Thematische Bibliographien / Middle class Muslims

Auswahl der wissenschaftlichen Literatur zum Thema „Middle class Muslims“

Autor: Grafiati
Veröffentlicht am 25. Juli 2024

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Zeitschriftenartikel zum Thema "Middle class Muslims"

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Aeni, Nurul, und Lilam Kadarin Nuriyanto. „RELIGIUSITAS KELAS MENENGAH MUSLIM SURAKARTA ; INTERAKSI DENGAN GLOBALISASI DAN MODERNITAS“. Harmoni 19, Nr. 2 (31.12.2020): 232–51. http://dx.doi.org/10.32488/harmoni.v19i2.450.

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The economic growth affects the rise of middle class, includes Muslim class. The increase of the middle-class Moslem affects religiosity in Surakarta City. This study aimed (1) to describe the religiosity of middle class Muslims in Surakarta City as the result of their interaction with globalism and modernism and (2) to identify the factors influencing the religiosity of that class. The study was conducted in Surakarta City using a qualitative approach. Data were collected through Focus Group Discussion (FGD) with 11 informants with various relevant backgrounds. Then those data were analyzed qualitatively and compared to relevant previous studies. The study resulted: (1) Middle-class Muslims in Surakarta City showed their religiosity by following Majelis Taklim that combining spiritual and social activities and it was different to conventional ones. Religiosity was presented in sharia lifestyle. This was confirmed through the middle class’s appearances and preferences on Islamic-labelled products and services. On one hand, the interaction with modernism value and identity as the part of global Islamic ummah raised the spirit to purify Islamic value. Then, it potentially closed the middle class Muslims to radicalism. On the other hand, that interaction possibly trapped middle-class Muslim on the consumptive and hedonistic culture that contradicted to sharia values. (2) The factors that influenced middle-class Muslim’s religiosity were financial stability, appropriate rationalistic ability, and Islamic learning media. Internet and social media provided crucial influences on the religiosity of middle-class Muslims in Surakarta city since they became the important media to understand Islam.
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Faiz, Abd Aziz, Muthi’ah Zuhrotunnisa, Subkhani Kusuma Dewi und Zulfan Nabrisah. „Middle-class Muslims piety festival in Indonesia Islamic contemporary“. IBDA` : Jurnal Kajian Islam dan Budaya 21, Nr. 2 (14.09.2023): 169–86. http://dx.doi.org/10.24090/ibda.v21i2.6859.

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The public sphere in Indonesia features prominent piety demonstrations among middle-class Muslims, showcasing religious performances like al-Quran recitation competitions, Islamic films, and the selection of Muslim ambassadors, which collectively color the Islamic public sphere. Previous studies of middle-class Muslims and their religious practices have closely related to a perspective of the commodification of religion. Therefore, this study aims to provide another perspective on the practice of festival piety as a part of efforts to standardize their piety. This research focused on Putri Muslimah, Muslimah Preneur, and Duta Santri events. This research uses a qualitative-descriptive approach with a live-online observation method at the three festivals. The obtained data were analyzed and interpreted using a festival piety concept. It found three findings. First, Puteri Muslimah Indonesia, Duta Santri, and Muslimah Preneur are the locus for forming and demonstrating the piety of middle-class Muslims. Second, piety in the three festivals is a form of cultivation in which one is defined through a compromise of Islamic normativity and class composition. Third, practicing festival piety in the three festivals revives Islamic norms in dressing and class intervention through public spectacles. These findings demonstrate a new explanation of the standardization of Islamic ethics through the operation of Islamic normativity in class ideology.
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Alam, Lukis. „Popular Piety and the Muslim Middle Class Bourgeoisie in Indonesia“. Al-Albab 7, Nr. 2 (01.12.2018): 237. http://dx.doi.org/10.24260/alalbab.v7i2.1039.

