• Muslim chaplains have been working in institutions within the UK, such as prisons, hospitals, universities and the military for over a decade now. There is no such thing as chaplaincy in the Muslim world so the emergence of Muslim chaplains in Britain has created a new kind of Muslim religious professional whose role has not yet been clearly defined....Our project will be exploring the background, training, and career trajectory of Muslim chaplains in Britain [Principal Investigator - Dr Sophie Gilliat-Ray]

• This paper presents the findings of the first national survey of multifaith chaplaincy provision for hospital patients in England and Wales. Of the 100 NHS hospital chaplaincy departments approached, 72 agreed to participate in a telephone survey regarding chaplaincy provision for Christians, Muslims, Jews, Hindus, Buddhists and Sikhs. Findings showed that the majority of full and part-time chaplains were Christian (93.3% and 91.4% respectively)...

• ...what is most striking is the way in which particularly lareg proportions of low achievers are found for boys from certain ethnic groups...there are some differences within ethnic groups when also classified by religious affiliation. For instance, White Christain children achieve more GCSE passes at A* than White children who have no religious affiliation, and Indian Hindu and Sikh children achieve more good GCSEs than Indian Muslim children

• This paper draws on in-depth life history interviews which were conducted with a head teacher who had overseen two Muslim primary schools through the transition from independent to voluntary aided status. The interviews were not based on the life course of the head teacher, but rather focused on the historical narrative of each school.

• There are currently over 100 independent and seven state-funded Muslim schools in Britain yet their place within the British education system remains a hotly debated issue. This article argues that Muslim mobilisations for the institutional and financial incorporation of more Muslim schools into the national framework are best understood as an addition to � or continuation of � a historical settlement between earlier religious minorities, the established church, and the state.

• A child�s first significant encounter with wider society is often when he or she goes to school. It is vital that initial experiences and relationships are positive and supportive, fulfilling all aspects of an individual�s needs. All children, to whatever extent possible, whatever their background, should be educated in the fullness of their being in consistency with their beliefs and the wishes of their parents, in a spirit that values their multiple identities, (faith, cultural and British).

• Exploring the precedents and parallels between the historic incorporation and development of Roman Catholic state schools in Scotland and the contemporary establishment of a Muslim state school in England

• The report highlights key analysis of the high educational achievement and career aspiration levels of UK born British Muslim women and the employment barriers they face. The report recommends the policy interventions now necessary to ensure we increase the employment and progression levels of second generation British Muslim women.

• Inequalities in the labour market between groups defined by their ethnic heritage are related to social networks, qualifications and other human capital, contrasts between first generation immigrants and those born and educated in the UK, and direct or indirect discrimination. These themes together with the geography of disadvantage are quantified in this report through the rich datasets of the 1991 and 2001 Census

• The research explored these women's views and experiences around family, including marriage and children, childcare and other caring and domestic responsibilities and leisure and social time. It also asked about education and employment, including women's career aspirations, the barriers to, and benefits of, employment and issues around combining work and family responsibilities. The findings reveal a diverse group of women with a wide range of views, experiences and aspirations. The influence of generational and migrational background on attitudes and expectations was strong but family was viewed as being of central importance in these women's lives. Most also placed great value on living according to their religion and culture. All women felt that education was important as it could provide career choices and a stable future. Some had considerable barriers to employment, including low levels of English language but others were highly educated and had very successful careers. For women with children, flexible employment which enabled them to juggle work with their family responsibilities was of key importance.

• The study analysed data relating to Muslim employment, with specific reference to Muslim women. It found that taking factors such as age, marital status, education and other census markers into account, a Muslim woman was four times less likely to be employed. However a university degree increased access to the workplace by a factor of eight. The data was analysed using regression techniques.

