Religious Care in the Reinvented European Imamate Muslims and Their Guides in Italian Prisons

Rhazzali, Khalid

doi:10.1007/978-3-319-16778-7_8

Cited by 7 publications

(4 citation statements)

References 11 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Likewise, while research on Muslim male offenders is relatively well-developed, studies which specifically address the experience of Islam by female offenders are few and far between. Research on Muslim male prisoners addresses several topics, such as the construction of the "Muslim prisoner" social category often linked monolithically with extremism (Beckford et al 2007;De Galembert 2020;Schneuwly Purdie 2011), Muslim chaplaincies and the equal access of Muslim inmates to religious provision (Beckford et al 2007; de Galembert 2019;Gilliat-Ray 2013;Rhazzali 2016;Schneuwly Purdie 2013), their religiosities and the impact of the prison context on their religious identities (Ammar et al 2004;Khosrokhavar 2004;Spalek andEl-Hassan 2007, Wilkinson et al 2021b) or the mobilisation of their religious beliefs and practices to cope with the pains of imprisonment (Béraud et al 2016). Furthermore, a number of studies have specifically addressed religious extremism and the impact of imprisonment on processes of radicalisation (Khosrokhavar 2006;Micheron 2020;Béraud et al 2017;Schneuwly Purdie 2019).…”

Section: Researching Women and Islam In Prisonmentioning

confidence: 99%

Living Islam in Prison: How Gender Affects the Religious Experiences of Female and Male Offenders

et al. 2021

View full text Add to dashboard Cite

Addressing a significant gap in the knowledge of female Muslim prisoners’ religiosity, this paper describes and explains the gendered impact of incarceration on the religiosity of Muslim female and male offenders. Based on quantitative and qualitative data collected in ten prisons, including a male and female prison in England and a male and female prison in Switzerland, the authors show that prison tends to intensify the religiosity of Muslim men and reduce the religiosity of Muslim women. In explanation of this, the authors argue that, at the individual level, the feelings of guilt at the absence of family, the absence of high-status religious forms of gender and feelings of trauma and victimhood impact negatively on Muslim female offenders’ religiosity. At the institutional level, female Muslim prisoners, being a small minority, do not mobilise a powerful shared religious identity and chaplaincy provision—including provision of basic religious services—is patchier for Muslim women than it is for men and often does not take into account the specific needs of female prisoners.

show abstract

Section: Researching Women and Islam In Prisonmentioning

confidence: 99%

Living Islam in Prison: How Gender Affects the Religious Experiences of Female and Male Offenders

et al. 2021

View full text Add to dashboard Cite

show abstract

“…social sciences. In fact, women are predominant in the field of intercultural mediation, including Muslim women (Luatti, 2006(Luatti, , 2011Rhazzali, 2015b). During our research, I had the opportunity to observe women carrying out -even though informally -a religious and welfare responsibility in jails that is extremely significant, covering tasks that otherwise would not be fulfilled through the resources of the mosques or the aid of voluntary services.…”

Section: Interactions Between Islamic and State Institutionsmentioning

confidence: 99%

“…A framework for interpreting the Italian reality has been proposed by Chantal Saint-Blancat (2008), highlighting the plurality of strategies practiced by imams and community representatives, and drawing attention to the creative religious bricolage with which they try to mediate the need for inclusion and the intent to keep their ethical and religious viewpoint alive. I have studied contexts outside of the mosque that involve imams (Rhazzali, 2014(Rhazzali, , 2015b, and have noted an interesting interweaving, still in the making, between the theme of religious assistance (to patients of terminal illnesses in hospitals and to detainees in jail) and the practices of intercultural mediation that are supported by the public administration.…”

mentioning

confidence: 99%

Imams in Western Europe: Developments, transformations, and institutional challenges

Hashas¹,

Ruiter²,

Vinding³

et al. 2018

Imams in Western Europe

View full text Add to dashboard Cite

All rights reserved. Without limiting the rights under copyright reserved above, no part of this book may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) without the written permission of both the copyright owner and the author of the book.Every effort has been made to obtain permission to use all copyrighted illustrations reproduced in this book. Nonetheless, whosoever believes to have rights to this material is advised to contact the publisher.

show abstract

“…Since the path-breaking study Beckford and Gilliat conducted about the accommodation of religious diversity in English and Welsh prisons (Beckford & Gilliat, 1998), an increasing amount of literature has addressed religious diversification in the prison context. Authors have extensively examined specificities in the practices and perceptions of religion among inmates and prison agents (Becci & Knobel, 2013; Béraud, Galembert, & Rostaing, 2016; Lamine & Sarg, 2011), profiles of Muslim chaplains (Beckford, Khosrokhavar, & Joly, 2005; Rhazzali, 2015; Schneuwly Purdie, 2011), and the multiple material and non-material locations of religion in prison (Becci, 2011). Of immediate and central interest for this work, many authors have assessed the political, legal, and prison-intern processes leading to the emergence of Muslim chaplaincy in different national contexts.…”

Section: (1) Conceptualising the Institutionalisation Of Muslim Prisomentioning

confidence: 99%

Surveillance and prayer – comparing Muslim prison chaplaincy in Germany’s federal states

Harms-Dalibon

2017

CMS

View full text Add to dashboard Cite

Moving beyond approaches that emphasise the influence of national ideologies and transnational frameworks on the governance of religious diversity in Western Europe, recent scholarship has underlined the importance of analysing the impact of concrete institutional settings such as hospitals, schools and prisons on the public incorporation of religious minorities. Building on this approach, the present article analyses the emergence of Muslim prison chaplaincies in three German federal states by focussing on how framing strategies of state- and religious actors accommodate the national state-church framework and prison-related norms. The article thus shows how national ideologies of diversity regulation and prison norms are mutually shaped in the process of the local governance of Islam. The comparative perspective of the article highlights subnational variations regarding actor constellations and strategies and thereby emphasises a multidimensional process of negotiating the national regime of diversity governance.

show abstract

Religious Care in the Reinvented European Imamate Muslims and Their Guides in Italian Prisons

Cited by 7 publications

References 11 publications

Living Islam in Prison: How Gender Affects the Religious Experiences of Female and Male Offenders

Living Islam in Prison: How Gender Affects the Religious Experiences of Female and Male Offenders

Imams in Western Europe: Developments, transformations, and institutional challenges

Surveillance and prayer – comparing Muslim prison chaplaincy in Germany’s federal states

Contact Info

Product

Resources

About