What factors account for black–white differences in anti-Muslim sentiment in the contemporary USA?

I use data from the 2004 General Social Survey (N=719) and multivariate analyses to: explore the effects of race on attitudes toward Muslims; evaluate the extent to which the racial differences were mediated by psychological and religious factors; and assess whether the race effects differed significantly by gender. The findings show that blacks report significantly more favourable feelings toward Muslims than whites. Those respondents who are female, more educated and Catholic also hold significantly higher scores on the 100-point scale assessing feelings toward Muslims. After controlling for religious and psychological factors, I find that the racial difference in feelings toward Muslims is increased, indicating that the race effect is suppressed by these factors. Moderation analysis reveals that white men hold the highest level of negative feelings toward Muslims, compared to women and black men. The findings suggest challenging the misconstrued perceptions of Muslims through education and endorsement of positive images.     

Suicide and attempted suicide among South Asians in England: who is at risk?

Evidence from both large-scale and small-scale studies suggests differences and similarities in patterns of suicide and attempted suicide between South Asians and the total population in England. Among South Asians, the excess of females among both suicides and attempted suicides is even more marked; the traditional view of a strong family structure among Asians is confirmed, although cultural conflict between generations is apparent. The technique of suicide by burning among Asians appears to be waning. Asians who attempt or complete suicide are more likely to be suffering from stress, but less likely to have been diagnosed as mentally ill. Their psychological problems appear to have been frequently overlooked by general practitioners, or not presented to them. Differences in religion, with Hindus producing higher rates than Muslims, and demographic, geographical, financial and cultural differences, contribute to the need for disaggregation and up-to-date research.     

Serum protein polymorphisms (HP,GC, PI) in Muslims and Bodhs of Jammu and Kashmir,India

Two population groups of Jammu and Kashmir (India) — Muslims and Bodhs-have been typed for haptoglobin and for CG and PI subtype polymorphisms. The allele frequencies do not show significant differences between these two populations. HP and GC allele frequencies of Bodhs and Muslims differ considerably from with that observed in other North Indian populations. The PI allele frequencies of Bohds and Muslims differ considerably from those found in other Indian populations and are more similar to Mongoloid ones.     

Does French Islam Have Borders? Dilemmas of Domestication in a Global Religious Field

Although many accounts of transnational religious movements emphasize mobility and communication, equally important are efforts by both political actors and religious leaders to carve out distinctive national forms of religion. In this article I examine dilemmas faced by Muslims in France who seek both to remain part of the global Muslimcommunity and to satisfy French demands for conformity to political and cultural norms. I consider the history of immigration and the importance of French notions of laïcité but emphasize the structural problem of articulating a global religious field onto a self-consciously bounded French nation-state. I then draw on recent fieldwork in Paris to analyze two recent public events in which attempts by Muslim public intellectuals to develop an "Islam of France" are frustrated by internal, structural tensions concerning religious authority and political legitimacy, and not simply by a conflict between "Muslims" and "France."     

Religious visibility: perceptions and experiences of residents in two Muslim concentration suburbs in Melbourne,Australia

In recent decades, and especially after the 9/11/2001 terrorist attack on US, an antipathy towards and fear of Muslim minorities in Western countries have increased, forming part of the current widespread anti-immigration sentiment. In this context, the ‘religiously visible’ Muslims are the most obvious target of negative perceptions, discrimination and other manifestations of ‘Islamophobia’. This paper uses quantitative and qualitative data on religious visibility collected through a survey and in-depth interviews in two suburbs with residential concentrations of Muslims in Melbourne, Australia. The two localities, ‘Broadburb’ and ‘Greenburb’, have similar proportions of Muslim residents (about 1/3) but the levels of religious visibility differ. The paper discusses perceptions and experiences of being religiously visible in a secular society, and particularly being a ‘visible Muslim’. We also discuss perceptions of Muslim visibility by others – non-visible Muslims and non-Muslims – who share neighbourhoods with the visible Muslim minority.     