• "This short but informative guide should be essential reading for HR managers. It provides case studies of the quiet rooms - or prayer rooms - established at the Newham General Hospital, The Guardian News & Media Group, Transport for London, Citi at Canary Wharf, BT and the giant legal firm Norton Rose. In the last mentioned, it is noted that the multi-faith prayer room was established to "offer a space for prayer or quiet time to all their staff, and also for the many clients who visit the office, some of whom are Muslims. The room has integral washing facilities consisting of two low level sinks with a tiled floor and space for two seats. The room was replicated when they moved offices to their new buildings on the South Bank, and is much appreciated by their staff". The employer 'Transport for London' have "created rooms in over 15 different locations across London including offices, underground stations and bus depots...in the past, Faruk Patel, a driver from Woodford Green depot sometimes used to say his prayers in the back of his vehicle. After a room was allocated and repainted, the response from staff was very positive. 'It's good to know they are listening', he said 'it means a lot to us to have this facility'.
  A section in the guide entitled 'The business case for prayer space' identifies eight valid reasons 'why it makes good business sense to offer quiet rooms to employees', including: demonstrating in a pro-active way a commitment to equality in diversity; the growing body of empirical research showing that meditation and contemplative forms of prayer have a range of benecial efects on health and well-being; providing a quiet room does not need to be costly for employers and in situations where demand for space is high, dual-purpose rooms are possible." [Extract from review]

• This paper draws on original empirical work with the British Pakistani community to explore Muslim attitudes to alcohol and alcohol-related practices, before considering how the Pakistani Muslim community�s culture of abstention shapes its members� access to, and use of, public space in the nighttime economy. We foreground the active role played by alcohol, as a nonhuman actor, in shaping emergent social relations by exploring its agency in generating new exclusions with the mainstream nighttime economy. By using the lens of a faith-based culture of abstention in this way, this paper provides a new perspective on debates about access to public space and social cohesion in the contemporary urban nighttime economy.

• Islam teaches Muslims to respect Allah�s creation and maintain the balance He created. Allah commands people, �Do not cause corruption on the earth� (2:11).� Everyone in the world needs to help. Muslims make up at least one fifth of the world�s population. While most Muslim countries are poor and use far less fossil fuels than rich ones, many Muslims also live in the rich countries or lead wasteful lifestyles and need to play their part in reducing their consumption of fossil fuels.

• Deen in essence describes an integrated code of behavior which deals with personal hygiene, at one end of the spectrum, to our relationships with the natural order at the other. It provides a holistic approach to existence, it does not differentiate between the sacred and the secular and neither does it place a distinction between the world of mankind and the world of nature.

• "...Keeping the family intact and raising children in Islam are becoming increasingly daunting prospects for Muslims used to strict moral codes and extended families who have settled in the West, where the older generation is struggling to cope in a society that seems to have given up its religious and cultural values and has become amoral and permissive. With premarital sex, �living together�, and separating off from parental establishments becoming common as an acceptable alternative lifestyle, one major purpose of this book is to raise awareness among Muslims of the ever-increasing importance of creating desirable and genuine marriages and safeguarding a happy relationship, building families and raising children in true Islam." [review]

• This is a fundamental issue which Islam has addressed by emphasizing a balanced approach in the realm of human interaction in general and the family in particular. Since the happiness of the family depends in the first place on a range of human values coming into play between husband and wife in their shared life, the firmer the spiritual and ethical bonds the surer the happiness of the household and the greater its ability to withstand the shocks of life in a selfless and harmonious union.

• The report highlights key analysis of the high educational achievement and career aspiration levels of UK born British Muslim women and the employment barriers they face. The report recommends the policy interventions now necessary to ensure we increase the employment and progression levels of second generation British Muslim women.

• There was a lack of awareness of helping services both in relation to employment access, and more general advice and information. Women asked for more education classes and leisure services geared to meet women only requirements. Health issues raised included a widespread lack of awareness of Muslim women�s needs among health practitioners, issues around maternity care, interpreting, halal meals, lack of resources for undertaking circumcision, and the need for more faith and culturally aware counselling services.

• "During my formative years, I had been unaware of any contemporary Muslim women role models for political engagement. While many Muslim men were incredibly supportive, many more deemed it improper that women like myself were occupying the podiums in mosques and addressing them about how the community should respond to this new and dangerous situation.... Gradually, however, through women's practical engagement, stereotypes and perceptions of the norm began to change. Muslim women started to attend public meetings and organize, and non-Muslim anti-war activists became increasingly supportive and proud of the diversity of their movement."[extract]

• The overwhelming feeling that the Muslim community itself needs to become less exclusive was mentioned regularly. The question being asked by the women and agency participants, �Who speaks for the Muslim community?� was asked several times. The need for policy makers and agencies to include the voices of women and young people was consistently raised. It was recognised that the Muslim community needs to become a cog in the wheel to enhance community relations, and ultimately the extent to which 'positive integration' is achieved. [review]

• "The editor Wahida Shaffi notes, "...I see a number of Muslim women who have achieved positions of influence - in local government, business, further and higher education, charities and other organisations. Women who care about the society in which they live in and bring up their children; women who increasingly find a voice together to promote values and who work together to make things happen". Her book presents endearing contributions from twenty Muslim women of Bradford, who describe their often quite amazing life journeys from the late 1960s onwards. For insights into Muslim social history, this collection is an apt starting point...." [review]

• Exploring the tensions between feminism and Islam while drawing upon empirical research on the use of religious arbitration by British Pakistani Muslim women. Draws on fieldwork with Shariah Councils.

