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This article contributes to the study of Muslim men and masculinities by drawing attention to the usefulness of exploring the under-researched relational, emotional and intimate dimensions of Muslim men's lives. It argues that exploring personal life facilitates critical examination of Muslim men's affective ties by casting light on their emotional and intimate lives, beyond a narrow focus on negative emotionality. It highlights the private sphere as a domain of social life that has been neglected in understanding Muslim men's lived experience. The article presents findings from research exploring the impact on Muslim men of a child sexual exploitation crisis in Rotherham. Drawing on interviews with men to foreground their accounts, it shows how focusing on personal life enhances understanding of changing gender and generational relations in Muslim families and shifting masculine roles and identities. It highlights the impact of experiences of racialisation on men's personal lives within the private domain.

Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- List of tables -- List of contributors -- Foreword - The overriding value of mixedness: Questioning the mixed couple category in France -- Acknowledgements -- Introduction: Beyond borders: The everyday life of transnational mixed families -- PART I: Transnational relatedness: Socialization and belonging through and beyond borders -- 1. Relational transnationalism of Filipino/Thai-Belgian youths in Belgium: Mothers, memories, emotions and social entities -- 2. Identity transmission in a (trans)national context: A comparison between parents in mixed couples in Quebec and Morocco -- 3. Canadian mothers, transnational bridges: Transmitting embodied connections to the Global South to 'mixed' children in Canada -- 4. Narratives of belonging in transnational contexts: The multidimensional experience of mixedness -- PART II: (In)visible affiliations and racialization processes in tense (trans)national group relations -- 5. Single, dual, beyond: Ethnic, racial and religious self-identification among mixed individuals raised in Christian-Muslim families in Italy -- 6. Racial socialisation and negotiation of family mixedness among white parents of internationally adoptive children in France -- 7. Living in a conflictual transnational space: French-Algerian daily lives in the midst of intergroup tensions -- 8. 'There's no such thing as a dragon!': Evading the mixed origin in Jewish mixed families' identity discourse in Israel -- 9. Perceptions of racial discrimination and parenting reactions: The case of mixed Sub-Saharan African-Italian families in northern Italy -- Index.

Die religiöse Sozialisation von muslimischen Kindern und Jugendlichen in ihren Familien stellt in Deutschland ein noch weitestgehend unerforschtes Themengebiet dar. Ausgehend von der Fragestellung, welchen Einfluss Moscheen, Kindertagesstätten und Schulen, aber auch die Peers, Medien und die Gesellschaft auf die religiöse Sozialisation von muslimischen Kindern haben, rückt Ayse Uygun-Altunbas erstmalig muslimische Familien ins Zentrum der Analyse und greift hierzu die Perspektive der Eltern auf. Die qualitative Analyse zeichnet eine differenzierte Typologie der religiös-muslimischen Erziehungsvorstellungen nach und präsentiert typspezifische Merkmale der Familienreligiosität, Vermittlungsformen der religiösen Erziehung sowie weitere sozialisationsrelevante Einflüsse.

• Summary: Although social work literature acknowledges spirituality, Islamic spirituality has been neglected as a practice resource. • Findings: Among the various Muslim populations, Islamic spirituality was found to be fundamental. The psychological well-being of Filipino Muslims is thus contingent upon access to said spirituality. It is not compulsory that social workers endorse client belief systems, but they should acknowledge such systems as critical to the client's frame of reference as in the case of Juvy. • Applications: Toward the end of her first semester at a Christian college, Juvy became increasingly overwhelmed with stress. The Islamic support system applied by the social worker resulted in a therapeutic experience which significantly reduced the client's level of stress. Thus, it is essential for social workers to become informed about Islamic spirituality vis-à-vis Filipinos and other Muslim clientele.

Altruism, as a moral and social value demanding responsibility, caring, attachment and a concern for the benefit of the larger society, is a neglected area of sociology. It directly involves individuals' collective identity and affects their behaviour within the context of family and community. Drawing on 75 in-depth interviews with leaders and other members of the British Muslim community, the article addresses the nature, extent and variation of altruistic values among different generations in the British Muslim population both within and outside the family. The research findings suggest that despite the generally strong representation of altruism within Muslim families, the kind of altruism generally found outside the family was often particularistic and directed towards small groups. Among some second- and third-generation Muslims, however, a more transcendental adherence to Islamic identity promises a more universalistic intercommunity approach. In addition, exposure to more liberal and individualistic western values has affected younger generations of Muslims and put some strains on relation-ships with their parents.

