Muslims in Prison

Beckford, James A.; Joly, Danièle; Khosrokhavar, Farhad

doi:10.1057/9780230501300

Cited by 56 publications

(10 citation statements)

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“…Many prisoners begin their incarceration with little religious affiliation but are socialized into religious faith (Khosrokhavar, 2013; Thomas and Zaitzow, 2006). This development pertains to other religions as well, but in prisons in the USA and Europe, Islam has long been the fastest growing religion (Beckford et al, 2005). Interpretation of this development has been divided into two main themes: while some argue that prisons have become incubators for violent jihadism, others argue that Islam may play an important role in prisoner rehabilitation since many criminals, while in prison, undergo a process of spiritual searching (Khosrokhavar, 2013; Leiken, 2012).…”

Section: Introductionmentioning

confidence: 99%

At risk for radicalization and jihadism? A population-based study of Norwegian adolescents

Pedersen¹,

Vestel²,

Bakken³

2017

Cooperation and Conflict

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Little is known about attitudes among ordinary adolescents in favour of the use of political violence and radicalization. We draw on a survey from a population sample of adolescents ( n = 8627) in the Norwegian capital, Oslo. We first compared adolescents with Muslim, Christian and no religious affiliation with regard to attitudes in favour of the use of violence for political purposes and support of those who go to Syria to take part in active combat. Muslim youth reported higher levels of support for the use of violence to obtain societal change than did other adolescents. The same pattern was revealed with regard to support for the fighters in Syria. After control for other variables, Muslim affiliation had no impact on attitudes in favour of politically motivated violence, though it remained significant for support for the fighters in Syria. However, here as well we found associations with poor school grades, conduct problems and exposure to violence, possibly indicating an emerging adolescent ‘outsider’ position. Political activity on social media also played a role. Such attitudes rarely develop into politically motivated violence and jihadism. However, for a small minority, they may represent the first step in that direction.

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Section: Introductionmentioning

confidence: 99%

At risk for radicalization and jihadism? A population-based study of Norwegian adolescents

Pedersen¹,

Vestel²,

Bakken³

2017

Cooperation and Conflict

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“…They initially organised locally and subsequently mobilised on a national basis: about the publication of Salman Rushdie’s Satanic Verses (1988), on educational issues (late 1980s) and to challenge deprivation and Islamophobia (1990s and 2000s). Altogether, they have made a number of gains so that the practice of Islam and adjustments to make it possible are now accepted in most public institutions (Beckford et al, 2005). Muslim communities have joined ranks with sectors of the opposition against the war in Iraq and protested at the suspicions affecting Muslims since 9/11 and the 7/7 events (Joly, 2007; Joly and Wadia, forthcoming).…”

Section: Islam Muslim Groupmentioning

confidence: 99%

Women from Muslim Communities: Autonomy and Capacity of Action

Joly

2016

Sociology

Self Cite

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This article examines the interaction of women from Muslim communities with British majority society, the ethnic group and the Muslim group to ascertain enabling factors and obstacles to their autonomisation. It explores how the women navigate through the tensions underpinning the three reference groups to develop their life plan in the private and public space. The empirical research included Touraine’s methodology of sociological intervention.

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“…Koopmans & Statham, 2005, p. 156). However, such institutional roles are perceived as either irrelevant or “pathological” within the French context since it is difficult to argue that Muslim chaplains in the French armed forces or prisons prove that France is a multicultural country (on the notion of “pathologies” in national philosophies of citizenship, see Favell 1998; on ethnicity in the French military and prisons, see Beckford, Joly, & Khosrokhavar 2005; Bertossi & Wihtol de Wenden, 2007).…”

Section: Key Problems With Modelsmentioning

confidence: 99%

National Models of Integration in Europe

Bertossi

2011

American Behavioral Scientist

125

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The concept of models of immigrant integration (e.g., French assimilation, Dutch and British multiculturalism) has had a vibrant career in comparative research on Western Europe, accounting for and explaining many national differences. This concept, however, is problematic because it suffers from normative and theoretical misconceptions. Through a comparison of France, Britain, and the Netherlands, this article discusses key problems affecting the use of national integration models in the literature and proposes ways to overcome them. It argues that models should not be considered as homogeneous and stable cultural entities—and even less as independent variables—but as complex structures of reference on the basis of which a multiplicity of conceptions of identity, equality, and inclusion are developed by a wide range of social agents in each national context.

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Muslims in Prison

Abstract: Softcover reprint of the hardcover 1st edition 2005 978-1-4039-9831-6

Cited by 56 publications

References 0 publications

At risk for radicalization and jihadism? A population-based study of Norwegian adolescents

At risk for radicalization and jihadism? A population-based study of Norwegian adolescents

Women from Muslim Communities: Autonomy and Capacity of Action

National Models of Integration in Europe

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