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This paper discusses the passion of Islamization of the New Order, at the same time the mainstream of this power is based on economic development that provides opportunities for the growth of the Muslim middle class. Patronage model used by the New Order gives an indication that the power built by this regime wants to instill a strong influence in society. At the same time, the New Order is depoliticizing the political attitudes of Muslims. This has implications for the marginalization of the interests of Muslims on the national stage. In this study will also be affirmed the influence of the New Order's power on the presence of the Muslim middle class. On the one hand their birth was the result of the economic development that the New Order echoed. On a different aspect, the presence of the middle class gives strong legitimacy that they are part of the dominating class structure in a country. Also will be reviewed about middle-class interference with the trend of Islamic populism that actually occurred in the era of the 80s, but re-spread after post-reform. Popular Islamic culture becomes a trend that spread through various media such as, internet, magazines, newspapers and so forth. This has received considerable response from middle-class Muslims and led to commodification. Religion facilitates to interact with modernity. Materialistic and hedonistic interests intersect with obedience in the practice of religion. On the one hand, the mode of consumption of the Muslim middle class changes with the adaptation of piety values in the public sphere.
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Haniffa, Farzana. „The Moors’ Islamic Cultural Home and the Modern Muslim Ummah: Negotiating Identity, Politics, and Community in 1940s Sri Lanka“. International Journal of Islam in Asia 4, Nr. 1-2 (16.04.2024): 125–50. http://dx.doi.org/10.1163/25899996-20241071.

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Abstract The Moors’ Islamic Cultural Home (MICH) was incorporated in the State Council in 1944. This paper will look at the establishment of the MICH as indicating the emergence of a particular post-World War II aspirational Muslim middle-class sensibility in Sri Lanka. It will argue that this sensibility emerged at the intersection of two sets of anxieties – Muslims as a minority in a soon to be majoritarian state, and the Muslim elite as insufficiently educated and forward looking in comparison with other elites in the country. In the period when the MICH was established, Ceylonese Muslims distanced themselves from Indian Muslims living in Sri Lanka but presented a connection with a Muslim past through invoking the Moors of Spain. Through the MICH the Muslim elite presented themselves as learned, modern, and as leading poorer Muslims out of destitution toward a modern middle-class way of life.
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Supriansyah, Supriansyah. „REPRESENTASI LIQUID RELIGION KELAS MENENGAH MUSLIM DALAM FILM ISLAMI PASCA ORDE BARU“. Khazanah: Jurnal Studi Islam dan Humaniora 17, Nr. 1 (29.07.2019): 53. http://dx.doi.org/10.18592/khazanah.v17i1.2689.

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The main focus of this article is the construction of the middle class Muslims through representation and images in the form of Islamic films. Representations and simulations are used to maintain and strengthen the position of the middle class in Muslim societies. In the era of liberal capitalism, spectacle media is the most popular medium of society. The image is the main value in the media, which disturbs the society of capitalism to smooth the agenda of capitalism and consumerism. The main question in this article is how the representation and simulation of Islam is from the middle class Muslims in Indonesian Islamic films in post-new Order era? This article reveals the position of Islamic films as a medium of preservation of the religious values of the middle class that are displayed through film framing such as economic ability, education qualifications and political choice. The identity of the middle class is a value that is not only illustrated without ideological battles and the struggle for space in films, but at the same time becomes a religious ideological medium, especially the closed middle class Muslims ideology.
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Glas, Saskia, und Niels Spierings. „Support for feminism among highly religious Muslim citizens in the Arab region“. European Journal of Politics and Gender 2, Nr. 2 (01.06.2019): 283–310. http://dx.doi.org/10.1332/251510819x15538590890492.

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Public opinion studies argue that in Middle Eastern and North African countries, Muslims support gender equality less than non-Muslims. This overlooks the diversity in religion–feminism relations. Highly religious Muslims who support feminism are disregarded, even though in-depth studies have repeatedly pointed to their existence. Grounded in a structured anthology of qualitative studies on Muslim feminism, we provide the first ever large-scale analysis of support for Muslim feminism. Conducting latent class analyses on 64,000 Muslims in 51 Middle Eastern and North African contexts, we find that a substantial one in five Arab Muslims combines high attachment to Islam with support for feminism.
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Aswad, Muhammad. „HALAL INDUSTRIES“. Epistemé: Jurnal Pengembangan Ilmu Keislaman 17, Nr. 01 (07.09.2022): 1–25. http://dx.doi.org/10.21274/epis.2022.17.01.1-25.

