Relevant bibliographies by topics / Muslims' higher education

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Muslims' higher education'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Muslims' higher education.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Muslims' higher education"

1

Malik, Abdul-Rehman. "Islam in Higher Education." American Journal of Islam and Society 22, no. 2 (April 1, 2005): 138–44. http://dx.doi.org/10.35632/ajis.v22i2.1721.

Full text
Abstract:
Since 9/11, there has been a remarkable growth in the study of Islam inhigher education. Whereas a decade earlier many universities were eager toclose down or at best amalgamate their Islamic studies programs into largerdepartments, there is now an urgency on the part of academic administratorsto begin teaching about and encouraging research on Islam. Not onlyis there a demand from students, but there is also an understanding thatIslam, as a religion and a social force, will continue to have an impact onglobal and domestic realities for the foreseeable future. However, there hasbeen little discussion about how to approach the study of Islam, given thecurrent political climate.The Islam in Higher Education conference, organized by theAssociation of Muslim Social Scientists UK (AMSS-UK) in conjunctionwith the Centre for the Study of Islam and Christian–Muslim Relations(CSIC) at the University of Birmingham and the Higher EducationAcademy Subject Centre for Philosophical and Religious Studies, was heldon 29-30 January 2005. It encouraged participants to engage in a criticalanalysis and dialogue concerning the status of the study of Islam in highereducation, employability and recruitment, academic standards and pedagogy,the depiction of Islam and Muslims in higher education, and comparativeinternational approaches to Islam in higher education.In opening the conference, CSIC’s Bustami Khir, senior lecturer inIslamic studies, spoke of the critical role that such events could play inshaping the future of the study of Islam and Muslims in the UnitedKingdom. Michael Clarke (vice principal, University of Birmingham) discussedthe city as a historical space of interaction between religion andmodernity in an industrializing world. He added that with over 140,000Muslims residing in the city, Birmingham was set to become the firstmajority non-white city in the United Kingdom and that the city could notbe understood without reference to its faith communities ...
APA, Harvard, Vancouver, ISO, and other styles
2

Elbelazi, Samah A., and Lama Alharbi. "The “Exotic Other”: A Poetic Autoethnography of Two Muslim Teachers in Higher Education." Qualitative Inquiry 26, no. 6 (May 5, 2019): 661–66. http://dx.doi.org/10.1177/1077800419843943.

Full text
Abstract:
Considering the current political climate and the terrorist attacks associated with few Muslims around the world, being Muslim females in the United States is challenging. While our religious identity is visible by our Islamic attire, we found ourselves in the frontlines fighting against hatred, stereotypes, bigotry, and racism toward Muslims. In this article, we present our experiences of living a non-White existence when teaching at a White institution in higher education in the United States. Adding to the existing body of research about Muslims in the United States, the study aims at shedding the lights on this experience of Muslim female academics to raise awareness about such struggle and to promote more inclusive environment for Muslims in educational sphere. To voice these experiences, we utilized poetry as a research method by selecting poems from our poetic autoethnography. The analysis of the poems revealed three major themes: (a) Conceptualizing Agency, (b) The Muslim Ban, and (c) Challenging Diversity. In addition, the findings of the study suggest that poetry can be healing and empowering.
APA, Harvard, Vancouver, ISO, and other styles
3

Schulz, Dorothea E. "(En)gendering Muslim Self-Assertiveness: Muslim Schooling and Female Elite Formation in Uganda." Journal of Religion in Africa 43, no. 4 (2013): 396–425. http://dx.doi.org/10.1163/15700666-12341268.

Full text
Abstract:
AbstractThe article takes the role of school education in the historical marginalization of Muslims in Uganda to argue that recent transformations in the educational field have created new opportunities for Muslims to become professionally successful and to articulate a self-assertive identity as minority Muslims. In a second step the articles points to the particular significance that the recent shift in Muslims’ educational opportunities bears for Muslim girls and women. It argues that the structural transformations in the field of education since the late 1980s had paradoxical implications for female Muslims and for the situation of Muslims in Uganda more generally. The diversification of the field of primary, secondary, and higher education since the mid-1990s facilitated career options that had been unavailable to the majority of Muslims.Access to an education-based status is now possible for a wider segment of the Muslim population of Uganda. Yet in spite of long-standing efforts by representational bodies such as UMEA, educational reforms have not put an end to significant socioeconomic and regional differences among Muslims. There are still notable inequalities in access to high-quality education that have existed historically between Muslims from different regions of Uganda. These unequal schooling opportunities delimit the pool of those Muslims who may access institutions of higher education and hence articulate a new, education-based middle-class identity.
APA, Harvard, Vancouver, ISO, and other styles
4

