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Carbonatite complexes and associated fenite zones are famous for their high-grade rare metal ores. The carbonatite–fenite complexes generally contain high concentrations of light rare earth elements (LREE), thorium (Th), and uranium (U). While most carbonatites are closely related to continental rift zones, some complexes can be observed in post-collisional tectonic environments. The Özvatan nepheline syenite–carbonatite complex is an example of post-collisional carbonatitic magmatism in Central Anatolia, Turkey. The magmatic suite is generally composed of silica-undersaturated ultra-alkaline rocks and carbonatite dikes accompanied by high-intensity fenite zones. The carbonatites of the complex are generally dominated by coarse-grained calcite minerals accompanied by fluorite phenocrysts and may also contain minor amounts of rock-forming silicate minerals. The metasomatic aureole zones (fenites) are mainly composed of euhedral nephelines, K-feldspars, aegirines, augites, and garnets. Carbonatites of the Özvatan complex show enrichments in Ca and F with depletion of alkaline (K and Na) elements. Carbonatites and fenite zones of the Özvatan complex host a variety of incompatible elements, including La, Ce, Nd, Th, U, and Nb. The isotopic composition and general geochemical properties of carbonatites in the study area represent mantle-derived carbonatites rather than crustal limestones/skarns. Full article

In the last decade’s media discourse, particular Arab immigrant groups received the name ‘Arab clans’ and have been portrayed as criminal kinship networks irrespective of actual involvement in crime. We question how ‘Arab clans’ are categorized, criminalized, and racialized in the German media. To answer this question, we collected clan-related mainstream media articles published between 2010 and 2020. Our first-step quantitative topic modeling of ‘clan’ coverage (n = 23,893) shows that the discourse about ‘Arab clans’ is situated as the most racialized and criminalized vis-à-vis other ‘clan’ discourses and is channeled through three macro topics: law and order, family and kinship, and criminal groupness. Second, to explore the deeper meaning of the discourse about ‘Arab clans’ by juxtaposing corpus linguistics and novel narrative approaches to the discourse-historical approach, we qualitatively analyzed 97 text passages extracted with the keywords in context search (KWIC). Our analysis reveals three prevalent argumentative strategies (Arab clan immigration out of control, Arab clans as enclaves, policing Arab clans) embedded in a media narrative of ethnonational rebirth: a story of Germany’s present-day need (‘moral panic’) to police and repel the threats associated with ‘the Arab clan Other’ in order for a celebratory return to a nostalgically idealized pre-Arab-immigration social/moral order. Full article

Radical/extremist Islamist actors use social media to disseminate uncompromising stories of monist religious political orders and identities. As a reaction, counter-movements to online Islamist radicalism/extremism emerged in Western societies (and beyond), while uncertainty about effective outcomes remains widespread. In a bid to understand how inclusionary and exclusionary discursive spaces are created, we ask: How do some Muslim actors create discursive spaces open to self-reflection, pluralism and liberal-democratic principles, while others construct illiberal, particularistic and non/anti-democratic spaces? To respond to this question, we compare two contrasting storytellers, one who agitates for exclusionary Islamist radicalism/extremism (Generation Islam) and one who offers inclusionary prevention and deradicalization work against that (Jamal al-Khatib). We draw on novel narrative approaches to the Discourse Historical Approach (DHA) in Critical Discourse Studies (CDS), via which we compare text-level and context-level narratives disseminated about three Muslim-related crises: the racist terrorist attacks/genocide to represent the national, European and global level. Our two-layered, DHA-inspired narrative analysis illustrates that, at the level of text, narrative persuasion varies between both contrasting actors. While Jamal al-Khatib disseminates persuasive stories, Generation Islam is much less invested in narrative persuasion; it seems to address an already convinced audience. These two text-level strategies reveal their meaning in two antagonistic narrative genres: Jamal al-Khatib’s “self-reflexive savior” creates an inclusionary discursive space represented in a self-ironic narrative genre, while Generation Islam’s ”crusading savior” manufactures an exclusionary discursive space represented in a romance featuring a nostalgic return to the particularistic Islamic umma. Full article