Public narratives and the construction of memory among European Muslims

This chapter draws on group and individual interviews with 735 European Muslims in 5 European countries and explores some key aspects of the politics of memory that form an inextricable component of European Muslim self-definitions, discourses and narratives deployed in the attempt to negotiate their inclusion in European societies.

Like a fish in water? Experiences of Muslim families in the British education system

This article summarises the explorations of two Initial Teacher Education (ITE) lecturers looking particularly at Muslim families’ sense of belonging as they encounter the British education system. The study draws on Garcia’s (2009, Alstad, 2013) view of monoglossic and heteroglossic settings, and on Cremin’s (2015) proposition of the super-diversity of inner-city experiences. Case studies of individual families are used to create a picture that reflects the complexity and shifting nature of cultures, languages and identities in present-day Britain. Video and tape interviews are used and data coded and analysed to identify prevailing themes. The families and schools taking part are active participants in the research process, giving informed and ongoing consent, and having control of the resulting findings. Parents’ and children’s perceptions and experience have evolved in complex ways across the generations, and in ways that challenge the stereotypes that dominate media portrayals. Early findings suggest that existing paradigms for discussing identity fail to capture the increasingly complex and super-diverse realities. In a world where xenophobia currently fuels rigid and stereotypical views of cultures in general and Muslim cultures in particular, it is important that the complexity of families’ identities and relationships to the existing systems is seen, heard and appreciated.

Post-Secular Tourism : A Study of Pilgrimages to Santiago de Compostela

This thesis takes its starting-point in the post-secular changes in society and how these interplay with tourism. In spite of the intensive academic debate on and theorisation of the post-secular and post-secularism, the role of tourism in this change, called the return of religion, has not been studied. Conversely, neither has the role of post-secularism in tourism been addressed. The overall aim of this thesis is to describe and understand the relation between post-secularism and tourism. Specifically, the aim is to clarify and understand the relation between religious faith, place and tourism in our time on the basis of a case study of pilgrimage in the area of Santiago de Compostela. In other words, the thesis highlights the role of tourism in the emergence of what is now called the post-secular condition. Santiago de Compostela is a Catholic Church instituted holy city, which has increase in number of visitors. The growing number of pilgrimages and their significance lend vitality to the return of religion phenomenon. The empirical material derives primarily from individual interviews as narratives are considered to be a vital dimension to constitute and construct human realities and modes of being. This thesis shows that contemporary pilgrimage to Santiago de Compostela is a post-secular performative and place-creating phenomenon. Post-secular tourist places are subjective and spiritually meaningful destinations. Unlike traditional pilgrimage destinations a key attribute is that neither traditional religious faith nor loyalty to institutionalised faith are (pre)ordained. Rather, place is constructed by the narratives and experiences of post-secular tourists.

Specific Features of the Education of Muslim Children in the Czech Republic

The paper tackles the requirements of the Muslim children’s parents on a change of the form of their teaching in various types of schools in the Czech Republic and the way in which the schools cope with these requirements.

A VOICE OF THEIR OWN: MUSIC AND SOCIAL COHESION IN TURKISH ALEVI LIFE

This dissertation examines the role that music has played in the expression of identity and revitalization of culture of the Alevis in Turkey, since the start of their sociocultural revival movement in the late 1980s. Music is central to Alevi claims of ethnic and religious difference—singing and playing the bağlama (Turkish folk lute) constitutes an expressive practice in worship and everyday life. Based on research conducted from 2012 to 2014, I investigate and present Alevi music through the lens of discourses on the construction of identity as a social and musical process. Alevi musicians perform a revived repertoire of the ritual music and folk songs of Anatolian bards and dervish-lodge poets that developed over several centuries. Contemporary media and performance contexts have blurred former distinctions between sacred and secular, yet have provided new avenues to build community in an urban setting. I compare music performances in the worship services of urban and small-town areas, and other community events such as devotional meetings, concerts, clubs, and broadcast and social media to illustrate the ways that participation—both performing and listening—reinforces identity and solidarity. I also examine the influence of these different contexts on performers’ musical choices, and the power of music to evoke a range of responses and emotional feelings in the participants. Through my investigation I argue that the Alevi music repertoire is not only a cultural practice but also a symbol of power and collective action in their struggle for human rights and self-determination. As Alevis have faced a redefined Turkish nationalism that incorporates Sunni Muslim piety, this music has gained even greater potency in their resistance to misrecognition as a folkloric, rather than a living, tradition.

A PRELIMINARY SURVEY OF ANIMAL HANDLING AND CULTURAL SLAUGHTER PRACTICES AMONG KENYAN COMMUNITIES: POTENTIAL INFLUENCE ON MEAT QUALITY

Kenya is composed of over 40 ethnic communities who practice varied methods of animal handling and slaughter. Socio-cultural and religious traditions have the potential to influence animal handling and slaughter practices. These influences have, however, not been documented in the literature as far as the author is aware. Also, the literature has documented the connection between the manner of animal treatment and meat quality, but this is rarely discussed in the literature in Kenya; this connection is important as it informs modern meat trade practices by Kenyans as they trade in the global arena. This survey aimed to mainly establish and document the animal slaughter practices among Kenyan communities, and, to also highlight any current provisions related to meeting modern animal welfare requirements, animal handling procedures in the meat trade and discuss their potential influence on meat quality available in commerce in Kenya. This preliminary study surveyed the slaughter practices among 10 different Kenyan communities through a semi-structured questionnaire, focus group discussions and individual interviews. The survey demonstrated that different Kenyan communities practice varied methods of animal slaughter depending on whether the animal being slaughtered is for public feasting, domestic consumption or commercial merchandizing. The Kenyan communities surveyed in this study depend mainly on males to slaughter livestock for females preparing it for domestic use using a number of instruments and methods. For small stock for domestic consumption, females may slaughter the animal except for Muslims whose males have to slaughter the animal with a special knife (a Khalef) according to Muslim rites to render it Halal. Large stock is invariably slaughtered by males irrespective of the community, and the manner of use of the carcass. Gender, age, religion, community and the size of the animal were the major determinants of the method of animal slaughter. The animal welfare issues highlighted in the survey and related to the handling and slaughter of livestock have important implications for meat quality during commercial merchandizing. There is an apparent need to provide education to herders, livestock handlers, employees and management in the livestock industry in Kenya on the relationship between animal welfare requirements, animal handling procedures and meat quality. Such awareness can potentially improve the quality and economic value of the meat available in commerce.

Copto-Arabic Universal Chronography. Between Antiquity, Judaism, Christianity and Islam The K. al-Tawārīkh of N. al-Khilāfa Abū Shākir Ibn al-Rāhib (655 Heg. / 973 Mart. / 1257 Chr. / 1569 Alex. / 6750 AM)

La obra histórica del erudito y enciclopedista de la edad de oro de la literatura árabe copta, de la cual el Dr. Samuel Moawad (Munster) está preparando una edición, representa en realidad una colección de tres tratados divididos artificialmente en 51 capítulos secuenciales. El núcleo cronológico es precedido por un largo tratado con 47 capítulos sobre cálculos astronómicos y eclesiásticos así como épocas históricas y calendarios de diferentes naciones. La parte histórica propia (ch. 48-50), de los cuales el llamado Chronicon orientale representa una deficiente revisión anónima, trata sucesivamente de historia universal, dinastías islámicas y patriarcas coptos. Un sumario histórico, así como dogmático, de los primeros siete/ocho concilios de la Iglesia cristiana (cap. 51) termina la compilación entera. El conocido historiador al-Makin Ibn al-.Amid hace un gran uso de la labor de su contemporáneo y, al parecer a través de él, los grandes historiadores musulmanes: Ibn Khaldun, Maqrizi o Qalqashandi hacen mención continua de Ibn al-Rahib. Más tarde en el siglo XVI, el K. al-Tawarikh fue traducido en etiópico y tuvo un gran impacto en la literatura histórica y computacional de los etíopes.

Punks and believers An ethnographic study of subcultural, religious and non-religious identities in Indonesian punk scenes

Punk subculture is often assumed to have an antagonistic disposition towards religion. In this thesis, I examine this relationship in the Indonesian context, where the level of religious devotion is higher than in Western societies. I concentrate on how Indonesian punks who belong to secular punk communities negotiate the relationship between their religious or non-religious and subcultural identities. In addition, I examine the status of religion on the collective level in the punk communities. I collected the ethnographic data on Java in 2012. In addition to semi-structured interviews and participant observation, the analyzed data consists of social media sites, punk records and an online enquiry. I utilized thematic analysis in the study. The notion of identity is understood the way Stuart Hall has conceptualized it. Another essential concept, affect, is derived from Lawrence Grossberg’s theorization. The religious participants separated punk and religion in their lives. Many Muslim informants used an Islamic typology to separate one’s personal relationship with Allah and one’s relationship with other people. While some participants filtered away certain elements of “Western punk”, the majority of them saw ideological similarities between punk and Islam. This relationship was negotiated using both affective and ideological rationalizations. Non-religious punks respected religious people, but criticized radical forms of religiosity. Some of them described the difficulties of maintaining a non-religious identity in Indonesia, and that they have felt less marginalized in the punk community. Almost all of the participants stated that punk scenes should be religiously neutral and viewed integrating punk and religion as a problematic phenomenon.

