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Following the 2016 U.S. presidential election, Islamophobia became increasingly visible across the U.S, impacting anyone perceived to be Muslim. Despite being named after a religion, Islamophobia is a racial ideology predominantly targeting people of Middle Eastern, North African, and South Asian (MENASA) descent. In this qualitative study, the author explores how MENASA students navigated their college campuses in the period shortly following the 2016 election through examining the ways in which MENASA-focused cultural centers provided spaces of inclusion and belonging. The findings suggest that processes of racial formation and panethnic identity formation influenced the experiences of MENASA students in this period. Students demonstrated both a clear sense of racialization outside of whiteness, and the beginnings of panethnic identity formation across groups. These findings are situated in the particular temporal context of college-aged adults who both experienced 9/11 as young children and the 2016 presidential election in early adulthood.

This case occurs in a Midwestern community that has received Afghan individuals and families. It explores the experiences of an Afghan mother and two children as they transition into U.S.-based schooling culture and norms as the children start elementary school. The family initially had the help of a K-12 liaison from a community-based organization. The case explores the cultural and religious identities of the family and how one school leader struggles to offer a space that acknowledges, values, and respects their identities. This case informs school leaders on best welcoming practices for newcomer students and their families in schools and communities.

Students from marginalized religious backgrounds face myriad challenges on college and university campuses, and negative effects are especially pronounced for Muslim students. Wearing hijab can put college students at a greater risk of marginalization amidst a climate of Islamophobia. Although there is a growing body of research on Muslim college student experiences, there is a more limited exploration of hijabi students' experiences. In this exploratory online survey study (n=41), we sought to understand experiences of belonging and Islamophobia among hijabi Muslim students across the United States. We adopted a critical quantitative approach, specifically interested in the connection of hijabi students' sense of belonging, social adjustment, and experiences of microaggressions to their adherence to the Islamic dress code, membership in a Muslim student organization (MSA), and identifying with a minoritized racial group. We found that more modest dress was associated with lower perceived support from peers and faculty, while reported microaggressions were negatively related to faculty empathy. The strongest effects were involvement in MSA on social adjustment, and having a white identity on perceived faculty support. This study contributes to our understanding of the role of student affairs professionals, faculty, and higher education administrators in supporting hijabi students to succeed as their whole authentic selves.

As emerging adult college students ponder their religious/spiritual beliefs and identities, those in religiously diverse countries (e.g. the USA) often encounter beliefs different from their own. These encounters can prompt new perspectives on their own beliefs and elicit responses from rejection to incorporation of the diverging belief, thus shaping students' beliefs and identities going forwards. But do undergraduates in religiously homogeneous countries like Morocco have similar experiences of encounter and response? Here, 213 American and 78 Moroccan English-language university students wrote descriptions of encounters with, and responses to, others' dissimilar religious views. Comparisons revealed expected differences (more self-chosen identities among those in the diverse context; older age at the encounter in the homogeneous context) and striking similarities (frequency of encounters with atheism; interpersonal relationships as the most common encounter setting). Across both samples, 'incorporating others' belief' was the rarest response to encountering a difference, and women were more open to learning about divergent beliefs than men were. The roles of local and global contexts in exposure and response to religious diversity are discussed.

Global science is set to experience different times in the 2020s. China surpasses the USA in terms of the number of scientific papers in 2020 in most scientific databases. This scenario is expected to have implications not only in East Asia but also beyond the region. Against this backdrop, this paper investigates the scientific influence of the US-China competition on six major Muslim-majority science systems. Multiple data sources are used to collect data for the bibliometric analyses, which include the trend analysis of collaboration patterns, discipline-based collaborations, authorship patterns for responsibility in collaborations, and citation premium of collaborations with the USA versus China. All the analyses consistently demonstrate that the USA is losing its scientific influence on the selected Muslim-majority science systems to China. Analysis results indicate an astonishing increase in collaborations with China-based scientists in the last decade. Half of the selected Muslim-majority science systems collaborate more with China-based scientists, whereas the other half collaborate more with the USA in 2021, indicating a fifty-fifty split. The collaborations with China-based authors garner higher citation premiums for the selected Muslim-majority science systems than the collaborations with the USA.

