scholarly journals The impact of counter-terrorism measures on Muslim communities

2016 ◽  
Vol 10 (1) ◽  
pp. 43-64
Author(s):  
Imran Awan ◽  
Sara Correia

Since the 9/11 attacks in 2001, there have been a number of terrorist suspects arrested in the UK, but ¾ of those people are released without charge (Choudhury & Fenwick 2011). This has led to claims from within these communities that counter-terrorism legislation is both heavy handed and counter-productive. This article presents findings from a pilot research project that examined how best to engage with Muslim communities and to examine perceptions from these communities with regards to counter-terrorism legislation. There were two aims for the pilot study. The first was to provide members of the Muslim community in Cardiff with information about the nature of the study, its objectives and the individuals who would be undertaking the research. The second, following from the first, was to assess the feasibility of different methods of undertaking the research with representatives of Cardiff’s Muslim communities. This in turn would help address issues such as how to gain access to participants; how to obtain informed consent for participation in the research; identifying appropriate methods of data collection; appropriate venues for the fieldwork; identifying ethical concerns arising from the research; and identifying any risks to participants and researchers arising from the research, as well as the strategies needed to overcome these risks. This was a qualitative case study which utilized grounded theory principles to generate a theoretical model and involved interviews with 6 people and a focus group consisting of 3 people. In short, this study offers a blue print for further research into the impact of counter terrorism legislation on Muslim communities in Cardiff and makes a unique contribution to the literature on Muslims in Britain as well as counter terrorism studies as Cardiff’s Muslim communities remain under-researched.


2016 ◽  
Vol 49 (4) ◽  
pp. 480-496 ◽  
Author(s):  
Adrian Cherney ◽  
Kristina Murphy

The suspect community thesis has been used to explain how and why Muslims have become a stigmatised minority, subject to increased state surveillance and public discourse that constructs Muslims as a potential terrorist threat. Breen-Smyth (2014) argues that a suspect community is generated through national or state security policies and reproduced and reinforced by societal responses and social practices. This influences how Muslims perceive themselves as a suspect community and influences their support for counter-terrorism efforts. This paper will explore the ‘experiential consequences’ of Muslims being stigmatised and labelled as a suspect community and the perceptions this has generated among Muslims living in Australia. We examine how Muslims have reacted to being defined as a terrorist threat and the coping mechanisms they adopt to defend their religious beliefs given Islam is seen by authorities, the media and the public as justifying violence. This paper will explore these issues by reporting results from focus group data collected from Muslims living in Sydney, Brisbane and Melbourne ( N = 104 participants in total). Results illustrate how being defined as a suspect community influences the appraisals Muslims have of themselves, their faith, their community and Australian authorities. Implications for counter-terrorism policies are also identified.


2005 ◽  
Vol 2 (3) ◽  
pp. 366-382
Author(s):  
Dina Sensi

The European action named “Faiths and Social cohesion”. Building up Social Participation in Religious Difference: Local Muslim Communities inEurope» was assessed during the last six months of the project. The objective was to assess the impact of the actions taken. 


Author(s):  
Alizaman D. Gamon ◽  
Mariam Saidona Tagoranao

This study discusses the penetration of Islam in the Philippines, particularly the third wave of its expansion, which was brought by Sufi missionaries. It reinstates the historical relevance of Sufi ideas and approaches due to its contemporary relevance to the concept of social co-existence. The rational, intellectual and philosophical dimension of Islam is manifested in the cultural and traditional life of Muslim communities. The study also analyzes the impact of Muslim struggle for the development of Islamic institutions in the context of the secular state. The ongoing, unsettled debate between Islamic and government approaches to peace and development in Mindanao and Sulu continues unabated. Over the years, reforms were introduced, but in their midst, evidence of government biases and prejudices with regards to Islamic institutions have surfaced. Muslim leaders and intellectuals responded in the context of historical rights and freedom, but those views were often questioned as they are presumed to be incompatible with the national agenda for national unity. It was very recently that this incompatibility was readdressed giving support to having lasting peace and justice in Mindanao. The study argues that there have been substantial state-sponsored reforms which may contribute to the gradual advancement of Muslim communities. Though the path for the passage of Muslim concerns within the given condition is fragile and open to challenges, the study recognizes the prominence of inter-civilizational dialogue, from which the universal values of humanity will be embraced by both Muslim and non-Muslim policy makers. In addition, Muslim and non-Muslim communities in the Philippines need to embrace the universal principle of humanity and coexistence due to its relevance to the political stability and economic growth in the country.  Keywords: Muslims in the Philippines, Islamic institutions, Islamization, Muslim intellectuals, Reform. Abstrak Kajian ini mengkaji tentang kemasukan Islam, terutamanya gelombang ketiga perkembangannya, yang dibawa oleh para pendakwah sufi. Kajian itu mengembalikan semula sejarah penting tentang idea-idea dan pendekatan Sufi yang boleh digunapakai pada masa kini untuk mewujudkan keharmonian sosial di kalangan rakyat pelbagai agama. Pemahaman tentang Islam mempunyai pengaruh yang jelas terhadap kebudayaan dan tradisi Islam. Kajian ini juga menganalisis kesan perjuangan Muslim untuk pembangunan institusi Islam dalam konteks sebuah negara sekular. Perbahasan yang berterusan yang tidak menemukan penyelesaian antara pendekatan Islam dan pendekatan kerajaan untuk perdamaian serta pembangunan di Mindanao dan Sulu terus berlanjutan. Walaupun  bertahun-tahun pembaharuan telah dilakukan, namun terdapat bukti penolakan dan prasangka buruk kerajaan terhadap institusi Islam. Para pemimpin dan intelektual Muslim bertindak berdasarkan pada fakta sejarah dan hak kebebasan bersuara, namun pandangan mereka sering dipertikaikan kerana mereka dianggap tidak seiring dengan agenda dan perpaduan nasional. Baru-baru ini ketidakserasian ini mulai disuarakan semula untuk mendapat sokongan terhadap keamanan dan keadilan yang berterusan di Mindanao. Kajian ini mendapati bahawa terdapat pembaharuan yang dilakukan oleh pihak kerajaan yang boleh menyumbang ke arah  kemajuan masyarakat Islam secara beransur-ansur. Walaupun pendekatan bagi memenuhi hasrat orang Islam masih dalam keadaan yang rapuh dan penuh cabaran, namun kajian ini mengusulkan peripentingnya dialog antara peradaban dimana nilai-nilai universal manusia akan diperoleh dan dipegang oleh kedua-kedua pihak pembuat dasar iaitu  Islam dan bukan Islam. Di samping itu, umat Islam dan bukan Islam di Filipina perlu mengkaji dan mencontohi model keharmonian sosial Malaysia dan Singapura kerana kaitannya dengan kestabilan politik dan pertumbuhan ekonomi. Kata Kunci: Muslim di Filipina, institusi Islam, Islamisasi, intelektual Islam, Pembaharuan.


