On Art Education and Testing in a Period of Educational Reform

This interview deals with arts education in Iran. After the Islamic Revolution of 1979, a drastic change occurred in arts education. In terms of aim, arts education in Iran assumed a teleological orientation according to which art should be a process aimed at appreciating the manifestation of God's beauty in the world. As for curricular subjects, some branches of art such as dance are prohibited or used in modified and restricted forms. Arts education has a marginalized position in Iran for two reasons: one, which is more or less global, is that science and mathematics are widely granted a superior position in education, and the other is based on a religious understanding of some arts being inherently associated with sinful activities prohibited in Islam. However, a development in this religious understanding has led to a critical approach according to which the alleged association with sinful activity is denied and thus the prohibited forms of art can be allowed under some conditions. This new approach may have different educational consequences in the realm of arts education.     

Domesticating Islam: exploring academic knowledge production on Islam and Muslims in European societies

The attacks on the Twin Towers in New York in September 2001 and subsequent events not only ignited a ‘war on terror’, but also marked a crucial change in the policies on integration of migrants of Islamic background in Europe. Most countries departed from integration policies based on some sort of recognition of cultural diversity and emphasized national culture as the only legitimate format for citizenship. The result is a strengthening of a frame of governance with the aim to regulate Islamic practices and to mould outlooks, institutional settings and legal arrangements into the nation-state format. This has been referred to as the ‘domestication of Islam’. One of the consequences is the narrowing down of research agendas and academic knowledge production. In this article I explore this process and address important fields of study that tend to be neglected in the study of Islam in Europe.     

STATES OF DELINQUENCY: RACE AND SCIENCE IN THE MAKING OF CALIFORNIA'S JUVENILE JUSTICE SYSTEM

Literature which debates the degree of liberation or oppression associated with wearing the hijab is frequently focused on the Middle East. Two strands of feminist writing have either condemned the veil as oppressive or reframed it as liberating and as a sign of resistance. I argue that the significance of wearing the hijab in Britain is frequently missed. In Britain far from being a sign of conformity and fulfilling the function of making the wearer invisible the converse is true. The hijab is, of itself, neither liberating nor oppressive; the power relations invested in it are situational and contextual. The white Muslim women who participated in this study experience various kinds of responses from non-Muslims. At times they find themselves on the receiving end of what amounts to racial abuse. In this article I suggest that although neither “race” nor racism are fixed, they tend, nevertheless, to shift as reinventions of the same phenomena.     

Integration and religiosity among the Turkish second generation in Europe: a comparative analysis across four capital cities

Drawing on recent cross-national surveys of the Turkish second generation, we test hypotheses of secularization and of religious vitality for Muslim minorities in Europe. Secularization predicts an inverse relationship between structural integration and religiosity, such that the Turkish second generation would be less religious with higher levels of educational attainment and intermarriage. The religious vitality hypothesis predicts the maintenance of religion in the second generation, highlighting the role of religious socialization within immigrant families and communities. Taking a comparative approach, these hypotheses are tested in the context of different national approaches to the institutionalization of Islam as a minority religion in four European capital cities: Amsterdam, Berlin, Brussels and Stockholm. Across contexts, religious socialization strongly predicts second-generation religiosity, in line with religious vitality. The secularization hypothesis finds support only among the second generation in Berlin, however, where Islam is least accommodated.     

Magico‐spiritual power,female sexuality and ritual sex in Muslim Java: Unveiling the kesekten of magical women

This article argues that in practice, concepts of magico‐spiritual power (Javanese: kesekten; Indonesian: kesaktian) are linked with sexuality, particularly female sexuality, in some segments of contemporary Central and East Javanese Muslim society. Few scholars have turned attention to the interconnectedness of these seemingly contradictory topics. Feminist studies tend to focus on the ways in which women locate themselves within and critique Sharia‐based discursive and social orders, without considering the roles that magico‐spiritual power and associated practices play in these Islamic systems or in Islam in a more general sense. Similarly, male scholarship that considers the cultural relevance of Islam and magic rarely refers to gendered and sexual dimensions as praxis from a feminist perspective. By drawing on examples of ‘magical women’ including the Javanese spirit queen of the southern ocean Gusti Kanjeng Ratu Kidul, the historical Hindu figure Ken Dedes, and contemporary ritual sex practices at a Muslim saint's grave, we show how women, female spiritual beings and female sexuality, and sexuality in general, can be considered sources of magico‐spiritual power in Muslim Java. Our arguments conclude that in Javanese Islam, transgression of Sharia sexual norms can be both a sign and a source of magico‐spiritual power.     