Hauser, Jonathan. "Education, secularism, and illiberalism: Marginalisation of Muslims by the French state." French Cultural Studies 32, no. 2 (April 22, 2021): 149–62. http://dx.doi.org/10.1177/09571558211007444.

Full text
Abstract:
Laïcité, France’s idiosyncratic principle of secularism, is a unique term that today engenders state forms of illiberalism, especially against marginalised communities in France. French Muslims experience instances of discrimination and ‘othering’ as the state endorses illiberal policies in the name of laïcité. These state acts of symbolic violence transgress political geographies and affect French Muslims’ perceptions of identification, citizenship, and belonging. Building on nine interviews with French Muslim higher education students, this article demonstrates ways in which illiberalism operates in the lives of French Muslim higher education students. It identifies the role of the French secular school in the making of gendered Islamophobia. This article serves as means for better understanding the lived experiences of French Muslims and recognising the socio-political changes that need to be made in France to protect and empower marginalised groups against state illiberalism.
APA, Harvard, Vancouver, ISO, and other styles
5

Riazanova, Elvina. "Priorities of Muslim youth with regards to spending spare time in modern Germany." Человек и культура, no. 5 (May 2020): 45–53. http://dx.doi.org/10.25136/2409-8744.2020.5.34083.

Full text
Abstract:
This article analyzes how the young ethnic Muslims of 2nd and 3rd generations who were born in Germany, as well as Muslim students studying in Germany, spend their spare time. The author used such methods as field ethnographic observation and unstructured interview with the respondents. The pool of respondents was formed via snowball sampling. Studying the pastime of Muslim youth, the author was able to trace the degree of their integration into German society. Since multiple sociocultural needs are usually fulfilled during the spare time, examination of the leisure of youth allows determining moral and spiritual image of a person. This article is first to analyze leisure time of ethnic Muslims residing in Germany based on the field material acquired by the author, which defines the scientific novelty of this research. The conclusion is made that usually ethnic Muslims of 2nd and 3rd generations (young people without higher education) spend their spare time on the Internet, doing sport or entertaining activities. Young Muslims studying in the universities prefer intellectual leisure activities: reading, visiting museums and exhibitions. The priorities of young Muslims of the 2nd and 3rd generation resemble a slow paced level life, keeping it easy, with no ambition in getting higher education. For Muslim students or Muslims who already received higher education, the priority in pastime include spiritual and cultural development, accumulation of investments and landing a highly-skilled job with decent salary.
APA, Harvard, Vancouver, ISO, and other styles
6

Parvez, Mohammad, and Mohd Hasan. "Muslims’ Participation in Education and Employment as Compared to Other Socio-Religious Categories: An Analytical Study." International Journal of Social Sciences and Management 2, no. 2 (April 25, 2015): 114–18. http://dx.doi.org/10.3126/ijssm.v2i2.12196.

Full text
Abstract:
Since, the submission of the Sachar Committee Report (2006), several analytical and descriptive studies have been undertaken to analysis the socio-economic and educational conditions of Muslims in India. Many researchers, educationists, thinkers, politicians, policy makers and common Muslims believe that education is the only panacea to eradicate the each and every ails of Muslims, and it is the only mechanism by which not only their status can be raised but also facilitate their entry into better paid job. This paper aims to evaluate the available evidences on the pattern of Muslim participation in education and employment. It is an attempt to see the Muslims’ participation in education and employment in relation to other Socio Religious Categories of India. Based on different secondary data sets, it attempts to see how the Socio Religious Categories across India have utilised the process of education and achieved educational and employment opportunity higher than the Muslims. Muslims as a homogenous group did not participate actively in the educational development, more especially in the arena of higher education whereas the other Socio Religious Categories have acquired the maximum benefits with the constitutional and political interventions that are taken place in Pre and Post- Independent era. The present paper also try to see the trend of Muslims’ participation in education right from the primary education to higher education as well as sector wise employment and work activities as compared to other Socio Religious Categories.DOI: http://dx.doi.org/10.3126/ijssm.v2i2.12196 Int. J. Soc. Sci. Manage. Vol-2, issue-2: 114-118
APA, Harvard, Vancouver, ISO, and other styles
7

