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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.

In this paper, the author adapts the concept of culturally relevant pedagogy and the pedagogy of hope for Middle Eastern Muslim students' education. This paper aims to develop a new perspective for educating Middle Eastern Muslim students by focusing on Islam by considering being Muslim as a cultural way of being and living.

Pedagogy of hope (Hooks, 2003), particularly the concept of healing in education and culturally relevant pedagogy (Ladson-Billings, 1995), guided this study during the research process.

Three themes of culturally relevant pedagogy through a picturebook by Mobin-Uddin (2007) entitled The Best Eid Ever was examined to illustrate how this picturebook can be used as an example of culturally relevant pedagogy.

The limitation is the researcher’s interpretation as a Middle Eastern Muslim who lived in a Western country. The Best Eid Ever (2007) can be used in the classroom for Middle Eastern Muslim students' education to discursively build a positive identity and educate students from different backgrounds. More studies may investigate other texts (e.g. novels) with Middle Eastern Muslim characters. Further research can also explore the use of this book in the classroom.

This study provides qualitative description of a picturebook from culturally relevant pedagogy and pedagogy of hope to guide teachers to bolster Middle Eastern Muslim students’ schooling experiences.

An accessible resource on the role of teachers in perpetuating inequality through Prevent Duty, with guidance on how to change teaching practice to empower Muslim students.

The paper uses critical race theory (CRT) to interrogate power and Whiteness in the interaction of teachers and students when complying with Prevent Duty and delivering lessons on fundamental British values. This is illustrated through a constructed narrative between three characters in a London school, and offers a Freirean approach to empowering students through Prevent delivery.

A disproportionately White profession is acting in what they perceive to be the best interest of their students, while failing to interrogate their own position of power and not creating opportunities to be guided by Muslim voices. As a consequence Muslim students continue to be oppressed.

Teachers can disrupt Prevent Duty while complying with its legal obligations by interrogating their own position of Whiteness. They can work with students to ensure Muslim voices lead discussion around Prevent and the inequality in society that is being reproduced by Prevent Duty.

There is potential for good teaching practice to overcome the structural racism and continued inequality experienced by diverse Muslim communities.

The paper is an accessible application of CRT to Prevent Duty, a resource for teachers, students and activists. It can help in the recognition of the potential for even well-meaning teachers to act in ways that perpetuate inequalities. It provides a clear set of suggestions for teaching practices that can overcome this.

The purpose of this paper is to describe an integrated social studies and literacy unit designed to teach about Islam in elementary classrooms. Concerns regarding teaching about religion in public schools are addressed, and a rationale is provided for specifically teaching about Islam.

The unit is described in detail, outlining key ideas and purposes for the unit’s scope, sequence and activities. Several extensions to the unit are included, as well as suggestions on how to address difficult topics that might arise.

Students participating in this unit exhibited interest and curiosity about Islam and Muslims, indicated by their desire to ask questions, discuss issues and engage in the activities. Reflections at the end of the unit indicate that students learned new information and ideas about Islam and Muslims.

The unit described in this paper as well as the resources and suggestions provide a framework for teachers who want to teach about Islam to elementary-aged children.

Although there are a number of articles in the literature that address ideas on teaching about Islam or other religions in the classroom, there are few that provide practical, specific, pedagogical information for doing so, particularly at the elementary level. This paper strives to contribute toward that aim.

This paper aims to apply the concept of traditional branding constructs, i.e. brand image, brand perceived quality, brand satisfaction, brand trust and brand loyalty to a less explored field of halal brand products – halal brand image, halal brand perceived quality, halal brand satisfaction, halal brand trust and halal brand loyalty. Second, the present research is an effort to empirically validate the interrelationships among branding constructs such as brand image, brand perceived quality, brand satisfaction, brand trust and brand loyalty in a holistic framework to confirm whether these branding constructs also work for the halal brand in the same way to gauge Chinese Muslims consumers’ purchasing intentions.

This research used cross-sectional data from 481 Chinese Muslim students at 9 universities located in 3 cities of China through face-to-face and online survey methods. Data were collected from the consumers of halal milk brand. A theoretical model with the hypothesized relationships was tested with the help of the structural equation modelling procedure.

The results suggest that halal brand image has a significant and positive influence on the halal brand perceived quality, halal brand satisfaction, halal brand trust and halal brand loyalty. Similarly, the halal brand perceived quality, halal brand satisfaction, halal brand trust and halal brand loyalty significantly influence consumer halal brand purchase intention.

This study is conducted in the halal food sector of China and specific religious and migration contexts. Further investigations of the halal food purchasing behaviour of local Muslims, as well as international Muslim students in those Western countries which are famous destinations for international students for education, could yield varying results.

The outcomes achieved are helpful for commerce and government organizations for policy development to better meet the burgeoning demand for halal products by Chinese Muslims. These are also very helpful for producers and exporters who intend to penetrate the halal market in non-Muslim-dominant countries such as China.

Studies on understanding Muslim consumers’ purchasing behaviours in non-Muslim countries are limited. Given the fact, numbers of Muslims seem a smaller amount of China’s total population, but their total numbers are large compared with total numbers in many Muslim countries. Therefore, understanding their purchasing behaviours for halal products and influential determinants concerning such purchasing behaviours adds to the literature and helps the industry to better serve and capitalise on the growing market.

The purpose of this paper is to examine how learning experiences are shaped for Arab Muslim women students by the different educational approaches (teaching style, relations with lecturers and types of knowledge) and extent of cultural pluralism in three different higher education (HE) campuses in Israel.