2014 ◽  
Vol 4 (2) ◽  
pp. 189
Author(s):  
Shaimma El Naggar

<p>Over the past few decades, televangelism has emerged as one important media phenomenon, inter alia, among Muslim communities. As a phenomenon, televangelism is interesting in many respects; it is a manifestation of the phenomenon of "info-tainment" as televangelists integrate entertainment features such as sound effects and music in their sermons. It is also a manifestation of the rise of the celebrity culture as televangelists have become 'media celebrities' with thousands of hundreds of fans and followers on social media networks.</p><p> </p><p>Thematically, this study is divided into two main sections. First. I delineate the characteristics of televangelism as a novel form of religious expression in which televangelists adopt a modern style and use colloquial language; and in which televangelists present religion as a source of individual change. I have argued that these features seem to have granted televangelists popularity particularly among Muslim youth who view televangelism as a new form of religious expression that is modern in appearance and relevant to their everyday lives.</p><p>The study has further highlighted the importance of digital media technologies in popularizing televangelists' programmes and sermons. Drawing on two case studies of popular televangelists, namely Amr Khaled and Hamza Yusuf, the study has shown that televangelists draw on a plethora of digital media tools to extend the visibility of their programmes including websites and social media networks. The study has found that televangelists' fans play an important role in popularizing televangelists' programmes. Moreover, the study relates televangelism to the rise of digital Islam. The study has argued that digitization and the increase of literacy rates have changed the structure of religious authority in the twenty first century, giving rise to new voices that are competing for authority. </p><p>Having provided an explanatory framework for the phenomenon of televangelism, the study moves in the second section to critique televangelism as an 'info-tainment' phenomenon.</p>Drawing on Carrette and King's <em>Selling Spirituality, </em>one issue that the study raises is the extent to which televangelism fits into the modern form of 'spiritualities'. Rather than being a critical reflection of the consumer culture, modern spiritualities seem to 'smooth out' resistance to the hegemony of capitalism and consumerism. I have proposed that it is through a content-related analysis of televangelists' sermons that one can get a nuanced understanding of how the discourses of particular televangelists can possibly relate to dominant (capitalist) ideologies, how structures of power are represented in their discourses and what their texts may reveal about the socio-historical contexts of Muslims in the twenty first century.


Author(s):  
Duffy Helen ◽  
van den Herik Larissa

This chapter details the United Nations Security Council’s (UNSC) intense regulatory approach to counter-terrorism and its consequences, including the direct and indirect repercussions for affected individuals, and the broader global security landscape. The main argument is that the expansion of the UNSC’s role has gradually opened up a space of indeterminacy and unaccountability. Two dimensions are explored here: (i) the creation of a quasi-permanent counter-terrorism sanctions regime under Chapter VII and (ii) the Council’s ever-expanding ‘legislative’ activities, amongst others in relation to ‘foreign terrorist fighters’ and incitement or provocation. The chapter exposes underlying tendencies and ulterior effects of the UNSC’s approach, including the expansive reach of undefined or ill-defined phenomena, a reflex of over-criminalization, and the increasing involvement of the private sector, including financial institutions, in the counter-terrorism sphere. The impact on human rights, participatory democracy, the shrinking space for civil society, humanitarian assistance and peacebuilders, accountability, and rule of law is profound. Ultimately, the chapter tells a story of uncertain threats and unaccountable actors in counter-terrorism practice and the adverse effects on security in the long run.


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