This research aims to uncover the religious understanding of Muslim families, religious education patterns of Muslim family children as well as looking for problems as well as the supporting capacity of parents in providing religious education to children in industrial era 4.0 families in Jati Village. This research is a type of qualitative research with a phenomenological approach. The results of this study show that: first, understanding the religion of Muslim communities only around the pillars of Islam and formal religious rituals coupled with the development of modernization has a shift in religious behavior in society; second, the pattern of religious education in children among the Muslim families of Jati Village, among others, educate with patience, compassion, habituation and educate with permissive patterns and democratic patterns; third, factors that become problems of Islamic education in the Muslim family environment in Jati Village, namely, the attention and example factors of parents, technology factors, factors lack interest in studying Islamic religious sciences and environmental factors; fourth, the support capacity of parents in providing religious education in the industrial era 4.0 is that access to information is easier and does not cost much. AbstrakTujuan penelitian ini untuk mengungkap pemahaman keagamaan keluarga muslim, pola pendidikan keagamaan anak keluarga muslim serta mencari problematika juga daya dukung orang tua dalam membekali pendidikan keagamaan pada anak dalam keluarga era industri 4.0 di Desa Jati. Jenis penelitian ini merupakan penelitian kualitatif dengan pendekatan fenomenologi. Hasil penelitian ini menunjukkan bahwa: pertama, pemahaman agama masyarakat muslim hanya seputar rukun Islam dan ritual formal keagamaan ditambah dengan perkembangan modernisasi berdampak pergeseran perilaku keagamaan pada masyarakat; kedua, pola pendidikan keagamaan pada anak di kalangan keluarga muslim Desa Jati antara lain mendidik dengan kesabaran, kasih sayang, pembiasaan serta mendidik dengan pola permisif dan pola demokratis; ketiga, faktor-faktor yang menjadi problematika pendidikan Islam dalam lingkungan keluarga muslim di Desa Jati yakni, faktor perhatian dan teladan orang tua, faktor teknologi, faktor kurangnya minat mempelajari ilmu agama Islam dan faktor lingkungan; keempat, daya dukung orang tua dalam memberikan pendidikan keagamaan di era industri 4.0 adalah akses informasi semakin mudah dan tidak memerlukan banyak biaya.

In many academic departments like social work, psychology, and psychiatry there is a growing consensus that teachers need to instruct students to be culturally competent especially if they are going to be effective helpers with diverse populations. Multicultural instructional counseling methods are imperative if we are to ensure that our students of counseling are well prepared to work with diverse families, particularly those from Muslim backgrounds. In this narrative the author writes about the challenges of teaching non-Muslim students effective counseling techniques with Muslim families. Culturally innovative teaching methods are illustrated to facilitate students' learning how to be effective counselors with Muslim communities.

AbstractThe care and protection of children are a concern that crosses ethnic, religious and national boundaries. How communities act on these concerns are informed by cultural and religious understandings of childhood and protection. Islam has specific teachings that relate to the care and guardianship of children and are interpreted in diverse ways across the Muslim world. Islamic teachings on child-care mostly overlap with Western understandings of child protection, but there can be some contested positions. This creates complexities for social workers intervening in Muslim communities where the basis of their intervention is primarily informed by a non-Muslim paradigm or occurs in secular legal contexts. The purpose of this article is to address at a broad level the issue of how overarching concepts of child protection and Islam influence social work practice with Muslim communities. It addresses a gap in practical applications of the synergy of Islamic thinking with core social work practice in the field of child protection. For effective practice, it is argued that social work practitioners need to consider common ground in Islamic thinking on child protection rather than rely on Western frameworks. This requires further research to build evidence-based practice with Muslim families.

Ob Berufsmuslime, die harten Jungs arabischer Clans oder männliche Sexarbeiter – die Welt der "Muslim Men" hierzulande ist viel bunter als es der Welt gefällt. Viel wird über sie geredet, kaum kommen sie zu Wort. Bis jetzt! Sineb El Masrar hat mit ihnen gesprochen und viel erfahren über ihre Familien, den Einfluss der Religion, zerplatzte Hoffnungen oder den hart erkämpften Erfolg in unserer Gesellschaft.

Ob Berufsmuslime, die harten Jungs arabischer Clans oder männliche Sexarbeiter – die Welt der "Muslim Men" hierzulande ist viel bunter als es der Welt gefällt. Viel wird über sie geredet, kaum kommen sie zu Wort. Bis jetzt! Sineb El Masrar hat mit ihnen gesprochen und viel erfahren über ihre Familien, den Einfluss der Religion, zerplatzte Hoffnungen oder den hart erkämpften Erfolg in unserer Gesellschaft. Ein längst überfälliges Buch.