measured against the “other”, its values, its beliefs and its choices. In exploring the implications of societal othering on Muslim women’s experiences of their human rights, this article concludes that in social contexts that are polemical, becoming the other dehumanises Muslim women who thus become ineligible for “human” rights. In such contexts, a human rights-based approach alone is insufficient to achieve “dignity and fairness” in society. In addition to human rights, societies need robust and rigorous dialogue so that societal differences become part of a new mediated plural reality.</jats:p

Women in Britain’s First Muslim Mosques:Hidden from History, but Not Without Influence

Two of the earliest Muslim communities in Britain evolved around the first mosques in Liverpool and Woking (both&mdash;1889). The history of these early British Muslims is being recovered but little is known about the women (usually converts) in these communities. This article will draw upon original findings from archival research, to examine &lsquo;leadership&rsquo; that women in these communities undertook and their influence in shaping their nascent British Muslim communities. The practical, theological and philosophical negotiations around gender roles, female leadership, and veiling and the social contexts within which they took place are examined. By uncovering historical responses to issues that remain topical in British Muslim communities, this article provides historical grounding for contemporary debates about female Muslim leadership in British Muslim communities

Learning from experience leading to engagement: for a Europe of religion and belief diversity

The Religious Diversity and Anti-Discrimination Training Program provides a remarkable opportunity for participants of all walks of life to share opinions, concerns and needs of a variety of very real and practical issues such as the role of religion in education, accommodating religious practice in the work place, adapting social services to religio-cultural needs and limitations, engaging minorities in community development, negotiating the use of public space, gender relations, etc. Not only do participants report that the training influences their own roles in local decision-making, but the issues which they raise can be very informative for policy-makers. This Policy Brief, based upon feedback gathered systematically from participants and trainers, provides new insights and ideas to European policy-makers on emerging issues and possible interventions that need to be considered.CEJ

De-mystifying the Muslimah: Exploring Different Perceptions of Selected Young Muslim Women in Britain

In this research I argue that although Islam as a faith is inherently emancipatory, Muslim women are doubly marginalised: by patriarchal interpretations of their faith within Muslim communities and by pluralist society that often does not understand the faith-based values and practices of Muslim women. The empowerment of Muslim women is crucial not just for the women themselves but also for socio-political dynamics within the Muslim community and its relationships in pluralist society. It is from this context, and acknowledging the paucity of academic literature written by Muslim women, that I set out to give voice to them, so that their opinions may be heard in discourses that they think are relevant to their lives. By encouraging Muslim women to take voice and by facilitating mechanisms for these voices to be heard, this research presents alternate narratives of Muslim women that challenge dominant media imagery of the oppressed and subjugated Muslim woman. These narratives, which are by and for Muslim women, portray instead the inherent diversity in the category 'Muslim woman' and thus add more facets to the category 'woman'. I used an ethnographic methodology that involved participants as contributors in the creation of new knowledge. Semi-structured interviews with 45 young university-educated Muslim women and 7 group discussions were used as initial data-gathering tools. The penultimate ethnographic stage involved Muslim women creating 3-minute long self-representational digital stories (DSTs), which consist of an autobiographical narrative accompanied by still pictures. This was a process of self-reflection for the women and an opportunity to take voice and to be heard. The subsequent screening of these DSTs to audiences who were not Muslim resulted in discussion and active debate about the reasons for prevalent (mis)understandings of Muslim women and stereotypes were challenged. In its initiation of more balanced representations of Muslim women this research empowers Muslim women, and by contributing to dialogue and cohesion it also empowers pluralist society as a whole. This research clarifies the overlapping priorities and identities of young British Muslim women and initiates new discourses, as narrated by the women, on subjects including religious interpretation and practice, feminism, media representation and social cohesion. In the research findings I propose an evolving British-Muslim identity among Muslim youth (in this case young women) which is distinct from that of their parents; a theological articulation of a 'feminist' struggle for women's rights; and the need to engage with the media and others to create positive representations of Muslim women. Experiences with DSTs indicate the potential of personal narratives and interaction for the purposes of inter-community dialogue

Motherhood as constructed by us: Muslim women’s negotiations from a space that is their own

According to foundational Islamic texts, motherhood is a key aspect of women’s diverse social roles; however some Muslim religious commentaries position motherhood as the only aspect of women’s contributions to society. The everyday mothering experiences of Muslim women remain absent from these discussions. This anthropological article will examine Muslim women’s narratives of motherhood and mothering in contemporary Britain. In my research, Muslim women in Britain chose motherhood, firstly, as one of the many fronts on which to challenge patriarchy that is evident in some Muslim texts and to thus ‘reclaim their faith’ as articulated in foundational Islamic texts. Secondly, in their mothering experiences, Muslim women found a space of commonality that they shared with other women – motherhood was something these Muslim women believed they shared with their ‘sisters’ who were from backgrounds different to their own. Within their diverse and multifaceted struggles, Muslim women thus identified a space which they share with other women

The training and development of Muslim faith leaders: current practice and future possibilities

"There were three broad aims [of the review]: 1. To research and evaluate the current training provisions for imams and scholars provided by seminaries and other imam-training institutions in the UK; to explore the strengths and weaknesses of current provision; and, in particular, to identify any gaps in the training of faith leaders that need to be addressed. 2. To explore the different models and methods employed for training faith leaders and to identify elements of best practice for wider dissemination. 3. To explore the possibilities of collaborative initiatives between the providers of Muslim faith leadership training and mainstream further education and higher education institutions and the possibility of attaining additional knowledge and skills leading to higher education qualifications and better employment prospects." - Page 8

Arabic language and Islamic Studies: who studies Arabic and how can these skills be used at university and beyond?

