"Islam is the fastest growing religion in Ireland. Given the debate over the role of faith-based schools in secular societies in the twenty-first century, this book provides deeper insight and understanding into the role of ethos and the teaching and learning of Islamic religious knowledge (IRE) in two primary Irish state-funded Muslim schools. Based on data from Muslim parents, teachers and principals in two Muslim Irish schools, through semi-structured interviews and class observations, this study revealed significant variations in how IRE was delivered but also in how the ethos was manifested and experienced by Muslim pupils. The findings further demonstrated a strong link between the schools' ethos and parents' rationale for choosing Muslim schools for their children. This study also showed the various roles enacted by the IRE teachers as autonomous interpreters, transmitters and negotiators of Islamic knowledge which all had an impact on the choice of content in the classroom. In the wider debate on Muslim schools in Europe, this book challenges the claims made that they are breeding grounds for indoctrination and extremism, and that just as Muslim schools cannot be viewed in homogenous terms neither can the views of their stakeholders"--

This book combines historical, sociological and ethnographic research methods to provide a rich and multi-faceted study of the Muslim presence in Ireland in its historical and contemporary dimensions.

Minority Religions under Irish Law focuses the spotlight specifically on the legal protections afforded in Ireland to minority religions, generally, and to the Muslim community, in particular.

This empirical study of Muslim communities on the northern fringes of Europe is a fine example from the field comparative sociology of religion, providing thought-provoking insights into the ongoing discussion on religious minorities in a multicultural European society.

This volume focuses on Muslims in Finland, Greece, Ireland and Portugal. It highlights how Muslim experiences can be understood in relation to country’s particular historical routes, political economies, and post-colonial legacies. It also reveals that country particularities shaping European Muslim experiences cannot be understood independently of global dynamics.