Morphological and meristic evaluation of the population structure of Anguilla marmorata across its range

The population structure of the giant mottled eel Anguilla marmorata was evaluated using statistical analysis of 21 morphological characters among 13 representative localities across the Indo-Pacific region and as far north as Japan. There were no clear differences in 15 proportional and six vertebral characters using principal component analysis. The total number of vertebrae ( N _V) of A . marmorata at these localities had the widest variation among the morphological and meristic characters examined. A statistical analysis of the N _V of 1238 specimens from 14 localities that included previously published data found significant differences among Micronesia, French Polynesia and other localities, and between localities in the North Pacific and South Pacific regions. Few differences were detected between specimens from the Indian Ocean and the North Pacific or South Pacific regions. The differences in N _V among some regions and the population genetic studies of this species indicate that there are at least four populations of A. marmorata (North Pacific, Micronesia, Indian Ocean and South Pacific), which appear to include metapopulation structures in the Indian Ocean and South Pacific. This population structure is consistent with the ocean current patterns in each region and the evolution of migration loops of each spawning population.     

Perceived religious discrimination and confidence in Canadian institutions

ABSTRACT

Using a recent cycle of the Canadian General Social Survey (N?=?27,534), this paper first examines the extent of perceived religious discrimination among religious minorities of Muslim, Jewish, Hindu and Buddhist. The results show that Muslims and Jews are statistically significantly and largely more likely to report that they have experienced religious discrimination than other religious minorities. Subsequently, the impact of religious discrimination on the self-reported confidence in a number of Canadian institutions is assessed. Religious discrimination is found to negatively influence the confidence of discriminated Muslims in the institutions, but it appears without such impact for discriminated Jews. Various implications are discussed.     

Islamic gatherings: experiences of discrimination and religious affirmation across established and new immigrant communities

To what extent are perceptions of discrimination associated with religious affirmation among Muslim minorities in the Netherlands? Drawing on recent nationally representative surveys among self-identified Muslims from five ethnic groups in the Netherlands, we test boundary conditions of reactive religiosity. Our findings indicate that for Muslims from established immigrant groups, perceptions of discrimination are associated with more frequent religious attendance, but that this is not the case for Muslims from smaller, less established ethnic communities. Findings are interpreted using a boundary framework.     

Witnessing a potent truth: rethinking responsibility in the anthropology of theisms

For Ahmadi Muslims in the Indian town of Qadian, a major part of ethical behaviour is the cultivation of a relationship of subordination to potent religious truths. This involves both manifesting and witnessing the truth of their religion in the form of polemical arguments and religious travel. I argue that understanding how moral character develops out of such a relationship requires us to turn our analytical attention away from agency and towards responsibility. Such a move has important implications for the more general anthropological study of theisms.     

Symbol and Sustenance: Cattle in South Asian Culture

Domesticated Indian zebu cattle were present on the western margins of the South Asian subcontinent as early as 6000 B.C. Cattle were important in the agricultural economy of the Harappan civilization of the Indus Valley, but archaeological evidence suggests the bull was also assuming a symbolic or religious role in this culture during the third millennium B.C. There is, however, little to suggest that the cow was viewed as sacred. Following the decline of the Harappan civilization, northwestern India was settled by Aryan-speaking peoples who laid the foundations of modern Indian society. The Aryans were pastoral by nature and the economic importance of cattle to this society is mirrored in the role of cattle in ritual, in the pastoral symbolism of the Vedic literature (the ancient religious literature of Hinduism), and also in the association of the cow with various Vedic deities. Yet, again there is nothing to suggest the cow was viewed as sacred at this time. It is not until the appearance of the ahimsa philosophy at the end of the Vedic period, and the acceptance of this belief in the major religious philosophies of the region (Jainism, Buddhism, and later Hinduism), that the concept of the sanctity and inviolability of the cow began to crystallize. The “sacred-cow concept” appears as established doctrine in Hindu literature by the end of the medieval period (ca. fourth century A.D.), although popular practice appears to be at variance with this doctrine. A variety of historical, political, religious and social factors appear to have contributed to the general acceptance of the sacred cow doctrine by the Hindu population at large. During the 1960s, the “sacred cow” was at the center of a controversy in the social sciences concerning whether the concept was essentially religious in nature or reflected the ecological realities of the cattle economy of the Indian subcontinent. This debate notwithstanding, cattle remain central to the Indian economy, but also play a significant role in the religion and rituals of modern Hinduism, particularly those related to the worship of Krishna. Cattle have also assumed a political role in contemporary India, with anti-cow-slaughter legislation and the protection of the cow being identified with the emerging Hindutva movement. No understanding of South Asian culture can be complete without an awareness of the economic, historical, political and religious dimensions of cattle in the Indian subcontinent.     

