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Littérature scientifique sur le sujet « Islamic ethics »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 25 juillet 2025

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Articles de revues sur le sujet "Islamic ethics"

Ansari, Abdul Haq. "ISLAMIC ETHICS." American Journal of Islam and Society 6, no. 1 (1989): 81–91. http://dx.doi.org/10.35632/ajis.v6i1.2834.

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Islamic ethics as a discipline or a subject does not exist at the present.We do not have works that define its concept, outline its issues, and discussits problems. What we have, instead, is a discussion by various writers-philosophers,theologians, jurisprudents, sufis and political and economictheorists- in their particular fields of some issues that are either part of,or relevant to, Islamic ethics. Philosophers like Abu Nasr al Farabi (d. 329/950)and Abu 'Ali Miskawayh (d. 421/1030), in their ethical works, have mostlyrehashed Greek ethics. True, they have introduced, here and there, someIs

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Apriliana, Evita, Mahfud Junaedi, and Ikhrom Ikhrom. "ISLAMIC RELIGIOUS EDUCATION AND THE GLOBAL ETHICS: OPPORTUNITIES AND CHALLENGES TOWARDS PEACE EDUCATION IN INDONESIA." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 17, no. 1 (2023): 83–97. http://dx.doi.org/10.35316/lisanalhal.v17i1.83-97.

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The world has many problems, economic interests, chaos, and wars. Man needs a binder to prevent man (countries) from being able to do something that only benefits himself and harms others. Thus, global ethics as a minimalist ethic is needed in this world. The goal is that there be peace and order. This article aims to construct an idea of creating peaceful education through Islamic Religious Education with a global ethical perspective. This research confirms that the main points of global ethics are relevant to Islamic religious education in Indonesia regarding Islamic teachings and Government

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Sachedina, Abdulaziz. "Islamic Ethics." American Journal of Islam and Society 6, no. 2 (1989): 378. http://dx.doi.org/10.35632/ajis.v6i2.2692.

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The paper is incomplete in its present form. Its discussion about Islamic Ethicsis superficial. Neither the complexity of theological ethics nor are philosophicaland juridical ethics admitted anywhere. Moreover, it does not evaluate thepresent status of works on ethics (e.g., Isma'il al Faruqi's contribution) andthe scholarship produced by academics like Hourani (The Ethics of 'Abd Al-Jabbar).The paper must be expanded with proper discussion about the conceptualdifficulties and the Islamic alternative. Certainly there is a need forthis discussion, but not so superficially ...

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Cash, Keith. "Islamic Ethics." Nursing Philosophy 5, no. 2 (2004): 185–86. http://dx.doi.org/10.1111/j.1466-769x.2004.00163.x.

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Swazo, Norman K. "Islamic Biomedical Ethics." American Journal of Islam and Society 26, no. 4 (2009): 111–13. http://dx.doi.org/10.35632/ajis.v26i4.1367.

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Immediately distinctive of Sachedina’s approach to biomedical ethics is hisconception of the Shari`ah as an integrated legal-ethical tradition: TheQur’an provides jurists with moral underpinnings of religious duty, and thegrounding texts are to be taken as an ethical standard of conduct. Legal rulingsare to be extracted accordingly. In short, the Islamic juridical tradition(usul al-fiqh) presupposes ethics.Sachedina argues for an ethical foundation – a strong epistemologicalclaim– and concerns himself with conceptual bases ofmoral reasoning ratherthan with juridically derived judgment per se.

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Gusti Ngurah Oka Widana, Sudarso Kaderi Wiryono, Mustika Sufiati Purwanegara, and Mohamad Toha. "Measuring Islamic Business Ethics Within Indonesia Islamic Banks." Global Journal Al-Thaqafah 4, no. 2 (2024): 5–15. http://dx.doi.org/10.7187/gjat622014.04.01.