Purpose: In this paper, the author adapts the concept of culturally relevant pedagogy and the pedagogy of hope for Middle Eastern Muslim students' education. This paper aims to develop a new perspective for educating Middle Eastern Muslim students by focusing on Islam by considering being Muslim as a cultural way of being and living. Design/methodology/approach: Pedagogy of hope (Hooks, 2003), particularly the concept of healing in education and culturally relevant pedagogy (Ladson-Billings, 1995), guided this study during the research process. Findings: Three themes of culturally relevant pedagogy through a picturebook by Mobin-Uddin (2007) entitled "The Best Eid Ever" was examined to illustrate how this picturebook can be used as an example of culturally relevant pedagogy. Research limitations/implications: The limitation is the researcher's interpretation as a Middle Eastern Muslim who lived in a Western country. "The Best Eid Ever" (2007) can be used in the classroom for Middle Eastern Muslim students' education to discursively build a positive identity and educate students from different backgrounds. More studies may investigate other texts (e.g. novels) with Middle Eastern Muslim characters. Further research can also explore the use of this book in the classroom. Originality/value: This study provides qualitative description of a picturebook from culturally relevant pedagogy and pedagogy of hope to guide teachers to bolster Middle Eastern Muslim students' schooling experiences.

The experiences of Mexican and Iranian immigrant families are often unheard and unpacked. The purpose of this qualitative study is to examine how race, ethnicity, and national identity are at the core of the sociopolitical and economic issues that Latino and Iranian families undergo in the United States. Using critical race theory as a framework, this research analyzed the ways in which Mexican immigrant families who were deported, and Iranian-immigrant families living in the United States, have been differently affected by post 9/11 anti-immigrant policies and by zero tolerance policies enacted by the Trump administration. The research question guiding this study was: How do U.S. anti-immigrant policies affect Iranian and Mexican immigrant families and their children's futures? Our findings uncovered that both groups were negatively affected, however, in different ways. Iranian immigrant parents worried about their socioeconomic status in the United States and their children's future. They also feared that their relatives might not be able to visit them due to the U.S. Muslim Travel Ban placed on people from seven Muslim-majority countries, including Iran. On the other hand, Mexican immigrants who lived in the United States undocumented were deported to Mexico. However, after deportation, and responding to the threat of the Trump administration to deport millions more, the Mexican government provided dual citizenship to U.S.-born children of Mexican returnees to facilitate their access to government services, including education. All people and place names are pseudonyms.

A comparative study of Dewey and Iqbal as Educationists is based on scientific approach which combines findings of different scientific researches and is recognized as Meta- analysis. The fundamental principle in Meta-analysis is to search for a shared truth which may be found in good number of conceptually similar scientific researches. The interviews of Heads of Education Departments may be considered the most valuable inputs of scholarly personalities. During literature review special attention was paid to the original work by Dewey and Iqbal. It was found that the real aims of education as explained by both educational thinkers are much more similar. Dewey and Iqbal stand at the point of greatest achievements or success in the field of educational philosophy, especially in their own cultures. Iqbal is surely preface to Pakistan and the Muslim philosophy while Dewey can be regarded as master mind in relation to secular liberalism for the Americans. Dewey and Iqbal make commencement of different philosophical presuppositions but it is astonishing to note that their educational philosophies do not sharply go to the level of antagonistic contrast. It is because of such reasons that this study became interesting and valuable for comparison and analysis of Dewey's and Iqbal's educational thoughts.

The Hizmet Movement a.k.a. Gulen Movement is a collective initiative of a group of people from Turkey following altruistic ideals. Although it is rooted in Islam and the Sufi tradition, it appeals to all backgrounds via its secular schools and interfaith dialogue outreach. In the U.S., the movement runs educational institutions, interfaith dialogue centers, and charities, and has grown significantly since the start of the new millennium. The academic excellence, college admission rates, and medals won at local and international science and math competitions helped Hizmet Movement schools gain recognition and appreciation in the more than 100 countries where they operate. However, recent political unrest and, as a result, anti-democratic treatment of Hizmet participants in Turkey has taken a toll on this success and has transformed the movement into a diaspora. This paper serves as an introduction to Hizmet Movement's history, its perceptions in the U.S. and in Turkey, and the educational philosophies of its educators in a post-911 and post-15 July world. The focus on events is between 1960 to present.