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This article deals with the marketing strategies of halal certified products by Small and Micro Enterprises (SMEs) amid the rising middle-class Muslims in contemporary Java, Indonesia. These SMEs’ entrepreneurs compromise of the middle-class Muslims who are particularly concerned with fashion industries, snacks, and beverages with halal-certified label. Taking into account Benefit Opportunities Cost Risk (BOCR)-Analytic Network Process (ANP) as an approach, this article tries to identify both the proliferation of halal-certified products and the dominant mixed-factors in marketisation of halal products, including the marketing strategies used by SMEs. This article concludes that promotion—both conventional and digital—is widely essential, besides the product, price, and place aspects. Along with the rise of the middle-class Muslim in contemporary Indonesia, the commodification of religious symbols through halal-certification is one important factor that encourages the production of Muslim middle-class economy in contemporary Indonesia.
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Hamzah, Nur, Sangkot Sirait und Zulkipli Lessy. „Religion, Lifestyle, and Identity Affirmation within Middle Class Malay Muslims in Pontianak of West Borneo“. Al-Albab 11, Nr. 1 (30.06.2022): 121–38. http://dx.doi.org/10.24260/alalbab.v11i1.2221.

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This work aims at revealing the implications of modernization and improvement of the living standards of the middle-class Malay Muslim community in Pontianak City. The modern world has proven to affects the aspects of religion and culture of the people in the globe, including the Malay Muslims in Pontianak. This is based on research employing qualitative approach with the support of ethnographic activities. Observations and in-depth interviews were to support the data collection from middle-class Malay Muslims in Pontianak. The work suggests that the modernization and improvement of the social class of Pontianak Malay Muslims has changed their relationship to the Malay culture where they have become more selective towards existing customs and traditions. In addition, the increase in the living standards has in fact also increased the desire of Malay Muslims towards various efforts to affirm class identity. Modern Malay Muslims tend to addopt modern life style with the supports of Islamic teachings they practice in everyday life as they consider Islam as the foundation of their customs and traditions. The hegemony of modernity has penetrated the life of the Malay Muslims and influenced the characteristics of their religiousity and Malaydom to a more modernized style.
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Crow, Karim Douglas. „In Search of 'Islamic Lifestyle'“. ICR Journal 3, Nr. 4 (15.07.2012): 654–77. http://dx.doi.org/10.52282/icr.v3i4.510.

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The question of what is an ‘Islamic’ way of life demands a thoughtful response in light of the growing material affluence of the middle class in many Muslim societies. The Qur’an projects a detailed portrait of the Muslim individual and how to live a good life exemplifying Islamic precepts. In the view of the author, the possible contribution of Islamic values for shaping an emerging Cosmopolitan civilisation now confronts a new reality where Muslims are beguiled by the lifestyle of consumption. This emerging middle class appears to be content with embracing an Islamic surface identity. Are they being herded into the passive embrace of the consumer society? The question of what is an ‘Islamic’ way of life demands a thoughtful response in light of the growing material affluence of the middle class in many Muslim societies. The Qur’an projects a detailed portrait of the Muslim individual and how to live a good life exemplifying Islamic precepts. In the view of the author, the possible contribution of Islamic values for shaping an emerging Cosmopolitan civilisation now confronts a new reality where Muslims are beguiled by the lifestyle of consumption. This emerging middle class appears to be content with embracing an Islamic surface identity. Are they being herded into the passive embrace of the consumer society?
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Rofhani, Rofhani. „Ekspresi dan Representasi Budaya Perempuan Muslim Kelas Menengah di Surabaya“. ISLAMICA: Jurnal Studi Keislaman 11, Nr. 2 (13.03.2017): 277. http://dx.doi.org/10.15642/islamica.2017.11.2.277-310.

