The purpose of this study is to examine perceptions and experiences of fairness amongst Muslim post-secondary students in order to gain insights for internationalization policy making in post-secondary education. This study is a mixed methods study. A triangulation design was employed to collect data. The participants, 189 Muslim students, were reached via student organizations, national and local Muslim organizations, and Muslim student groups organized on Facebook. Following use of these initial contact points, snowball sampling was also utilized. The quantitative and qualitative data were gathered simultaneously by using a web survey. The survey included 12 open-ended and 19 closed questions. The quantitative data were analyzed by using descriptive and inferential statistical analysis techniques. The qualitative data were analyzed by employing thematic analysis. Selected results from the study are as follows: When interpolated from perceptions of Muslim students, their collective definition of fairness is: using one standard for everybody in the same context. For Muslim students, their university is the most fair setting, followed by Canada, and the country that Muslim students culturally identified with. The World is perceived as the most unfair setting for responding Muslims. Except the country Muslim students culturally identified with, all settings are perceived to be more fair for non-Muslims than for Muslims. The majority of Muslim students reported that they had encountered, observed, or experienced unfairness at least once in their university during the previous academic year and that they had been impacted by that unfairness. The most commonly reported type of unfairness was interactional unfairness, followed by distributive unfairness. The most frequently reported violated rules causing to interactional unfairness were those related to respect, propriety, and consistency. For distributive unfairness the most frequently reported violated rules were those associated with equity, equality, and need. Participants generally blame violators for unfairness; criticizing them for being biased, ignorant, and intolerant to differences. More than 90 percent of participants reported that they experienced negative feelings because of the unfairness they had experienced. Participants’ most commonly reported reactions to the unfairness involved passive behaviours, followed by assertive behaviours. Gender, age, the amount of time Muslim students spent in Canada, legal status, the country where Muslim students had spent the majority of their life, nationality, the country Muslim students culturally identified with, and religious commitment level indicated difference in some dependent variables which reflect the participants’ fairness perceptions or experiences.

Syftet med denna undersökning var att analysera på vilket sätt den religiösa tillhörigheten influerat sex religiöst troende och praktiserande muslimers resonemang och värderingar kring studie- och yrkesval. Den metod som användes var semistrukturerade intervjuer. Resultatet visade respondenternas beskrivningar av hur de praktiserade sin tro i vardagen, vilket gav slutsatsen att islam upplevdes som en livsstil. Vidare visade resultaten att respondenterna upplevde islam som ständigt närvarande, men att det var svårt att urskilja relationen mellan det egna studie- och yrkeslivet och den religiösa tillhörigheten. Samtliga respondenter gav även uttryck för altruistiska värderingar om att bidra till ett bättre samhälle. Detta manifesterades bland annat i deras val av sysselsättning. Det framkom även att respondenterna ansåg sig ha ett ansvar som muslimer i det svenska samhället att representera sin tro, vilket inverkat på deras studie- och yrkesliv. / The aim of this study was to analyze the way in which religious beliefs influenced six religious Muslims' reasoning and values ​​regarding education and vocation. The method that was used was semi-structured interviews. The results showed respondents' descriptions of how they practiced their faith in their everyday life, resulting in the conclusion that Islam is perceived as a lifestyle. Furthermore, the results showed that the respondents experienced Islam as ever-present, but that it was difficult to discern the relationship between their academic and professional life, and their religious beliefs. All respondents also expressed altruistic values to contribute to a better society. This was for instance manifested in their choice of employment. It also revealed that the respondents felt they had a responsibility as Muslims in the Swedish society to represent their beliefs, which influenced their academic and professional lives.

A qualitative  field study about identity negotiations among 2:nd generation homosexual muslims in Comtemporary Berlin: Which shows that these individuals by their families cultural context and the educational (and lack of education) in Berlin are forced to live double life, in many ways) and in the margins of society. It also shows that God creates a safe space where they can be able to feel complete.

Traditionally the empirical study of acculturation has focused on the integration, preservation, or abandonment of one's ethnic heritage in relation to the host culture. This study attempted to broaden the concept of the acculturation process by examining the interaction between an immigrant's religious identity and the host culture. It was hypothesized that for Muslims living in America the integration of one's Islamic and American identities, as compared to level of integration between one?s ethnic heritage and American identities, would provide unique value in predicting the level of acculturation stress, depressive symptoms and life satisfaction. Identity integration between Islamic and American identities was found to correlate with decreased acculturation stress, decreased depressive symptoms and increased life satisfaction and in some instances provided significant predictive value when compared to only an assessment of bicultural integration. Implications of this and other findings were explored.

<p>Uppsatsen behandlar och belyser vilka diskurser som präglar den allmänna debatten och rapporteringen kring religionen islam och dess utövare muslimer i ”dagens” tryckta svenska nyhetsmedia. Huvuddelen av studien är koncentrerad till att fastställa hur de både begreppen islam och muslim framställs och definieras i empirin, men problematiken kring huruvida ett ”vi” och ”de andra” tänkande existerar berörs likväl. Vidare reflekteras över differenser i det empiriska materialet. Materialet påvisar att det finns skillnader mellan hur de både begreppen beskriv i olika genrer i de aktuella texterna.   </p>

Thesis (Ed. D.)--University of West Florida, 2007. / Title from title page of source document. Document formatted into pages; contains 167 pages. Includes bibliographical references.

Thesis (M.A.)--Gordon Conwell Theological Seminary, South Hamilton, MA, 2005. / Abstract. Includes bibliographical references (leaves 90-95).

Thesis (Th. M.)--Trinity International University, 2002. / Abstract. Includes bibliographical references (leaves 153-157).

The aim of this essay was to determine 1. How Muslims were described in the Sweden Democrats official magazine and 2. What the purpose with their descriptions could be. The material, the SD-Courier was chosen due to it being an official magazine that was easily accessible. A hermeneutic method was used where each article selected was read several times to create a greater understanding for the material and the phenomenon within. Several articles, nine out of 485, mentioned Islam and Muslims. The description of Muslims and Islam was exclusively negative in that most authors and articles tried to describe Muslims and Islam as a threat. The threat ranged between a local threat, threatening Sweden as a whole and finally threatening the entire Western civilization. The reasons for the descriptions can be several. By creating stereotypes of Muslims as evil the Sweden Democrats create a stereotype of themselves as the “good guys”. By doing so they also create an opportunity for recruiting new members to the party. Another reason is the assignment of blame. Muslims become the scapegoat for problems in society which may lack obvious solutions.

This paper examines coverage of the 1985-1986 Shah Bano Debate in three nonmainstream periodicals: the Organiser, Muslim India, and Manushi. I perform a close reading of these sources to problematize the image of the "Muslim woman" presented in mainstream Indian media at this time. Such an examination necessitates a discussion of women's right versus the rights of minority religious communities in India. I also examine the background to this debate, namely the Shah Bano judgment itself and the environment in which it occurred.