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The purpose of this paper is to review practices and research within the social change and community cohesion disciplines with a view to applying them in the context of British Muslims and cricket. The paper aims to discuss the role of sport and especially cricket to help build community cohesion and bring about social change between British Muslims and the wider British society.

This paper uses an inductive and critical approach.

This paper suggests that the apolitical nature of sport and the popularity of cricket within the South‐east Asian British Muslim community can be used as an effective tool to build relationships between British Muslims and the wider British society. It calls for reflexive thought and action on the part of cricket management to engage in community projects that will enhance the image of cricket as well as genuinely benefitting the society.

Growth of British Muslims has created a great amount of interest from a marketing perspective. Research into Islamic marketing and British Muslim consumers is still in its infancy. This paper introduces an under‐researched area of British Muslims (to date), namely British Muslim sport spectators, and calls for cricket managers and marketers to take an active approach to embarking upon social change.

UK government counter‐terrorism policy in the wake of the London bombings of 7 July 2005 has included an evolving set of measures seeking to engage the support of and productive interaction with UK citizens, so as to help oppose violent extremist ideology, to thwart potential sympathy for its proponents and to avert future incidents. The primary focus of such attempts has been Al‐Qaida‐influenced violent extremism. Government preventative measures have provoked controversy, especially in British Muslim communities. The article examines their reaction, from research commissioned by the Metropolitan Police Service and undertaken in London by the International School for Communities, Rights and Inclusion (ISCRI) from the University of Central Lancashire (UCLan), in its community engagement (CE) Pathfinder programme. The findings from this research find many parallels in recent academic literature and other commentaries. The authors contend that some government programmes have erroneously served to stigmatise UK Muslim communities ‘en masse’, which has been counter‐productive to the government objective of gaining community support and involvement, and has thereby compromised the effectiveness of counterterrorism preventative measures. The article highlights a different emphasis and some specific elements for a revised prevention policy in counter terrorism from consideration of these sources, including the primary evidence from Muslim communities themselves in the community engagement Pathfinder programme.

Lesbian, gay, bisexual, transgender, and queer (LGBTQ+) individuals face an elevated level of prejudice in various social settings like sports. These biases can relate to internalized stigma, which might prompt LGBTQ+ athletes to implement numerous identity coping strategies. Muslim LGBTQ+ athletes are likely to experience these dynamics more than others. However, there remains a dearth of scholarship on understanding how Muslim LGBTQ+ athletes employ different identity development coping strategies to tackle the prevalent stigma against them and use their visible identity development process as a means of social activism. Hence, in this book chapter, the authors explore the development of Muslim LGBTQ+ sportspersons' visible identity by defining the forces that shape their identity. The first author of the book chapter sheds light on his experiences while working with the LGBTQ+ community in the Islamic Republic of Pakistan and his recent interactions with the Muslim LGBTQ+ community in North America. The authors then highlight how Muslim LGBTQ+ athletes might use different identity coping strategies to show personal agency against the heteronormative system. Furthermore, the authors elucidate how sexual orientation intersects with religion within the sociocultural domain in shaping the identity and present global Muslim LGBTQ+ identity typology. Finally, the authors argue that Muslim LGBTQ+ athletes' visible identity depends upon two factors: religious negative/positive self-beliefs about religion Islam's openness toward LGBTQ+ rights and social acceptance, bounded by time and space.

This study evaluates the effects of political institutional environment and management culture on the performance of nongovernmental/nonprofit organizations (NGOs/NPOs). Through narrative analysis of in-depth interviews conducted with the founders and directors of six Muslim womenʼs organizations (MWOs) in the United States and the Netherlands, the paper explores how these organizationsʼ relationship with the state, and the ethnic resources and management culture affect their performance. The findings indicate that when performance is evaluated as goal attainment, MWOs perform satisfactorily. However, when performance is assessed using financial sustainability or social image dimensions the results were mixed. Overall, the findings confirm that political institutional environment has significant impact on NGO/NPO performance, and that ethnic culture play a role in how MWOs are managed.

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.

The impact of internationalisation and globalisation on western universities, together with the growing diversity of local communities, is sharpening a focus on religious difference, and on the responses such difference provokes. This chapter reports on a two-phase U.S. study of Muslim students, a growing but under-researched minority group in the west, in an attempt to explore the effect on such students of external events such as 9/11. The data reveal unforeseen developments such as heightened Muslim engagement and collaboration with fellow-students, suggesting that universities could (re-)consider how they might engage in similarly positive ways with what is perceived as different.