Fieder, Martin, Susanne Huber, Elmar Pichl, Bernard Wallner, and Horst Seidler. "MARRIAGE GAP IN CHRISTIANS AND MUSLIMS." Journal of Biosocial Science 50, no. 2 (April 3, 2017): 145–60. http://dx.doi.org/10.1017/s0021932017000086.

Full text
Abstract:
SummaryFor modern Western societies with a regime of monogamy, it has recently been demonstrated that the socioeconomic status of men is positively associated with being or having been married. This study aims to compare marriage patterns (if a person has been married at least once) for cultures with a tradition of monogamy and polygyny. As no worldwide data on polygyny exist, religion was used as a proxy for monogamy (Christians) vs polygyny (Muslims). The analyses were based on 2000–2011 census data from 39 countries worldwide for 52,339,594 men and women, controlling for sex, sex ratio, age, education, migration within the last 5 years and employment. Overall, a higher proportion of Muslims were married compared with Christians, but the difference in the fraction of married men compared with married women at a certain age (the ‘marriage gap’) was much more pronounced in Muslims than in Christians, i.e. compared with Christians, a substantially higher proportion of Muslim women than men were married up to the age of approximately 31 years. As expected for a tradition of polygyny, the results indicate that the socioeconomic threshold for entering marriage is higher for Muslim than Christian men, and Muslim women in particular face a negative effect of socioeconomic status on the probability of ever being married. The large ‘marriage gap’ at a certain age in Muslim societies leads to high numbers of married women and unmarried young men, and may put such polygenic societies under pressure.
APA, Harvard, Vancouver, ISO, and other styles
8

Kamoun, Camilia, and Diane Spatz. "Influence of Islamic Traditions on Breastfeeding Beliefs and Practices Among African American Muslims in West Philadelphia: A Mixed-Methods Study." Journal of Human Lactation 34, no. 1 (June 13, 2017): 164–75. http://dx.doi.org/10.1177/0890334417705856.

Full text
Abstract:
Background: Little is known regarding the influence of religion on breastfeeding in African American communities. In particular, whether Islamic traditions influence breastfeeding beliefs and practices among African American Muslims has not been studied. Research aim: This study sought to gain understanding of breastfeeding attitudes, rates, and education among African American Muslims in West Philadelphia and to examine if engaging Islamic teachings in breastfeeding education can positively influence breastfeeding attitudes. Methods: Open-ended, in-person, digitally recorded qualitative interviews were conducted with 10 community leaders and analyzed by conventional content analysis. A study tool distributed to a convenience sample of 44 community members and 11 leaders was used to gather information about education received from community leaders, breastfeeding attitudes and practices, and the potential for Islamic teachings to positively affect breastfeeding attitudes and practices. To obtain further data on this last topic, preliminary data analysis guided the creation of an education pamphlet, about which feedback was gathered through another study tool. Results: Education surrounding Islamic perspectives on breastfeeding was not prevalent. African American Muslims in West Philadelphia view breastfeeding favorably and have higher rates of breastfeeding than African Americans as a whole. Community education about breastfeeding that engaged Islamic teachings improved respondents’ breastfeeding attitudes. Conclusion: Increasing education among providers and African American Muslims about Islamic perspectives on breastfeeding may improve breastfeeding exclusivity and duration. Healthcare providers who care for Muslim women should be aware of Islam’s tradition of positive attitudes toward breastfeeding and partner with Muslim leaders to improve breastfeeding rates and duration among such women.
APA, Harvard, Vancouver, ISO, and other styles
9

Muborakshoeva, Marodsilton. "Challenges in higher education and the role of Muslim cultures and civilisations in developing a new paradigm in education." Revista Española de Educación Comparada, no. 33 (January 25, 2019): 62. http://dx.doi.org/10.5944/reec.33.2019.22328.

