The Responsibility to Protect (R2P) doctrine is developed to stop genocide, war crimes, crimes against humanity, and ethnic cleansing. Since 2005, the UN operationalized it in Libya, Yemen, Liberia, Syria, South Sudan, and Congo. However, to address India’s genocide in Kashmir, the framework is contested and politicized. So the paper test the parameters of R2P and its possible implementation. It asks (a) Why the UN has failed to operationalize R2P in Kashmir. (b) What are the underlying reasons and how realpolitik is undermining R2P implementation? It argues that India is involved in a systematic and sustained genocide of the Kashmiri population and illegal settlements of the Hindu community. Nevertheless, major powers’ geo-economics and geopolitical interests, a paradigm shift in the global order where India is placed at the heart of U.S. hedging strategy against China, and New Delhi's sustained role in regional and global politics prevent the international community from invoking R2P.

Citizenship policies to manage, control, and filter secure identities from insecure identities are influenced by citizenship securitization, an emotive and contentious subject due to the Partition and multiple migrations in India. The idea of citizenship securitization that had entered into the discourse after the Partition, knitting varieties of unease and danger into a patchwork of insecurities became harder with time, rendering Indian citizenship exclusionary. This paper attempts in-depth content analysis of the Constituent Assembly and Parliamentary Debates on citizenship in order to follow the development of citizenship securitization.

On January 1, 1915, Gool Badsha Muhammad and Mullah Abdullah shot at a picnic train as it left the city of Broken Hill, Australia, headed towards the village of Silverton, killing four and wounding seven. Had it not been for this horrific act and tragic loss of life, it is likely that little would be remembered of the perpetrators. The focus of this paper is to provide a reassessment of the often-reiterated claim that Mullah Abdullah was the mullah, imam, or “Islamic priest” of the Cameleer community in Broken Hill. After examining scholarly literature evidence will be drawn, primarily from newspaper reports of the period to assess what, if any, support there is for this claim. The paper will utilize comments made within the newspaper reports regarding Mullah Abdullah in order to examine the extent to which he could have been considered a religious leader amongst his community.

This paper provides a comprehensive analysis of the findings in current research focusing on the implementation of Islamic law in Europe. It explores the concept of fiqh al-aqalliyyāt (minority jurisprudence) or context-specific jurisprudence and how it is debated and contested in Europe. While shedding light on a normative application of Islamic law, the paper focuses on the role and work of European Council for Fatwa and Research (ECFR) and how it has made an important contribution to addressing issues related to Muslim communities by issuing fatwas based on the methodology of fiqh al-aqalliyyāt. Since a wide range of actors both in Europe and the Islamic world currently voice calls in favour of integration of Muslims in Europe as opposed to assimilation and segregation, the paper attempts to understand the specific grammar of this integration talk and how it translates into fiqh discourse produced by the European Council for Fatwa and Research (ECFR).

The pioneer conversion model of Lofland and Stark suggests that people adopt a religion because experiences in their biography motivate them to seek answers regarding the purpose of life, and because they encounter followers of a religion that happens to provide them with convincing answers. We draw on the Lofland-Stark model while considering Lofland’s and Skonovd’s concept of conversion motifs to gain a deeper insight into the convert’s story of adopting a new faith. Furthermore, we integrate Paloutzian’s concept of spiritual transformation into our theoretical framework to cover both conversion and reconversion (reversion). Against this conceptual background and applying a combination of narrative-autobiographical interviews with qualitative network analysis, we interviewed 24 converts and reconverts in Switzerland. Based on the findings, we propose a typology along the dimensions of “seeking answers” and “social contacts”.

This paper intends to unravel the idea, the history, the theological understanding and the socio-cultural influences on the idea of “Talaq” in general and “Instant Triple Talaq” in particular. The paper also unearths the possibilities of the misuse, misinterpretation and politicization of the concept which have taken place at various historical junctures. At empirical level, the paper attempts to draw the attention toward the perception and opinion of the Muslim women through the structured questionnaire regarding the Instant Triple Talaq and Triple Talaq Act enacted by the Government of India. The study focuses on how the existing power structure in the Muslim community and the deeply rooted cultural practices that in a way were antithetical to the basic Islamic beliefs have shaped the lives of Muslim women in India. The study does not find the Triple Talaq Act passed by Indian parliament as something constructive, rather regards it as interference on part of state institutions into the religious affairs of a particular community. The study finally draws a parallel between the literate and illiterate strata of Muslim women and their perception toward the Triple Talaq Act.

Previous research has shown that, after migration, some immigrant Muslim men experience a surge of marital conflicts—from the extent of their involvement in domestic labour, through challenges regarding the headship role of the household, to issues of divorce and child custody. In most cases, such conflicts surface against the background of a deeper conflict between the cultural gender norms in their old and new countries. There is, however, little research on how those immigrant Muslim men manage and respond to such emotional and relationship conflicts, setting the stage for stereotypical accounts based on some false Orientalist and neo-Orientalist assumptions. Based on 33 interviews with Afghan Muslim immigrant men and drawing on Festinger’s theory of cognitive dissonance as well as Berry’s typology of immigrant acculturation, this study shows the diversity of: (a) the issues over which such conflicts emerge; and (b) the responses the subjects develop vis-à-vis those conflicts. The findings provide the contours of a theoretical framework for understanding the changing and diverse nature of Muslim masculinity in future research.

Muslim communities in modern Indian society are often seen through the lens of race and politics. The separate mechanisms of faith and secularism, which, as Judith Butler observes, may well be “a fugitive way” for certain kinds of “religion to survive”, are meshed together with the politics of representation and counter-representation of Islam and Muslims in the framing of identities. From the Babri masjid demolition to the wake of Ram mandir bhoomi pujan, and the hijab controversy, religion and culture run the risk of being employed in disloyalty, as a threat, in an artistically compromised manner. This article will examine how the tensions between individual subjectivity and a communitarian adherence to culture and faith manifest themselves in the present-day situation in India, as they negotiate between the pull of a liberal individualist lifestyle and that of family and community—between speaking as an “I” and on behalf of a collective.

While other studies explore the challenges faced by Western Muslim youth, this study focuses on the challenges and development of a meaningful stable Canadian-Muslim identity in an era of global conflicts, collective surveillance, and suspicion. Identity-formation is complex, involving the configuration of many influences—direct and indirect, local and global, personal and impersonal. Sometimes aspects of fluid, and multiple identities conflict and individuals are faced with navigating competing and not necessarily commensurable influences. Such is the case with the Canadian Muslim Youth—CMY. Thematic analysis of 30 interviews with CMY, identified five major themes: (a) Navigation of multiple, complex, and hybrid identities; (b) Religious identity and spirituality; (c) “I am not what you think I am”—Media portrayals of Muslims; (d) Claiming inclusion and belonging in the face of anti-Muslim racism; and (e) Recommendations. Listening to CMY voices will help policymakers, practitioners, Muslim communities and organizations to develop strategies for positive youth development.