The qualitative study investigated the cultural adjustment experiences of Saudi Women International Graduate Students studying for the first time in a mixed-gender environment in the United States. Questions for the study invited the Saudi women to share prior expectations about coming to study in the United States compared to the reality of their experiences as international students. They discussed what they most and least enjoyed about studying and living in the US cultural differences, acculturative stress, and cultural adjustment at different time periods, English proficiency, social support, and communication/relationships with Americans. Themes emerged from the qualitative data analysis coding process that indicated their acculturation process within the psychosocial and academic contexts was most impacted by the significant influence that the female student's cultural identity had on the experience of being in a non-segregated, mixed-gender social and academic environment for the first time.

In this paper, we report on an intervention across continents and disciplines that brought together differently positioned students in South Africa and the USA. A collaboration between our classes--an introductory Geographic Information Systems (GIS) class in South Africa and a composition class in the United States--was facilitated and investigated by us. The point of departure of the intervention was to service socially just and anti-racist pedagogies through experimentation. Drawing on posthumanist, feminist, and new materialist theory, we investigate the hauntings of several prejudices and stereotypical tropes that foster racism. We link the concept of hauntology to Plumwood's (1993) theorization of dualisms. We then draw a cartography of geomatics education in South Africa, focusing on the subjectification of geomatics graduates in particular and engineering graduates in general. We then zoom to our collaboration, and focus on several interactions amongst the cohorts to show instances of hauntings that perpetuate anti-Black, anti-Muslim, and related silences. We find that analysis of dualisms can highlight racist hauntings, and can also provide guidance on how to flatten hierarchies. Our transdisciplinary activism allows us to harness the positivity of difference to trouble binaries. We conclude with some thoughts on pandemic pedagogy in an unequal world.

In this article, we explore how locally situated educational practices and policies aimed at inclusion and integration may contribute to racialised exclusion for students. Our analysis brings together two ethnographic studies of how minoritised Muslim youth navigate secondary schooling in Denmark and the US. Our cases illustrate how assumptions held by school staff toward the youth in our studies were rooted in both Islamophobic tropes and deeply held nationalist beliefs about the benevolence of the US and Denmark. Cindi Katz's notion of 'countertopography' is critical to our argument that Islamophobia is productive of similar practices of surveillance and exclusion across disparate educational settings. As an analytical framework, countertopography opens important possibilities for critical and comparative qualitative inquiry, with specific promise for highlighting how seemingly dissimilarly educational spaces may be imbued with similar social meanings, and how these meanings are constituted by recurring unequal social relations between individuals and groups therein.

The articles in this themed issue explore global educational experiences that embrace various cultures, traditions, religions and identities. Collectively this work offers valuable insights into unexplored areas of research, illuminating issues that intersect across race, ethnicity and gender. The significance of these studies lies in the solutions, centred on social justice, that reflect resistance, activism and innovation harnessed in response to the problems discussed. This collection helps to bridge the divide between north and south in the academic world, demonstrating that answers to educational inequalities can be found in models for transformation both within and beyond the western hemisphere.

Black Muslim youth confront antiblackness and Islamophobia in US schools and society, yet few studies examine how this population navigates these intersecting oppressions. In addition, there has been a dearth of scholarly literature that explores the educational spaces in which Black Muslim youth are nurtured and affirmed. This article addresses these understudied areas by examining a community of African American Muslim youth who, amidst the overlapping deprivations of antiblackness and Islamophobia, opt to leave the USA and continue their education abroad. Based on a 14-month ethnographic study at an Islamic school in Medina Baye, Senegal that was established for African American Muslim youth, and additional fieldwork throughout the USA, this article utilizes data from classroom observations, participant observations, and interviews. I argue that the school, the African American Islamic Institute Qur'an School, and the communities related to it in Senegal and the USA operate from an axiomatic stance of Black Muslim brilliance. I further argue that such an affirmation of students' inherent capacities expands these African American Muslim youth's imaginative possibilities and provides them with new ways of envisioning what it means to learn at the intersection of being young, Black, and Muslim. This research: (1) demonstrates the affordances of transnational educational migration as a route to educational justice for Black students; (2) contributes a diasporic and intersectional perspective to understanding Black Muslim youth's educational experiences; and (3) illustrates the value of providing opportunities for Black youth from the USA to study abroad on the African continent.