Full text
Abstract:
This paper explores the challenges modern Muslim scholars face when acquiring and producing knowledge and when thinking about what they can borrow and revive from the educational approaches of Muslim scholars of the Middle Ages in order to come up with a new paradigm of learning in education. Some of these challenges are the gaps between secular and religious education, marginalisation of various types of learning and the dominance of one mode of learning - especially the dominance of western-based epistemology and ethical principles in education, struggling to choose between competing and often contradictory paradigms, not knowing much about one’s own cultural and civilizational legacy and what it could offer to resolve these issues, etc. Some scholars started researching these challenges, yet it is very rare that a combined library research and field work is conducted to examine such issues. In this research, drawing on the analysis of relevant literature and qualitative interviews conducted with prominent scholars, we aim to shed light on some of these challenges and provide solutions to them. The seriousness of these challenges and searching for ways to resolve them compels us to look back and critically examine what educational approaches were used by Muslim scholars and pedagogues in the Middle Ages and what happened to those approaches in the modern times. Critical examination of such legacy is very important so that we avoid the temptation of just regurgitating those achievements in terms of Muslims’ world view about education and epistemology in the past and creatively revive those according to the needs of modern times.
APA, Harvard, Vancouver, ISO, and other styles
10

Shahran, Mohd Farid Mohd. "Higher Order Thinking in Islamic Education: The Case of Malaysian New Educational Development Plan." TARBAWI 4, no. 1 (August 11, 2017): 1–8. http://dx.doi.org/10.36781/tarbawi.v4i1.2911.

Full text
Abstract:
One of the continuous challenges faced by the contemporary Muslims is their ability to accommodate the understanding of the religion of Islam with the ever-changing context of the modern world. In order to do so, there is a great need for the Muslims to understand the sources of religion, particularly the Qur’an and hadith, through a higher framework of thinking. This can only happen if the curriculum for the Islamic education is inclusive of the higher order thinking instruments. The pertinent question which arises is what are the elements of the higher order thinking needed in understanding religious matters? This paper analyses the Transformation Plan embarked by Malaysian government which places higher order thinking as an instrumental element in improving the overall educational system including Islamic Education. In also identifies the challenges that occur in implementing this plan. More specifically, it examines the parallelism between the taxonomy used in assessing higher order thinking in the West and the content of Islamic Education. Finally it proposes some adjustments in enhancing the application of higher order thinking in the field of Islamic education.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Muslims' higher education"

1

Hussain, Ifsa. "Young British Muslims in Higher Education: exploring the experiences and identities of Bradford students within a narrative framework." Thesis, University of Bradford, 2016. http://hdl.handle.net/10454/16832.

Full text
Abstract:
This research aims to explore the lived experiences of young British Muslims in higher education at the University of Bradford and the implications this has for the construction of their identities. The increased participation of Muslims in higher education has been hailed a major success story and is said to have enabled the forging of new, alternative, more empowering identities in comparison to previous generations. This thesis provides a new approach in exploring young British Muslims identity by focusing on the dynamics underling identity construction through the use of a pluralistic method to present an array of informants’ accounts of their experiences (Frost et al., 2011). Phase one of the research included qualitative ethnographic observations which were carried out at the University of Bradford City Campus and was chosen in order to capture the use of the various social settings by informants and to understand actions, practices and meanings people gave to issues relevant to the research. Moreover, phase one was used to identify diversity of experience and select participants for phase two, the more focused aspect of the study which involved narrative interviews. A generative narrative interview was conducted with five young Muslims and aimed to understand how students negotiated their identity as Muslims in Britain within the higher educational contexts. The research revealed that rather than Muslims utilising university as a place whereby they are able to forge new identities, as depicted in previous literature, higher education is a context which demands the negotiation of identities that both enabled and constrained.
APA, Harvard, Vancouver, ISO, and other styles
2

Herzig, Benjamin A. "An Examination of American-born Muslim College Students’ Attitudes toward Mental Health." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1305301419.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Ramadan, Ibtihal. "Experiences of Muslim academics in UK Higher Education Institutions." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/31350.