• In recent years there has been an increasing interest in Islamic culture as a fundamentalist and sensationalising phenomenon. Media coverage and Western scholarship often views Muslim women as an oppressed mute victim and 'asserts or implies that Islam itself oppresses women'. Islamic Feminism and its Role in Cinema is a study to counter react the portrayal of Muslim women by the media.

• This work covers the practical and ethical issues surrounding Muslim patients. It includes an overview of the Islamic world and explores the concept of health and disease within this paradigm. The book also gives practial advice to provide care in a culturally appropriate manner and outlines Muslim practices and customs that are of relevance to health and healthcare.

• Within the work of Islamic counselling and Islamic psychotherapy there is a set of Islamic models and Islamic psychotherapeutic hybrids that provide valuable insights into the processes of working therapeutically with Muslims in accordance with their core beliefs. This is a developing field, the expertise in modelling training and practice in the UK residing in a limited number of individuals.

• Terminally ill patients constitute a vulnerable group that deserves specialised and sensitive care that addresses their physical, psychosocial,and spiritual needs. This comprehensive approach to care at the end of life requires better understanding of the religious background of patients. Improvement in the awarenss of healthcare professionals about Islamic teachings is likely to promote sensitive caring for their Muslim patients

• Leicester in the East Midlands and Birmingham in the West Midlands have been selected because they represent respectively one of the most ethnically diverse areas in Britain and a domicile of the third of the Muslim population in Britain according to (ONS) 2001 census figures. The study will investigate the place of male and female sport within Muslim communities in Leicester and Birmingham by reference to the perspectives of individuals and religious leaders.

• "... The cover jacket of Professor Matar's book is an illustration from 1676 showing two Englishmen being served coffee, in the company of a turbaned Turk with twirled moustaches. The Turk is big and at ease, while his table companions are sitting in a demure fashion. It is an apt imagery that applies not just to the social interaction in the first coffee houses that appeared in Britain around this period, but to the wider inter-relationships between Britain and Muslims in the seventeenth century. Nabil Mater... has provided us with a work of meticulous scholarship that is timely for British Muslims today." [Extract from review]

• "In ' The Infidel within' , Humayun Ansari draws on published research, augmented with his own archival enquiries and first-hand experience of some of the key themes involved, to attempt an integrated history of the Muslim presence in Britain. Among the topics addressed are migration and settlement, the evolution of a British Muslim Identity, Muslim women and families, Muslims and education and the growing mobilization of Muslim in Britain's political, religious and economic life. " [Extract from review]

• "...he became one of her most trusted friends and elevated to the status of 'munshi� or the Queen�s teacher of Urdu and official Indian clerk, as well as being conferred with various honours such as the CIE (Companion of the Indian Empire) and the Star of India. Author Shrabani Basu provides a most evocative and perceptive account of the triangular relationships between a dignified Indian Muslim who remained true to his values and traditions, a lonely and intelligent Empress who disliked many of her immediate family members, and a racist and jealous Establishment." [Extract from review]

• This is the first full biography of Abdullah Quilliam (1856-1932), the most significant Muslim personality in nineteenth century Britain. Uniquely ennobled as the Sheikh of Islam of the British Isles by the Ottoman caliph, Sultan Abdul Hamid II in 1893, Quilliam as a charismatic preacher, created a remarkable community of Muslims in Victorian Liverpool, which included a substantial number of converts. A successful solicitor, Quilliam fought for the rights of the citys poor and in the high noon of European colonialism, defended the Ottoman caliphate and independent Muslim states through his two international publications, The Crescent and The Islamic World. After 1908, in controversial circumstances, Quilliam left Liverpool and spent the rest of his life under a pseudonym, but still figured as a major contributor to British Islam in London, where he was involved with the Woking Mosque. Based on exhaustive archival work, Ron Geaves not only provides the first account of Quilliams colourful and turbulent life, but examines his teachings and considers his legacy for British Muslims today.

• Our experience as housing associations working with some of the most vulnerable people in society is that power is rarely shared evenly across communities, and communities (often unwittingly) impose significant barriers to active civic participation. This results in many communities having both low aspirations and low levels of sustainable cohesion. These communities are consequently poorly equipped to manage change or perceived threat, all too often bearing out negatively in intercommunity relations.

• The focus in housing policy on increasing housing supply, improving existing neighbourhoods, managing community relations, and offering more consumer choice make it important to understand how people make decisions about where they live. This research explored the housing aspirations of second generation south Asian and white British women. It questioned whether provision and services established to cater for first generation migrants remain relevant for second generation south Asian women.

• Contrary to received opinion about large Muslim families, census data for one-person and lone-parent households among the Muslim population are seen to be approaching levels similar to the total population. Differences are more apparent in relation to key measures such as overcrowding and access to employment. For example, Muslim children are more likely to be growing up in a household suffering from overcrowding and more likely to be growing up in a household where no adult is in work. The report thus highlights the vulnerability of Muslim children to social exclusion.

• A number of existing academic researches exploring experiences and attitudes amongst the UK's Muslim population have highlighted the varied forms of discrimination encountered as a 'fact of life' of minorities in contemporary Britain. The combination of prejudice, discrimination and exclusion appears to have heightened emphatic self-definitions of religious identity, often ruling out any proximity to being British. An 'identity of difference' through asserted religio-cultural distinctiveness is usually interpreted as a response to compound racism; the combined effects of colour and cultural racism. Further, whilst colour racism is generally declining, there is an empirical reality of pervading anti-Asian cultural attitudes resulting in an increasing 'identity of unbelongingness'. The assertion of 'Muslimness' in opposition to a discriminatory hegemonic British identity provides a universal ''belongingness'' which further undermines the national identity. This paper will explore the construction of identities of difference and resistance amongst British Yemeni Muslims based on findings from research recently undertaken.

• This paper draws on original empirical work with the British Pakistani community to explore Muslim attitudes to alcohol and alcohol-related practices, before considering how the Pakistani Muslim community�s culture of abstention shapes its members� access to, and use of, public space in the nighttime economy. We foreground the active role played by alcohol, as a nonhuman actor, in shaping emergent social relations by exploring its agency in generating new exclusions with the mainstream nighttime economy. By using the lens of a faith-based culture of abstention in this way, this paper provides a new perspective on debates about access to public space and social cohesion in the contemporary urban nighttime economy.

• Comparing attitudes of Muslim residents of London with those of the British public overall provides a new perspective on the growing debate over multiculturalism vs. assimilation in the UK. Contrary to the typical zero-sum framing of the issue, the study indicates that, particularly for London�s Muslims, strong identification with one�s religion and one�s nationality are not mutually exclusive.

• "Coming from a progressive tradition, Professor Modood has decided to take up battle with his colleagues and the rigid secularist grip on the agenda. In particular, the idea that race was the foremost factor determining disadvantage and deprivation, has had to be peeled away in the light of the growing body of evidence. Addressing his progressive critics Modood says, "his ... is an attempt to make sense of things without trying to fit them into a certain model of what counts as explanation - whether the model aspired is Marxist, Weberian, positivist, Foucladian, or another. Relatedly, it meant a conception of theory that was highly flexible and assumed that what is theory is contested and so one could not be distracted from pursuing an effort to make sense of contemporary developments by those who ask for the theoretical basis of one's analysis." [Extract from review]

• "The primary sources for this evidence-based policy paper were nine focus groups, conducted across the UK and comprising roughly equal numbers of young men and women, nine interviews with youth workers and other specialists, drawn from a variety of faith backgrounds and a roundtable discussion including academics. The empirical data was collected between October 2007 and August 2008. The author notes that 'it is not the intention of this report to provide conclusive findings which can then be used to generalise about British Muslims; rather the purpose is to map views and encourage a more open engagement with young Muslims that will allow scope for future research". The report includes the results of a literature survey which cites over 50 publications providing material and insights on policies and studies affecting Muslim youth. It has other chapters on 'Education', 'Identity, Belonging & Citizenship', 'Community Leadership', 'Media', 'Policing & Crime'." [from a review]

• This is an anthropological study, involving field research in Bangladesh and the UK by Santi Rozario and Geoffrey Samuel, along with a research assistant. Sophie Gilliat-Ray will advise in relation to contemporary Islam. We will be studying young people in three main locations: rural Bangladesh (a village close to Dhaka city); urban Bangladesh (Dhaka city and Dhaka universities); and the Bangladeshi community in the UK (recent migrants, principally in Cardiff and London), through extended interviews and participant observations. We will also be studying relevant Islamic organisations, both through their writings and through interviews and participant observation.

