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"Hellyer, H. A"
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Muslims of Europe
The interchange between Muslims and Europe has a long and complicated history, dating back to before the idea of 'Europe' was born, and the earliest years of Islam. There has been a Muslim presence on the European continent before, but never has it been so significant, particularly in Western Europe. With more Muslims in Europe than in many countries of the Muslim world, they have found themselves in the position of challenging what it means to be a European in a secular society of the 21st century. At the same time, the European context has caused many Muslims to re-think what is essential to them in religious terms in their new reality. In this work, H.A. Hellyer analyses the prospects for a European future where pluralism is accepted within unified societies, and the presence of a Muslim community that is of Europe, not simply in it.
eBook
The chance for change in the Arab world: Egypt's uprising
As the largest Arab country, Egypt has always played a crucial role in the politics of the Arab world; however, the internal political dynamics of Egypt have until the January 2011 uprising hardly attracted a glance from international observers. This article gives an overview of the political arena and the various political forces at play in post-Mubarak Egypt. With many unpredictable variables currently at play in Egyptian politics, the result of the elections scheduled for November 2011 will likely surprise many, both within the country and beyond. The article also looks at what impact the political changes in Egypt may have had on the relationship between Egypt and Israel. There have been increasingly frequent demands within Egypt to revise the Camp David accords—but not at the expense of war with Israel. While Israel is unlikely to accept any calls to revise the peace treaty, Arab public opinion has become newly relevant for policy-makers and Israel will have to make corresponding adjustments to its regional security strategy.
Journal Article
Visions & visualizations: negotiating space for European Muslims
Whether one chooses to view it as a negative or a positive development, history refers us to a difficult fact to ignore; the development of European civilization and consequently European identity, is impossible to imagine without Islam and Muslims. How deep the input has been is open to discussion and debate by historians, but it is clear that it was significant and considerable, and as twenty-first century Europe moves towards creating more cohesive societies in the EU, the impact of Muslims on European society, historically and presently, has become a topic of concern. With such a background, and the effect of Islamophobia on Muslim communities, how can Muslim communities negotiate their space in European societies?
Journal Article
Engaging British Muslim Communities in Counter-Terrorism Strategies
Hence, for example, changes in policy methodology for the year-old Department of Communities and Local Government, where arguably a greater focus was given to grassroots initiatives than previous years; moreover, in the last days of 2007, the Counter Terrorism Policy Department merged with the Engaging with the Islamic World unit at the Foreign and Commonwealth Office into a single, new department entitled 'Counter Terrorism'.
Journal Article
Muslims and Religious Discrimination: EU Law and Policy
THE FIRST HALF OF THE TWENTIETH CENTURY Saw two major military conflicts almost engulfing the entire continent of Europe: the ‘Great War, which ended in 1918, and the war between Nazi Germany and the Allies, which ended in 1945 – two conflicts which saw immense bloodshed on the continent and which had lasting repercussions well beyond Europe's borders. The second half of the twentieth century, however, saw a different Europe rising from the ashes of bitter intra-European struggles. A new impulse took root on a huge swathe of European territory, particularly in the West.For centuries, political philosophers and theorists have discussed the concept of a union of states within the continent of Europe. In its modern manifestation, the concept has found itself involved in a debate revolving around the European communities which began life after the end of hostilities between the Axis powers and the Allies in the 1940s. In 1950, the then French foreign minister, Robert Schuman, put forward a plan he had worked out with Jean Monnet to enable Europe's coal and steel industries to work together. Tis, he declared, would constitute a great step for an ‘organised and vital Europe’.In Paris, on 18 April 1951, Belgium, Germany, France, Italy, Luxembourg and the Netherlands signed the Treaty of the European Coal and Steel Community. Te Treaties of Rome six years later (25 March 1957), created the European Economic Community (EEC) and the European Atomic Energy Community (Euratom). More states joined the EEC, which eventually included the UK (1973), Ireland (1973), Denmark (1973), Greece (1981), Portugal and Spain (1986).
Book Chapter
Muslims in Europe: Precedent and Present
It can no longer be seen as Islam versus the West; it is Islam and the West or Islam in the West.… the Hebrew-Christian background is the root of European cultural identity.IN 615, SUPPORTERS OF THE PROPHET fled their homes in Arabia to the Christian kingdom of Abyssinia. Having escaped persecution in their own country, they lived as a community of followers of the new Prophet, but as a numerically minor community in a predominantly Christian kingdom.About fifty years later, the third Caliph ‘Uthmān sent an envoy, Sa‘ad ibn Waqqās (a maternal uncle of that same prophetic preacher) to China, beginning a process that would result in a community of Chinese Muslims who would be the main figures in Chinese trade for hundreds of years less than two generations later.Fourteen centuries later, similar situations were to be seen all over the EU: in part through migration (although, unlike in the Abyssinian situation, not usually due to persecution) and in part through indigenous conversion in member states, as well as through normal demographic developments. Around one third of Muslims world-wide currently live as demographic minorities and have, by and large, thrived, including in the EU, where legal standards promise general security and economic conditions promise general prosperity.
Book Chapter
Muslims in the United Kingdom
You're Muslim, remember; you'll never be English.Mr Major promises us that 50 years from now, spinsters will still be cycling to communion on Sunday mornings – more like the muezzin will be calling Allah's faithful to the High Street mosque.AROUND THE EU, the impression held by large segments of society is that there is something intrinsically different about Islam that makes it difficult to integrate Muslims into European societies. Some of these segments of society are non-Muslim, and are reluctant to allow such integration to take place; others are Muslim, as represented by a Muslim father's advice to his son in the first quote above.These sentiments raise a number of issues relating to plural identities and their compatibility with modern-day Europe and Islam, and these have been discussed at a theoretical level earlier in some detail; however, all these discussions were more abstract than particular. Such issues find variable expressions in member states, and it is these expressions that most affect the lives of individuals and communities. In this regard, the UK represents an illustrative case study, having a long history of interaction with Muslims and being the home of a large Muslim population.
Book Chapter
Religious Diversity and Multiculturalism: Theoretical Issues
AS INDICATED IN THE INTRODUCTION, it is difficult to find a country in the world that has absolute uniformity in terms of religious identity. Whether it is the self-proclaimed Jewish state, the heartlands of Islam, or the Catholic states of southern and western Europe, no state today is completely devoid of religious diversity. In some countries, this has been the case for centuries, and it has not been seen as something extraordinary or undesirable. Indeed, this might be said of the predominantly Muslim countries of the past and present, whether within Europe (such as the Ottoman Empire) or outside (including the Abbasid Empire). In other countries, however, religious diversity was seen almost as a plague to be wiped out.Lis latter view has persisted until recent history, with the advent of the nation state. One author comments on how the nation, after 1918, was theoretically succeeded by the state, but minorities within those states were ‘left out in the cold’; the majority and the minority assumed that the state had to be based on a nation, which generally had a single religion, and the obvious conclusion was that the majority's nation would be it. The minority nation or group would have to make do, sometimes in rather precarious positions, as seen in Nazi Germany.
Book Chapter