Full text
Abstract:
The intertwining of political, economic, societal and global changes has resulted in accentuating even more so the 'Muslim question', both domestically and globally. Research has shown that the negative focus Muslims and Islam receive in the West is becoming increasingly mainstreamed, not only through the media, but principally through mainstream political discourse. This mainstreaming is within a global and local narrative of a 'war on terror'. The former followed 9/11 at the outset of this millennium and the latter is represented in the myriad of 'anti-terrorism' initiatives recently augmented in the UK by the Prevent duty. This intensely hostile backdrop has nurtured 'normative truths' about Muslims/Islam. Although Islamophobia did exist long before 9/11, it has now become commonplace and, even, legitimised within the context of tackling terrorism, affecting the experiences of the majority of Muslims in the West and elsewhere in diverse ways. British academia has opened its doors to non-traditional academics, including those from racial and/or ethnic minority backgrounds. Equality policies have been developed, particularly subsequent to the Race Relation Amendment (2000), which has sought to fulfil the recommendations of the Macpherson report (1999). Nevertheless, inequalities do permeate British academia and the experiences of non-traditional academics have been tainted by institutional racism, in both quantity and quality. Statistics attest the former, highlighting the underrepresentation of non-traditional academics in British academia, more particularly in senior leadership and professorial positions. Empirical research findings attest the latter through citing several factors, including career trajectory barriers and the double standards racial bias that operates in a subtle way within higher education institutions (HEIs). These broader and institutional dimensions set the scene for this thesis, the aim of which is to examine the experiences of Muslim academics. The particular experiences of this group of academics have been ignored in previous research, as faith/belief matters have largely been overlooked in studies that explored the experiences of minority academics. This thesis adopts a qualitative approach utilising theoretical bricolage that principally draws on Critical Race Theory (CRT). The notion of race in CRT is, however, expanded to include faith/belief. The thesis also draws on Post-colonial and De-colonial theories, Bourdieu's concept of 'habitus' and Fraser's model of 'status recognition'. It explores the perceptions of Muslim academic participants regarding their own personal/professional identities and how Muslim academics negotiate their Muslim-ness in academia and considers how wider narratives have influenced how they speak about their 'Muslim identity'. The views of the participants are particularly important to examine the extent to which, if any, the 'normative truths' have penetrated academia. This thesis also examines the perceptions of the participants regarding their career experiences and considers whether the experiences of this group of Muslim academics corresponds to, or differs from, the experiences of their fellow non-traditional academics. The Whiteness of the academy was an overarching theme, under which the participants' experiences of racism vis-a-vis job opportunities, career advancement and the multi-faced forms of epistemic racism were discussed. Exceptionalism seemed to be a pre-requisite of gaining a positive experience. Not only did exceptionalism temper perceptions of 'otherness', but being exceptional was an aspect that advanced the career trajectories of some of the participants. Silence was another major theme that recurred in various forms across the fieldwork. These silences appear to have been a consequence of the wider stigmatisation of the Muslim identity, which became evident in the ways some of the participants chose to go about interpreting, or declaring, their Muslim-ness in their workplace. While being Muslim created challenges and required some of the participants to exert substantive negotiations and efforts to fit in, it was advantageous for others, in terms of their career trajectories. Religious micro-aggressions were habitual to the participants with regards to their interactions with staff, and this was particularly acute for females wearing the hijab, where the religious micro-aggressions in HEIs took on a gendered aspect of the 'Muslim problem'. Silence also penetrated the narratives in relation to issues of institutional racism. Networking with other non-white academics was another main theme that featured in the accounts. Muslim academic participants, like other non-traditional academics seek support and mentorship from other minoritised academics to be able to survive in academia. The current study concludes by suggesting that there is a need for more consideration to be given to the aspects of faith/belief in HE policy and practice. This needs to be conducted within a framework that acknowledges the existence of religious microaggressions and the overwhelming normativism of Whiteness in academia.
APA, Harvard, Vancouver, ISO, and other styles
4

Ahmad, Fauzia. "Modern traditions? : British Muslim women, higher education and identities." Thesis, University of Bristol, 2006. http://hdl.handle.net/1983/81219129-6528-41a0-b0e8-c4e32a9dadbd.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Amira, Mohamed I. "Experiences of Graduate Muslim Students with Religious Microaggressions." Ohio University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1554150264316075.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Beckett-McInroy, Clare Elizabeth. "Bahraini Muslim women and higher education achievement : reproduction or opportunity?" Thesis, University of Bath, 2006. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.500698.