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This article discusses Islamic culture that undergoes shift in meaning as a form of expression and self-representation of Middle Class Muslim Women. Basically, the religious movement of women constitutes a form of identity assertion. The Middle Class Muslim Women unconsciously exhibit new culture, although it must be admitted that not all Middle Class Muslims in Indonesia follow popular lifestyle. Instead, they demonstrate culture different from what of fundamentalist groups with their turban, cloak, and veil of a specific color. Middle Class Muslim Women create an alternative lifestyle which conforms Islamic norms, flexible, not rigid to build Islamic identity. In general, Middle Class Muslim Women in Surabaya have a relatively similar lifestyle. They tend to be rationalistic in understanding religion. They prefer, for example, more scientific materials to enrich their religious knowledge. Although they are rationalistic and follow the values of modernity, they still adhere to normative values of religion. The ethical values or religious norms are their main guideline for behavior including the reason for wearing Muslim clothing and veil.
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Dissertationen zum Thema "Middle class Muslims"

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Hallak, Mahmoud Essam. „Privacy in homes of Shaamy Muslim immigrants : a study of privacy patterns in single-family detached homes and townhouses of middle-class immigrants in Montreal“. Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33262.

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After W.W.II several waves of mostly highly educated, middle-class, traditional Muslim families from Shaam arrived in Canada. The major problem that faced them, as a result of cultural differences with their new milieu, was the unresponsiveness of their living environment in Montreal to their distinguished religious and cultural needs---most notably those involving the idea of privacy . The purpose of this study is to examine privacy patterns in homes of the Shaamy community in Montreal, by analyzing the physical characteristics of their single-family detached homes and townhouses, usage patterns of domestic space, and inhabitants' social behavior. The research goes further to explore privacy-induced patterns of change in the physical environment of the home, space functions, and domestic behavior, which aim to improve privacy conditions in community homes.
In particular, this research provides a description and analysis of the indigenous lifestyle and the socio-religious and cultural privacy concepts of this community. The research then scrutinizes the correlation between these elements and the physical characteristics of Montreal's housing patterns, and privacy concepts which are embodied in their designs. Both internal home layouts and functions, and outdoor settings are analyzed in relation to community privacy conceptions. This investigation process intends to diagnose major privacy deficiencies in the design of their homes and to highlight domestic privacy mechanisms and utilization modes of the home environment. Finally, criteria are established for improving the design of community detached homes and townhouses, with minimal change to their physical structure and patterns.
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Benussi, Matteo. „Aspiring Muslims in Russia : form-of-life and political economy of virtue in Povolzhye's 'halal movement'“. Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/276156.

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This thesis is concerned with the ways in which Muslims in Russia’s Povolzhye region define, and strive towards, spiritual and material well-being. It explores how pious subjectivities are cultivated in a secular and often politically hostile environment. In addition, it deals with Povolzhye Muslims’s pursuit of worldly success in the context of social change brought about by Russia’s transition to a market economy. Povolzhye is a prosperous, multi-ethnic and multi-confessional historical region, home to Russia’s second largest ethnic group, the Volga Tatars. Although the Tatars have been Sunni Muslims for centuries, the post-Soviet emergence of cosmopolitan, scripturalist piety trends – which I collectively refer to as Povolzhye’s ‘halal movement’ – has raised unprecedented concerns and disputes about the meaning of Muslimness and the place of Muslims in Russian society. Scripturalist virtue-ethics projects have been underrepresented within the expanding body of anthropological literature concerning Islam in the former USSR, and particularly in the Russian Federation. With its explicit ethnographic focus on Povolzhye’s halal movement, this work aims at filling this gap. The halal movement is characterised by its hypermodern transnational imagery as well as significant discursive overlapping with the realms of business and economy. The pursuit of a virtuous existence is particularly appealing to those ascending sectors of society that most successfully engage with Russia’s post-socialist free-market environment, while the idiom of piety both communicates and dissimulates novel forms of stratification and exclusion. This project brings together anthropological theories of ethical self-cultivation with approaches that focus on power, social change, and political economy. In order to explore the political life of the halal movement vis-à-vis both state institutions and the market, I employ Giorgio Agamben’s notions of ‘form-of-life’ and ‘rule/law’, which shed light on the relationship between power and virtue in original ways. In addition, particular attention is given to the social distribution of virtue and the role it plays in reproducing distinction, status, and a ‘capitalist spirit’.
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Shah, Mohammad. „The emergence of a Muslim 'Middle Class' in Bengal : attitudes and rhetoric of communalism, 1880-1940“. Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503478.

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Hasbullah, Moeflich. „The making of hegemony : cultural presentations of the Muslim middle class in Indonesian new order period“. Thesis, 1999. http://hdl.handle.net/1885/147970.