Women continue to be underrepresented in physics in the United States. This is while many Muslim majority (MM) countries have a high representation of women in undergraduate and graduate physics programs. While there is a growing awareness of this trend, little is being done to understand why and how this trend has manifested and how it can be used to inform broadening the participation of women in physics in the U.S. To better understand how cultural experiences can influence the pursuit of physics, this study examines the lived experiences of female physics faculty members in the U.S. who came from MM countries. The study draws on seven phenomenological interviews focusing on how cultural experiences shaped participants' gender and physics identities. The results reveal several possible hypotheses on differences and similarities in how physics and gender identities intersect in MM countries as opposed to what has been found in the West. In particular, expressions of femininity in MM countries can have a more constructive intersection with expressions of physics identity in ways that promote participation and persistence.

Purpose: As there are many Arab students seek to earn an international degree, this research article aims to explore the factors that influence Arab students' adaptation to the foreign cross-culture of the USA and how it is related to their academic achievement. Exploring these factors will introduce different insights into the effectiveness of adaptation and studying in a foreign country and earning an international degree. Besides, this study contributes to the body of knowledge of international higher education by including Arab students as a less-researched group. Arab students' adaptation process is explained in terms of the Cross-cultural Adaptation Theory (Kim, 2001). Design/methodology/approach: This qualitative research study was conducted using a focus group discussion (FGD). Multiple face-to-face interviews were conducted to obtain data from the participants. Participants were divided into four groups, each female group contained nine participants and each male group contained seven participants. The researcher explained to each group independently about their perception, beliefs and attitude toward earning international degrees, the adaptation to the host culture and their academic achievement. The researcher carried out five FGDs for each group. Each interview continued for 60 minutes in length. All participants received a consent form. The discussions were audio-recorded and then transcribed. Findings: Arab students are a group of enthusiastic learners; however, their feelings of homesickness enable them to develop overwhelming sorrowful emotions, howbeit their communication with their ethnic group facilitates the adaption and acceptance of the host cultures, which requires quite some time to adjust to new surroundings. Arab students are recognized with high academic achievements; nevertheless, they require prolonged periods to complete course assignments. American society gives international students a warm welcome; this may encourage other Arab students to consider earning an American degree and prepare themselves for this intercultural transition. Research limitations/implications: This is subjective qualitative data; some limitations need to be addressed when interpreting the findings. Participants are English as a Second Language (ESL)learners, which may influence their word choice during the discussion. Interesting future research could be related to designing an assessment model to evaluate the academic achievement of ESL in different methods that focus on their achievement motivations and communication skills. Practical implications: Based on the findings, professors can integrate the Universal Design for Learning (UDL) to help multi-cultural students to learn and earn an international higher education degree. Social implications: Higher education institutions can offer more social multi-cultural opportunities to include multi-cultural students and develop their social skills to facilitate the adaptation process to the new host culture. Originality/value: This qualitative research study represents an original work of the researcher, and it has not submitted elsewhere. All research ethical codes were followed by the researcher and participants. There is no fund for this research project.

From Kamikaze to Suicide Bomber, to Islamist, to Jihadist and others all are known by deferent names but the use of suicide bombing as the prime tactical weapon in pursuing their political goals is crucial. Since 1983 when the first suicide attack took place until today the number of suicide attacks has been increasing annually. Planning is very crucial in any terrorist acts weather long or short term but planning must be there. So they are not doing it alone there must be organization or institution for preparation. So what forces them to become suicide bombers? Many analysts believe that death of those who commit the suicide bombing acts and following reprisals do not stop them and "more people are, willing to become suicide bombers now than in the past."(2) The purpose can be different but the goal is. One i.e. to kill ostensibly to get rid of injustices, Muslim world, jihad speaks of individual dignity and communal power. It is suggested that heterogeneous factors identified as "personal causes" of suicidal terrorism. The various "ideological reasons" assumed to justify it (e.g. liberation from foreign occupation, defense of one's nation or religion), and the "social pressures" brought upon candidates for suicidal terrorism. A bibliography is included.

