The core of my book is a fourfold typology of "being Muslim and working for peace". While there were good reasons to present the experiences of those I spoke with in this way (and not any other), such a typology nonetheless suggests a rigidity and level of definiteness which is not quite there in the data itself. To recover what was necessarily lost through typologization and through the stability of a book, I began to experiment with various more flexible and interactive ways of visualizing my data. These are found below; before you start to explore the dynamic relationships between faith based actors, secular technocrats, emancipating women and doubting professionals, however, you might want to finish reading my comments below...

Unfortunately, some of these visualizations break if you use HTTPS; make sure you visit the unencrypted version.

Faith-based actors Secular technocrats
Emancipating women Doubting professionals

How do these visualizations work? Not entirely intuitively, I am afraid. In case you have not read the book itself, I thus recommend you do so first. This will give you a sense of how I myself chose to structure my data before you begin to assess the limits of this choice by experimenting with it. It might also be useful to have a look at the online supplement and to familiarize yourself with the list of index categories used throughout the following visualizations.

So prepared, you can start exploring. Begin with the large a table which presents all interviewees as rows and the index categories as columns; it was from this table that I calculated a cluster solution which ultimately became by typology (a technique explained further in the online supplement). Initially, this table groups all interviewees of any given type together and colours them as in the four fields above. By re-sorting the table differently (click on the column heads), and the resulting mixing of colours, you can get a first impression of the extent to which my four types fit the stylized raw data of the categorical index.

Finally, you can dwelve even deeper into the fits and misfits between types and individuals in two distinct ways. First, you can have a look at the network tab (courtesy gexf-js) and follow the links between interviewees, discovering how each has strongest commonalities with his own type, but also shares some attributes other kinds of activists (the strength of the connecting edges reflects the Gower dissimilarity matrix of the categorical index). Or you can choose to compare a select set of categories by visualizing the flows between them in a Swankey diagram (courtesy fineo). In this last visualization, make sure to select "Type" as one among the columns - and see how faith-based actors, secular technocrats and emancipating women map on the other columns you select (you can also experiment further by clicking on the column title to filter some values, or by adding and re-ordering additional columns).

I hope these visualizations (on which you can find more in my Blog) give you a feeling for the flexibility in typologizing research. Please keep in mind, however, that even this flexibility still rests on a highly abstract categorical index. While this index allows playful investigation, it still remains a rather abstract representation of the pluriverse of lived experience. The stories of faith-based actors, secular technocrats, emancipating women and doubting professionals are thus narrated and contextualized in far more detail in the book - read it, or read it again, if you haven't already!

Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
consists of the cluster solution of IMA psychometrics and reflects how well interviewees can tolerate ambiguous experiences reflects interviewees' beliefs about the sacred, the worldly, and morality as well as their personal accounts of how (un-)important which religious beliefs were for their activism combines interviewee's assessment of how their community impacts their activism with the semantic they used when speaking about in- and outgroup and their account of changes in perception post-2002 reflects the relativ importance of religion as compared to other modes of identification reflects the relative frequency, priority and centrality of interviewees' activism as compared to the influence of the 2002 riots and other events, classifying salience statistics from the event structure analyses combines interviewees' answers to a series of questions about their ritual practices consists of the cluster solution of GT psychometrics and the identification intensity scale to catch the way interviewees identify with others combines the causal consistency of narrative event structures - emphasizing creative beginnings as well as ruptures - with observations on the level of grammar - passive constructions, subjectivity, etc. - and attempts to assess the role of chance or notions of fate in ones' agency combines the graphical characteristics of narrative event structures - its density, interconnectedness, rigidity etc. - with questions about political context, moral rigidity and familial background in order to capture structural restraints and leeways of peace activism classifies interviewees' exemplary success stories, revealing their respective personal understanding of "peace activism" beyond streamlined NGO phraseology
Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
high tolerance of ambiguity, except for role models feels compelled by detailed moral demands experience of collective subjectivity refuses to rank options of categorization nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks religion first follows orthodox practices pessimist groupism frequent interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks being Indian first nondescript has little or no ritual life empathic leadership irony relaxes structural restraints own empowerment
feels compelled by detailed moral demands experience of collective subjectivity 2002 frequent but peace activism more important follows orthodox practices little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency missionary activity
low tolerance of ambiguity draws strength in general from holistic spirituality Muslimness becomes professionally salient nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks gender identity first peace activism clear focus has little or no ritual life isolated leadership nondescript breaks free from structural restraints classic relief and rehabilitation
low tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks religion first 2002 frequent but peace activism more important has little or no ritual life isolated leadership little interruption of causality by chance or fate struggles with structural restrains human rights advocacy
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks mother tongue and regional identity first peace activism clear focus has little or no ritual life isolated leadership nondescript irony relaxes structural restraints classic relief and rehabilitation
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first nondescript observes liminal rituals at shared spaces pessimist groupism frequent interruption of causality by chance or fate irony relaxes structural restraints reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks gender identity first nondescript has little or no ritual life pessimist groupism frequent interruption of causality by chance or fate breaks free from structural restraints own empowerment
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first 2002 overpowers peace activism observes liminal rituals at shared spaces ingroup driven nondescript breaks free from structural restraints own empowerment
driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks being Indian first peace activism clear focus emphasizes the aesthetic character of rituals little interruption of causality by chance or fate breaks free from structural restraints own empowerment
feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks mother tongue and regional identity first peace activism clear focus observes liminal rituals at shared spaces frequent interruption of causality by chance or fate struggles with structural restrains own empowerment
driven by religious ethic of equality experience of collective subjectivity ranks mother tongue and regional identity first 2002 overpowers peace activism has little or no ritual life nondescript struggles with structural restrains own empowerment
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism observes liminal rituals at shared spaces isolated leadership frequent interruption of causality by chance or fate irony relaxes structural restraints own empowerment
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks gender identity first 2002 frequent but peace activism more important has little or no ritual life empathic leadership nondescript struggles with structural restrains classic relief and rehabilitation
average tolerance of ambiguity draws strength in general from holistic spirituality ranks religion first nondescript observes liminal rituals at shared spaces pessimist groupism reflects extensively on structural restraints without conclusion religious education
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience refuses to rank options of categorization 2002 frequent but peace activism more important emphasizes the aesthetic character of rituals pessimist groupism little interruption of causality by chance or fate reflects extensively on structural restraints without conclusion reconstruction of shared spaces
high tolerance of ambiguity driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism emphasizes the aesthetic character of rituals ingroup driven frequent interruption of causality by chance or fate struggles with structural restrains religious education
low tolerance of ambiguity draws strength in general from holistic spirituality rejects any impact of belonging on agency ranks mother tongue and regional identity first nondescript has little or no ritual life isolated leadership little interruption of causality by chance or fate breaks free from structural restraints human rights advocacy
draws strength in general from holistic spirituality rejects any impact of belonging on agency nondescript follows orthodox practices little interruption of causality by chance or fate struggles with structural restrains reconstruction of shared spaces
Visualizations developed using Fineo by DensityDesign Research Lab at Politecnico di Milano, Gephi, and gexf-js by Raphaël Velt
Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
consists of the cluster solution of IMA psychometrics and reflects how well interviewees can tolerate ambiguous experiences reflects interviewees' beliefs about the sacred, the worldly, and morality as well as their personal accounts of how (un-)important which religious beliefs were for their activism combines interviewee's assessment of how their community impacts their activism with the semantic they used when speaking about in- and outgroup and their account of changes in perception post-2002 reflects the relativ importance of religion as compared to other modes of identification reflects the relative frequency, priority and centrality of interviewees' activism as compared to the influence of the 2002 riots and other events, classifying salience statistics from the event structure analyses combines interviewees' answers to a series of questions about their ritual practices consists of the cluster solution of GT psychometrics and the identification intensity scale to catch the way interviewees identify with others combines the causal consistency of narrative event structures - emphasizing creative beginnings as well as ruptures - with observations on the level of grammar - passive constructions, subjectivity, etc. - and attempts to assess the role of chance or notions of fate in ones' agency combines the graphical characteristics of narrative event structures - its density, interconnectedness, rigidity etc. - with questions about political context, moral rigidity and familial background in order to capture structural restraints and leeways of peace activism classifies interviewees' exemplary success stories, revealing their respective personal understanding of "peace activism" beyond streamlined NGO phraseology
Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
high tolerance of ambiguity, except for role models feels compelled by detailed moral demands experience of collective subjectivity refuses to rank options of categorization nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks religion first follows orthodox practices pessimist groupism frequent interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks being Indian first nondescript has little or no ritual life empathic leadership irony relaxes structural restraints own empowerment
feels compelled by detailed moral demands experience of collective subjectivity 2002 frequent but peace activism more important follows orthodox practices little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency missionary activity