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The business characteristic of Islamic banks is the implementation of Islamic business ethics. Parallel with the trend of increasing preference to ethical institution, Islamic banks should put this as its competitive edge toward its competitor conventional competitor banks. However, only few previous studies discussed about the implementation of Islamic business ethics within Islamic banks and none suggested how to measure such implementation. This paper is a study of the literature on ethics and Islamic business ethics as the first step in developing a measurement tool of Islamic business eth

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Wahyuni-TD, Ika Sari, Yudi Fernando, Evi Hasnita, and Evi Hasnita. "ROLE OF ISLAMIC ETHICS TOWARDS ETHICAL ACCOUNTING PRACTICE." Journal of Governance and Integrity 2, no. 1 (2018): 23–27. http://dx.doi.org/10.15282/jgi.2.1.2018.5535.

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The objective of this paper is to understand the role of Islamic ethics and its application towards a more ethical accounting practice. This paper has reviewed the literature on Islamic ethics and ethical accounting practice and found that four critical domains of Islamic ethics such as 1) accounting education; 2) principle of Islamic ethics; 3) code of ethics for accountants and 4) application of Islamic ethics for accountants. This study concludes that an Islamic guideline for accountants is a driver of ethical behaviour to comply with Islamic principles. It is highly needed in the current t

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Maksum, Muhammad. "Economics Ethics in the Fatwa of Islamic Economics." Al-Ulum 15, no. 1 (2015): 107. http://dx.doi.org/10.30603/au.v15i1.218.

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The fatwa by the National Sharia Board (Dewan Syariah Nasional/DSN) of Indonesian Ulema Council (Majlis Ulama Indonesia/MUI) and The Sharia Advisory Council of Central Bank of Malaysia/Bank Negara Malaysia (BNM) on Islamic economics is dominated by its ethical aspects. The prohibition of riba (interest), for instance, is an Islamic ethic which is mostly set in both institutions. In this case, the Legal consideration contains more ethics than fatwa verdicts. The ethics in the legal consideration is commonly based on the basic ethical principles of The Noble Qur'an, the hadith and the Islamic ju

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Bhat, Sameeullah, and Nabi . "Islamic ,Ethics Islamic Ethics: Exploring its Principles and Scope." International Journal of Applied Ethics 10, no. 1 (2024): 77–93. https://doi.org/10.51245/ijaethics.v10i1.2024.93.

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Swazo, Norman K. "Rehabilitating Islamic Ethics." American Journal of Islamic Social Sciences 26, no. 2 (2009): 1–22. http://dx.doi.org/10.35632/ajiss.v26i2.376.

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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity fo

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Thèses sur le sujet "Islamic ethics"

Byrd, Anthony R. "A Euro-American 'ulama?' Muʻtazilism, (post)modernity, and minority Islam /". unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-11262007-191316/.

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Thesis (M.A.)--Georgia State University, 2007.<br>Title from file title page. John L. Iskander, committee chair; Richard C. Martin, Louis A. Ruprecht, committee members. Electronic text (75 p.) : digital, PDF file. Description based on contents viewed June 3, 2008. Includes bibliographical references (p. 73-75).

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Wenzel-Teuber, Wendelin. "Islamische Ethik und moderne Gesellschaft im Islamismus von Yusuf al-Qaradawi." Hamburg : Dr. Kovač, 2005. http://catalogue.bnf.fr/ark:/12148/cb401190737.

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Bucheery, Raja Ali M. "True and fair view : an Islamic perspective." Thesis, University of Surrey, 2001. http://epubs.surrey.ac.uk/663/.

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Kadikon, Sulaiman. "An analysis of Islamic environmental ethics with special reference to Malaysia." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503614.

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Iqbal, M. "Access to assisted human reproductive technologies in the light of Islamic ethics." Thesis, University College London (University of London), 2013. http://discovery.ucl.ac.uk/1399055/.

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The purpose of this thesis is to evaluate the hypothesis that infertile Muslim couples living in secular societies or otherwise are unduly restricted in their approach in making use of the facilities now available through modern human reproductive technologies. This is mainly because of the unbending and categorical fixation of the early interpretations of Islamic allegorical verses of the Qur’an by Islamic jurists who remain steadfast in refusing to contemplate the present advanced nature of the changing world. To date, this unilaterally uncompromising attitude of Islamic jurists has not allo

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Abu-Hajiar, Rehab. "Biomedical ethics in cultural diversity : the principle of autonomy in Islamic culture." Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13100527/?lang=0, 2019. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13100527/?lang=0.