This work was undertaken in 2011-12 as the result of successful competitive bidding for research funds from the subject centre for Languages, Linguistics and Area Studies (LLAS). Learning a modern foreign language in UK has declined, yet the learning of Arabic is rising. Furthermore HEFCE designates Arabic as a Strategically Important and Vulnerable Subject (SIVS). This is important as it implies greater resources and support for Arabic courses. Although Classical Arabic previously had a code, the SIVS status of Arabic has increased its visibility and has led to four new codes for Arabic Language Studies, Modern Standard Arabic and related subjects in HESA’s latest JACS 3 listing (September 2011). We hypothesised that there is more Arabic language interest and competence among Islamic Studies students than is currently apparent in the university sector and in the independent Muslim institution sector, and found persuasive evidence for our hypothesis: moreover, we found that if the Arabic experience is neither assessed nor accredited this may represent missed career opportunities for such students. We explored possible relationships between students’ prior Arabic competence and Arabic language courses at Islamic Studies and other departments within UK universities. This study recognises the significance of Arabic language studies that students undertake in Muslim institutions such as Darul Ulooms, Madaris (singular madrassa), Muslim schools and Muslim HE colleges. It suggests that collaborations between Muslim institutions and universities could lead to cross fertilisation of curricula and pedagogy and staff exchanges. Furthermore, recognising students’ prior learning of Arabic could be beneficial to students, who would have options to enhance their skills and career opportunities, and also to universities who would have access to an increased cohort of potential students.Higher Education Academy (HEA) Subject Centre for Languages Linguistics and Area Studies (LLAS

An Islamic perspective: What does Islam offer to the contemporary debate?

Islam has a long and rich intellectual tradition that is embedded in its religious texts and in its history as a world religion, and which together with confessional approaches to the study of religion encompasses a diverse range of what we today understand as modern academic disciplines, including poetry and literature studies, sociology and lived religion, philosophy and liberal critiques of dogmatic theology and indeed, the physical sciences. As we shall discuss later in this chapter, Islam has made undeniable contributions in the shaping of Western academic thought, the preservation and transmission of Greek and Roman philosophy and has played a foundational role in the development of university campuses as we know them today. Yet, and despite the enduring signifi cance of its historical intellectual tradition, contemporary debates about the role of Islam in academia are mired in two antagonistic but also interconnected debates. Firstly, there is a gradual devaluing of ‘secular’ traditions from within Islamic education and an overemphasis on confessional approaches that has emanated from within diverse Muslim communities, which started around the 18 th century. Secondly, there is, the much more recent agenda of ‘preventing violent extremism’, an anti-terror ‘lens’ through which much policy discourse seeks to examine Islam in the West. In Britain, this entire discussion is further problematized by rapidly changing understandings of what the function of universities should be – are they institutions of learning that produce scholars, thinkers, conscientious citizens and loyal dissenters, or are these institutions that produce effi cient but unquestioning employees to staff global conglomerates that satisfy our collective capitalist, materialist demands

Much More Than a Negation of Religion:A Qualitative Exploration of the Diversity of Non-Religious Identities in England and Wales

Census data for 2011 suggested that around 14.1 million people in England and Wales state that they have no religion and recent survey evidence suggests that the number could be even higher. Drawing on evidence from focus group discussions with people who broadly self-identify with the descriptor ‘non-religious’, this article examines the diversity of non-religious identities and the interfaces with religion and equalities law. Through analysis of the identity narratives of people who see themselves as non-religious, the findings indicate that people use various conceptualisations of non-religion, belief, and spirituality to describe their identities. Moreover, non-religious people also reported experiences of unfair treatment and discrimination due to their identities. The term ‘non-religious’ can be problematic; it can be homogenising and limit people to identifying themselves in terms of the negation of religion. The findings highlight different non-religious identities and thus bring into question the conceptions, both popular and official, of the category ‘non-religious’ and the wider discourse of non-religion. It can be questioned whether the negative label of being non-religious is fit for purpose. There is a need for a new vocabulary to articulate, describe, and understand non-religious identities and experiences

Religion and Belief-Related Hate Incidents in Higher Education:A Research and Evaluation Report

The research report is informed by the findings of two surveys, both of which were available both online and on paper. The surveys aimed to recruit as many Coventry University students as were interested in participating, including distance learning students, across all of its campuses. The baseline survey - which secured 612 useable responses - aimed at understanding Coventry University students’ attitudes to, direct experiences of, and experiences of witnessing hate incidents related to religion or belief, irrespective of whether or not they are themselves religious or subscribe to a particular belief system. The follow-up survey (which secured 286 responses) aimed to assess the impact of the project, including of the religion and other harassment case manager’s work, in raising the visibility of religion or belief hate crime and hate crime reporting. While the numbers involved in the surveys are too small for statistically reliable conclusions to be drawn, the results taken across the two surveys have indicative value.The research informing this report was funded by a £49,681 Office for Students' project (2018-2020) at Coventry University on "Tackling religion-based hate crime on the multi-faith campus" within its Catalyst initiative to tackle religion-based hate crime and support student safety and wellbeing