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This study examines how the extent of religious engagement affects the higher education experiences of Muslim students attending college or those who have recently graduated from college. I also consider if participation in religious student groups play a role in how Muslim students engage with higher education. I interviewed six self-identifying Muslim students to better understand their viewpoints regarding higher education and their degree of religious practice. By using interviews to understand the perspectives of Muslim students related to education and religion, this work will contribute useful knowledge on how education and religion overlap in the lives of many Muslim students who prioritize these aspects. This paper concludes that Muslim students have an overall satisfaction with their educational experiences when considering their religiosity and the religious tolerance of the campus they attend. Additionally, Muslim students were found to prioritize both their education and religion while attending higher education institutions.

There is a significant achievement gap between marginalized minority students and their white peers. The achievement gap is well-documented, and it is theorized that both home and school factors contribute to the problem. This study aimed to see if targeted teacher training in Asset Based Pedagogy (ABP), Social Emotional Learning (SEL), and culturally responsive literature has positive outcomes on student engagement and academic achievement in a 6-week summer academic and enrichment program in Asheville, NC. To test the hypothesis that the provision of targeted teacher training and implementation support in the practices of ABP, SEL, and CRL during the 2021 Horizons at CDS summer program will result in significant academic gains in the student population, the STAR academic assessment was be given at the beginning and end of the 6-week program. In addition, the teachers took a survey before their training and at the conclusion of the summer program to assess their knowledge and comfort with these three practices during the training. A Teacher Implementation Survey was also used to assess weekly implementation of ABP, SEL, and CRL. which was reviewed in a weekly meeting with the researcher. Finally, a student survey was used to assess the student’s perception of their own engagement and academic success.

In the modern world, believers often receive professional education in secular educational institutions. The secular and the religious come into contact in the learning process, and Muslim students face a variety of challenges. The purpose of this work is to study the views of Muslim students of the Ural universities on these issues. With the help of a qualitative methodology, we came to the following conclusions: identified ideas about the value of knowledge and learning; the difficulties of the educational process associated with religious duties are surmountable; lack of religious discrimination in the Ural universities; specific attitude to cheating., В современном мире верующие люди зачастую получают профессиональное образование в светских учебных заведениях. Светское и религиозное в процессе обучения соприкасаются и перед студентами-мусульманами встают разнообразные вызовы. Цель работы – изучить взгляды студентов-мусульман уральских вузов на эти вопросы. При помощи качественной методологии мы пришли к следующим выводам: выявлены представления о ценности знания и обучения; трудности учебного процесса, связанные с религиозными обязанностями преодолимы; отсутствие религиозной дискриминации в уральских вузах; специфическое отношение к списыванию.

The purpose of this research was to study identity performance among undergraduate Muslim international women on college campuses in the U.S. Identity performance was defined as the way in which these women acted, engaged, interacted, behaved, and situated themselves in their various environments (Goffman, 1959). The conceptual framework for the study was Bronfenbrenner's Ecological Systems Theory (1979) that identifies five environmental systems in which an individual interacts (microsystems, mesosystems, ecosystems, macrosystems, and chronosystems). This study focused on identity performance in microsystems. Narrative inquiry, a qualitative methodological approach, was utilized to pursue two research questions: (1) how do undergraduate Muslim international women describe their experiences of identity performance inside college environments; and (2) how do undergraduate Muslim international women describe their experiences of identity performance outside college environments? Two in-person interviews were conducted with eight participants representing six countries (Kuwait, Malaysia, Morocco, Oman, Pakistan, and Saudi Arabia). Interviews were transcribed verbatim, and data were analyzed with four iterations of coding (narrative coding, refining narrative coding, pattern coding, theming the data) (Saldaña, 2015). Five themes emerged: Muslim identity performance in home country, Muslim identity performance and family, Muslim international identity consciousness, religious engagement on campus, and understandings of new Muslim international identity. The stories shared revealed that identity performance was a complex process; it was ever changing and evolving as Muslim international women navigated their way from a religiously homogeneous environment in the home country to a heterogeneous environment within the U.S. Their microsystems and interactions with various environments influenced their performances of their various identities. These influences were also relate

The essay is part of a volume that is part of the initiatives promoted by the Ecumenical and Interreligious Dialogue Office of the Italian Bishops' Conference. It aims to illustrate and encourage the meeting and dialogue between Christians and Muslims. The understanding of Islam in Italy passes through the knowledge of Muslim organizations, ecclesiastical law, the figure of the imam, but also through the concrete encounter in places of daily life, such as the school.