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This study examines how the concepts of biomedical ethics are considered in Islam and how historical Islamic medical scholars treated the concept of ethics in their practice of medicine. Moreover, this research explores the principle of autonomy in biomedical ethics as a factor in Islamic practice of medicine. The issue of autonomy in medical practice is an important topic of discussion requiring examination of the methods of its adaptation and application in Muslim-majority countries. The value and significance of this topic continues at a global level, involving Muslim communities in Non-Mus

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Callewaert, Teresa. "Theologies Speak of Justice : A Study of Islamic and Christian Social Ethics." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-315357.

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The purpose of this study is to investigate how religious ethics, while retaining its identity, can contribute to political debate and to the understanding of justice. The inquiry addresses these issues by focusing on theological perspectives which challenge the solutions offered to these questions by the liberal paradigm. Three kinds of challenges are studied, each of which is represented by one thinker from the Islamic tradition and one from the Christian tradition, in order to enable a comparative perspective on the contributions of religious traditions. The thinkers studied are: 1) modifie

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Khatami, Seyed Mahdi. "The Virtue of Humility in the Islamic City An Investigation of Islamic Ethical Concepts and their Implications for the Built Environment." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/16190.

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This study investigates the intersection between the Islamic city and Islamic thought through three interconnected registers: jurisprudential, ethical and symbolic. Among these the ethical register has been relatively neglected in the field of research and the literature dealing with the Islamic city, and therefore will constitute a key focus of the thesis. The research provides an overview of four main branches of ethics (teleology, deontology, virtue ethics and contract ethics), together with related literature on the ethics of the built environment, in order to locate Islamic ethics among d

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Mohd, Zuhdi Bin Marsuki. "The practice of Islamic Environmental Ethics : A Case study of Harim and Hima." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504244.

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Environmental Ethics is considered as a discipline of knowledge rather than just an ethical perspective related to environmental issues. Since it is a relatively new discipline, however, most of its scholars are inclined to focus on the theoretical part, while the practical part only really came to the fore after the Brundtland Report in 1987. Therefore, one of the ways to understand the practical dimension of Environmental Ethics is by exploring the concept of Sustainable Development. In the context of this research, sustainable forestry has been chosen to illustrate in more detail the concep

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Mahallati, Mohammad Jafar. "Ethics of War in Muslim Cultures: a Critical and Comparative Perspective." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102679.

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Rules of engagement, ethics of war, and codes of chivalry are all phrases which remind one of human attempts to rein in and regulate what is perhaps the most anarchic and illogical of all human activities: organized war. The role of the great religions of the world both in propagating war through crusades and jihads as well as their attempts at transcending its savagery through images of miles Christianus or the pious ghazi has also been much discussed. The aim of this thesis is to study the ethics of war in the context of Islamic societies in the Early Middle Ages from several complementary p

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Livres sur le sujet "Islamic ethics"

Suʻūd, ʻAbd al-Wahhāb al-Tāzī. Islamic morals. 2nd ed. ISESCO, 1988.

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Kayikci, Merve Reyhan. Islamic Ethics and Female Volunteering. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-50664-3.

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Institute of Policy Studies (Islāmābād, Pakistan), ed. Medical ethics an Islamic perspective. Institute of Policy Studies, 2013.

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Ghaly, Mohammed. Islamic Ethics and Incidental Findings. Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-59405-2.

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Safi, Louay M. Islamic Ethics and Rational Idealism. Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-5832-0.

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Ramadan, Tariq. Radical reform: Islamic ethics and liberation. Oxford University Press, 2009.

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(Pakistan), Islamic Research Institute, ed. Biomedical ethics: Philosophical and Islamic perspectives. Islamic Research Institute, 2009.

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Khādimī, Muḥammad ibn Muṣṭafá, 1701 or 1702-1762 or 1763, ed. Ethics of Islam. 6th ed. Hakîkat Kitâbevi, 2007.