Farzana Shain reviews two books: (1) Seeing Race Again: Countering Colorblindness across the Disciplines, edited by Kimberle Williams Crenshaw, Luke Charles Harris, Daniel Martinez HoSang and George Lipsitz, 2019; and Education and Race: From Empire to Brexit, by Sally Tomlinson, 2019, Bristol, Policy. Shain begins this review by saying that we are now entering a new period for race relations in the US and UK. What Gramsci (1971) described as the 'morbid symptoms of the interregnum', can be seen in the revival of populist politics and renewed enthusiasm for nationalist policies across a number of countries as they respond to the impact of the global crash in 2008. Immigrants, those seeking asylum and minorities were the first to be blamed for the failures of flawed neoliberal financialisation policies and the wild speculation that went with it, which most economists now agree caused the crash (Bresser-Pereira 2010; Pettifor 2017). From the UK's Brexit referendum in 2016, the Trump election in 2016, to the nationalist policies pursued by Prime Ministers' Narendra Modi in India, Shinzo Abe in Japan, Jair Bolsanaro in Brazil, and President Recep Tayyip Erdogan in Turkey, the minority groups within each nation-state are being blamed for declining living standards. Similar trends have been identified in the Philippines, China and India and in South Africa. Across European countries, recent elections have seen a rise in support for parties that promote xenophobic nationalism, economic protectionism and anti-immigration rhetoric. There has been a shift to right populism by existing parties in order to win votes (Inglehart and Norris 2016; Dennison and Geddes 2019) in the particularly volatile and uncertain economic and political context following the global crisis of 2008, the effects of which are still continuing -- this is the 'new interregnum'. Political analyses of events such as the Brexit referendum and Trump's victory in the US election in 2016, and a number of right populist parties' performances in the European elections in 2019, have noted that a significant proportion of the electorate was motivated to vote for anti-immigration parties not only because of economic insecurity but for long standing reasons of cultural insecurity, racial resentment and a marked hostility to 'others', most notably, Muslims and asylum seekers. These sentiments are captured within the cultural backlash theory of voting behaviour. Slogans such as 'Take Our Country Back' (Brexit, UK, 2016), 'Make America Great Again' (Trump election campaign 2016), and 'Get Brexit Done' (UK General Election 2019), do not explicitly mention race but speak to the cultural insecurities of many whites through plugging into a nostalgia for the 'good old days'. In this review, Shain asks the following questions: (1) What is the cultural nostalgia for? and what role does education play in feeding it? Shain identifies these questions as at the heart of the two books under review and she discusses those questions in detail in the sections of this review that follow. She notes that the books contain many rich examples of the methods that sustain white supremacy including the operation of apparently race and power-blind discourses such as merit and opportunity. Both books speak to these decolonising movements which are still in the process of agreeing what decolonise means and how it must be achieved. Shain closes the review by saying that while neither book offers a substantive conclusion chapter, both books make an invaluable contribution to current debates at a time when the right populism is on the rise again. She states that there are, inevitably, some gaps in the books however she found them extremely timely and will no doubt be referenced widely in interdisciplinary conversations focussed on challenging new racisms in education.

The policies and discourses of the Trump administration reflect such extreme examples of inhumane policies and racializing logic that they are easy to identify and call out. In this essay, I focus instead on the less obvious and more everyday processes of racialization and anti-immigrant sentiment that are taken up by various actors in schools. I consider how tropes and stories generated by nationalist policies and discourses around the world seep into teachers' commonsense understandings about who immigrant students are and what they require to be successful. In doing so, I draw on Michael Agar's (1986) notion of the ethnographic "breakdown" to explore individual breakdown moments in my own research in a Danish public school and teaching in a US school of teacher education as a useful mechanism for discerning how policies and discourses shape everyday exclusions in schools.

This study focuses on the cultural characteristics of Ahiska Turks in Wheaton, Illinois in the United States. By trying to understand the culture of the participants, I sought to shed light on how the Ahiska Turks managed to cope with the hardship they experienced and yet preserved their ethnic identities. In this multicase study, I interviewed six male Ahiska Turks. As a result of my analyses, eight themes emerged: family, religion (i.e., Islam), language (i.e., Turkish), communal life, endogamy, authoritarianism, oppression against the preservation of culture and identity, and education for upward mobility. The Ahiska Turks' agrarian way of life, the preservation of their language, and their preference of integration to the larger society for acculturation make them who they are today.