While previous research has revealed and documented the difficulties that international students and international Muslim students face when studying abroad, it fails to critically study and discuss the students’ perception of reasons behind these difficulties. The main aim of this study is to focus on international Muslim students and explore their social and academic experiences and challenges in a globalized educational context. Another aim is to investigate international Muslim students’ perceived reasons behind the challenges they meet, and how they negotiate such challenges. The study reviews the literature on international Muslim students in western higher education to highlight the gap in the literature on these groups of students and show the need for further research. Guided by the work of both Bayat (2015), and Altwaiji (2014) on Neo-orientalism, this study focuses on international Muslim students’ experiences and challenges with the aim of guiding researchers and policy makers, and administrators on campuses to improve campus learning environments for international Muslim students. Using qualitative case study methodology, seven student participants and two administrators were interviewed regarding students’ experiences and challenges in a southwest university of the United Sates. The data revealed nine themes of social experiences and five academic themes related to students’ experiences. The data of the current study revealed several social and academic themes that were not discussed in previous studies on international Muslim students and their experiences in the United States.

Halal food is a strategic sector in Indonesia, because most of Indonesian are muslim and consumpting it is a must. This study aims to look at the main factors that influence consumption behavior of Muslim students in Yogyakarta toward halal food. In this study the analysis method used is Structural Equation Modeling (SEM) to verify the factors that determine the consumption behavior of Muslim students in DIY toward halal food. The data used is primary data derived from questionnaires with 188 respondents. The results showed that of five independent variable, only four which affect toward intention to buy halal food positively and significantly, namely religiosity factors, social factors, attitudes and perceived value, while the halal label does not affect the intention to buy halal food.

Scholars might agree or disagree on the best definition of Islamophobia, but no one can deny Islamophobia is a very real and dangerous phenomenon in American society. This research examined veiled Muslim students’ experiences and perceptions of a typical American university campus in the aftermath of the most recent terrorist attacks. The findings demonstrated that students perceived the campus community to be tolerant and welcoming. On the other hand, students reported off-campus incidents that speak of ignorance and intolerance of Muslim students. The study provides higher education institutions with insights on how to increase cultural awareness on-and-off campus to correct stereotypes and make Muslim students feel welcomed in their communities. The authors hope to create awareness among students and community members; thereby helping to debunk the stereotypes, and creating a safe and diverse campus for all students. Educators and college leaders can use this knowledge to combat stereotypes and biases; thus making campus a safer and more welcoming environment for all students., Los académicos se pueden poner de acuerdo o no en la mejor definición de la islamofobia, pero nadie puede negar que la islamofobia es un fenómeno muy real y peligrosa en la sociedad americana. Esta investigación examinó las experiencias y percepciones de un campus universitario americano típico de estudiantes musulmanas con velo en las secuelas de los más recientes ataques terroristas. Los resultados demostraron que las estudiantes perciben la comunidad del campus como tolerante y acogedora. Por otro lado, las estudiantes reportaron incidentes fuera del recinto, que hablan de la ignorancia y la intolerancia de los estudiantes musulmanes. El estudio proporciona centros de enseñanza superior con conocimientos sobre la forma de aumentar la conciencia cultural del campus para corregir estereotipos y hacer que los estudiantes musulmanes se sienten bienvenidos en sus comunidades. Las autoras esperan crear conciencia entre los estudiantes y miembros de la comunidad; lo que ayuda a desenmascarar los estereotipos, y la creación de un campus seguro y diverso para todos los estudiantes. Los educadores y los líderes universitarios pueden utilizar este conocimiento para luchar contra los estereotipos y prejuicios, para que el campus sea un entorno más seguro y acogedor para todos los estudiantes.

This qualitative exploratory study investigated the perceptions of high school counsellors of their knowledge about Muslim culture and practices and the methods that could be used to improve counselling services for Muslim students. Muslims are the most rapidly growing religious group in New Zealand and comprise approximately 1% of the population. School counsellors play an important role in helping Muslim students integrate into New Zealand society. The research used a focus group approach to collect data from counsellors at two schools in Auckland in two focus group sessions. The data from the focus groups were analyzed using thematic analysis to identify the themes and patterns discussed by the focus group participants. The findings of the study identified the types of knowledge that school counsellors are seeking about their Muslim students. Some of the main areas of perceived needs were specific cultural knowledge about the countries of origin of Muslim students, information about refugee Muslims, and greater understanding of Muslim culture to understand intergenerational conflict. The findings also indicated that counsellors were seeking specific skills they believed would help them provide more effective counselling services to Muslim students. Some of the skills were methods for dealing with personal beliefs about Muslims, methods to help students mediate between traditional Muslim culture and New Zealand culture, and approaches to culturally appropriate interactions with family members. The findings of the study also identified various methods to assist school counsellors in obtaining knowledge about Muslims and applying culturally appropriate skills with Muslim students. Some of these methods included continuing education, contact with the Muslim community, and adaptation of the ka awatea model of Maori student success for use with Muslim students.