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Booth, Anthony Robert. Islamic Philosophy and the Ethics of Belief. Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-55700-1.

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Pusat Penelitian dan Pengembangan Pendidikan Agama dan Keagamaan (Indonesia). [Children's stories on moral and Islamic ethics]. Puslitbang Pendidikan Agama dan Keagamaan, Badan Litbang dan Diklat, Departemen Agama RI, 2006.

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Chapitres de livres sur le sujet "Islamic ethics"

McCosh, Andrew M. "The Islamic Tradition." In Financial Ethics. Springer US, 1999. http://dx.doi.org/10.1007/978-1-4615-5039-6_6.

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Kazmi, Azhar. "Islamic Business Ethics." In Encyclopedia of Sustainable Management. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-02006-4_86-1.

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Sachedina, Abdulaziz. "Islamic Ethics: Differentiations." In The Blackwell Companion to Religious Ethics. Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997031.ch28.

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Kazmi, Azhar. "Islamic Business Ethics." In Encyclopedia of Sustainable Management. Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-25984-5_86.

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Sidani, Yusuf. "Islamic business ethics." In Business Ethics in the Middle East. Routledge, 2018. http://dx.doi.org/10.4324/9781315406466-5.

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Ayubi, Zahra. "Islamic gender ethics." In The Routledge Handbook of Islam and Gender. Routledge, 2020. http://dx.doi.org/10.4324/9781351256568-3.

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Sahin, Abdullah. "Islam, Social Work and Common Good in the Muslim Minority Context of Europe: Rethinking Shariʿa as Relational Ethics." In Exploring Islamic Social Work. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95880-0_11.

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AbstractThis chapter explores the interface between Islam, social work and the common good within the Muslim minority context of Europe. The ethics-law nexus in Muslim tradition is examined to argue for a transformative Islamic engagement with the secular public space. Literature on Islam and social work is limited to providing basic information about Islam to frontline practitioners. The current inquiry intends to develop an Islamic perspective on social work and wellbeing. Increasing association of Muslims with extremism form negative public perceptions of Islam in Europe. Within this discou

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Almunawar, Mohammad Nabil, and Kim Cheng Patrick Low. "Islamic Ethics and CSR." In Encyclopedia of Corporate Social Responsibility. Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-28036-8_573.

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Ureta, Ivan. "Ethics in Islamic Finance." In International Handbooks in Business Ethics. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-00001-1_32-1.

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Ureta, Ivan. "Ethics in Islamic Finance." In International Handbooks in Business Ethics. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-29371-0_32.

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Actes de conférences sur le sujet "Islamic ethics"

Faizah, Nurul, Andi Faisal Bakti, Yusuf Rahman, and JM Muslimin. "Systematic Literature Review: Social Media Usage in Generation Z from the Perspective of Digital Ethics and Islamic Ethics." In 2024 12th International Conference on Cyber and IT Service Management (CITSM). IEEE, 2024. https://doi.org/10.1109/citsm64103.2024.10775411.

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Bouzenita, Anke Iman. "Coping with Ethical Challenges in AI Applications - an Islamic Perspective." In 2025 International Conference for Artificial Intelligence, Applications, Innovation and Ethics (AI2E). IEEE, 2025. https://doi.org/10.1109/ai2e64943.2025.10983741.

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Nurfahmiyati, Nurfahmiyati, Allya Roosallyn A, and Westi Riani. "Islamic Work Ethics Implementation in Islamic Bank." In Proceedings of the Social and Humaniora Research Symposium (SoRes 2018). Atlantis Press, 2019. http://dx.doi.org/10.2991/sores-18.2019.21.

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Maharani, Satia Nur, and Setya Ayu Rahmawati. "Measuring Islamic Banking Performance Using Islamic Ethics Perspective." In Conference on International Issues in Business and Economics Research (CIIBER 2019). Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210121.009.

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Suhanda, Regina, and Arasy Fahrullah. "Islamic Business Ethics on Customer Retention." In Proceedings of the International Conference on Research and Academic Community Services (ICRACOS 2019). Atlantis Press, 2020. http://dx.doi.org/10.2991/icracos-19.2020.12.

