This study critically explores Muslim students’ experiences on campus and in the community and identifies the opportunities, barriers, and constraints in students’ academic and social relations with peers, university personnel and communities at large. The study provides practical recommendations grounded in evidence for university administrators, faculty, staff and other stakeholders in the areas of service delivery, policy, programs, and educational curriculum development and instruction. The study utilizes a constructivist grounded theory methodology informed by semi-structured interviews of 32 Muslim students in undergraduate and graduate programs as data collection methods. Ambient Islamophobia was uncovered as the central phenomenon. I use a group of theoretical categories, subdivided into properties and dimensions, to illustrate my theory. These theoretical categories are further regrouped into five themes, which illustrate: (1) the ambient and endemic nature of Islamophobia on campus and in the community; (2) the causal conditions of ambient Islamophobia and the processes by which Muslim students become aware and contextualize the complex and multilayered Eurocentric and Orientalist ideologies, beliefs, attitudes and behaviors that entrench Islamophobia; (3) the impacts/ consequences of ambient Islamophobia that affect Muslim students cognitively, affectively and behaviorally; (4) the coping and resistance strategies Muslim students develop to counter ambient Islamophobia and achieve social well-being, academic success; and (5) the longing for belonging, while confronting expectations held about Canada and studying at the university. Understanding the processes and foundations of ambient Islamophobia can be used by stakeholders to develop more inclusive policies, programs and classrooms to support the social and academic success of Muslim students on campus. / Graduate

<p>Vårt syfte med uppsatsen är att undersöka hur sex elever på högstadiet förhåller sig till slöjan.Hur skiljer sig deras åsikter åt beroende på vilken religiös, kulturell eller etnisk bakgrund detillhör? Resultatet har vi fått fram genom att utföra två kvalitativa gruppintervjuer av lågstandardiserad karaktär. Vi kommer i uppsatsen fram till att de sex elever som vi intervjuathar en sekulariserad syn på slöjan. Vi kommer även fram till att åsikterna och kunskapernahos de sex eleverna inte skiljer sig avsevärt åt beroende på vilken religiös, kulturell elleretnisk bakgrund de tillhör.</p>

Vårt syfte med uppsatsen är att undersöka hur sex elever på högstadiet förhåller sig till slöjan.Hur skiljer sig deras åsikter åt beroende på vilken religiös, kulturell eller etnisk bakgrund detillhör? Resultatet har vi fått fram genom att utföra två kvalitativa gruppintervjuer av lågstandardiserad karaktär. Vi kommer i uppsatsen fram till att de sex elever som vi intervjuathar en sekulariserad syn på slöjan. Vi kommer även fram till att åsikterna och kunskapernahos de sex eleverna inte skiljer sig avsevärt åt beroende på vilken religiös, kulturell elleretnisk bakgrund de tillhör.

Thesis (M.A.)--Trinity International University, 2002. / Abstract. Includes bibliographical references (leaves 133-146).

Thesis (Psy. D.)--Rutgers University, 2009. / "Graduate Program in School Psychology." Includes bibliographical references (p. 91-101).

The research question for this study is: how do religious and ethnic identities intersect for second-generation Americans? Is religious identification consistently coupled with strong ethnic identity among second-generation Americans, as posited by the current literature on is this issue, or are there other extant patterns that need to be further examined? I considered this question by comparing religious and non-religious second-generation Americans from Muslim-origin families from a variety of ethnic backgrounds. I interviewed 44 individuals across a range of religious and ethnic identification, and found six main patterns in how ethno-religious identities do and do not map on to one another. I titled these six patterns thusly: "Religion > Ethnicity; Higher Religion, Higher Ethnicity," "Religion > Ethnicity; Higher Religion, Lower Ethnicity," "Religion = Ethnicity," "Religion < Ethnicity," "Somewhat Ethnic, Somewhat Religious," and "Critics of Religion and Ethnicity."The case of second-generation Muslim Americans is particularly interesting, given that what may actually be occurring is the growing importance of a "pan-religious" identity, rather than the continued dominance of specific ethnic identities at the group level. Indeed, the primary function of the congregation vis-à-vis ethnicity may not be to maintain the ascendancy of a particular ethnic identity, as the sociology of religion literature claims; rather, for second-generation Muslims, religiosity may encourage a "pan-ethnicity" based on shared religious identity. This is borne out in the presence of two forms of the "Religion > Ethnicity" category, and the differentiation in how segmented assimilation occurs between the highly religious and the less religious.

The purpose of this study was to investigate age, education and level of religiosity as correlates of attitudes toward women amongst a sample of South African Muslim men. The study was conducted with 118 randomly selected South African Muslim males. A biographical questionnaire, the Islamic Attitude Toward Women Scale (Khalid, 2004) and the Religiosity Measures Questionnaire developed by Rohrbaugh & Jessor in 1975 (Hill & Hood, 1999) were used to collect data. The findings revealed that age was significantly related to attitudes towards women. Education and level of religiosity were found to have no significant relationship with attitude towards women. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2007.

This study described a subculture of Muslim women who live and study in Middle Town, Indiana and who actively participate in the religious and social activities conducted by the Middle Town Islamic Center. Acting in response to negative stereotyping of this population, this study shines a light on the lives and learning of female Muslim adults in a small Midwestern city. The results of this particular study promoted understanding about female Muslim learners in the United States. Ethnographic techniques of in-depth, semi-structured interviews and participant observation techniques were used to gather the data, and member checking was also performed to ensure consistency. Doman analysis, as described by Spradley (1979), was the technique used to analyze the data. The data and analysis suggested some fundamental characteristics of this subculture, Middle Town Islamic Ladies. One major finding that could be inferred was the inconsistency between the experiences of the participants with negative stereotyping propagated by some U.S. media and some people in general. Women in this study tended to be very deliberate in defining their status as women and as learners by examining and referring to the most legitimate resources of Islam: The Qur’an and Hadith. The participants also understood that many interpretations of the Qur’an and Hadith about women are influenced by a patriarchal mindset to preserve cultural beliefs that men are superior to women. Such beliefs are inconsistent with what the Qur’an and Hadith prescribe. As most of the informants came from different countries, they reported that their cultural expectations influenced their learning styles and their lives in this city. This expectation generated some problems with their comfort in living and studying. However, their faith, their association with the Middle Town Islamic community, especially the Muslim women, family support (especially from their husbands), and harmonious relationships with professors facilitated smooth adjustments to the challenges. Finally, the findings in this study also introduced teaching strategies and training styles in higher education that would accommodate and emphasize students’ cross-cultural differences / Department of Educational Studies

Thesis (M.A.)--Oregon State University, 2009. / Printout. Includes bibliographical references (leaves 83-89). Also available on the World Wide Web.

Thesis (M.A.)--Trinity International University, 2002. / Abstract. Includes bibliographical references (leaves 133-146).