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Pikkert, Pieter. „Protestant missionaries to the Middle East: ambassadors of Christ or culture?“ Thesis, 2006. http://hdl.handle.net/10500/722.

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The thesis looks at Protestant missions to the Ottoman Empire and the countries which emerged from it through Bosch's "Enlightenment missionary" (2003) and Huntington's "Clash of Civilizations" (1996) paradigms. It argues that Muslim resistance to Christianity is rooted in innate Muslim intransigence and in specific historical events in which missionaries played important roles. The work utilizes a simple formula: it contrasts the socio-political and cultural framework missionaries imbibed at home with that of their host environment, outlines the goals and strategies they formulated and implemented, looks at the results, and notes the missiological implications. The formula is applied to four successive periods. We begin with the pre-World War I missionaries of the late Ottoman Empire. We look at their faith in reason, their conviction in the cultural superiority of Anglo-Saxon Protestantism, their attitude towards Islam, their idea of reaching the Muslim majority by reviving the Orthodox churches, and the evolution of their theology and missiology. World War I changed the landscape. The Empire's demise led to a struggle for Turkish and Arab national self-determination leading to the establishment of the Turkish Republic and various Arab entities, notably French and British mandates. Protestant missions almost disappeared in Turkey, while a small number of "veterans" kept the enterprise alive in the Arab world. While the Arabs struggled to liberate themselves from the Mandatory Powers, these veterans analyzed past failures, recognized the importance of reaching Muslims directly and began experimenting with more contextualized approaches. The post-World War II era saw the retreat of colonialism, the creation of Israel, a succession of wars with that country, and the formation of a Palestinian identity. Oil enabled the Arabian Peninsula to emerge as a major economic and political force. The missionary enterprise, on the other hand, virtually collapsed. Unlike their veteran predecessors, the pre-Boomer generation, with a few notable exceptions, was bereft of fresh ideas. During the 1970s the evangelical Baby Boomers launched a new enterprise. They tended not to perceive themselves as heirs of a heritage going back to the 1800s, though the people they "targeted" did. Their successors, the GenXers, products of post-modernism and inheritors of Boomer structures, face a region experiencing both increased political frustration and the re-emergence of Islam as a socio-political power. In closing we look at Church-centered New Testament spirituality as a foundational paradigm for further missions to the region.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
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Bücher zum Thema "Middle class Muslims"

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Bhūiẏā, Golāma Kibariẏā. Bāṃlāẏa Musalima madhyabitta śreṇīra bikāśa. Ḍhākā: Bāṃlā Ekāḍemī, 1995.

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Mondal, S. R. Elite and middle class in Bengali Muslim society: A study in modernization problem of a minority community. Raja Rammohunpur, Dt. Darjeeling: Dept. of Sociology and Social Anthropology, University of North Bengal, 1987.

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Salikhov, Radik. Tatarskai︠a︡ burzhuazii︠a︡ Kazani i nat︠s︡ionalʹnye reformy vtoroĭ poloviny XIX -- nachala XX v. Kazanʹ: Master Laĭn, 2001.

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Salikhov, Radik Rimovich. Tatarskai︠a︡ burzhuazii︠a︡ Kazani i nat︠s︡ionalʹnye reformy vtoroĭ poloviny XIX-nachala XX v. Kazanʹ: Master Laĭn, 2000.

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Moghadam, Valentine M. Women's employment in the Middle East and North Africa: The role of gender, class, and state policies. [East Lansing, Mich.]: Michigan State University, 1992.

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Nasr, Seyyed Vali Reza. The rise of Islamic capitalism: Why the new Muslim middle class is the key to defeating extremism. New York: Free Press, 2010.

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S, Mastuki H. Kebangkitan kelas menengah santri: Dari tradisionalisme, liberalisme, post-tradisionalisme, hingga fundamentalisme. Tangerang Selatan, Banten: Pustaka Dunia, 2010.

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Nasr, Seyyed Vali Reza. Forces of fortune: The rise of the new Muslim middle class and what it will mean for our world. New York: Free Press, 2009.

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Nasr, Seyyed Vali Reza. Forces of fortune: The rise of the new Muslim middle class and what it will mean for our world. New York: Free Press, 2009.