Full text
Abstract:
This research compares and contrasts the life histories of eleven Bahraini Muslim women, aged between twenty five and fifty, who are educationally ‘successful’, defined as having one or more university degree. It analyzes their educational experiences to see if theories of social reproduction apply to their lives. To this end, the work of Pierre Bourdieu and his concept of cultural capital in its institutionalized, objectified and embodied states are applied, where possible, to the women’s life histories, in particular their educational experiences and related areas. This work shows that embodied cultural capital plays a part in the educational success of the women involved in this study, regardless of social class. For some of the women, institutionalized and objectified cultural capital also played a part and the women who possess these tend to come from more affluent families. It also appears that significant others and critical incidents influence their educational successes. Significant others are those people who have encouraged them educationally in different ways: critical incidents include such things as government scholarships for university degree courses within Bahrain and abroad. Having these things may help other Bahraini Muslim women achieve educational ‘success’. Additionally, the women’s innate ability, their ability to juggle their many life projects and roles, other forms of capital (especially economic capital), their marital status, religious obligations and their culture, all influence their educational choices.
APA, Harvard, Vancouver, ISO, and other styles
7

Koller, Carol Warren. "The Self-Perception and Campus Experiences of Traditional Age Female Muslim American Students." Thesis, Walden University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3685323.

Full text
Abstract:

Religion and spirituality have been found to contribute to the well-being of American university students. Although practiced by a small minority, Islam is the fastest growing faith in the United States, indicating a growing campus presence. The purpose of this study was to identify campus experiences that influenced the identity perception of traditional age Muslim American women. The conceptual framework included theories of identity negotiation, intergroup contact, and religious identity as well as campus climate structures developed to improve diversity. This phenomenological study took place at 2 public 4-year universities in California and included interviews with 6 participants. Interview protocol was framed by 4 research questions and focused on classroom and campus experiences that affected the choice to wear or refrain from wearing the hijab, campus satisfaction, and how student services might support a positive religious climate. Data were analyzed through continuous comparison of codes developed from organization of significant student statements into units of meaning, context, and synthesis of significance of events experienced. Themes that emerged were harassment, stereotyping based on media portrayals, and student and faculty ignorance of Islam. The participants expressed a deep personal and spiritual identification with their faith and requested campus spaces for this expression. This study may contribute to positive social change through the initiation of education and training programs for campus policymakers, student affairs personnel, faculty, and staff regarding the unique needs of religious minority groups, including Muslim American women.

APA, Harvard, Vancouver, ISO, and other styles
8

Kassam-Remtulla, Aly. "Muslim Chaplaincy on campus : case studies of two American universities." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:3dfee661-1b66-4570-a808-19aaee5c04f9.

Full text
Abstract:
This thesis investigates the emergence and development of Muslim Chaplaincy at Princeton and Rutgers universities. It seeks to answer three questions: (1) How did university-based Muslim Chaplaincy develop? (2) What roles did Muslim Chaplains play? and (3) Why did university administrators hire and sanction Muslim Chaplains? The thesis explores these questions by examining the decision making processes of administrators through in-depth case studies based on observations, document analysis, and 64 interviews with current and former Muslim Chaplains, University Chaplains, Muslim student leaders, faculty members, alumni, and other administrators. The case studies are prefaced by a description of the national context for campus Muslim Chaplaincy based on 36 interviews with religious life professionals at 21 other colleges. My research suggests that Muslim Chaplaincy at Princeton emerged through the advocacy of Christian University Chaplains; in contrast, at Rutgers the role was created by a local community organisation and sanctioned by student affairs professionals. Campus Muslim Chaplains played a variety of roles. For Muslim students, they provided religious, pastoral, advisory, educational, programmatic, and liaisonal support. They also served other university constituents and local community members. Administrators at both institutions had multiple rationales for hiring and sanctioning Muslim Chaplains: to advance social justice for Muslim students, to provide an educational benefit to non-Muslim students, to remain competitive with peer institutions, to overcome histories of exclusion, and to avoid potential crisis situations. The goal of this study is to make two contributions to knowledge. In terms of its subject, this thesis provides the first empirical case studies of Muslim Chaplaincy in American higher education and frames these cases within the national context. In terms of theory, this study aims to develop an understanding of the administrative rationales behind the creation of Muslim Chaplaincies. It does this through the application of the political, cultural, and adaptive sociological models of the university. In particular, it draws on the concepts of institutional isomorphism and risk mitigation/management as explanations for the emergence of Muslim Chaplaincy.
APA, Harvard, Vancouver, ISO, and other styles
9