low tolerance of ambiguity draws strength in general from holistic spirituality Muslimness becomes professionally salient nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks gender identity first peace activism clear focus has little or no ritual life isolated leadership nondescript breaks free from structural restraints classic relief and rehabilitation
low tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks religion first 2002 frequent but peace activism more important has little or no ritual life isolated leadership little interruption of causality by chance or fate struggles with structural restrains human rights advocacy
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks mother tongue and regional identity first peace activism clear focus has little or no ritual life isolated leadership nondescript irony relaxes structural restraints classic relief and rehabilitation
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first nondescript observes liminal rituals at shared spaces pessimist groupism frequent interruption of causality by chance or fate irony relaxes structural restraints reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks gender identity first nondescript has little or no ritual life pessimist groupism frequent interruption of causality by chance or fate breaks free from structural restraints own empowerment
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first 2002 overpowers peace activism observes liminal rituals at shared spaces ingroup driven nondescript breaks free from structural restraints own empowerment
driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks being Indian first peace activism clear focus emphasizes the aesthetic character of rituals little interruption of causality by chance or fate breaks free from structural restraints own empowerment
feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks mother tongue and regional identity first peace activism clear focus observes liminal rituals at shared spaces frequent interruption of causality by chance or fate struggles with structural restrains own empowerment
driven by religious ethic of equality experience of collective subjectivity ranks mother tongue and regional identity first 2002 overpowers peace activism has little or no ritual life nondescript struggles with structural restrains own empowerment
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism observes liminal rituals at shared spaces isolated leadership frequent interruption of causality by chance or fate irony relaxes structural restraints own empowerment
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks gender identity first 2002 frequent but peace activism more important has little or no ritual life empathic leadership nondescript struggles with structural restrains classic relief and rehabilitation
average tolerance of ambiguity draws strength in general from holistic spirituality ranks religion first nondescript observes liminal rituals at shared spaces pessimist groupism reflects extensively on structural restraints without conclusion religious education
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience refuses to rank options of categorization 2002 frequent but peace activism more important emphasizes the aesthetic character of rituals pessimist groupism little interruption of causality by chance or fate reflects extensively on structural restraints without conclusion reconstruction of shared spaces
high tolerance of ambiguity driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism emphasizes the aesthetic character of rituals ingroup driven frequent interruption of causality by chance or fate struggles with structural restrains religious education
low tolerance of ambiguity draws strength in general from holistic spirituality rejects any impact of belonging on agency ranks mother tongue and regional identity first nondescript has little or no ritual life isolated leadership little interruption of causality by chance or fate breaks free from structural restraints human rights advocacy
draws strength in general from holistic spirituality rejects any impact of belonging on agency nondescript follows orthodox practices little interruption of causality by chance or fate struggles with structural restrains reconstruction of shared spaces
Visualizations developed using Fineo by DensityDesign Research Lab at Politecnico di Milano, Gephi, and gexf-js by Raphaël Velt
Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
consists of the cluster solution of IMA psychometrics and reflects how well interviewees can tolerate ambiguous experiences reflects interviewees' beliefs about the sacred, the worldly, and morality as well as their personal accounts of how (un-)important which religious beliefs were for their activism combines interviewee's assessment of how their community impacts their activism with the semantic they used when speaking about in- and outgroup and their account of changes in perception post-2002 reflects the relativ importance of religion as compared to other modes of identification reflects the relative frequency, priority and centrality of interviewees' activism as compared to the influence of the 2002 riots and other events, classifying salience statistics from the event structure analyses combines interviewees' answers to a series of questions about their ritual practices consists of the cluster solution of GT psychometrics and the identification intensity scale to catch the way interviewees identify with others combines the causal consistency of narrative event structures - emphasizing creative beginnings as well as ruptures - with observations on the level of grammar - passive constructions, subjectivity, etc. - and attempts to assess the role of chance or notions of fate in ones' agency combines the graphical characteristics of narrative event structures - its density, interconnectedness, rigidity etc. - with questions about political context, moral rigidity and familial background in order to capture structural restraints and leeways of peace activism classifies interviewees' exemplary success stories, revealing their respective personal understanding of "peace activism" beyond streamlined NGO phraseology
Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
high tolerance of ambiguity, except for role models feels compelled by detailed moral demands experience of collective subjectivity refuses to rank options of categorization nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks religion first follows orthodox practices pessimist groupism frequent interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks being Indian first nondescript has little or no ritual life empathic leadership irony relaxes structural restraints own empowerment