This is a qualitative study of four Muslim parents whose ESL children attend an Islamic private school in the American Southwest. The study investigates the preparedness of these Muslim ESL students to meet the Common Core State Standards-based assessments. The focus of the study is the conceptual processes included in the academic skills embedded in the standards. With this in mind, the study provides a detailed analysis of these conceptual processes and an analysis of the conceptual processes available to these Muslim ESL students in their households and in their Islamic Studies textbooks. Next, the study highlights challenges that Muslim ESL students might face with the CCSS-based assessments due to the discrepancies between the conceptual processes included in the CCSS on the one hand, and the conceptual processes available for them in their households and their Islamic Studies textbooks on the other. Finally, the study offers recommendations for assessment consortia who design the CCSS-based assessments about ways they can take into consideration the level of preparedness among Muslim ESL students to meet the conceptual processes of the standards. Similarly, the study recommends ways in which this Islamic private school can consider the needs of their ESL students while assessing their readiness to meet the standards.

With increasing research interest in the relationship between spirituality/religion and mental health, the present study uses semi-structured interviews on a select group of Muslim students to explore their understanding and handling of spirituality in a secular training programme. Their understanding of spirituality, its perceived role in therapy and their training experiences are subjected to qualitative analysis using the framework approach (Ritchie & Spencer, 1994. In A. Bryman & R.G. Burgess (Eds), Analysing Qualitative Data. London: Routledge). All five participants perceived spirituality as central to human functioning. Probes into their training experience uncovered issues of bias against religious applicants, apprehension about demonstrating religious commitment, fear of punishment for compromising religious integrity, better rapport with Muslim patients but general uncertainty about handling spiritual issues in therapy, and a strong desire for the integration of spirituality/religion in the program.

This research was designed to explore the ways that Muslim schools are dealing with the tensions arising from the diversity presented to them within their own religious group and how this then shapes individual schools as they operate within a post 9/11 and 7/7 social context. The work was carried out in six case study schools located within four different geographical contexts in England. Giddens’ notion of “double hermeneutics” informed the theoretical and conceptual frameworks driving the research in its aim to analyse the relationships between structure and agency operating within these schools and to understand them as social phenomena. To a lesser extent, these frameworks were also influenced by Gadamer’s interpretation of the “practical wisdom” concept which is used as a conceptual tool for data analysis. In setting out to provide a nuanced picture of these schools and explore their trajectories, four traditional theoretical typologies of Islamic education underpinned the analysis. These typologies were identified as important in understanding the dilemmas presented to Muslim schools in constructing themselves as “academically successful institutions” without compromising on their “Islamic ethos”. More so, as these schools deal with the tensions arising from maintaining an Islamic ethos while competing in an era where consumerist parental attitudes and academic achievement in the league tables are important to their future. The critical question that these schools’ leaders are facing is: How can the right balance be struck between “Islamic ethos” and the market dynamics of quality schooling? In resolving this dilemma, the concept of “what constitutes being a good/practising Muslim” was found to be key to how the case study schools managed this balance. This thesis argues that Muslim schools in Britain are being diversified by a continuously changing process that is shaped by internal factors as they try to balance the everyday dilemmas presented to them with

This research was designed to explore the ways that Muslim schools are dealing with the tensions arising from the diversity presented to them within their own religious group and how this then shapes individual schools as they operate within a post 9/11 and 7/7 social context. The work was carried out in six case study schools located within four different geographical contexts in England. Giddens’ notion of “double hermeneutics” informed the theoretical and conceptual frameworks driving the research in its aim to analyse the relationships between structure and agency operating within these schools and to understand them as social phenomena. To a lesser extent, these frameworks were also influenced by Gadamer’s interpretation of the “practical wisdom” concept which is used as a conceptual tool for data analysis. In setting out to provide a nuanced picture of these schools and explore their trajectories, four traditional theoretical typologies of Islamic education underpinned the analysis. These typologies were identified as important in understanding the dilemmas presented to Muslim schools in constructing themselves as “academically successful institutions” without compromising on their “Islamic ethos”. More so, as these schools deal with the tensions arising from maintaining an Islamic ethos while competing in an era where consumerist parental attitudes and academic achievement in the league tables are important to their future. The critical question that these schools’ leaders are facing is: How can the right balance be struck between “Islamic ethos” and the market dynamics of quality schooling? In resolving this dilemma, the concept of “what constitutes being a good/practising Muslim” was found to be key to how the case study schools managed this balance. This thesis argues that Muslim schools in Britain are being diversified by a continuously changing process that is shaped by internal factors as they try to balance the everyday dilemmas presented to them with