Erickson, Brett Tyler. "Discerning Identity: A Grounded Theory of International Muslim and Former Muslim Students' Shifts in Religious and Cultural Identity at Two Midwestern Universities." Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395408848.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Shafer, Cynthia Trout. "Muslim Women on the Catholic Campus: The Search for Identity, Community, and Understanding." University of Dayton / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1355324422.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Muslims' higher education"

1

Abdalghaffar, M. Current philosophies, patterns, & issues in higher education: Sudan education in international perspective. Khartoum: Khartoum University Press, 1988.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Kate, El-Alami, and Higher Education Academy (Great Britain). Subject Centre for Philosophical and Religious Studies, eds. A guide to Islam. Leeds: Subject Centre for Philosophical and Religious Studies, 2005.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

International Conference on Islam and Higher Education (2nd 2011 Kuantan, Pahang, Malaysia). The empowerment of Muslim communities in private higher education. Edited by Osman Bakar and Airulamri Amran 1976-. Kuala Lumpur, Malaysia: International Institute of Advanced Islamic Studies Malaysia, 2012.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Lo, Mbaye, and Muhammed Haron, eds. Muslim Institutions of Higher Education in Postcolonial Africa. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137552310.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

International Conference on Islam and Higher Education (1st 2010 Kuala Lumpur, Malaysia). Contemporary higher education needs in Muslim countries: Defining the role of Islam in 21st century higher education. Edited by Osman Bakar, Winkel Eric, Airul Amri Amran, and International Institute of Advanced Islamic Studies Malaysia. Kuala Lumpur, Malaysia: International Institute of Advanced Islamic Studies Malaysia, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

1970-, Hafiz Zakariya, and Fauziah Md Taib 1965-, eds. Charting new directions for Muslim universities. Glugor], Pulau Pinang: Penerbit Universiti Sains Malaysia, 2013.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Nizami, Khaliq Ahmad. ʻAlīgaṛh kī ʻilmī k̲h̲idmāt. Naʼī Dihlī: Anjuman Taraqqī-yi Urdū, Hind, 1994.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Nizami, Khaliq Ahmad. ʻAlīgaṛh kī ʻilmī k̲h̲idmāt. Naʾī Dihlī: Anjuman Taraqqī-yi Urdū, Hind, 1994.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Aḥmad, Ṣiddīqī Rashīd. Mag̲h̲ribī taʻlīm kā taṣavvur aur us kā nafāz ʻAlīgaṛh men̲. Paṭnah: K̲h̲udā Bak̲h̲sh Oriyanṭal Pablik Lāʼibrerī, 1989.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Venel, Nancy. Musulmanes françaises: Des pratiquantes voilées à l'université. Paris: Harmattan, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Muslims' higher education"