feels compelled by detailed moral demands experience of collective subjectivity 2002 frequent but peace activism more important follows orthodox practices little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency missionary activity
low tolerance of ambiguity draws strength in general from holistic spirituality Muslimness becomes professionally salient nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks gender identity first peace activism clear focus has little or no ritual life isolated leadership nondescript breaks free from structural restraints classic relief and rehabilitation
low tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks religion first 2002 frequent but peace activism more important has little or no ritual life isolated leadership little interruption of causality by chance or fate struggles with structural restrains human rights advocacy
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks mother tongue and regional identity first peace activism clear focus has little or no ritual life isolated leadership nondescript irony relaxes structural restraints classic relief and rehabilitation
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first nondescript observes liminal rituals at shared spaces pessimist groupism frequent interruption of causality by chance or fate irony relaxes structural restraints reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks gender identity first nondescript has little or no ritual life pessimist groupism frequent interruption of causality by chance or fate breaks free from structural restraints own empowerment
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first 2002 overpowers peace activism observes liminal rituals at shared spaces ingroup driven nondescript breaks free from structural restraints own empowerment
driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks being Indian first peace activism clear focus emphasizes the aesthetic character of rituals little interruption of causality by chance or fate breaks free from structural restraints own empowerment
feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks mother tongue and regional identity first peace activism clear focus observes liminal rituals at shared spaces frequent interruption of causality by chance or fate struggles with structural restrains own empowerment
driven by religious ethic of equality experience of collective subjectivity ranks mother tongue and regional identity first 2002 overpowers peace activism has little or no ritual life nondescript struggles with structural restrains own empowerment
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism observes liminal rituals at shared spaces isolated leadership frequent interruption of causality by chance or fate irony relaxes structural restraints own empowerment
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks gender identity first 2002 frequent but peace activism more important has little or no ritual life empathic leadership nondescript struggles with structural restrains classic relief and rehabilitation
average tolerance of ambiguity draws strength in general from holistic spirituality ranks religion first nondescript observes liminal rituals at shared spaces pessimist groupism reflects extensively on structural restraints without conclusion religious education
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience refuses to rank options of categorization 2002 frequent but peace activism more important emphasizes the aesthetic character of rituals pessimist groupism little interruption of causality by chance or fate reflects extensively on structural restraints without conclusion reconstruction of shared spaces
high tolerance of ambiguity driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism emphasizes the aesthetic character of rituals ingroup driven frequent interruption of causality by chance or fate struggles with structural restrains religious education
low tolerance of ambiguity draws strength in general from holistic spirituality rejects any impact of belonging on agency ranks mother tongue and regional identity first nondescript has little or no ritual life isolated leadership little interruption of causality by chance or fate breaks free from structural restraints human rights advocacy
draws strength in general from holistic spirituality rejects any impact of belonging on agency nondescript follows orthodox practices little interruption of causality by chance or fate struggles with structural restrains reconstruction of shared spaces
Visualizations developed using Fineo by DensityDesign Research Lab at Politecnico di Milano, Gephi, and gexf-js by Raphaël Velt
Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
consists of the cluster solution of IMA psychometrics and reflects how well interviewees can tolerate ambiguous experiences reflects interviewees' beliefs about the sacred, the worldly, and morality as well as their personal accounts of how (un-)important which religious beliefs were for their activism combines interviewee's assessment of how their community impacts their activism with the semantic they used when speaking about in- and outgroup and their account of changes in perception post-2002 reflects the relativ importance of religion as compared to other modes of identification reflects the relative frequency, priority and centrality of interviewees' activism as compared to the influence of the 2002 riots and other events, classifying salience statistics from the event structure analyses combines interviewees' answers to a series of questions about their ritual practices consists of the cluster solution of GT psychometrics and the identification intensity scale to catch the way interviewees identify with others combines the causal consistency of narrative event structures - emphasizing creative beginnings as well as ruptures - with observations on the level of grammar - passive constructions, subjectivity, etc. - and attempts to assess the role of chance or notions of fate in ones' agency combines the graphical characteristics of narrative event structures - its density, interconnectedness, rigidity etc. - with questions about political context, moral rigidity and familial background in order to capture structural restraints and leeways of peace activism classifies interviewees' exemplary success stories, revealing their respective personal understanding of "peace activism" beyond streamlined NGO phraseology
Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
high tolerance of ambiguity, except for role models feels compelled by detailed moral demands experience of collective subjectivity refuses to rank options of categorization nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks religion first follows orthodox practices pessimist groupism frequent interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks being Indian first nondescript has little or no ritual life empathic leadership irony relaxes structural restraints own empowerment
feels compelled by detailed moral demands experience of collective subjectivity 2002 frequent but peace activism more important follows orthodox practices little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency missionary activity
low tolerance of ambiguity draws strength in general from holistic spirituality Muslimness becomes professionally salient nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks gender identity first peace activism clear focus has little or no ritual life isolated leadership nondescript breaks free from structural restraints classic relief and rehabilitation
low tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks religion first 2002 frequent but peace activism more important has little or no ritual life isolated leadership little interruption of causality by chance or fate struggles with structural restrains human rights advocacy
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks mother tongue and regional identity first peace activism clear focus has little or no ritual life isolated leadership nondescript irony relaxes structural restraints classic relief and rehabilitation
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first nondescript observes liminal rituals at shared spaces pessimist groupism frequent interruption of causality by chance or fate irony relaxes structural restraints reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks gender identity first nondescript has little or no ritual life pessimist groupism frequent interruption of causality by chance or fate breaks free from structural restraints own empowerment
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first 2002 overpowers peace activism observes liminal rituals at shared spaces ingroup driven nondescript breaks free from structural restraints own empowerment
driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks being Indian first peace activism clear focus emphasizes the aesthetic character of rituals little interruption of causality by chance or fate breaks free from structural restraints own empowerment
feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks mother tongue and regional identity first peace activism clear focus observes liminal rituals at shared spaces frequent interruption of causality by chance or fate struggles with structural restrains own empowerment
driven by religious ethic of equality experience of collective subjectivity ranks mother tongue and regional identity first 2002 overpowers peace activism has little or no ritual life nondescript struggles with structural restrains own empowerment
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism observes liminal rituals at shared spaces isolated leadership frequent interruption of causality by chance or fate irony relaxes structural restraints own empowerment
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks gender identity first 2002 frequent but peace activism more important has little or no ritual life empathic leadership nondescript struggles with structural restrains classic relief and rehabilitation
average tolerance of ambiguity draws strength in general from holistic spirituality ranks religion first nondescript observes liminal rituals at shared spaces pessimist groupism reflects extensively on structural restraints without conclusion religious education
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience refuses to rank options of categorization 2002 frequent but peace activism more important emphasizes the aesthetic character of rituals pessimist groupism little interruption of causality by chance or fate reflects extensively on structural restraints without conclusion reconstruction of shared spaces
high tolerance of ambiguity driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism emphasizes the aesthetic character of rituals ingroup driven frequent interruption of causality by chance or fate struggles with structural restrains religious education
low tolerance of ambiguity draws strength in general from holistic spirituality rejects any impact of belonging on agency ranks mother tongue and regional identity first nondescript has little or no ritual life isolated leadership little interruption of causality by chance or fate breaks free from structural restraints human rights advocacy
draws strength in general from holistic spirituality rejects any impact of belonging on agency nondescript follows orthodox practices little interruption of causality by chance or fate struggles with structural restrains reconstruction of shared spaces
Visualizations developed using Fineo by DensityDesign Research Lab at Politecnico di Milano, Gephi, and gexf-js by Raphaël Velt
Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
consists of the cluster solution of IMA psychometrics and reflects how well interviewees can tolerate ambiguous experiences reflects interviewees' beliefs about the sacred, the worldly, and morality as well as their personal accounts of how (un-)important which religious beliefs were for their activism combines interviewee's assessment of how their community impacts their activism with the semantic they used when speaking about in- and outgroup and their account of changes in perception post-2002 reflects the relativ importance of religion as compared to other modes of identification reflects the relative frequency, priority and centrality of interviewees' activism as compared to the influence of the 2002 riots and other events, classifying salience statistics from the event structure analyses combines interviewees' answers to a series of questions about their ritual practices consists of the cluster solution of GT psychometrics and the identification intensity scale to catch the way interviewees identify with others combines the causal consistency of narrative event structures - emphasizing creative beginnings as well as ruptures - with observations on the level of grammar - passive constructions, subjectivity, etc. - and attempts to assess the role of chance or notions of fate in ones' agency combines the graphical characteristics of narrative event structures - its density, interconnectedness, rigidity etc. - with questions about political context, moral rigidity and familial background in order to capture structural restraints and leeways of peace activism classifies interviewees' exemplary success stories, revealing their respective personal understanding of "peace activism" beyond streamlined NGO phraseology
