Political leaders of the 1930s may be accused of blindness to danger in their failed attempts to appease totalitarian aggression, but no one doubts they believed they were doing so to preserve their way of life. In contrast, Raphael Israeli suggests that twenty-first century appeasement of Islamists, wherever it occurs, is different. Appeasement in the advanced modern states of this century - in Europe, Australia, Canada, and even in parts of Asia - is characterized by what amounts to a self-inflicted humiliation, in misguided efforts to slow the advance of a rising Islamist tide. Such appeasement surrenders core aspects of sovereignty, turning non-Muslim populations into second- and third-class citizens in their own countries.Disturbing warning signs first emerged in Europe, but were either not noticed or denied. They extended to the periphery of the Muslim world, but their development in Western countries were unnoticed or denied, until they hit also the peripheral areas of the Muslim world. Canada and Australia, and to some extent the countries of Asia, fell into a syndrome of denial, which persisted until they were forced to listen, often at a price in human lives and carnage. In Europe, the core of the Muslim presence developed in countries like Britain, France and Germany, which lacked law-enforcement against terrorists because the executive and judiciary emphasized human rights and apparent safety over defensive measures to protect their citizens and way of life.Both the United States and Great Britain needed a traumatic jolt before they moved to act. In the United States, it would be the watershed event of September 11, 2001; in London, the July 7, 2005 bombings. And there were events in other countries: in Spain, the March 2004 Madrid train bombings; in France, the violent riots of 2005; in Amsterdam, the van Gogh murder; in Asia, the Bali horror; and finally in Scandinavia, the Cartoon Affair. These jolts shattered the tranquility of populations who had believed in peaceful coexistence with Muslim immigrants and in the feasibility of their integration into national societies. This study fills a large void in the examination of the consequences of new migrations of Muslim populations into advanced and modern societies throughout the world.

This study, done within the comprehensive Weberian framework, focuses on religion and social change in Bangladesh through an imaginative use of qualitative as well as quantitative methods of modern social research. It first provides a sociological interpretation of the origin and development of Islam in Bengal using historical and literary works on Bengal. The main contribution is based on two sample surveys conducted by Mrs. Banu in 20 villages of Bangladesh and in three areas in the metropolitan Dhaka city. Using these survey data, she gives a sociological analysis of Islamic religious beliefs and practices in contemporary Bangladesh, and more importantly, she studies the impact of the Islamic religious beliefs on the socio- economic development and political culture in present-day Bangladesh. She also shows how Islam compares with modern education in social 'transforming capacity'. This careful and rigorous work is a notable contribution to sociology of religion and helps to deepen our understanding of the interactions between religious and social changes common to many parts of the Third World.

The movement of nation building in Islamic societies away from the secular or Pan-Arab models of the early twentieth century toward a variety of "nationalisms" was accompanied by growing antagonism between the Muslim majority and ethnic or religious minorities. The papers in Nationalism and Minority Identities in Islamic Societies offer a comparative analysis of how these minorities developed their own distinctive identities within the modern Islamic nation-state. The essays focus on identity formation in five minority groups - Copts in Egypt, Baha'is and Christians in Pakistan, Berbers in Algeria and Morocco, and Kurds in Turkey and Iraq. While every minority community is distinctive, the experiences of each show that a state's authoritarian rule, uncompromising attitude towards expressions of particularism, and failure to offer tools for inclusion are all responsible for the politicization and radicalization of minority identities. The place of Islam in this process is complex: while its initial pluralistic role was transformed through the creation of the modern nation-state, the radicalization of society in turn radicalized and politicized minority identities. Minority groups, though at times possessing a measure of political autonomy, remain intensely vulnerable. Contributors include Juan R.I. Cole (University of Michigan), David L. Crawford (Fairfield University), Michael Gunter (Tennessee Technological University), Azzedine Layachi (St John's University), Richard C. Martin (Emory University), Paul S. Rowe (University of Western Ontario), Maya Shatzmiller (University of Western Ontario), Charles D. Smith (University of Arizona), Pieternella van Doorn-Harder (Valparaiso University), the late Linda S. Walbridge (University of Oklahoma), and M. Hakan Yavuz (University of Utah). Announcing the series: Studies in Nationalism and Ethnic Conflict General Editors: Sid Noel and Richard Vernon, co-directors of University of Western Ontario's Nationalism and Ethnic Conflict Research Group. Studies in Nationalism and Ethnic Conflict is a series that examines the political dimensions of nationality in the contemporary world. The series includes both scholarly monographs and edited volumes which consider the varied sources and political expressions of national identities, the politics of multiple loyalty, the domestic and international effects of competing identities within a single state, and the causes of, and political responses to, conflict between ethnic and religious groups. The volumes are designed for use by university students, scholars and interested general readers.