1

Azizi, Mohammad. "Higher Education in Iran." In Handbook of Contemporary Islam and Muslim Lives, 1–24. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-319-73653-2_92-1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Azizi, Mohammad. "Higher Education in Iran." In Handbook of Contemporary Islam and Muslim Lives, 395–417. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-32626-5_92.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Mbaye, Lo. "Marketing Muslim universities." In Understanding the Higher Education Market in Africa, 263–80. New York : Routledge, 2020. |: Routledge, 2020. http://dx.doi.org/10.4324/9780429325816-19.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Akarçay, Ayça. "Higher Education and Female Labor Market Outcomes in Six Muslim Countries." In Intercultural Studies in Higher Education, 315–39. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-15758-6_12.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Saeed, Tania. "Islamophobia in Higher Education: Muslim Students and the “Duty of Care”." In Dismantling Race in Higher Education, 233–50. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-60261-5_13.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Samier, Eugenie A., and Eman S. ElKaleh. "Editors’ Introduction: An Overview of the Educational Administration and Leadership Curriculum: Traditions of Islamic Educational Administration and Leadership in Higher Education." In Teaching Educational Leadership in Muslim Countries, 1–20. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-6818-9_1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Ansari, M. M. "Concerns of Minority Groups in Higher Education Participation: The Plight of Muslim Community." In India Higher Education Report 2016: Equity, 202–20. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications, Inc., 2018. http://dx.doi.org/10.4135/9789353280611.n8.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Lo, Mbaye, and Muhammed Haron. "Introduction: Africa’s Muslim Institutions of Higher Learning: Moving Forward." In Muslim Institutions of Higher Education in Postcolonial Africa, 1–9. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137552310_1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Loimeier, Roman. "Trajectories of Islamic Education in the Twentieth Century: Zanzibar and Beyond." In Muslim Institutions of Higher Education in Postcolonial Africa, 63–72. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137552310_4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Moussa, Adam Youssouf. "King Faisal University in Chad: Challenges, Opportunities, and Future Prospects." In Muslim Institutions of Higher Education in Postcolonial Africa, 157–77. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137552310_10.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Muslims' higher education"

1

"Priority Level in the Developing of Islamic Education in the Association of Muslim Ethics in Thonburi, Bangkok." In Higher Education and Innovation Group. Higher Education and Innovation Group in Education (HEAIG), 2017. http://dx.doi.org/10.15242/heaig.h0117519.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

"Participation of Teachers in the Development of Basic Islamic Schools under the Association of Muslim Ethics in Thonburi, Bangkok." In Higher Education and Innovation Group. Higher Education and Innovation Group in Education (HEAIG), 2017. http://dx.doi.org/10.15242/heaig.h0117518.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Herlina, Herlina, Ria Herdhiana, and Mochammad Noviadi Nugroho. "Implementation of Moral a Character Education In the Development of Student Social Life Skill in Higher Education." In International Conference on Education in Muslim Society (ICEMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icems-17.2018.33.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Suardi Wekke, Ismail. "Learning and Service Quality in Islamic Higher Education of Minority Muslim Bali." In International Conference on Ethics in Governance (ICONEG 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iconeg-16.2017.49.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Permana Suwarna, Iwan, Yenny Handayani, and Neni Ratnasari. "Higher Order Thinking Skills (HOTS ) Ability of Student High School, Collage, and Physics Teacher on Physics Lesson Materials." In International Conference on Education in Muslim Society (ICEMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icems-17.2018.59.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Nasih, Ahmad Munjin, Abdulloh Hamid, Ahmad Yani, Suheri, Achmad Sultoni, and Dodik Harnadi. "The Use and Development of Seamless Learning Strategy for Islamic Education Course in Indonesian Higher Education." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.015.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Hedhiana, Ria, Mochammad Noviadi Nugroho, and Sri Rahayu. "Authentic Learning Model with Multiple Source for 21st-century in Higher Educationr." In International Conference on Education in Muslim Society (ICEMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icems-17.2018.32.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Napsiyah Siti, Siti. "Disability Mainstreaming Program: In Search of Disability Inclusion in Islamic Higher Education." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.7.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Zulfiani, Zulfiani, Regiani Yunistika, and Nengsih Juanengsih. "Enhancing Studentsr Higher-Order Thinking Skills Through Guided and Free Inquiry-Based Learning." In International Conference on Education in Muslim Society (ICEMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icems-17.2018.6.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Siddiqui, Shafaq, Ahmad Waqas, M. Abdul Rehman Soomrani, Faiza Qureshi, Marina Gul, and Irfan Memon. "U-Learning: A Modern Paradigm Shift of Learning from Higher Education Students' Perspective." In 2018 International Conference on Information and Communication Technology for the Muslim World (ICT4M). IEEE, 2018. http://dx.doi.org/10.1109/ict4m.2018.00043.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Muslims' higher education' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography