Muslim identity in the conceptual field of modern religious studies

Zuriet, Jade; Lyausheva, Svetlana

doi:10.1051/shsconf/20197202008

Cited by 3 publications

(3 citation statements)

References 4 publications

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“…However, there are not many studies. Most of them are primarily devoted to radical Islam as religiously motivated political radicalism: Clobert et al (2017), Lewis (2018), Saiya (2018), Zuriet and Lyausheva (2019). The role of the youth's recruiting in the fight between the West and Islam was considered by Rezga (2019); problems of marginalization and political division of young Muslims in the UK were studied by Finlay and Hopkins (2020); Islamic radicalization in North and West Africa and the youth's role as the driving force behind this process were considered by Akanji (2019); internal issues of the terrorist caliphate, including the youth involvement in ISIS were addressed by Speckhard and Ellenberg (2020).…”

Section: Discussionmentioning

confidence: 99%

Youth’s Disposition of Radicalism in a Poly-Ethnic and Poly-Confessional Society from the Perspective of Tolerance/Intolerance

et al. 2023

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The research aims to study the features of tolerance/intolerance as an indicator of people's dispositions of radicalism in a poly-ethnic and poly-confessional society. The study was conducted in Kazakhstan, which can be an interesting example of a multi-ethnic and poly-religious society; a similar experience of the risk of radicalism among young people in a multicultural society is now shared by many countries of the world and most urbanized communities. To conduct applied research, methodological tools were created. The study was conducted online using the Google Forms platform. It involved 100 Almaty university students (43% of males and 57% of females) of various specialties in their 1-4 years of study. The study shows very high violent extremism indicators: the cult of power, the permissibility of aggression, conventional coercion, and conformity. It was found that there are gender differences in terms of violent extremism dispositions and tolerance: females are characterized by tolerance, social tolerance, and tolerance as a personality trait (p≤0.05), while interpersonal tolerance is characteristic of males (p≤0.05). The affective and conative tolerance components are more developed in females (р≤0.05), and the activity style and value orientation components are more often found in males (р≤0.05). Integrative tolerance corresponds to the average level: 87% have an average level, 11% have a low level, and 2% have a high level.

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Section: Discussionmentioning

confidence: 99%

Youth’s Disposition of Radicalism in a Poly-Ethnic and Poly-Confessional Society from the Perspective of Tolerance/Intolerance

et al. 2023

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“…Furthermore, the identity marker Asian is used as a multifunctional word for nationality, ethnicity and race, whereas Zuriet and Lyausheva (2019) discuss Muslim identity in terms of a religious marker.…”

Section: Figure 7 Identity Chart Groupmentioning

confidence: 99%

Identity, racial cognizance, and intercultural competence: Students’ collective identities in the virtual literary classroom

Van Blommestein,

Bellot

2023

JVE

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This practice report describes a Virtual Exchange (VE), Collaborative Online International Learning (COIL) experience (US and Spain) titled Identity Matters: Culture, Ethnicity, and Race in Literature. It describes the formation of students’ individual and communal identities in the virtual literary classroom. The Spanish students were perusing a BA in English Studies, and the American students were studying various Arts and Sciences BA degrees. Both courses were based in American English literature, so this VE course was conducted in English because the Spanish students were required to do their coursework in English. Students read American short stories/poems about the identities of American/American immigrant characters from different racial backgrounds: African American, Indigenous, Asian, and Latinx. The texts portrayed characters dealing with identity crises: racial, ethnic, and types of discrimination in contemporary American society. Students were prompted to discuss their individual identities and, when placed in a group, their communal identities with identity charts, in relation to the characters’ identities and discriminatory experiences. However, although some students discussed race (social/biocultural construct) in their individual charts, racial cognizance was missing in the group charts and they discussed differences in terms of ethnicity (national/cultural: ancestry, language, beliefs). Additionally, because of these results, we believe that intercultural communication in VE should create/provide a space for race cognizance, among international identities, to better understand the different contexts of stereotypes, prejudices, racism, and/or discrimination experiences that make up all identities participating in VE. We therefore suggest Kimberlé Crenshaw’s Intersectionality Theory and Urie Bronfenbrenner’s Ecological Systems Theory are possible building-block solutions to this dilemma.

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“…Yet, in modern studies, religious identity is presented as a form of affiliation. It includes spiritual orientation, awareness, and belonging to a group (Zuriet & Lyausheva, 2019).…”

Section: Fear Of Dynamism In Religious Identity While Living In the Diasporamentioning

confidence: 99%

The Religious Identity Perception of the Egyptian Muslim Diaspora in the West: A Case Study of Postgraduate Students

Hussein¹

2021

Turkish Journal of Diaspora Studies

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Egyptian Muslim postgraduate students carry their identities, memories, and affiliations with them when moving from an Islamic country to a Western country and face many challenges in re-identifying and representing themselves in their new context of living in the diaspora. This research investigates how postgraduate students living in the Egyptian Muslims Diaspora perceive their religious identity using qualitative methodology, in order to understand the nature of Muslim identity in relation to mobility and space. This study finds that participants perceive their religious identity as an individual characteristic, rather than a social one and previous experiences in the homeland greatly affect their sense of belonging. Participants also express their belonging to a spiritual territory, rather than a spatial one. The sense of estrangement that the participants experience living abroad provide them with a positive perception and appreciation of their own religious identity. Additionally, the participants express the fear of dynamism in their religious identity while living in the diaspora and they emphasize holding on to the fundamentals as their personal identity, while highlighting the decrease in their practice, justified by the absence of their social religious community.

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Muslim identity in the conceptual field of modern religious studies

Cited by 3 publications

References 4 publications

Youth’s Disposition of Radicalism in a Poly-Ethnic and Poly-Confessional Society from the Perspective of Tolerance/Intolerance

Youth’s Disposition of Radicalism in a Poly-Ethnic and Poly-Confessional Society from the Perspective of Tolerance/Intolerance

Identity, racial cognizance, and intercultural competence: Students’ collective identities in the virtual literary classroom

The Religious Identity Perception of the Egyptian Muslim Diaspora in the West: A Case Study of Postgraduate Students

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