• Accounts of the politics of young, western Muslims tend to emphasise their radical transnational character, maintaining that �deterritorialisation� has led to a crisis of identity which has been filled by the rise of political Islam. This paper departs from this perspective and argues instead, focusing mainly on young British Muslims, that a significant number of young western Muslims has moved from transnational politics and activities towards global politics, rooted in universalist principles, which are soft rather than radical.

• "The authors observe that the motivation of anti-Muslim hate crimes stems from four sources: Islamophobic, negative and unwarranted portrayals of Muslim London as Londonistan and Muslim Londoners as terrorists, terrorist sympathizers; because perpetrators associate their victim with Osama bin Laden; the politics of the BNP, EDL and other groups in this arena; and local animosities between London street gangs and �Muslim� gangs arising from a perceived threat to their lifestyle from local convert Muslims. The authors provide a description of their research methodology, based on interviews, meetings and discussions conducted in London between September 2009 and January 2010, yielding over 150 hours of recorded or summarized interviews and discussion." [Extract from review]

• Symposium organised by S. Sayyid and Abdoolkarim Vakil - "those who see Islamophobia not as a polemical but analytical term are confronted by the paucity of its current formulation. It is a concept that is neither consistently defined, deployed or understood. This lack of conceptual rigour and depth allows Islamophobia to circulate widely but ineffectively. Like a buzzing fly, Islamophobia seems to irritate without bringing any illumination. Policy and opinion makers often resort to platitudes and cliches...to this end, we will address a number of key questions.
  How was the phenomena that Islamophobia seeks to conceptualise dealt with prior to the formation of the concept?
  What is that the category of Islamophobia brings to the table - is it useful and if so why?
  How should a consistent and clearer understanding of Islamophobia help?
  How does Islamophobia relate to others of social exclusion?
  What is the relationship between Islamophobia and racism?

• "The 118 page report documents findings in the areas of employment, education and housing. It concludes by calling on Member states to provide migrants, including Muslims, with equal opportunities, and to take steps to prevent their marginalization and exclusion from mainstream society. The EUMC has also published a supplement - 'Perceptions of discrimination and Islamophobia - voices from members of Muslim communities in the European Union', drawing on 58 interviews, including young Muslims in Britain. It has found that feelings of exclusion can be more marked among European-born Muslims in comparison with their parents. It notes that "respondents in Denmark, Germany, France, the Netherlands and the UK reported that policies and public discourse in the last five years have negatively impacted on the sense of belonging. In the experience of some respondents, even those who had previously felt part of society, now feel increasingly alienated and rejected". " [Extract from review]

• Exploring the tensions between feminism and Islam while drawing upon empirical research on the use of religious arbitration by British Pakistani Muslim women. Draws on fieldwork with Shariah Councils.

• research into media coverage of British Muslims, which was undertaken via three approaches: - a content analysis of 974 newspaper articles about British Muslims in the British Press from 2000-2008 - an analysis of the visuals/images used in articles about British Muslims in the British Press in 2007 and 2008. - A series of case studies of stories about British Muslims in the British Press. The Cardiff researchers note that "coverage of British Muslims has increased significantly since 2000, peaking in 2006, and remaining at high levels in 2007 and 2008. This rise is partly explained by the increase in coverage devoted to terrorism and terrorism related stories - 36% of stories about British Muslims overall are about terrorism....in recent years, however, we have seen the increasing importance of stories focusing on religious and cultural differences between Islam and British culture or the West in general (22% of stories overall) or Islamic extremism (11% overall). Indeed, 2008 was the first year in which the volume of stories about religious and cultural differences (32% of stories by 2008) overtook terrorism related stories (27% by 2008). Coverage of attacks on or problems facing Muslims, on the other hand, has steadily declined as a proportion of coverage. In sum, we found that the bulk of coverage of British Muslims - around two thirds - focuses on Muslims as a threat (in relation to terrorism), a problem (in terms of differences in values) or both (Muslim extremism in general)".

