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Purpose – This chapter examines the problem of belonging for Muslims in the United States in a political environment where Muslims are increasingly represented as a threatening ‘other’ by conservative politicians and right-wing media. The goal is to demonstrate how an emotionally charged event, the murder of three middle class Muslim students in Chapel Hill, North Carolina, in 2015, was taken up by the media in ways that reflected sharply contested political agendas and constituted divergent stories and biographies of belonging and stigmatization for the victims, their families and the broader Muslim community.

Approach – The research draws on a wide range of media representations of the murder, including local, national and international news sources and social networking sites. The analysis is based on close readings of this range of stories.

Social Implications – The analysis demonstrates that this murder drew widespread attention in the Muslim community because these particular victims readily became representative of a Muslim ‘model minority’. Despite the ambivalence associated with belonging on such terms, the families and Muslim community used the stories of these murder victims to speak out against negative stereotypes and to remind the American public of the dangers of inflammatory rhetoric.

Originality – The chapter takes an original approach to the problem of belonging by tracing in detail how a single event can generate divergent stories that mark their narrators as belonging in ways that are contested by others, vividly demonstrating the process of différance articulated by Derrida.

This study employs Stein Rokkan's methodological approach to analyse state formation in the Greater Middle East. It develops a conceptual framework distinguishing colonial, populist and democratic pacts, suitable for analysis of state formation and nation-building through to the present period. The framework relies on historical institutionalism. The methodology, however, is Rokkan's. The initial conceptual analysis also specifies differences between European and the Middle Eastern state formation processes. It is followed by a brief and selective discussion of historical preconditions. Next, the method of plotting singular cases into conceptual-typological maps is applied to 20 cases in the Greater Middle East (including Afghanistan, Iran and Turkey). For reasons of space, the empirical analysis is limited to the colonial period (1870s to the end of World War 1). Three typologies are combined into one conceptual-typological map of this period. The vertical left-hand axis provides a composite typology that clarifies cultural-territorial preconditions. The horizontal axis specifies transformations of the region's agrarian class structures since the mid-19th century reforms. The right-hand vertical axis provides a four-layered typology of processes of external intervention. A final section presents selected comparative case reconstructions. To the authors' knowledge, this is the first time such a Rokkan-style conceptual-typological map has been constructed for a non-European region.

This chapter briefly explores selected English and general education policy documents, curricula, and textbooks within the context of Kingdom of Saudi Arabia (KSA) from a Critical Discourse Analysis perspective and examines how they have changed pre- and post-21st century. First, a policy document related to education in KSA in general (pre-21st century) is analyzed along with an English language teaching (ELT) policy document of the same period. Next, two general policy documents post-21st century are explored, followed by one related to ELT policy. Finally, one post-21st century document related to higher education is discussed. The “network of practices” within which these documents are situated are first detailed, as well as the structural order of the discourse, and some linguistic analysis of the choice of vocabulary and grammatical structures (Meyer, 2001). Issues which might be problematic to the learning and teaching identities of the students and teachers interpreting these documents are also highlighted. Finally, we consider whether the network of practices at this institution and KSA in general “needs” the problems identified in the analysis and critically reflect on the analysis.

This chapter discusses the extension of legal equality between male and female citizens in four states in North Africa – Tunisia, Egypt, Morocco and Algeria – through one specific lens: A married woman's legal capacity to initiate and obtain divorce without the husband's consent. Building on the works of Stein Rokkan and Reinhard Bendix on the expansion of citizenship to the ‘lower classes’, it is argued that amendments in divorce law by introducing in-court divorce for women, in addition to out-of-court divorce, is a significant institutional change that extends legal equality between men and women. The introduction of in-court divorce expands female citizenship by bolstering woman's juridical autonomy and capacity in state law. Changes in divorce laws are thus part of state centralization by means of standardizing rules that regulate family law through public administrative institutions rather than religious organizations. Two questions are addressed: First, how did amendments in divorce laws occur after independence? Second, in which ways did women's bolstered legal capacity in divorce have a spill over effect on reforms in other patriarchal state laws? Based on observations on sequences of change in four states in North Africa, it is argued that amendments that equalize between men and women in divorce should be seen as a key driver for reforms in other state laws, that reduce legal inequality between male and female citizens. In all four states, women's citizenship was extended in nationality law and criminal law after amendments in divorce law gave women unilateral legal power to exit a marital relationship.

Islam began in western Arabia with the preaching of Prophet Muhammad (ca. 570–632 CE) and has since spread through expansion, economic trade, missionaries, and migration. CE is an abbreviation of Common Era and is the system used in this book. In this system for recording dates, 2009 CE represents 1430 after Hegira (abbreviated as AH). During his life, Mohammad was able to unite virtually the whole of the Arabian Peninsula under Islam. After his death, Islam expanded north into Syria (636 CE), east into Persia and beyond (636 CE), and west into Egypt (640 CE), and then into Spain (711 CE). Dissention about the procedure for choice of the Muslim leader (caliph) led to the proclamation of a rival caliph in Damascus in 661 and the establishment of the Shia faith (Donner 2004). Islam arrived in the area known today as Pakistan in 711 when the Umayyad dynasty sent a Muslim Arab army that conquered the northwestern part of Indus Valley from Kashmir to the Arabian Sea (Esposito and Donner 1999). Today, the majority of Muslims worldwide are Sunni but Shia Muslims constitute the majority of the population in Iran as well as are significant minorities in Pakistan, India, Iraq, and Afghanistan.