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Zahrah, Novia. "The Relationship between Islamic Religiosity, Islamic Work Ethics and Job Performance." In ISSC 2016 International Conference on Soft Science. Cognitive-crcs, 2016. http://dx.doi.org/10.15405/epsbs.2016.08.100.

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Муталиева, Фатима Магомедовна, and Людмила Ивановна Кругляк. "MUSLIM ETHICS OF DOING BUSINESS IN THE RUSSIAN FEDERATION." In Поколение будущего: сборник статей XLVIII международной научной конференции (Санкт-Петербург, Январь 2024). Crossref, 2024. http://dx.doi.org/10.37539/240112.2024.92.18.005.

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В данном исследовании проведен анализ роста и влияния исламской финансовой индустрии на мировом уровне и её значение для России, где эта сфера находится на современной стадии развития. The article "Islamic Banking in Russia" examines the growth and influence of the Islamic financial industry at the global level and its significance for Russia, where this sector is in the development stage.

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Taghelabet, Houria. "The Contribution of Islamic Sciences to Building Ethical Values within Islamic Societies." In I. International Sharjah Conference of Humanities and Social Sciences. Rimar Academy, 2024. https://doi.org/10.47832/sharjahconf1-3.

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Islamic sciences have historically contributed to shaping the moral mindset of individuals in society, as parents were keen to guide their children towards moral education ("learn from his manners before his knowledge"). This process begins with their introduction to the Quran, Sunnah, and their foundational sciences. Traditionally, rulers would ensure their children had moral educators, as evidenced by Islamic historical texts that highlight how caliphs and ministers appointed tutors for their offspring . Moreover, various Islamic science books provide introductions and guidelines on the ethi

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Idrus, Syukurriah, Fauziah Noordin, Yusrina Hayati Nik Muhammad Naziman, Nadia Farleena Aznan, and Azmahani Othman. "Islamic work ethics (IWE) towards the organizational commitment." In 2011 IEEE Colloquium on Humanities, Science and Engineering (CHUSER). IEEE, 2011. http://dx.doi.org/10.1109/chuser.2011.6163760.

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Sam, Dewi Fortuna, Mr Sumarlin, and Mr Suhartono. "Islamic religiosity integration in maintaining auditor professional ethics." In Proceedings of the 16th International Symposium on Management (INSYMA 2019). Atlantis Press, 2019. http://dx.doi.org/10.2991/insyma-19.2019.20.

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Rapports d'organisations sur le sujet "Islamic ethics"

HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against

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Ahmed, Habib. Islamic Capital: Ethical Foundations of An Equitable Economic System. Islamic Development Bank Institute, 2023. http://dx.doi.org/10.55780/re23006.

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Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/creid.2021.008.

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argue

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Izhar, Hylmun. Outlook of Islamic Finance Post-Covid-19. Islamic Development Bank Institute, 2020. http://dx.doi.org/10.55780/re24007.

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Amidst the current coronavirus pandemic, compassion, solidarity and selflessness have stood out to become the values that unite humanity across the globe, irrespective of nations, ethnic backgrounds and religions. The principles of Islamic economics and finance have the natural ingredients to be at the vanguard to put those values in place; although on the level of implementation Islamic finance is perceived to have failed in delivering on its promises of fairness, equity and inclusion. This perception should not come as a surprise though, since the Islamic finance industry is built upon the t

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Shammo, Turkiya, Diana Amin Saleh, and Nassima Khalaf. Displaced Yazidi Women in Iraq: Persecution and Discrimination Based on Gender, Religion, Ethnic Identity and Displacement. Institute of Development Studies, 2022. http://dx.doi.org/10.19088/creid.2022.010.

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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by displaced Yazidi women in Iraq. Throughout the history of their presence in Iraq, the Yazidis have experienced harassment, persecution, killing and displacement. Most recently, they have been exposed to genocide from the Islamic State (ISIS) group after they took control of Sinjar district and the cities of Bahzani and Bashiqa in the Nineveh Plain in 2014, destroying Yazidi homes, schools, businesses and places of worship. Yazidi people were killed or forced to convert to I

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Yilmaz, Ihsan, Syaza Shukri, and Kainat Shakil. The Others of Islamist Civilizational Populism in AKP’s Turkey. European Center for Populism Studies (ECPS), 2023. http://dx.doi.org/10.55271/pp0018.