Muslim immigrants and religious group feelings: self-identification and attitudes among Sunni and Alevi Turkish-Dutch

Affective ratings of multiple religious (sub)groups (Muslims, Christians, Jews and non-believers, as well as Sunni, Alevi and Sjiit Muslims), the endorsement of Islamic minority rights and religious group identification were examined among Sunni and Alevi Turkish-Dutch participants. The findings show that both groups differ in important ways. Some Alevi participants considered themselves Muslims but others interpreted Alevi identity in a secular way. The Sunnis were quite negative towards Jews and non-believers, they more strongly endorsed Islamic minority rights and they had very high Muslim group identification. Furthermore, the Sunnis were negative towards Alevis and the Alevis were negative towards the Sunnis. Muslim group identification was positively and strongly related to feelings towards Muslims and to the endorsement of Islamic group rights.     

Becoming different while becoming the same: Re-territorializing Islamic identities with multi-ethnic practices in Hong Kong

The established consensus in sociology is to explain the transformations of the ethnic identities of migrants through processes by which the migrants combine features they share with co-ethnics with characteristics they adopt from other groups of residents. This conceptualization, however, works on the assumption that it is the differences and contradictions between the elements in the ethnic identities of the migrants, and the characteristics of other groups of residents, that motivate the transformations of migrant ethnic identities. Therefore, processes by which migrants adopt characteristics from other residents are understood to typically decrease the migrants’ differences from them. This analysis of the ethnic identity transformations of Muslims of Chinese, Indian, Pakistani, and mixed ethnic origin in Hong Kong refutes the validity of this interpretation. It shows that adopting characteristics from non-Muslim Chinese residents supported establishing multi-ethnic Islamic practices which, in turn, accentuated the differences of the Muslims from these majorities.     

Denominational affiliation and fertility behaviour in an African context: an examination of couple data from Ghana

Although studies have examined religious differences in fertility in sub-Saharan Africa, it is argued in this paper that using women-only sample data may be conceptually problematic in patriarchal African societies where the influence of husbands on their wives' reproductive preferences is paramount. The present study contributes to this discourse by examining the relationship between religion and fertility behaviour using matched-couple data from Ghana. Guided by the 'religious values' and 'characteristics' hypotheses, the results indicate significant religious differences in fertility. Compared with Traditionalists, Christians and Muslims have lower fertility, albeit these differences diminish significantly after controlling for socioeconomic variables. The impact of wife's religious denomination on marital fertility is attenuated after controlling for husband's religious affiliation. Also, fertility was found to be higher if couples belong to the same faith compared with those of different faiths.     

Racial,ethnic and religious social distance in Surinam: An exploration of the ‘strategic alliance hypothesis’ in a Caribbean community

