Commanding good and prohibiting evil in contemporary Islam: cases from Britain, Nigeria, and Southeast Asia

This paper examines the concept of (public) sin as well as efforts to counteract sin from the perspective of Islam. The understanding that hisba, the prohibition of vice and enjoining of virtues, are a responsibility of both the state and the community is common in historical and contemporary Muslim societies. Where the state cannot or does not provide means for countering (public) sin, the perception for some Muslims is that the responsibility on the community and individuals to do so increases. Based on ethnographic research in Britain, Nigeria, Indonesia, Malaysia, and Singapore, the paper highlights examples of how sin has been defined amongst Muslim communities as well as the methods and rationales given to justify the forbidding of sin as a collective and communal public obligation. As the world becomes more integrated, there is growing concern amongst Muslim communities that sin is becoming the norm, leading society to degeneracy, that people who would not have otherwise sinned are influenced to do so. Common features in forbidding sin across Muslim communities have appeared, often focusing on what are seen as moral issues such as dress codes, music, gambling, alcohol, smoking, and the mixing of men and women in public. The forbidding of sin has resulted in attempts to introduce “Shari’a Zones” in some predominantly Muslim areas of London, whilst in Indonesia, this has given rise to the Islamic Defenders Front and in some Northern Nigerian states to the reintroduction of the criminal codes of the Shari’a.     

Imagining Experiences

It is often held that in imagining experiences we exploit a special imagistic way of representing mentality—one that enables us to think about mental states in terms of what it is like to have them. According to some, when this way of thinking about the mind is paired with more objective means, an explanatory gap between the phenomenal and physical features of mental states arises. This paper advances a view along those lines, but with a twist. What many take for a special imagistic way of thinking about experiences is instead a special way of misconstruing them. It is this tendency to misrepresent experiences through the use of imagery that gives rise to the appearance of an explanatory gap. The pervasiveness and tenacity of this misrepresentational reflex can be traced to its roots in a particular heuristic for monitoring and remembering the mental states of others. The arguments together amount to a new path for defending the transparency of perceptual experience.     

Researching Identity Styles In Pakistan: Confirmatory Factor Analysis and Associations With Commitment and Value Priorities

Identity styles—informational, normative, and diffuse-avoidant—have been studied widely across North America and Europe but infrequently in “non-Western” cultures. We tested the factorial structure of the Identity Styles Inventory-5 (ISI-5) among 479 young adults in Pakistan. Findings supported the predicted three-factor solution, but only when numerous poorly performing items were deleted. We further tested associations among identity styles, identity commitment, and value priorities. As expected, informational and normative styles were associated with higher commitment, whereas diffuse-avoidant style was associated with lower commitment. The three identity styles showed a pattern of divergent associations with value priorities that mostly, but not entirely, replicated the pattern of associations previously found among U.S. and European samples. We conclude that Berzonsky’s three identity styles can be detected in a Pakistani cultural context but that the ISI-5 may not fully capture the breadth and complexity of identity formation processes among Pakistani youth.     

Problem-Solving Ability and Stress Mediate the Relationship Between Creativity and Happiness

Many studies have found that creativity tends to promote happiness, but the underlying mechanism remains unclear. This study proposed and tested a serial mediation model to investigate the relationships among creativity, problem solving, stress, and happiness on emerging adults and adolescents (N = 1,146). It is hypothesized that creativity is conducive to happiness indirectly through (a) problem-solving ability, (b) stress, and (c) problem-solving ability and then stress (i.e., serial mediating effect). Undergraduate students and secondary school students self-reported their creativity, social problem-solving ability, stress, happiness, and life satisfaction. The mediating role of problem-solving ability and the serial mediating effect were found statistically significant while controlling the effect of life satisfaction. The mediating role of stress, however, was not supported. The findings not only lend further support to the beneficial effect of self-perceived creativity on happiness, but also extend our understanding on the relationship by revealing the underlying process.     

“I know what a Muslim really is”: how political context predisposes the perceived need for an objective Muslim identity

This article explores the process by which Western Muslim young adults develop the need to experience an ‘objective’ religious identity. We interviewed 20 Western Muslim young adults born in Montreal, Berlin, and Copenhagen within the age range of 18–25, exploring their religious identity development. The interviews were semi-structured and open-ended. Thematic content analysis was used to explore patterns in their narratives. The participants disliked the perceived ethnocentric Muslim identity of their parents, which they sought to ‘purify’ for themselves from ‘cultural contamination’. There were two important elements underlying the process of religious identity objectification: experience of anti-Muslim political discourse and exposure to religious diversity in the aftermath of deterritorialisation.     

Multi-Informant Assessment of High-Achieving Students’ Behavioral and Emotional Strengths

Journal of Child and Family Studies - Multi-informants, such as parents and teachers, are commonly considered as resources when evaluating students’ emotional and behavioral skills. This...     

What It Is to Pretend

Pretense is a topic of keen interest to philosophers and psychologists. But what is it, really, to pretend? What features qualify an act as pretense? Surprisingly little has been said on this foundational question. Here I defend an account of what it is to pretend, distinguishing pretense from a variety of related but distinct phenomena, such as (mere) copying and practicing. I show how we can distinguish pretense from sincerity by sole appeal to a person's beliefs, desires, and intentions – and without circular recourse to an ‘intention to pretend’ or to a sui generis mental state of ‘imagining.’