The purpose of this thesis is to examine whether or not there has been a change in the way DN Debatt has been depicting muslims. This study process the time between 11 September 2000 and 11 September 2002. To reach my result I am using a content analysis, this because I found it the most useful to my material. The result I got with this thesis was that it wasn’t that big of a difference in the picture that the writers wanted to show. The biggest difference was the linguistic, the words used in the articles changed from quite positive to become rather negative. For example before 11 September 2001 the word terrorism was not to be seen in a article about Muslims, but after the same date every article used in this study has the word terrorist in some way. In my thesis I used a hypothesis, the hypothesis was that the reporting about Muslims was going to be radically changed and become hostile towards Muslims. This was not the case and my hypothesis was in one way contradicted.

M.A. / Teaching in institutions have come under the spotlight, as a result of inadequate teaching, learning and assessment strategies. Some of the most critical remarks that were made against teaching in institutes of higher education is that that the traditional methods of direct instruction are ineffective in developing learners’ critical thinking powers and problem-solving abilities. Alternative methods of teaching, learning and assessment should be taken into consideration, rather than teaching. The question that arises is whether the Dâr ’al ‘Ulûm, which is also an institute of higher education, are aware of these arguments and whether it strives to implement effective teaching, learning and assessment strategies. In this study the researcher concentrates on the development of criteria for effective teaching, learning and assessment. These criteria are developed by firstly conducting a literature review and then by evaluating the strategies of teaching and assessment in a Dâr ’al ‘Ulûm, to these criteria. The research methodology of this study consist of a qualitative component and it includes observations of the teaching methods in the classroom, document analysis and interviews with the teachers. The aim of the different data gathering methods is to determine the trustworthiness of the data. The same results were achieved each time the data provided was analysed. Furthermore, the consistency of interpreting and analysing the data was also addressed by returning the findings of this study to an external decoder. The empirical research results indicated that this Dâr ’al ‘Ulûm did not meet the criteria that was developed, and that this Dâr ’al ‘Ulûm relies heavily on the traditional method of direct instruction. The Dâr ’al ‘Ulûm is an institute that develops the minds, the values and the attitudes of ‘Ulamâ’. Knowledge, values and attitudes are shaped in this institute. Appropriate teaching and learning strategies are vital for quality education. Research has pointed out that an outcomes-based approach is more effective than the traditional direct instruction approach. It remains the responsibility of the Diyâr ‘al ’Ulûm to ensure that the teachers are trained in teaching skills that will promote effective learning.

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This dissertation explores the potential of the queer Muslim asylum seeker to confront the Dutch national imaginary. An archetype of homonationalism, the Netherlands faces rising tides of Islamophobia, waters which queer Muslims must learn to navigate. An asylum seeker’s success in the system depends on their “credibility”, hinging on the consistency of their self-representation which is constantly being reconstructed. These constant reconstructions, what Ewing (1990) refers to as “shifting selves”, are not conscious or noticed by the individual; yet, in the context of asylum claim-making, reconstitutions of the self may rise to the surface, asylum seekers then engaging in conscious strategizing. I analyze these contexts ethnographically through informal interviews and participant observation, at the height of the so-called “Refugee Crisis” of the mid-2010s in Europe. I find that as the figure of the queer Muslim asylum seeker confronts the Dutch national imaginary, it both confirms it—representing national commitments to human rights, to tolerance, and to protection of sexual minorities—and challenges it—embodying impossible identities, and evincing a failure of the nation to live up to its ideals: What is “tolerance” when it is weaponized against minority groups? What kind of queerness is being protected if deviation from a cultural norm is disqualifying? Whose human rights are being protected by a system that demands the subject of those rights conform to formulations inconsistent with lived experience?

Magister Philosophiae - MPhil / For decades literature on Islam and Muslims utilised nomenclature which drew from commentary within news and mass media that perpetuated bias representations of Islam and Muslims as dangerous, violent, threats to democratic freedom, oppressors of women, oppressed women, terrorists, fundamentalists and a range of other stereotypes in society. Although Muslims have been an inherent part of South African society for nearly five hundred years, and are protected under ambit of religious freedom granted by the constitution, there is a on-going record micro-aggression and covert discrimination against Muslims from sections of society.

Includes bibliography. / One of the most significant and yet least studied developments of late eighteenth and early nineteenth century Cape Town is the emergence and growth of a muslim community. So dramatic was this process, that by the end of the period of slavery, well over two thirds of the town's non-European population were considered to be members of this community. Yet this process has largely been regarded, in such studies as do exist, as one of only marginal significance to the unfolding pattern of struggles that characterise this turbulent and brutal period of Cape Town's history. This lack of serious research stems largely from the nature of prevailing conceptions, which have tended to characterise both Islam and the muslim community as ostensibly cultural phenomena; culture being defined in its narrowest sense. Denied its political and ideological significance, the process of Islamisation is reduced to the point where it is regarded only as a quaint and colourful anachronism, adding a touch of spice to the cosmopolitan nature of the town. This thesis, however, takes as its point of departure the rejection of the notion that the development of Islam in Cape Town can be meaningfully understood in these terms.