There is an increasing recognition that health and social care professionals require the knowledge and skills to negotiate religious beliefs and cultures but as yet there is little understanding as to what this entails. The purpose of this paper is to explore what religious literacy means in regard to protecting children from sexual assault in Australia’s Jewish community and Muslim women who experience domestic violence.

Drawing on two ongoing research studies, this paper provides an overview of the diverse perspectives found in the literature on child sexual assault in Jewish communities and Muslim women’s experiences and responses to domestic violence.

Individual and community attitudes and responses to child sexual assault and domestic violence do not fit stereotypes either within or beyond religious communities. Hence, educating for religious literacy needs to ensure stereotypes are recognised as undue simplifications of the truth, and failure to understand this can result in harm. Furthermore, religious literacy is important for health and social care workers if they are to effectively engage with the leadership of religious communities to change community attitudes.

This paper draws together common issues around the need for religious literacy when working with Jewish and Muslim communities in addressing issues of abuse and violence.

This study aims to elucidate the value creation process within a culturally diversified museum (CDM), which aims to achieve social inclusion, i.e. bridging the social divide between mainstream and minority communities, through the integration of CDM’s and visitors’ resources. Using service logic (SL) theory as the theoretical lens, we aim to unveil the CDM’s unique service provider and customer (visitor) resources, the corresponding resource integration process that explains value co-creation and co-destruction and the resultant value outcomes for social inclusion.

A case study of an Australian CDM is used, involving various qualitative data sources, including depth interviews, focus groups, visitor book content analysis, on-site observation and participation in the CDM’s events and forums.

The findings provide insights into the unique CDM and visitor resources that are integrated to achieve value outcomes that foster social inclusion. However, the results suggest that alongside value co-creation, co-destruction can unfold, causing a (mis)alignment with the aim of the CDM to bridge the social divide between mainstream and minority communities.

This study’s findings offer salient implications for CDMs and similar service providers that enables social inclusion and policymakers.

This study contributes to the service domain by highlighting the importance of the alignment between provider and customer resources to co-create value within a culturally diversified context. That is, CDMs can learn from the misalignment of their resources and those of their visitors to improve their resource offerings and achieve greater social inclusion outcomes in the future.

The purpose of this paper is to review and synthesize published studies and practice in the “integration” of ethnic and religious minorities in Britain and The Netherlands, 1965-2015, drawing out implications for current policy and practice.

This paper is an evaluative review and report of results of work on citizenship education for young Muslims and their peers in English schools.

Young Muslims have positive attitudes to “good citizenship”, as Islamic socialization makes them particularly responsive to citizenship messages. But there is hard-core racial prejudice and Islamophobia in about 25 per cent of adults. In The Netherlands, this xenophobia has supported far-right politicians who are strongly anti-Muslim. This paper cites evidence that continued prejudice may lead to alienation and radicalization of some minorities.

Unchecked prejudice concerning minorities can have negative implications for both majority and minority groups – this broad hypothesis deserves further research in both Dutch and British societies.

In Britain, success in Muslim schools in fostering positive citizenship implies that Muslim groups can maintain “quiet dignity” in following Islamic pathways to good citizenship.

State support for religious-foundation schools should be offered to all religious groups and should not be withheld from Muslim minorities for “security” reasons.

This overview by two Muslim educators offers new insights and proposals in the acceptance of Muslim minorities in Europe.

The aim of this chapter is twofold: to provide a synopsis to the background underpinning Muslim diversity in Britain and to explicate how Muslim schools in Britain are embedded into their socio-political context. The process of migration and the flow of different cultural traditions beyond their nation states’ boundaries into Britain associated with late capitalism create what Featherstone coins ‘third cultures’. The process of moving backwards or forwards between an Islamic heritage, national experiences, British socio-political cultural context and global change necessitates ‘new types of flexible personal controls, dispositions and means of orientation, in effect a new type of habitus’ (Featherstone, 1990, p. 8). Accordingly, this chapter is divided into four parts. First, it relates Muslim presence in Britain contextualizing a history of migration. Second, it discusses British Muslim demographics and diversity. Third, it places Muslim schools within a British legislative context. Finally, it discusses leadership for Muslim schooling in Britain as praxis, in the Freireian sense, involving both reflection and action. This approach places Muslim schools within a socio-political context that includes a variety of contributors beyond those who initiated them.