This book puts together grounded research on the discourses that counter Islamophobic tropes in North America. Dealing with an important and urgent issue of human rights, it explores how public policies, new conceptualizations, and social movements can transform Islamophobia into a positive and healthy discourse. Surprisingly, and apart from selected media studies, empirical investigations about countering xenophobia and hate are rare. The book proposes effective means and mechanisms to help generate debate, dialogue, and discussion concerning policy issues to mitigate Islamophobia. Written in uncomplicated language, this topical book will attract specialist and non-specialist readers interested in the topic of Islamophobia, understanding the roots of Islamophobic hate rhetoric, and how to counter it.

This book puts together grounded research on the discourses that counter Islamophobic tropes in North America. Dealing with an important and urgent issue of human rights, it explores how public policies, new conceptualizations, and social movements can transform Islamophobia into a positive and healthy discourse. Surprisingly, and apart from selected media studies, empirical investigations about countering xenophobia and hate are rare. The book proposes effective means and mechanisms to help generate debate, dialogue, and discussion concerning policy issues to mitigate Islamophobia. Written in uncomplicated language, this topical book will attract specialist and non-specialist readers interested in the topic of Islamophobia, understanding the roots of Islamophobic hate rhetoric, and how to counter it.

This book addresses the challenges threatening the quality of life and well-being of people living in the MENA region. It focuses on both internal / local and external / global drivers impacting their well-being particularly in the domains of economy, health, and education. Additionally, it presents a critical analysis to help readers understand the position that the MENA countries currently occupy in the world. Lastly, it provides policy analysts and decision makers with otherwise hard to obtain data and information related to socio-economic, cultural, demographic, technological, and political factors that have influenced the quality of life there.

This book focuses on the drivers of Jihadist terrorism and explains how a better understanding of these drivers can lead to more effective counterterrorism policies all over the world. It builds on results of the extensive body of quality of life studies to document the historical, geo-political, economic, religious, cultural and media drivers of Jihadist terrorism. Guided by a major theme this book shows that the significant gains we have made in combatting Jihadist terrorism are not enough, but that we need to embrace a much broader and comprehensive view of the antecedents and the sustaining enablers of this threat to help guide any sustainable efforts. It proposes interventions designed to effectively treat the causes of this insidious disease. This book is of great interest to new media, policy makers concerned about national security as well as people and academic scholars whose research interest involves conflict and conflict resolution, religious studies, terrorism and counterterrorism, Islamic history, and Islamic geo-politics.

This book addresses the challenges threatening the quality of life and well-being of people living in the MENA region. It focuses on both internal / local and external / global drivers impacting their well-being particularly in the domains of economy, health, and education. Additionally, it presents a critical analysis to help readers understand the position that the MENA countries currently occupy in the world. Lastly, it provides policy analysts and decision makers with otherwise hard to obtain data and information related to socio-economic, cultural, demographic, technological, and political factors that have influenced the quality of life there.

el-Aswad introduces the concepts of worldviews/cosmologies of Muslims, explaining that the different types of worldviews are not constructed solely by religious scholars or intellectual elite, but are latent in Islamic tradition, embedded in popular imagination, and triggered through people's everyday interaction in various countries and communities. He draws from a number of sources including in-depth interviews and participant observation as well as government documents and oral history. Through the perspectives of ethno-cosmology, emic interpretation of sacred tradition, modernity, folklore, geography, dream, imagination, hybridity, and identity transformation, he examines how culturally and religiously constructed images of the world influence the daily actions of people in various Muslim communities. The worldviews of Sunnis, Shi'as, and Sufis are covered in turn, and Muslims in the UAE, Egypt, Bahrain, and suburban Detroit are the focus. el-Aswad also discusses the effects of Western attempts at imposing its essentially secular worldview through the process of globalization and how cyberspace has promoted connectivity among Muslim communities and, especially in the United States, opened up unlimited options and new possibilities.

This study refutes both the Western dominant paradigm of modernity and the Eurocentric stereotype of traditional Muslim culture, and demonstrates that rural Egyptians have their own paradigm of secular modernism that does not negate religious or sacred orientations. Islam is associated with ongoing attempts at religious purification and cultural unification and is inimical to cultural homogenization encouraged by Western globalization.

Provides a holistic interpretation of the interplay between religion and folk cosmology, challenging the stereotypes that relegate traditional people to backwardness and a peripheral space or locality. Within this Muslim society the global/local nexus is one of ongoing creative integration, not separation. The cosmology can best be understood in the context of its totality, encompassing both visible and invisible zones.

Muslims articulate personal or private order as well as social order within their cosmology. This cosmological view, endowing people with a unique imaginative sense of engagemenet with a supraphenomenal reality, accentuates the belief that divine cosmic invisible higher power surpasses any other power. Such a belief represents an inexhaustible source of spiritual and emotional empowerment that may be politically mobilized in certain critical moments and depicted as a religious, holy struggle, or "jihad."