This study focuses on the relationship between the responses of Indian Muslim migrants to the Cape, (based in an Indian group area in Cape Town, called Rylands) and the responses of the environment to Indians. There has been remarkably little work of any nature undertaken concerning Indians in the Cape. The broad anthropological framework emphasises the centrality of the Indians' own perception of their lives, and the significance of the external constraints imposed on them through various means.

The contested backlash phenomenon assumes that changes to the status quo in favor of minorities will be met with resistance and resentment from majority groups. However, previous research has yielded ambiguous results. This has resulted in a continuous confusion regarding if, when and how backlashes occur. This thesis will attempt to enhance the understanding of this phenomenon through the use of a survey experiment. The experiment tests whether it is possible to detect a backlash in public opinion through the use of a treatment text. The text presents a fictive Supreme Court decision that approves outdoor broadcasting of the Islamic call to prayer in the US. The experiment tests whether this will create an increase in resentment directed towards Muslim Americans. The experiment tests a number of hypotheses regarding when and where backlash might occur and could not find any support of the backlash hypothesis. The results instead indicated that the treatment induced a decrease in the level of resentment reported by the respondents. These unexpected results have a number of possible explanations, ranging from social desirability bias to the possibility of a legitimizing effect stemming from the treatment. The findings are in line with a growing number of researches that have failed to statistically find any proof of the backlash theory.

Based on observational fieldwork and interviews carried out in Boston in ten Islamic community centers and mosques, supplemented by archival research in Suffolk County court records and surveys of relevant literature, this ethnography investigates how various communities and sects of Sunni Muslims in the Boston area utilize and conceptualize Islamic law. The presence and operation of Islamic law in the US (as well as in Europe) has increasingly become a center of interest and conflict. Some commentators have portrayed the operation of Sharia in non-majority Islamic countries as a victory for cultural pluralism and for an open, even expanding, global community. Others see Sharia as a threat to basic and ancient lifeways that have traditionally been characterized by the predominance of “Judeo-Christian” religion. This ethnography seeks to move beyond these poles to examine what role Islamic law actually plays in the lives and religion of a cross-section of American Muslims. Through a combination of interviews, the examination of legal records and local government activities, such as courts and public hearings I use the microcosm of the Islamic community in Boston to understand how American disestablishmentarianism, or the American relation between the church and the state, creates an environment that allows Muslims to seek and gain public recognition and accommodation for their faith. Moreover, I examine how these laws allow Boston’s Muslims, and in turn the Muslims of the United States at large, to build lives that are distinctly Islamic while simultaneously incorporating themselves within the larger American cultural milieu, which has historically been characterized by primarily Christian and less prominently Jewish religious cultural practice. The thesis also examines the role Islamic law plays in building both accommodations and distinctions between the Islamic community and its American neighbors. It analyzes which aspects of the Sharia various communities of Muslims consider most important and how they reconcile differences and conflicts between aspects of American culture and law that present obstacles to realizing the ideal Islamic life according to Sharia. Far from a draconian code that demands complete obedience, the data shows that Sharia is actually a flexible tool that makes accommodation possible. At the same time, the discourse and praxis of Sharia also divides American Muslims along lines that often have nothing to do with the law per se but rather reflect the basic tensions and divisions of American society at large. In particular, it considers the differences between African-American Muslim communities and Muslims originated from the Middle East and elsewhere.

This cross-sectional study focuses on attitudes in accordance with the Second Demographic Transition (SDT) in the adult population of Israel. Such attitudes are expressed by favoring an establishment of a family at older ages and favoring a small family size. Such attitudes are also expressed by supporting certain forms of living arrangements that are alternative to marriage. Based on results from Israel’s Social Survey (ISS), it seems that during 2009-2019, there was a nationwide rise in support of attitudes in accordance with the SDT. This trend is well apparent, despite a moderate decline in support of divorce as the best solution in insolvable relationships. In addition, it was found that the level of religiosity had a substantial and negative effect on the probability of supporting attitudes in accordance with the SDT. Furthermore, the type of residence (i.e., living in an urban environment) had no substantial effect on the probability of supporting these attitudes. Additionally, although differences in support of these attitudes were found between residents of Jerusalem and Tel-Aviv, they were less consistent and substantial after the effects of religious affiliation and religiosity were considered. However, residing in Tel-Aviv had substantial and positive effects on the probability of accepting unmarried couples’ parenthood and on the probability of preferring establishing a family for women aged 30 and above. This study also points out that certain attitudes are more supported by Jews, while others are more supported by Muslims.