The terrorist attacks of September 11, 2001, have resulted in the increased scrutiny of both immigrants and non-immigrants entering the United States. The latter group includes students who enter the country on temporary visas to complete programs of higher education. Depending on the source, the number of foreign students in the United States has remained constant or fallen since 2001, and there has been a large decline among students from predominantly Muslim countries. Canada, by contrast, has relaxed its entry requirements for some foreign students and there has been a concerted effort among Canadian universities to increase foreign student enrolment. We find that the number of foreign students in Canada did increase following 9/11, especially those from predominantly Muslim countries. We discuss some of the implications of this increase in foreign students for Canadian universities and the Canadian labour market. Although these results support the hypothesis that changes in U.S. immigration policy are responsible, causality cannot be inferred from our data. This underlines the need for better data to adequately address the post-secondary education choices of international students. (Contains 4 tables, 4 figures and 22 notes.)

Through an exploratory sequential mixed-methods case study of 1 midsize research university, this study models how to use research to assess student experiences of campus climate and then create new opportunities that address their needs on campus. The purpose of this study was to explore Saudi graduate students' experiences and their interactions with U.S. faculty, staff, and students. Participants cited mostly positive interactions with faculty and staff, but limited or negative interactions with U.S. students, including incidents of direct and indirect discrimination, a lack of cultural and religious understanding, and pervasive gender stereotypes for Muslim women who veil. The study offers implications for higher-education administrators and faculty to improve campus climate for 1 population of international students.

The attacks of terror carried out on September 11, 2001 gave rise to waves of hate-fueled violence across the country. It has been argued that the attacks and the subsequent, current context of war have resulted in a heightened sense of American intolerance. They have led to discernable shifts in how certain minorities are perceived and treated in the United States. Since the attacks, an alarming number of Arab, Iranian, and other Muslim Americans have been targeted and hurt, becoming victims of a vicious brand of "patriotism." The FBI reports that the number of anti-Muslim hate crimes filed has spiked from 28 in the year 2000, to 481 in 2001--representing a seventeen-fold increase. Backlash continues to take on the form of verbal taunting, airport profiling, and even physical violence. The group hardest hit by hate crimes post 9-11 has been the South Asian Americans. Today, young desi Americans find themselves--perhaps for the first time--in the shaky, undesirable position of standing out for the "wrong" reasons. Listening to reports of hate crimes directed at South Asian and Muslim Americans after the events of September 11th, they must now contend with the understanding that their position in this country is more tenuous than they perhaps realized. In this paper, the author discusses what growing up during a time of rising confusion and xenophobia has meant for the children of Indian immigrants. (Contains 24 endnotes.)

This study investigated philosophical approaches to teaching held by pre-service teachers in Iran and the US. The study's participants were 30 pre-service teachers from Iran, a predominantly Muslim country, and 30 American pre-service teachers. Data were collected using the 105-item Philosophy of Education Scale (POES, Author A, 2003) composed of five philosophical approaches and seven teaching dimensions. Scores indicated Iranian-US pre-service teachers differed in their beliefs about the Executive (behaviorist) teaching approach; similarities were found in the Citizen Teacher (social-responsibility) approach. As researchers, we purport the results to have implications for enhancing conversations about cultural values and applications in educational settings. (Contains 2 tables and 2 figures.)

Objectives: To examine the effect of spirituality and spiritual training on resilience in primary caregiver parents of children with autism spectrum disorders (ASD). Methods: A cross-country pre- and post-test-based experimental design has been used. The sample of this one-year-long study comprised 1687 parents of children with ASD in 15 countries. A six-day customized spiritual lessons package was administered to the study participants. Three scales have been used: Resilience Scale (RS), Sense of Coherence Scale (29-items) (SOC-29), and Parenting and Family Adjustment Scale (PAFAS-30). Results: Results of the paired t-test showed that post-test RS and SOC-29 scores of the participants were higher indicating greater resilience and sense of coherence post treatment. Post-test PAFAS-30 scores were lower indicating lower dysfunction and better adjustment. Logistic regression and structural equation models showed that parents from European countries including the UK, US, Canada, and Australia, Christians, those who did three--four rounds of the spiritual lessons through the study period and those who self-practiced, had higher post-test scores. Further mothers and middle-class parents were likely to have higher post-test resilience scores. Hierarchical regression analysis showed that self-practice was the most significant predictor of participants' post-test scores. Conclusion: The study findings re-inforce the resilience-promoting potential of spirituality/spiritually sensitive interventions for parents of children with ASD, contingent on variations due to domicile country, religion, rounds of spiritual lessons, and self-practice as critical predictors, and sex and economic class as secondary predictors.