Reluctant pluralists: European Muslims and essentialist identities

An emerging consensus among scholars of Muslim political and social identity suggests that Western Muslims live out an anti-essentialist critique of identity construction. Considering this view, this paper examines a cross-national comparison of British Bangladeshis in London and Spanish Moroccans in Madrid that solicits the perceptions of working-class Muslim men. While the results indeed reaffirm respondents' concomitant relationships to a variety of identity paradigms, interview content demonstrates that subjects' multiplicity is complicated by their desire to meet – not reject – the essentialist standards of belonging to the identity paradigms discursively available to them. Rather than defiantly cherry-picking preferred characteristics of religion, ethnicity and nationality, individuals' responses suggest that they are trying to fulfil perceived standards of authenticity. Such a contention helps explain the prevalence of Western Muslims' expressed and well-documented ‘identity crisis’, suggests the enduring relevance of identity essentialisms, and more broadly, complicates post-modern conceptions of identity formation.     

WHAT DO ISLAMIC INSTITUTIONAL FATWAS SAY ABOUT MEDICAL AND RESEARCH CONFIDENTIALITY AND BREACH OF CONFIDENTIALITY?

Protecting confidentiality is an essential value in all human relationships, no less in medical practice and research.(1) Doctor-patient and researcher-participant relationships are built on trust and on the understanding those patients' secrets will not be disclosed.(2) However, this confidentiality can be breached in some situations where it is necessary to meet a strong conflicting duty.(3) Confidentiality, in a general sense, has received much interest in Islamic resources including the Qur'an, Sunnah and juristic writings. However, medical and research confidentiality have not been explored deeply. There are few fatwas about the issue, despite an increased effort by both individuals and Islamic medical organizations to use these institutional fatwas in their research. Infringements on confidentiality make up a significant portion of institutional fatwas, yet they have never been thoroughly investigated. Moreover, the efforts of organizations and authors in this regard still require further exploration, especially on the issue of research confidentiality. In this article, we explore medical and research confidentiality and potential conflicts with this practice as a result of fatwas released by international, regional, and national Islamic Sunni juristic councils. We discuss how these fatwas affect research and publication by Muslim doctors, researchers, and Islamic medical organizations. We argue that more specialized fatwas are needed to clarify Islamic juristic views about medical and research confidentiality, especially the circumstances in which infringements on this confidentiality are justified.     

Party competition and the production of nationhood in the immigration context: particularizing the universal for political gain in France and Québec

Analysing parties’ media representations in the context of France’s 2010 legal ban of Islamic facial coverings and Québec’s (rejected) Charter of Values in 2013, this paper foregrounds the neglected role that party competition plays in shaping the construction of nationhood in public debates around immigrant religious practices. Our findings show that in these debates, political parties aim to maintain their distinct identities by generating a particular universalism, in which purportedly “universal” values, such as gender equality, are imbricated with particularistic images of nationhood.     

Boundaries of belief: religious practices and the construction of ethnic identity in Hui Muslim communities†

Though scholars of ethnicity remark that religion is an important qualifying attribute for membership in an ethnic group, the nature of the relationship between religious faith and ethnic identity requires further exploration. An approach that emphasizes the importance of religious practices in forming and maintaining ethnic boundaries may offer a more complete explanation of the relationship between religion and ethnicity. This article proposes a framework for understanding how religious practices influence ethnic boundary formation and maintenance processes. I propose that religious practices may play a universalizing, negotiating, or differentiating role in influencing the formation and maintenance of ethnic boundaries. To illustrate these various roles played by religious processes, the article presents a heuristic case study of Islamic faith in boundary setting processes in Hui Muslim communities in China.