• Having frequented many mosques up and down the UK for the best period of three decades in the capacity as a worshiper, a devotee, a manager, a teacher and a cleaner we have been compelled to write this guide. The current status quo in many mosques cannot be allowed to remain. The necessity to service the multiple needs of 2nd and 3rd generation Muslims in the UK has reached critical levels.

• Imams that are arriving to serve in British mosques have been trained in the sciences of �aqidah, fiqh and in some cases tasawwuf, this being the traditional triumvirate of the sciences of the religion. The question that we should ask is, does this training in and of itself make the Imams fit for purpose for the communities that they serve?.

• This is an empirical study based on interviews with over 90 imams and mosque trustees conducted in August-September 2005, mainly in the larger cities in the UK. It also draws on the literature on the role of mosques and imams. The study notes the changing role of mosques in the UK-setting. Britain�s over 1000 mosques provide a remarkable range of social welfare and educational services and often serve as an essential focal point through which many disadvantaged people access services. The report includes over 30 recommendations to be taken up by mosques themselves, bodies like the Muslim Council of Britain and Government. Though the sample size is limited, for the first time there is some data on imams' ethnic origins, qualifications, competence in the English language and other details on mosque structures and status. The reports title, 'Empowerment not Control' is a reference to recent attempts by Government to exert a type of control over Muslim places of worship not found in the case of temples, churches or synagogues.

• Based on 2001 Census data and the definitive source on Muslim demographics for England and Wales, though now becoming dated - "Muslims were the largest non-Christian religious group � 1.6 million � and their profile shows a young, tightly clustered, but often disadvantaged, community."

• "Many faith groups in the UK - most notably Muslims - have in recent years challenged the idea that religion should be predominantly a matter for the private domain. In response to this challenge, the 2001 National Census included the question of religious affiliation. Using the large-scale data of the 2001 National Census, �Muslims on the Map� has created the first long awaited community profile which looks at Muslims as an entire faith community from a sociological and social policy perspective. In her analysis Serena Hussain reveals the social position of Muslims as a group compared to other faith communities in terms of educational qualifications, economic activity and housing conditions and as demonstrated by other poverty indicators. In doing so she provides the first significant, comprehensive portrait of Muslim communities in modern Britain."
  Dr Hussain's PhD work was part-sponsored by the MCB

• "Family planning involves a number of personal, socio-cultural and possibly religious preferences that impact fertility rates. Differences in fertility rates between ethnic groups in immigrant countries are not well understood and there is scarce information on fertility rates between religious groupos, partly because few data is available. Here we repport recent trends in total fertility rates (TFR) of mothers in the UK belonging to the major ethnic and/or religious groups. TFR was estimated based on the cross sectional Labour Force Survey in the UK, applying reverse survival techniques. A rapid and continuing decline of TFR for the Pakistani and Bangladeshi groups since 1987 support the idea of fertility convergence across ethnic groups in the UK although some small differences remain between groups..."

• As research into the Muslim communities in Europe has showed citizenship is often central to their self-understandings and assertions of who they are. Many members of the second and third generation of Muslims get involved in the new types of Muslim organisations which are a product of political and social priorities of both Muslim communities and the wider society. These new organisations are weakening their reference to the regions of origin or other foreign agencies, just as they are becoming more �ecumenical� in their attitudes to cooperation with Islamic religio-political movements different from their own (Dassetto and Nielsen 2003: 534). One of such organisations is the Muslim Council of Britain (hereafter MCB) that tries to represent interests of all British Muslims vis-�-vis the government. The article analyses the efforts of the MCB to create Muslim public sphere and to influence the policies of the State.

• Our use of the term �suspect communities� derives from Paddy Hillyard�s 1993 study on the impact of the Prevention of Terrorism legislation over the years on Irish communities in Britain. He argued that the implementation of this legislation rendered all Irish persons living in Britain �suspect�, which contributed to fostering a climate of (mutual) fear. We test the validity of the notion of �suspect community� in the current era, which is defined by a perceived Muslim threat. We examine the extent to which this concept can contribute a better understanding of the comparison between two eras, two perceived terror threats and two sets of communities that share a number of similarities.