The poly‐ethnic Caribbean can be seen as a laboratory for the study of the evolution of inter‐ and intra‐ethnic relationships. Using the Caribbean experience as context, the present study begins by focusing on the dynamics of Muslim‐Hindu relations in Surinam and then extends its analysis to South Asian‐Creole relations. Building on the work of van der Burg and van der Veer (1986), the study develops and examines a ‘strategic alliance hypothesis’: that Hindus and Muslims have avoided overt conflict in their Surinamese homeland in order to advance their common interests against the country's other major ethnic groups, and, by extension, South Asians have joined multi‐ethnic coalitions to advance these same interests. To explore these strategic alliance hypotheses, 376 secondary‐school students in western Surinam were administered a modified Bogardus (1925) social distance scale in order to measure the degree of reciprocal tolerance that the sample's respondents expressed towards Surinam's prominent ethno‐religious groups. The survey results offered qualified support for the strategic alliance hypothesis ‐ the degree of preferential closeness Hindus and Muslims in the sample would tolerate for each other fell approximately midway between the social distance they would allow between themselves and the Creoles, their major competitors, and the distance preferred for members of other sects within their own religion. These data are contextualized within Surinam's ongoing struggle to restore the independent and civilian constitutional government that was overthrown in a 1980 military coup.     

National survey of notifications of tuberculosis in England and Wales in 1983. Medical Research Council Tuberculosis and Chest Diseases Unit.

In a survey of all notifications of tuberculosis in England and Wales for the first six months of 1983 56% of the 3002 newly notified patients who had not been treated before were of white and 37% were of Indian subcontinent (Indian, Pakistani, or Bangladeshi) ethnic origin, findings similar to those of a survey in 1978-9. In the four and a quarter years between the surveys the number of patients notified had declined by 26%, the decline being 28% among those of white and 23% among those of Indian subcontinent ethnic origin. The white patients were on average older than the patients of Indian subcontinent ethnic origin, and a higher proportion of them had respiratory disease (82% compared with 66%). The pulmonary lesions were on average larger and more often bacteriologically positive in the white patients. There were considerable differences between the ethnic groups in the estimated yearly rates of notifications per 100 000 population in England in 1983. The highest rates occurred in the Indian (178) and the Pakistani and Bangladeshi (169) populations and were roughly 25 times the rate in the white population (6 X 9). In the Indian subcontinent ethnic groups the highest rates occurred among those who had arrived in the United Kingdom within the previous five years.     

Religious Significance Of Blackfoot Quillwork

Abstract

Quillwork among the Indian tribes of the Northwest as practised by the women embodied features of religious significance of a restrictive nature, Only a few women had the right to do this work and it was they who gave permission for others to be initiated into the religious pattern. The symbolisms, while varying between tribes, included specific prayers, face and hand painting and the wearing of specific ornaments, such as necklaces, while quilling. Quill work was done in return for gifts and the finished product could not be sold. Designs could be used only by the owner unless they were given away.     

Complete mitogenome reveals genetic divergence and phylogenetic relationships among Indian cattle (Bos indicus) breeds

Indigenous cattle of India belong to the species, Bos indicus and they possess various adaptability and production traits. However, little is known about the genetic diversity and origin of these breeds. To investigate the status, we sequenced and analyzed the whole mitochondrial DNA (mtDNA) of seven Indian cattle breeds. In total, 49 single-nucleotide variants (SNVs) were identified among the seven breeds analyzed. We observed a common synonymous SNV in the COII gene (m.7583G?>?A) of all the breeds studied. The phylogenetic analysis and genetic distance estimation showed the close genetic relationship among the Indian cattle breeds, whereas distinct genetic differences were observed between Bos indicus and Bos taurus cattle. Our results indicate a common ancestor for European Zwergzebu breed and South Indian cattle. The estimated divergence time demonstrated that the Bos indicus and Bos taurus cattle lineages diverged 0.92 million years ago. Our study also demonstrates that ancestors of present zebu breeds originated in South and North India separately ～30,000 to 20,000 years ago. In conclusion, the identified genetic variants and results of the phylogenetic analysis may provide baseline information to develop appropriate strategies for management and conservation of Indian cattle breeds.     