To clarify these issues the authors conducted narrative interviews with 12 Arab Muslim women students in the Hebrew University and in two academic colleges. Significant differences were found in the women's experiences between the university and the two academic colleges.

Arab women had difficulty integrating in the university in contrast to a supportive more familiar environment in the colleges. The different environments also had different implications for the women's identity formation. The findings indicate that since Arab women students have specific needs stemming from their different socio-cultural background, they should be assisted in their integration in academic courses with preparatory instruction and guidance.

Implications for minority students in different HE campuses are discussed.

The purpose of this study was to investigate how socio-religious dynamics influence (and are influenced by) principals in Islamic schools.

This qualitative case study took place in Semarang, Indonesia. Data were collected via semi-structured interviews with school leaders along with school site observations. To frame the study, we drew from both Indonesian and international scholarship to understand extant perspectives on the context and on the ways that principals influence socio-religious thinking and practices in schools.

Findings suggested that principals' personal experiences and beliefs are central to the ways that socio-religious thinking and practices are manifest in their school. Principals practice more progressive or conservative leadership by influencing the degree to which the school is (a) an open or closed system, (b) inclusive or exclusive in their practices and (c) plural or unitary in their teaching. In making decisions along each of these continua, principals in Islamic schools “curate” a socio-religious educational environment.

This paper contributes to the literature on principals and socio-religious dynamics in schools by discovering specific continua of practice that collectively suggest a more conservative or progressive interpretation of Islam. As this area is understudied in educational leadership, the study makes a foundational empirical contribution, suggests theoretical constructs heretofore unexplored, and advances the notion of principal as curator of educational practice.

As part of the strategy to curb the rising unemployment among Nigerian undergraduates, entrepreneurship subjects were made compulsory in the curriculum of all the higher educational institutions (HEIs) in Nigeria. The idea is to trigger strong desire for enterprise creation rather than remaining job seekers among the undergraduates upon graduation. Accordingly, this paper aims to determine predictors to entrepreneurial intentions among university students in Muslim community of Northern Nigeria.

Theory of planned behaviour was extended to include compatibility and educational support. The model was empirically tested and was analysed using the partial least square structural equation modelling technique on a sample of 312 higher institution students in Zamfara State.

The finding shows that entrepreneurial intention is taken as a function of educational support, compatibility and perceived behavioural control. The extended model has predictive relevance, and it explained 36 per cent of variance in entrepreneurial intention.

The inclusion of compatibility has a unique effect on this study; no study has tested the effects of compatibility in entrepreneurial intention. In addition, no study has been conducted in a core Muslim state in Northern Nigeria, where most of the economic policies are Islamic-driven and unemployment rate is relatively high. In addition, no study has been conducted in the context of necessity entrepreneurship using TPB.

The purpose of this paper is to examine how the exercise of administrative authority to suspend the Muslim Student Association (MSA), an affinity group at a suburban Midwestern high school, was experienced and perceived by affected students. Notably, it traces the mobilization of the MSA students to challenge the principal’s authority through formal channels within the district to reopen the affinity group. In doing so, the students’ activism represents an example of dissensus, or mode of political engagement that challenges top-down models of fostering equity and diversity in schools.

The data are drawn from a nine-month ethnographic case study at an inner-ring suburban school in a large Midwestern metropolitan area. Data include participant observation of classrooms and affinity group meetings, semi-structured individual and group interviews, informal conversation and analytical memos synthesizing ethnographic fieldnotes.

Though the school and district have made different investments in strengthening equity and diversity at the school, transnational and minoritized Muslim students report a school climate that is characterized by exclusion and racialized surveillance. The principal’s decision to suspend the MSA was characterized by a narrow understanding of the purpose of the group and the identities of the student members. The decision to suspend the MSA, however, produced conditions centering the agentive potential of marginalized and minoritized students.

This paper opens up the tensions challenges of incorporating student voice into educational decision making. Notably, it highlights important possibilities for political action students when their voices cannot or will not be heard by those who make decisions on their behalf.

This paper aims to identify the preferences towards sex education and information from a religiously diverse sample of young people. The research builds on growing evidence towards religious affiliation having a strong influence on sexual attitudes and behaviour.

A total of 3,007 young people aged 15‐18 attending schools in London, UK, completed a cross‐sectional survey. The questionnaire identified preferred sexual health “topics”, preferences for where they would like to receive this education and who they thought would be the ideal person to deliver the information.

The largest religious group was Christian (34 per cent), followed by Muslim (24 per cent), Hindu (21 per cent), “Don't believe” (15 per cent) and “Other” (7 per cent). There were a number of similarities across the practising religious groups such as preferences for more information on sexually transmitted infections and how to make sex more satisfying. The data also showed significant differences across the religious groups, in particular between Hindus and Muslims, and their preferences towards the ideal person to deliver sex education. Hindus were notable for showing a higher preference towards someone of similar age, and also reporting the least preference for someone of the same religion. By contrast, Muslims reported a higher preference for religious compatibility on the premise that such a person could “identify with” their own religious and cultural beliefs.

Although derived from a sample that is not statistically representative of all young people, the findings demonstrate the potential and importance of being able to respond to the competing sex education preferences of religious groups. The forthcoming challenge is to research the ways in which this potential for sex education can be harnessed in a sensitive manner.

This paper is valuable in terms of establishing young people's preferences for information on sex and relationships, but less so in terms of identifying the types of sex education that are most beneficial. Indeed, it is likely that this paper will be of particular relevance to the “knowledge and understanding” element that is specified in this guidance.