In this article, I examine a situation in the academic life of minority faculty members who suffer from systemic inequity in their academic lives, and more specifically, in their music education. The article engages with Bhabha's concept of "enunciation" ([1994] 2004), where difference that has been systemically used against such bodies in the official discourse of higher education can become a source of rupture and change in the gaze. The discussion challenges tenure profiles that are compared to the standard form, weighted against the normative discourse, and the outcomes that represent the only factors considered in academic professional lives. The article draws attention to the need for greater equity and more nuanced consideration in the lives of othered faculty members regardless of age, race, gender, ethnicity, ability, religion. Further, I argue that music education rhetoric is not innocent from this discourse and can at times perpetuate such inequitable treatment.

This article offers an analysis of how refugee youths from Africa used and shifted languages and discourses in the United States. Drawing on sociocultural theories of language and utilizing ethnographic discourse and classroom observation data, the author illustrates the varied ways in which three high school--aged refugee youths used languages to make sense of who and where they are; respond to social, religious, and linguistic marginalization in the United States; and challenge narrow perceptions of African Muslims. This article brings to fore a group that, although facing a unique set of challenges in the United States, is rarely included in research on youth language practices and im/migration. Attention to their multilingual practices and the multilayered nature of their identity is central to understanding how refugee youths experience school in their new land, and how they see themselves and others. This understanding can guide school personnel, educational researchers, and community-based youth workers in their respective work with refugee students.

This paper explores the way education and conflict have become entangled during the post-9/11 "war on terror" response to "radical Islam" at home and abroad. The paper charts the complex ways that education has been deployed to serve Western military and security objectives in multiple locations in the global south and how these strategies have now returned to the "West" in the form of "countering violent extremism" interventions. Drawing on Foucault's concept of the "boomerang effect" I will explore whether and how education techniques and strategies deployed abroad in pursuit of imperial interests return to the West and are deployed to monitor, control and suppress marginalised communities in a form of "internal colonialism". Finally, the paper brings the two sections together in the Findings to explore commonalities and divergences.

In this paper, the authors focus on everyday narrations of the nation as they are taken up by educators "in schools" in the United States, Denmark and Spain. As the primary institutions within which children from im/migrant communities are incorporated into the nation-state, schools are the key sites within which young people learn the languages and practices of national belonging and citizenship. Comparing ethnographic case studies in the United States, Denmark and Spain, the authors trace the nationalist storylines that serve to frame Muslim youth as particular kinds of racialized and "impossible subjects". Across national contexts, the authors document similar, often almost verbatim, stories that educators narrated about the disjuncture between liberal ideals of the nation, and what they imagined to be true of Muslim im/migrant youth. They theorize that, despite differences in US and European approaches to immigration, there are consonances in the ways that Muslims are positioned as racialized Others across liberal democracies because of the very ways that western liberalism has constructed notions of individualism and tolerance. These seemingly benign discourses of liberalism in schools provide the conditions of possibility for schools' imposition of exclusionary nationalist values while keeping a safe distance from charges of racism. Thus, we show how liberalism's imbrication with nationalism, and its promotion of goals conceived of as inherently humanist and universal, occlude the racial logics that ultimately restrict human freedom for Muslim youth.

Often scholarship concerning religion and spirituality overwhelmingly privileges White, male, Christian students' perspectives and fail to interrogate the interplay of cultural, gender, and racial dynamics within these investigations. Even further, very few studies examine the experiences of those who occupy multiple marginalized social categories. Therefore, this study seeks to advance our collective knowledge by closely engaging the narrative of an individual case of a Black, Muslim, immigrant, female college student born in Saudi Arabia. Using intersectionality, particularly Collins' matrix of domination, as the basis of the theoretical framework, we present findings that relate to how her gendered, religious, immigrant, racial, and ethnic identities influenced interactions across multiple communities and the strategies she used to navigate diverse educational spaces.

This case study investigates the experiences of Shia Ismaili Muslim girls as they encounter themselves as subjects of social studies curriculums on Islam. A postcolonial lens is used to examine differently empowered subjectivities and curricular epistimes within the high school world history context. In an effort to understand their experiences, this study focuses on how the students position themselves in relation to the curriculum, and ultimately asks, to what extent do students from minority communities of interpretation appropriate or resist the authoritative narrative of Islam offered in their classrooms, particularly around the question, "Who is a Muslim?" The central finding revealed a paradox of representation and participation for these students, who found their practice and interpretation of Islam silenced in the classroom curriculum, and yet felt obliged to defend Islam and educate others against stereotypes of Muslims. The implications of this study compel educators to explore decolonial approaches to teaching about the religious other.