Genetic Structure of Tibeto-Burman Populations of Bangladesh: Evaluating the Gene Flow along the Sides of Bay-of-Bengal

Human settlement and migrations along sides of Bay-of-Bengal have played a vital role in shaping the genetic landscape of Bangladesh, Eastern India and Southeast Asia. Bangladesh and Northeast India form the vital land bridge between the South and Southeast Asia. To reconstruct the population history of this region and to see whether this diverse region geographically acted as a corridor or barrier for human interaction between South Asia and Southeast Asia, we, for the first time analyzed high resolution uniparental (mtDNA and Y chromosome) and biparental autosomal genetic markers among aboriginal Bangladesh tribes currently speaking Tibeto-Burman language. All the three studied populations; Chakma, Marma and Tripura from Bangladesh showed strikingly high homogeneity among themselves and strong affinities to Northeast Indian Tibeto-Burman groups. However, they show substantially higher molecular diversity than Northeast Indian populations. Unlike Austroasiatic (Munda) speakers of India, we observed equal role of both males and females in shaping the Tibeto-Burman expansion in Southern Asia. Moreover, it is noteworthy that in admixture proportion, TB populations of Bangladesh carry substantially higher mainland Indian ancestry component than Northeast Indian Tibeto-Burmans. Largely similar expansion ages of two major paternal haplogroups (O2a and O3a3c), suggested that they arose before the differentiation of any language group and approximately at the same time. Contrary to the scenario proposed for colonization of Northeast India as male founder effect that occurred within the past 4,000 years, we suggest a significantly deep colonization of this region. Overall, our extensive analysis revealed that the population history of South Asian Tibeto-Burman speakers is more complex than it was suggested before.     

Immunoglobulin (GM and KM) allotypes in the Sikh population of India

The populations of India are genetically diverse, both within and between geographic regions; immunoglobulin (GM) allotypes provide important information on genetic differences between populations, since the frequencies of combinations of allotypes (termed "haplotypes") vary dramatically among ethnic groups. As part of a project to assess genetic diversity among defined Indian populations, we have examined eight GM allotypes in a sample of 101 unrelated Sikhs who have migrated to Toronto, Canada: Glm(1, 2, 3, 17) and G3m (5, 15, 16, 21). Sikhs are a religious group that arose in the Punjab about 1500 A.D.; most of the original converts are believed to have been middle to upper-middle caste Hindus. Gm allotyping showed that six Gm haplotypes occurred at polymorphic frequencies (greater than 0.01) in Sikhs: Gm3;5, Gm1,17;21, Gm1,2,17;21, Gm1,17;5, Gm1,17;15,16, and Gm1,3;5. These haplotypes have all been previously reported in Indian populations. The frequencies of the first four haplotypes resembled the published frequencies for lower-caste Hindus of NW India more than upper-caste Hindus. However, the last two haplotypes have been found only in upper-caste Hindus. The frequency of one of these, Gm1,17;15,16 was higher in Sikhs (0.09) than has been reported in any Indian population with the exception of Parsis (who are descended from Iranians). We speculate that the high frequency of this haplotype may have been characteristic of some of the Hindu castes in the Punjab from which Sikhs are descended.     

Mystical Styles of Expression among North Indian Faq?r: Nara as a Manifestation of Hukm

This paper explores the mystical complex of North Indian ‘holy men’ commonly known as faqir and their relationship to mainstream Indian Islam. It is based on research done at the thirteenth century Indo‐Muslim shrine of Nizamuddin Auliya in Delhi, India. Many faqir beliefs and practices diverge from Islamic orthodoxy by emphasising a mystical relationship with the saints. While faqir are Muslims, their emphasis on mystical expressions demarcates them from orthodox styles of Indian Islam. Two of these expressions are hukm, the mystical bond between a faqir and Muslim saint, and nara, a series of expletives used to communicate with the saint when in a euphoric state. Hukm and nara are pivotal to a faqir's mystical complex and are creative sources of his spiritual life. Prompted by a paucity of critical analyses into the area of North Indian faqir mysticism and ritual performance, this paper argues that the interplay between hukm and nara generates a form of creative expression for the faqir that is related to, but independent of, Indo‐Muslim orthodox practices and constitutes an alternative style of religious expression within Indian Islam.