This volume explores the dominant types of relationships between Muslim minorities and states in different parts of the world, the challenges each side faces, and the cases and reasons for exemplary integration, religious tolerance, and freedom of expression. By bringing together diverse case studies from Europe, Africa, and Asia, this book offers insight into the nature of state engagement with Muslim communities and Muslim community responses towards the state, in turn. This collection offers readers the opportunity to learn more about what drives government policy on Muslim minority communities, Muslim community policies and responses in turn, and where common ground lies in building religious tolerance, greater community cohesion and enhancing Muslim community-state relations.

To Examine The Problems Faced By The Muslim Communities In The Non-Muslim States That The Organization Of The Islamic Conference Sponsored An International Seminar Which Was Organised In London By The Islamic Council Of Europe In July, 1978. This Volume Includes Papers Presented At This Seminar By Muslim Scholars And Representatives Of Muslim Minorities. Condition Good.

Although they are typically portrayed by the media as dangerous extremists in distant lands, Muslims in fact form a permanent, peaceful and growing population in nearly every Western country. While Westerners are now more commonly seeing mosques in their neighborhoods or scarved Muslim women in their streets, misperceptions and stereotypes remain. With expanding numbers and desires to protect their rights and identities, Muslims are coming into more and more into the public view. In Muslim Minorites in the West noted scholars Haddad and Smith bring together outstanding essays on the distinct experiences of minority Muslim communities from Detroit, Michigan to Perth, Australia and the wide range of issues facing them. Haddad and Smith in their introduction trace the broad contours of the Muslim experience in Europe, America and other areas of European settlement and shed light on the common questions minority Muslims face of assimilation, discrimination, evangelism, and politics. Muslim Minorities in the West provides a welcome introduction to these increasingly visible citizens of Western nations.

Drawing on theories of legal pluralism, this book tests whether and to what extent claims of the modern nation-state laws to exclusive dominance over other spheres are tenable, and reassesses the operation of law in society. Incorporating a combination of legal theory, post-modern critique and socio-legal analysis of three current jurisdictions in which Muslims play an important role, the volume identifies Muslims' current socio-legal situation and attitudes from different perspectives and reconciles them with modern legal systems in three key countries. It analyzes the conflict between the assumptions of modern legal systems and plural legal realities, and also examines attempts by modern legal systems to impose official laws in the face of resistance from unofficial Muslim laws and discusses possible responses to the challenge of dynamic Muslim legal pluralism. A valuable resource for students, researchers and academics with an interest in the areas of Islamic law and politics, and the interplay between secular law and religious/cultural traditions.

Bulgaria is a Slavic nation, Orthodox in faith but with a sizable Muslim minority. That minority is divided into various ethnic groups, including the most numerically significant Turks and the so-called Pomaks, Bulgarian-speaking men and women who have converted to Islam. Mary Neuburger explores how Muslim minorities were integral to Bulgaria's struggle to extricate itself from its Ottoman past and develop a national identity, a process complicated by its geographic and historical positioning between evolving and imagined parameters of East and West. The Orient Within examines the Slavic majority's efforts to conceptualize and manage Turkish and Pomak identities and bodies through gendered dress practices, renaming of people and places, and land reclamation projects. Neuburger shows that the relationship between Muslims and the Bulgarian majority has run the gamut from accommodation to forced removal to total assimilation from 1878, when Bulgaria acquired autonomy from the Ottoman Empire, to 1989, when Bulgaria's Communist dictatorship collapsed. Neuburger subjects the concept of Orientalism to an important critique, showing its relevance and complexity in the Bulgarian context, where national identity and modernity were brokered in the shadow of Western Europe, Russia/USSR, and Turkey.