This qualitative study aimed to develop theory about psychological constructs relevant to spiritual development in diverse adolescents. Exemplar and Consensual Qualitative Research methods were used to explore 30 interviews of adolescents aged 12 to 21 years ("M" = 17.73 years) representing eight religions and six countries from around the world. Participants were nominated for living with profound spirituality within their own culture and completed semistructured interviews in their country of origin. After several iterations of analysis, participants' discussions of spirituality in their lives were explored in terms of three dimensions of spirituality present in their lives: transcendence, fidelity, and behavior. Findings are considered in light of existing developmental theory, and implications for adolescent development are discussed.

My Ethnography of the University (EUI) course "Muslims in America" introduces undergraduate students to the racialisation of Islam and Muslims in the U.S. at large, and in the University in particular. In this article, I describe how an anti-racist pedagogy coupled with student ethnographic research can yield a rich learning process. Beginning with one of the key debates in the scholarship on Muslims in the United States, I introduce students to the productive ways in which a multiracial history of American Islam can inform their ethnographic research. Additionally, I elaborate the potential for student research to transform university policy. The University offers a valuable ethno-graphic site for the critical study of the history and place of Muslims in U.S. society, politics and culture.

The media's power to shape our views of reality, our socialization, and our politics is indisputable. As we increasingly discover and interpret the world through the screen of our TVs, media narratives and images construct for us confusing representations of reality. In the process, our ability to experience the real is reduced along with our commitment to engage with political and social problems. Confusion blurs our vision. Our rational capacities and certainties appear to have vanished. In the midst of this confusion, this article explains how the media have transformed identity politics in the United States by setting up Arab and Muslim American communities as the enemy within and institutionalized a new discourse of discrimination that relies on racial microaggression. Operating through Arabization, racial scapegoating, and misrepresentation, this discourse is similar to what sociologist Ramon Flecha calls postmodern racism in Europe. The article further argues that this discourse is used to question President Obama's decisions, his ostensibly suppressed Muslim identity, and his patriotism. (Contains 8 footnotes.)

Using adolescent samples from four cultures, the current study tested whether effects by religiosity on deviance varied by the nature of religiosity (intrinsic versus extrinsic) and by the cultural context (Bosnia & Herzegovina, Serbia, Slovenia, and the U.S.). Results indicated: a) that not every type of religiosity has a buffering effect on deviance--if one's religiousness is predominately instrumental (i.e. extrinsic), then its inhibiting effect is weak or does not exist; b) that the effect of intrinsic religiosity seemed more pronounced in the two surroundings that expressed the highest mean religiosity (U.S., Bosnia & Herzegovina) although results from follow-up analysis ("Z"-tests) largely supported a cultural invariance hypothesis. In addition, the intrinsic religiosity-deviance link was moderated by low self-control in each sample, except the Slovenian one. Finally, results indicated that low self-control only partially mediated the religiosity-deviance link. (Contains 5 tables and 1 figure.)

This qualitative study explores the impact of potential linguistic, technical and educational hegemonies on the learning outcomes for English language students in Hebron, Palestine, and Padova, Italy, who were involved in the Soliya Connect Program, a telecollaboration project developed to explore critical issues that divide the "West" and the "predominantly Arab and Muslim world." The project is organised around weekly synchronous moderated video discussions between students from the U.S., Europe, and the Middle East and North Africa. The authors first discuss the hegemonies that might be at play in this telecollaboration project and examine the specific power imbalances on the macro-, meso- and micro-levels that students in Hebron and Padova might experience. Then, drawing on data from learner diaries and reflective papers, facilitator reports, and questionnaires, the authors provide evidence for the emergence of a third space conceptualised as a site of struggle and conflict, but also a dialogic, fluid and evolving space. The aspects of the project that seemed to contribute most to the creation of a third space were found to be: (a) the role of trained facilitators in addressing power imbalances, (b) the dialogic approach to conflict that the program is based on, and (c) the use of audio-video conferencing which humanises the experience and increases empathy among students. (Contains 1 figure and 3 notes.)