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Turkey’s history and politics allow populism and Sunni Islamist civilizationalism to thrive. The ruling Justice and Development Party’s (AKP) use of Islamist authoritarian populism in its second decade of power has widened its “otherization” of political opponents, non-Muslims, non-Sunnis, ethnic minorities, vulnerable groups, and all those who reject the AKP’s views and democratic transgressions. To comprehend how Erdogan and his deft colleagues leverage identities of Sunni Islam and Turkish ethnicity, alongside pre-existing collective fears to develop populist authoritarianism, in this artic

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Bourhrous, Amal, Emelie Poignant Khafagi, and Alaa Tartir. Strengthening Social Cohesion in the Nineveh Plains of Iraq: Issues of Common Concern and Local Cooperative Solutions. Stockholm International Peace Research Institute, 2024. http://dx.doi.org/10.55163/yafy8043.

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When the Islamic State was in control of the Nineveh Plains of Iraq between 2014 and 2017, it sought to destroy the region’s cultural diversity by targeting ethnic and religious communities and their ways of life. This has severely undermined social cohesion in the region. Mending intercommunity relations is therefore a peacebuilding priority. For peacebuilding to be sustainable, however, the engagement of community members is crucial. This SIPRI Research Policy Paper highlights some of the issues of common concern to communities in the Nineveh Plains and presents local cooperative solutions p

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Eser Davolio, Miryam. Research on Islamist Extremism in the Swiss Context: Assessing and Analyzing a Sensitive Phenomenon. RESOLVE Network, 2022. http://dx.doi.org/10.37805/rve2022.1.

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Researching and addressing “radicalization” within smaller European countries is particularly challenging. Not only is it incumbent that research and approaches take into account analyses, findings, strategies, and measures from other contexts, they must also work to craft their own national understanding of the extent and nature of the phenomena and approaches to address it. This chapter discusses the author’s reflections on experiences conducting two studies on violent jihadist radicalization in Switzerland at a time of heightened concern over potential jihadist violent extremist threats. In

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Smith, Chloe, Hasnan Bachtiar, Kainat Shakil, Nicholas Morieson, and Susan de Groot Heupner. Appealing to a Religiously Defined ‘the People’: How Religion Was Performatively Operationalised in the 2019 and 2024 Election Campaigns of Indonesia’s President-Elect. European Center for Populism Studies (ECPS), 2024. http://dx.doi.org/10.55271/pp0034.

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Observers widely acknowledged the lack of divisive Islamist populism in Indonesia’s 2024 Presidential Elections. This was in stark contrast to the 2019 elections in which Prabowo Subianto, the case study of this article and new leader of Indonesia, led a campaign that overtly supported Islamist interests and actors, and deepened religio-ethnic tensions in society. Despite this acknowledgement, it remains unclear if religion was still operationalized – albeit differently – in his most recent campaigning efforts. This article therefore seeks to examine if religion was politicized and performed b

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Bourhrous, Amal, Shivan Fazil, and Dylan O’Driscoll. Post-conflict Reconstruction in the Nineveh Plains of Iraq: Agriculture, Cultural Practices and Social Cohesion. Stockholm International Peace Research Institute, 2022. http://dx.doi.org/10.55163/raep9560.

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The atrocities committed by the Islamic State (IS) between 2014 and 2017 left deep scars on the Nineveh Plains in northern Iraq. IS deliberately targeted ethnic and religious communities with the aim of erasing the traces of diversity, pluralism and coexistence that have long characterized the region. To prevent people from living as Assyrians, Chaldeans, Kaka’i, Shabaks, Syriacs, Turkmen and Yazidis, IS destroyed sites of cultural and religious significance to these communities and devastated their livelihoods, including their crop and livestock farming activities. Using a people-centered app

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