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Huang, Jian. Mei shu chang yu " yi shu jia " jiao se de jian gou: Dui Minguo qian qi (1912-1937) Shanghai mei shu huo dong de she hui xue yan jiu = The "Artist" role construction in the art field : a sociological study on the art activities of Shanghai during the Republic of China (1912-1937). 8. Aufl. Shanghai Shi: Shanghai da xue chu ban she, 2010.

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Buchteile zum Thema "Middle class Muslims"

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Fazal, Tanweer. „The Old and the new Muslim Middle Class“. In Marginalities and Mobilities among India’s Muslims, 125–38. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003280309-9.

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Huda, Fatkur, und Arin Setiyowati. „Halal Lifestyle: A Study of Revitalizing Islamic Consumption of Middle Class Muslims“. In Advances in Social Science, Education and Humanities Research, 186–94. Paris: Atlantis Press SARL, 2023. http://dx.doi.org/10.2991/978-2-38476-022-0_20.

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Kurnia, Lilawati, und Nurbaity. „Online Halal Dating: AyoPoligami and the Contestations of Polygamy as the “New Normal” in Indonesia“. In Gender, Islam and Sexuality in Contemporary Indonesia, 105–21. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-99-5659-3_6.

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AbstractThis chapter explores how the online datingapp AyoPoligami expresses a halal lifestyle that has become increasingly popular in Indonesia in recent years. While it is desirable for many middle-class Muslims, both women and men, to live a Sharia-compliant life and to document this in public, it is questionable to what extent corresponding online services want to be associated with the halal label that delivers on this promise. It compares AyoPoligami with other dating apps, particularly Salams(previously Minder), a popular dating app for Muslims whose slogan is to “find love or friends the halal way.” While scholars have explored Islamic branding and halal products as well as online datingin Indonesia, an analysis of online dating in the context of polygamy in Indonesia is under explored. We break new ground with this research by using interviews with users and an analysis of app features to explore how the online app AyoPoligami uses the halal label to make polygamy socially acceptable, to make it the “new normal,” the more visible popular polygamous marriage.
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Shaban, Abdul, und Sanjukta Sattar. „Muslim middle class in India“. In Beyond Consumption, 35–57. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003098416-4.

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Lundahl Hero, Mikela. „Public Intimacy and ‘White Feminism’: On the Vain Trust in Scandinavian Equality“. In Pluralistic Struggles in Gender, Sexuality and Coloniality, 19–47. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47432-4_2.

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Abstract This chapter addresses Islamophobia as it is expressed in and through discourses of feminism and gender inequality, in some recent debates about public appearances of Muslims in Sweden. In debates about whether or not we should open for a few hours of women only in the public swimming pools debaters use feminist arguments on equality, some writers argue that such an act would risk that Sweden turned into a ‘medieval’ situation, or becomes a version of Iran. Liberal debaters, who clearly restrict their liberalism to westernised individuals and practices, build these arguments upon a rationale of feminism and gender equality. How can we protect the feminist discourse from being used in Islamophobic contexts as these? In this chapter I argue that feminism has to strengthen its articulations of its critique against universalism, and white, western, secular, middle-class (as well as hetero- and cis-) values, if it wants to be relevant in a globalised world.
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Hassani, Amani. „Middle-Class Muslim Respectability in Copenhagen“. In Navigating Colour-Blind Societies, 36–57. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003294696-4.

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Rakhmani, Inaya. „Anxieties of the Muslim Middle Class“. In Mainstreaming Islam in Indonesia, 99–131. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-54880-1_4.

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Latifah, L., Fatmah, A. I. Mawardi und I. Ritonga. „The influence of demographics, socio-economics, and the environment on the preferences and behavior of middle-class Muslims in forming the potential for a halal hospital“. In Halal Development: Trends, Opportunities and Challenges, 105–10. London: Routledge, 2021. http://dx.doi.org/10.1201/9781003189282-18.

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Ibrahim, Faizul. „Food Choices and the Malay Muslim Middle Class in Brunei Darussalam“. In (Re)presenting Brunei Darussalam, 69–86. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-6059-8_5.