Conquerors, Brides and Concubines. Interfaith Relations and Social Power in Medieval Iberia.

As its title indicates, this book, which is divided into four chapters, seeks to provide an overview of “the diverse political, social and cultural functions that interfaith marriage alliances and other sexual encounters fulfilled within the overall dynamic of Christian- Muslim relations in the Iberian Peninsula during the medieval period, both within al- Andalus (…) and the expansionist Christian-dominated polities of the North” (4). In this sense, its chronological span reaches from the early eighth century (the conquest of the Iberian Peninsula by the Muslims) to 1492 (the Christian conquest of the Nasrid Kingdom of Granada)

"Portuguese Observatory of Taeniasis and Cysticercosis": A "One Health" example for epidemiological surveillance of one neglected disease in a European country

Cysticercosis results from the ingestion Taenia solium eggs directly by faecal-oral route or contaminated food or water. Human tapeworm carriers who have become infected after ingesting pork meat contaminated with cysticerci release these eggs. Cysticercosis occurs after tapeworm eggs are ingested by an intermediate host (pig or human) and then hatch, migrate, and lodge in the host's tissues, where they develop onto larval cysticerci. When they lodged in the central nervous system of humans, results in the disease condition called Neurocysticercosis (NCC), with a heterogeneous manifestations depending of the locations of cysts, number, size and their stage of evolution (1). Consequently the prognostic ranges from asymptomatic to situations leading to death in 2% to 9.8%. of cases (7) In swine’s there are few studies, but recent works have proved that animals, for the same reasons, also have neurological abnormalities, expressed by seizures, stereotypic walk in circles, chewing motions with foamy salivation included tonic muscle contractions followed by a sudden diminution in all muscle tone leading to collapse (2). Conventional domestic wastewater treatment processes may not be totally effective in inactivating parasites eggs from Taenia solium, allowing some contamination of soils and agricultural products (11). In Portugal there are some evidence of aggregation of human cysticercosis cases in specific regions, bases in ecological design studies (6). There are few information about human tapeworm carriers and social and economic factors associated with them. Success in knowledge and consequently in lowering transmission is limited by the complex network of biological and social factors that maintain the spread. Effective control of mostly zoonosis require One Health approach, after a real knowledge and transparency in the information provided by the institutions responsible for both animal and human health, allowing sustained interventions targeted at the transmission cycle's crucial nodes. In general, the model used to control, reflects a rural reality, where pigs are raised freely, poor sanitation conditions and incipient sanitary inspection. In cysticercosis, pigs are obligate intermediate hosts and so considered as first targets for control and used as sentinels to monitor environmental T. solium contamination (3). Usually environmental contamination with Taenia spp. eggs is a key issue in most of studies with landscape factors influencing presence of Taenia spp. antigens in both pigs and humans (5). Soil-related factors as well as socio-economic and behavioural factors are associated with the emergence of significant clustering human cysticercosis (4,5). However scarce studies has been produced in urban environmental and in developed countries with the finality to characterize the spatial pattern. There are still few data available regarding its prevalence and spatial distribution; Transmission patterns are likely to exhibit correlations as housing conditions, water supply, basic sanitation, schooling and birthplace of the individual or relatives, more than pigs rearing free, soil conditions (9). As a matter of fact, tapeworm carriers from endemic zones can auto-infect or transmit infection to other people or arrive already suffering NCC (as a result of travelling to or being a citizen from an endemic cysticercosis country) to a free cysticercosis country. Transmission is fecal-oral; this includes transmission through person-to-person contact, through autoinfection, or through contaminated food This has been happening in different continents as North America (5.4–18% been autochthonous), Europe and Australia (7). Recently, case reports of NCC have also emerged from Muslim countries. (10). Actually, different papers relate an epidemic situation in Spain and Portugal (7, 8). However the kind of study done does not authorize such conclusion. There are no evidence that infections were acquired in Portugal and there are not characterized the mode of transmission. Papers with these kind of information will be allow to have economic consequences resulted from artificial trade barriers with serious consequences for pig producers and pig meat trade. We need transparency in information’s that allow provide the basis to support the development and targeting of future effective control programmes (and prove we need that). So, to have a real picture of the disease, it is necessary integrate data from human, animal and environmental factors surrounding human and pig cases to characterize the pattern of the transmission. The design needs to be able to capture unexpected, and not common outcomes (routine data). We need to think “One Health” to get a genuine image of the situation.