Young Muslim And Criminal

Qasim gained unique first-hand insight into the multifaceted lives of a group of young British male Muslims who offend after spending 4 years studying them. He unwraps their lives, explores their identities and explains what role religion and Pakistani culture play in their criminal behaviour.

Qasim gained unique first-hand insight into the multifaceted lives of a group of young British male Muslims who offend after spending 4 years studying them. He unwraps their lives, explores their identities and explains what role religion and Pakistani culture play in their criminal behaviour.

This book brings together research into key aspects of the interconnections between Islam, crime and the criminal justice system in Britain, a particularly timely collection in the light of both the recent disturbances in several northern English cities as well as the impact of the events of 11 September 2001 and their aftermath. Chapters in the book focus on young Muslim men and criminal activity, Muslim women and their experiences of victimisation, the experiences of Muslim police officers, of Muslims in prison, issues of human rights in relation to Muslims in Britain, and the criminal justice policy implications of religious diversity. Main aims pursued through the book include issues of victimisation as perceived by Muslim communities, Muslim perspectives on crime and criminal justice, and ways of addressing issues of marginalisation and exclusion within Muslim communities. Overall the book provides an important contribution to debates over the role of Muslims in British society generally, as well as their experiences of and involvement in the criminal justice system and the policy implications that arise from this.

Young British Muslims continue to generate strong interest in public discourse. However, much of this interest is framed in negative terms that tends to associate them with criminality, religious extremism or terrorism. Focusing instead on other aspects of being young, Muslim and British, this volume takes a multidisciplinary approach that seeks to ‘normalise’ the subjects and focus on their everyday lived realities. Structured into three sections, the collection begins by contextualising the study of young British Muslims, before addressing the sensitive social issues highlighted in the media and finally focusing on a variety of case studies which investigate the previously unexplored lived experiences of these young people. With contributions from scholars of religion, media and criminology, as well as current and former practitioners within youth and social work contexts, Young British Muslims: Between Rhetoric and Realities will appeal to scholars who have an interest in the fastest growing, most profiled minority demographic in the UK.

This study builds on five years of ethnographic research with an all-male group of fifty-five Muslim second-generation immigrant drug dealers in Frankfurt, Germany, and examines the relationship among immigration, social exclusion, and the informal economy. In particular, the study explores the intimate and interactive aspects of the lives of this group of second-generation Muslim immigrants, who belong to one of, if not the most, discriminated against and socially excluded populations in German society.

The Britain of the early twenty-first century has become consumed by heightened concerns about violent crime and terrorism in relation to Muslim communities in the West. Here Marta Bolognani fills a major gap in criminology and diaspora studies through an exhaustive investigation into crime among British Pakistanis. Through detailed ethnographic observation and interview data, Bolognani shows how Bradford Pakistanis' perceptions of crime and control are a combination of the formal and informal, or British and 'traditional' Pakistani, that are no longer separable in the diasporic context. She also examines local and national state policies that are geared to preventing crime and shows how crime comes to be understood by participants as well as institutional actors. Offering a counterpoint to the 'taboo' of talking about crime and race in cultural terms, "Crime in Muslim Britain" is essential for all those interested in criminology, ethnicity and the predicaments of Muslim communities today.

A young female client presents with anorexia nervosa and believes that her problem has its roots in magic; parents are helpless in the face of their son's substance abuse issues; an interracial couple cannot agree on how to discipline their children. How would you effectively help these clients while balancing appropriate interventions that are sensitive to religious, cultural, social, and gender differences? This handbook answers these difficult questions and helps behavioral health practitioners provide religio-culturally-competent care to Muslim clients living in territories such as North America, Australia, and Europe. The issues and interventions discussed in this book, by authoritative contributors, are diverse and multifaceted. Topics that have been ignored in previous literature are introduced, such as sex therapy, substance abuse counseling, university counseling, and community-based prevention. Chapters integrate tables, lists, and suggested phrasing for practitioners, along with case studies that are used by the authors to help illustrate concepts and potential interventions. Counseling Muslims is also unique in its broad scope, which reflects interventions ranging from the individual to community levels, and includes chapters that discuss persons born in the West, converts to Islam, and those from smaller ethnic minorities. It is the only guide practitioners need for information on effective service delivery for Muslims, who already bypass significant cultural stigma and shame to access mental health services.

Youth Work and Islam provides an eclectic focus, reflecting it duel inspirations of its title. It considers how youth work can be informed by Islam but at the same time looks at how practice can be pertinent to young Muslims, their community and relationship with wider society. In this book Sadek Hamid and Brian Belton bring together a range of thinkers and practitioners who exemplify and analyse this situation. This not only produces much more than a straightforward view of informed practice, it also presents a broad and humane understanding of the character and possibilities of youth work over a broad perspective. Centrally, while the work demonstrates how Islam and Muslims have contributed to the development of youth work, it also puts forward ideas and standpoints that demonstrate how Islam can continue to inform practice, add to its humanitarian ethos and even make our work with young people in general more effective. As such, Youth Work and Islam is an essential part of any youth worker’s reading, working within and beyond Muslim contexts. It is also a useful and readable text for social workers, teachers, police officers, clerics, medical professional and anyone wanting a more informed understanding of how faith perspectives can inform and refresh attitudes, approaches and enhance work with individuals, groups and communities.