Ambiguity tolerance Beliefs Belonging Categorization Event structure Practices Psychodynamic Serendipity Structure Success Stories
high tolerance of ambiguity, except for role models feels compelled by detailed moral demands experience of collective subjectivity refuses to rank options of categorization nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks religion first follows orthodox practices pessimist groupism frequent interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity feels compelled by detailed moral demands experience of collective subjectivity ranks being Indian first nondescript has little or no ritual life empathic leadership irony relaxes structural restraints own empowerment
feels compelled by detailed moral demands experience of collective subjectivity 2002 frequent but peace activism more important follows orthodox practices little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency missionary activity
low tolerance of ambiguity draws strength in general from holistic spirituality Muslimness becomes professionally salient nondescript follows orthodox practices isolated leadership little interruption of causality by chance or fate dogmatic hierarchy structurally guides agency classic relief and rehabilitation
average tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks gender identity first peace activism clear focus has little or no ritual life isolated leadership nondescript breaks free from structural restraints classic relief and rehabilitation
low tolerance of ambiguity driven by religious ethic of equality Muslimness becomes professionally salient ranks religion first 2002 frequent but peace activism more important has little or no ritual life isolated leadership little interruption of causality by chance or fate struggles with structural restrains human rights advocacy
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks mother tongue and regional identity first peace activism clear focus has little or no ritual life isolated leadership nondescript irony relaxes structural restraints classic relief and rehabilitation
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first nondescript observes liminal rituals at shared spaces pessimist groupism frequent interruption of causality by chance or fate irony relaxes structural restraints reconstruction of shared spaces
low tolerance of ambiguity feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks gender identity first nondescript has little or no ritual life pessimist groupism frequent interruption of causality by chance or fate breaks free from structural restraints own empowerment
average tolerance of ambiguity beliefs play no role in agency rejects any impact of belonging on agency ranks being Indian first 2002 overpowers peace activism observes liminal rituals at shared spaces ingroup driven nondescript breaks free from structural restraints own empowerment
driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks being Indian first peace activism clear focus emphasizes the aesthetic character of rituals little interruption of causality by chance or fate breaks free from structural restraints own empowerment
feels compelled by detailed moral demands belonging to other Muslims is a precarious experience ranks mother tongue and regional identity first peace activism clear focus observes liminal rituals at shared spaces frequent interruption of causality by chance or fate struggles with structural restrains own empowerment
driven by religious ethic of equality experience of collective subjectivity ranks mother tongue and regional identity first 2002 overpowers peace activism has little or no ritual life nondescript struggles with structural restrains own empowerment
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism observes liminal rituals at shared spaces isolated leadership frequent interruption of causality by chance or fate irony relaxes structural restraints own empowerment
average tolerance of ambiguity driven by secular ethic of equality rejects any impact of belonging on agency ranks gender identity first 2002 frequent but peace activism more important has little or no ritual life empathic leadership nondescript struggles with structural restrains classic relief and rehabilitation
average tolerance of ambiguity draws strength in general from holistic spirituality ranks religion first nondescript observes liminal rituals at shared spaces pessimist groupism reflects extensively on structural restraints without conclusion religious education
average tolerance of ambiguity beliefs play no role in agency belonging to other Muslims is a precarious experience refuses to rank options of categorization 2002 frequent but peace activism more important emphasizes the aesthetic character of rituals pessimist groupism little interruption of causality by chance or fate reflects extensively on structural restraints without conclusion reconstruction of shared spaces
high tolerance of ambiguity driven by secular ethic of equality belonging to other Muslims is a precarious experience ranks gender identity first 2002 overpowers peace activism emphasizes the aesthetic character of rituals ingroup driven frequent interruption of causality by chance or fate struggles with structural restrains religious education
low tolerance of ambiguity draws strength in general from holistic spirituality rejects any impact of belonging on agency ranks mother tongue and regional identity first nondescript has little or no ritual life isolated leadership little interruption of causality by chance or fate breaks free from structural restraints human rights advocacy
draws strength in general from holistic spirituality rejects any impact of belonging on agency nondescript follows orthodox practices little interruption of causality by chance or fate struggles with structural restrains reconstruction of shared spaces
Visualizations developed using Fineo by DensityDesign Research Lab at Politecnico di Milano, Gephi, and gexf-js by Raphaël Velt