Dr Serena Hussain

Serena Hussain

First Published November 15, 2021 Research Article

https://doi.org/10.1177/14687968211044016

Abstract

This article discusses findings on inter- and intra-ethnic friendship choices among Pakistani, Bangladeshi and white students within three schools characterised by varying ethnic composition and levels of diversity. Although many participants perceived ethnically diverse schools positively, students commonly described the majority of their friends and, in particular, close friends, as belonging to the same ethnic group. Pakistani and Bangladeshi students, although often homogenised as South Asian within academic studies on school segregation, were far more conscious of their own and the others’ cultural distinction than discussed by literature on ethnic minority – and in particular – Muslim youth. The findings demonstrate how presenting ethnic minority concentrations as self-segregated or resegregated can mask the everyday realities of students, who navigate racism, whether subtle or explicit, and find safe and accepting spaces to express their ethnic identities. Through using students’ own accounts of negotiating such challenges, this article adds to our understanding of young peoples’ experiences of multi-ethnic school settings.

This article examines identity salience among members of a Kurdish Muslim migrant community in England. The study, in contrast to previous research on the Kurdish diaspora, focuses on religious identity in a small-city context, with recently arrived migrants, predominately from Iraqi Kurdistan. In-depth interviews highlight how ethnic repression within sending nations results in greater politicisation of ethnicity and in turn salience over all other identities, even within a non-Muslim setting. As such, findings did not demonstrate growing salience of religious identity over ethno-national identities, in order to close ranks with other Muslim minorities in a local context, as described in literature on 'Islamic diasporas'.

This paper provides a brief overview of the significance of Articles 370 and 35A and why their abrogation is problematic for the future of Jammu and Kashmir. This is followed by examples of accounts in which the experiences of local people from J&K were recorded, in order to understand the ground realities of the abrogation and annexation of the state. It then provides an overview of some of the key changes that have occurred within the state since August 5th 2019. The paper therefore brings the reader up to date on: the implications of the extreme policy move for both the lived experiences of the people within J&K; and rapid amendments taking place at administrative levels.

This paper explores the migration within as well as migration to Birmingham of Muslims, Hindus and Sikhs. It provides analysis and reflection on the relationship between migration, faith group concentration and deprivation. The findings demonstrate how Muslim, Hindu and Sikh migration trends differ for specific wards characterised by contrasting levels of both socio-economic disadvantage and faith group clustering. Hindus are shown to migrate to more affluent areas, however this does not necessarily translate to moving away from wards where there are clusters of the same faith group, as discussion on Hall Green illustrates. Muslims, on the other hand, displayed a greater propensity to move away from wards with high concentrations of the same faith group, yet this did not also result in moving to more affluent wards.

Foreword by Miguel Angel Moratinos
The High-Representative for the United
Nations Alliance of Civilizations (UNAOC)

The dispute in Jammu and Kashmir has been ongoing for more than 70 years. The need for dialogue between its stakeholders remains as paramount today as it did in 1947. As we continue to hear reports of human rights abuses and periodic military standoffs—which if escalated
could result in far-reaching repercussions for the entire region—we are reminded of the need for a peaceful resolution to this longstanding, yet complex conflict. Serena Hussain’s book provides a welcome platform for
such dialogue. Bringing together a myriad of voices representing both sides of the divided state, her work provides a truly needed resource for understanding the social and political challenges faced by Jammu and
Kashmir. I congratulate her for producing this important volume that can be considered as one of the most meaningful endeavors toward moving the conversation forward.

In 2008 the Council of Europe Ministers of Foreign Affairs set out a new framework for approaching ethno-religious diversity within its member states. As a direct response to expressed concerns about the failure of Multiculturalism, or at least of multicultural policies, Intercultural Dialogue (ICD) was promoted as a more potent way of connecting communities (Lee, 2016). However, critics claim it is unclear how the approach differs from previous integration frameworks; furthermore, they argue that ICD contributes towards unequal platforms for exchange between minorities and the majority group and can reinforce exclusion. This paper examines such concerns by exploring practitioners' understanding of the concept. Structured interviews were conducted with 52 delegates at the World Forum on Intercultural Dialogue held in Baku in 2015 These distinctive findings demonstrate that participants frequently discussed ICD interchangeably with other concepts and frameworks, most commonly multiculturalism and inter-faith dialogue, supporting claims that it has been difficult to define, even among practitioners attending a global summit on the topic. In addition, delegates from outside of Europe were more likely to highlight issues related to power imbalance when engaging with dialogue processes. The paper provides an important addition to empirically informed literature on both the conceptualisation and utility of ICD as a framework for engaging with diverse societies.

Interculturalism at the crossroads: comparative perspectives on concepts, policies and practices, UNESCO Publishing

The question of how we interact and co-exist with people who are different is a rather curious one (Fenger, 2012). This is even more the case as rapid change and the mass movement of people create new communities and new neighbours (Cheong et al., 2007). A key challenge for policy-makers has become how to manage the mounting fears of the
public and create more inclusive places and feelings (Demireva, 2014). This is also central to our personal sense of security and stability, for our families and our communities. As diversity and the consequences of global conflicts have become more diffuse, strategies for cultural relationships have developed and spread. New experiences of cultural engagement in all walks of life have to be crafted to help us to cope with what is now a permanently diverse and connected world. Culture connects people of difference, and connection …

Pahari speakers form one of the largest ethnic non-European diasporas in Britain.  Despite their size and over 60 years of settlement on British shores, the diaspora is shrouded by confusion regarding official and unofficial categorisations, remaining largely misunderstood as a collective with a shared ethnolinguistic memory. This has had implications for the recognition of Pahari within mainstream minority language
provision. The first half of the article explores why Pahari has remained largely absent within discourse on minority languages in Britain. The second half of the article
documents attempts from within the diaspora to address this gap through promoting and representing Pahari within a British context.

This article considers the impact of census data on British Muslims, as well as the potential consequences of changes to the UK census beyond 2011 for minority religions. Focusing on the Muslim case, it reflects on data generated in previous censuses and the ways in which they have been used. The discussion explores the perceived need for social statistics on religion, particularly in relation to the increased identification of ‘Muslim’ as a religious rather than ethnic classification. It gives an overview of insights gained as a result of having data on religion in addition to ethnicity, notably: the high levels of socioeconomic disadvantage experienced by British Muslims and the ability to access information on Muslims that was hitherto hidden. Finally, the article provides a brief summary of proposed changes to the new census format and considers the
likely outcomes for British Muslims if the scope of data collected on religion is reduced.

Despite a growing body of literature on Muslims in Australia, Muslims living in the Northern Territory have remained largely absent within Australian scholarship. This report discusses the findings from a study commissioned by the Department of the Chief Minister’s Office of Multicultural Affairs. The research focuses on social cohesion and engages directly with young Muslims living in the Northern Territory.

The research reported in this paper has been supported by an ESRC small research grant (Ref: RES-163-25-0028) commissioned under the Understanding Population Trends and Processes (UPTAP) programme. The authors are grateful to Tony Champion and Ludi Simpson for ...

Following a short review of the geographical literature on ethnic population concentration and the characteristics of ethnic internal migration, this chapter presents an analysis of ethnic migration at the district level in England and Wales using a hierarchical district classification developed by Vickers et al. (2003, A new classification of UK local authorities using 2001 Census key statistics. Leeds: School of Geography, University of Leeds) based on 2001 Census variables.

Using data from the 2001 Census Special Migration Statistics, this paper explores ethnic variations in the propensity to migrate, the effectiveness of net migration in redistributing
ethnic populations, and the connectivity between places that results from ethnic migration. London has by far the largest concentration of ethnic minority populations in Great Britain and plays a key role in the national internal migration system. By decomposing the net migration balances of boroughs into those within and across London’s outer metropolitan boundary, the paper reveals different spatial processes of
decentralisation and dispersal as well as centralisation when comparing ethnic groups.

Kashmir is one of the longest-standing conflicts yet to be resolved by the international community. In 2000, Bill Clinton declared it the most dangerous place in the world and since then the situation continues to escalate. Positioned between India, Pakistan and China – three nuclear powers – Jammu & Kashmir is the most militarized zone on the planet.

Against this backdrop, the urgency to understand what Jammu & Kashmir means to those who actually belong to its territory has increased. Within local political and intellectual arenas, a wide range of academics, journalists, and activists from all regions within the state have joined a renewed discussion on their past, present, and future.

It is in recognition of these diverse perspectives that this book brings together writers from both sides of the divided state and its diaspora to provide a comprehensive and much needed inclusive reading of historical and contemporary challenges.This book not only helps readers navigate subtleties in a complex part of the world but is the first of its kind – written for a global audience from local perspectives, which to date have been sorely lacking.