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AbstractThis chapter examines the middle class in Brunei Darussalam through an exploration of their everyday food choices. In doing so, I investigate middle-class food consumption and eating habits both at home and when eating out. While Brunei is a socially stratified society, this research suggests that being middle class is more than just expressing status-seeking behaviour or material aspirations. Rather, the analysis proposes that a middle-class status is also reflected in food-related behaviour, attitudes and feelings such as nostalgia, fondness and affection for meals and mealtimes. A significant middle class certainly exists and it continues to shape the fabric of Brunei society.
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Sakai, Minako, und Amelia Fauzia. „Women Entrepreneurs, Islam and the Middle Class“. In Women Entrepreneurs and Business Empowerment in Muslim Countries, 1–43. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-05954-4_1.

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Konferenzberichte zum Thema "Middle class Muslims"

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Nasution, Fatimah Z., Andina Eka Mandasari und Muwahhid Billah. „Assessing Factors Influencing the Purchase Decision of Cosmetics among Middle Class Female Muslims“. In Mulawarman International Conference on Economics and Business (MICEB 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/miceb-17.2018.21.

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Listyani, Refti H., Emy Susanti und Musta’in Mashud. „Middle Class Muslim Women and Beauty Industry“. In International Conference on Emerging Media, and Social Science. EAI, 2019. http://dx.doi.org/10.4108/eai.7-12-2018.2281807.

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3

Qodir, Zuly, und Haedar Nashir. „Forming Muslim Middle Class' Piety and Identity InYogyakarta“. In Proceedings of the Third International Conference on Sustainable Innovation 2019 – Humanity, Education and Social Sciences (IcoSIHESS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icosihess-19.2019.60.

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4

Cobanoglu, Ayse. „Experiences of Middle-Class Muslim Mothers in American Schools: Practices and Challenges While Keeping the Faith“. In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1582060.

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5

Alrasyid, M. Harun, und Ainur Rofieq. „THE VIEW OF THE BEKASI MUSLIM MIDDLE CLASS TOWARD IDENTITY POLITICS REVIEWED FROM ORGANIZATIONAL MEMBERSHIP AND EDUCATIONAL ASPECTS“. In Call for Paper ICOGISS 2019 - International Conference on Governance Innovation and Social Sciences. Universitas Muhammadiyah Jember, 2019. http://dx.doi.org/10.32528/pi.v0i0.2536.

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6

Uzra, Mehbuba Tune, und Peter Scrivener. „Designing Post-colonial Domesticity: Positions and Polarities in the Feminine Reception of New Residential Patterns in Modernising East Pakistan and Bangladesh“. In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4027pcwf6.

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When Paul Rudolph was commissioned to design a new university campus for East Pakistan in the mid-1960s, the project was among the first to introduce the expressionist brutalist lexicon of late-modernism into the changing architectural language of postcolonial South and Southeast Asia. Beyond the formal and tectonic ruptures with established colonial-modern norms that these designs represented, they also introduced equally radical challenges to established patterns of domestic space-use. Principles of open-planning and functional zoning employed by Rudolf in the design of academic staff accommodation, for example, evidently reflected a socially progressive approach – in light of the contemporary civil rights movement back in America – to the accommodation of domestic servants within the household of the modern nuclear family. As subsequent residents would recount, however, these same planning principles could have very different and even opposite implications for the privacy and sense of security of Bangladeshi academics and their families. The paper explores and interprets the post-occupancy experience of living in such novel ‘ultra-modern’ patterns of a new domesticity in postcolonial Bangladesh, and their reception and adaptation into the evolving norms of everyday residential development over the decades since. Specifically, it examines the reception of and responses to these radically new residential patterns by female members of the evolving modern Bengali Muslim middle class who were becoming progressively more liberal in their outlook and lifestyles, whilst retaining consciousness and respect for the abiding significance in their personal and family lives of traditional cultural practices and religious affinities. Drawing from the case material and methods of an on-going PhD study, the paper will offer a contrapuntal analysis of architectural and ethnological evidence of how the modern Bengali woman negotiates, adapts to and calibrates these received architectural patterns of domesticity whilst simultaneously crafting a reembraced cultural concept of femininity, in a fluid dialogical process of refashioning both space and self.
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