• "Asim Qureshi has assembled a dossier of 71 individuals subject to judicial processes in the UK that are inconsistent with respect for civil liberties....Sir Nigel Rodley, the distinguished human rights lawyer and professor, notes in his foreword to this report: "this disturbing publication reminds us of three things, what a wide array of techniques have been developed to detain or otherwise restrict people's freedom in the United Kingdom, without their having been charged or convicted in this country of any offence; two, how susceptible the techniques may be to error or even abuse; and, three, how destructive of the well-being of the affected individuals and their families, getting caught up in the maze of legal procedure can be...this publication will suggest to thoughtful readers that review of the system is called for". [Extract from review]

• "The An-Nisa Society report provides a critique of PVE [Preventing Violent Extremism], written with an insider's knowledge. The group itself was recipient of some funding, for a project on self-development work with Muslim boys in the London Borough of Brent. Its first-hand interaction with young Muslim boys led it to conclude that "the government needs to take on board that it is not possible to deliver 'security led' initiatives through Muslim community groups as (a) it damages trust and credibility in frontline grassroots work and (b) it does not address the wider issues that have created the problems in the first place. Security needs to be addressed separately by experts in this field" (project report 'British Muslim or Wot?', March 2008)." [Extract from review]

• "...The report contains a sombre message on the future of Muslims of Britain: "for a variety of reasons, [they] are not beginning to prosper as new generations succeed the first settlers. There seems to be no 'second generation bounce' as there has been in other immigrant communities". It was not in the scope of the report to provide supporting evidence for this assertion. Is there empirical evidence that Muslims born in Britain are faring less well on socio-economic measures than their parents who were born overseas? The authors believe that unless Britain's counter-terrorism efforts are proportionate to the risks that confront the nation, "our society may lose its way for two generations or more". Extremist ideologies that promote hatred and terrorism can ultimately only be defeated on ideological grounds in free and open debate with a nation that upholds the rule of law and values of democracy, equality and freedom". [Extract from Review]

• "Purely from a Shariah perspective, investment is strongly encouraged. Islam normally favours the middle-path and therefore the extremes of hoarding wealth and consumption are clearly undesirable from a Shariah viewpoint. The Shariah prefers the balance between these extremes, which is achieved via a diligently prepared Shariah-compliant investment strategy. Moreover, investment usually stimulates economic growth and collective prosperity...." [from 1st Ethical website]

• This paper draws on original empirical work with the British Pakistani community to explore Muslim attitudes to alcohol and alcohol-related practices, before considering how the Pakistani Muslim community�s culture of abstention shapes its members� access to, and use of, public space in the nighttime economy. We foreground the active role played by alcohol, as a nonhuman actor, in shaping emergent social relations by exploring its agency in generating new exclusions with the mainstream nighttime economy. By using the lens of a faith-based culture of abstention in this way, this paper provides a new perspective on debates about access to public space and social cohesion in the contemporary urban nighttime economy.

• ...twelve reports placed in the public domain: on communities originating from Afghanistan, Algeria, Bangladesh, Egypt, India, Iran, Morocco, Nigeria, Pakistan, Saudi Arabia, Somalia and Turkey. A further report, on Iraqis, was planned. The report on the Somali community notes, ""there are said to be high levels of stress and mental health related illness in the community, the likely causes of which are lack of access to employment, racial harassment and isolation. The community also has to cope with the traumas resulting from many years of war and life in refugee camps, forced migration and family breakdowns. All these are believed to lead to a range of hidden 'health and well-being' issues, which are not being recognised or addressed by health and social welfare providers... Somali born migrants have the lowest employment rate and lowest levels of education of all immigrants in the UK."

• Explaining how Muslim communities have developed in individual countries, the book examines their origins, their present day ethnic composition, distribution and organisational patterns, and the political, legal and cultural contexts in which they exist. It also provides a comparative consideration of issues common to Muslims in all Western European countries, namely the role of the family, and the questions of worship, education and religious thought.

• How many British Muslims?
• Age, Gender and family demographics
• Health
• Disadvantage, Poverty, Unemployment
• Home ownership & quality
• Education
• Trade, Industry & Commerce
• Politics and political participation
• Religious Discrimination
• Hajj & Umra Travel
• Halal meat and food consumption
• Mosques
• Charities

I.How many British Muslims?

Top

Top

III. Health

IV. Disadvantage, Poverty, Unemployment

V. Home ownership & quality

VI. Education

VII. Trade, Industry & Commerce

VIII. Politics and political participation

X. Hajj & Umra Travel

XII. Mosques

XIII. Charities