Thematische Bibliographien / Muslims Australia

Auswahl der wissenschaftlichen Literatur zum Thema „Muslims Australia“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 24. Februar 2023

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Zeitschriftenartikel zum Thema "Muslims Australia":

Syukur, Syamzan, Syamhi Muawwan Djamal und Syarifah Fauziah. „The Developments and Problems of Muslims in Australia“. Rihlah: Jurnal Sejarah dan Kebudayaan 7, Nr. 2 (30.12.2019): 159. http://dx.doi.org/10.24252/rihlah.v7i2.11858.

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This paper shows that historians have different views about the early arrival of Islam in Australia; some argue that Islam entered Australia in the 9th century BC. Those that believe in the 10th century BC were brought by Arab traders. Besides, some mention below by Muslim Bugis fishermen who traveled by sailboat to collect taripang (a kind of sea slug) on the Gulf of Carpentaria in the 17th century BC. While the development of Islam in Australia started appears from 1976 to 1986 the Muslim community in Australia rose to a three-fold. Increasing the quantity of Muslims in Australia is generally dominated by immigrants from the countries of the Muslim majority. Activity and religious activity continues to writhe mainly due to the support and role of Islamic organizations. As for the problems faced by Muslims in Australia is coming from a non-Muslim society of Australia; Persistence of Muslims to practice their religion, sometimes considered a fanatic attitude and could not cooperate. Another problematic faced by Muslims is related to a misunderstanding of Islam. Most of the Australian non-Muslims regard that Islam is a violent religion. This perspective is connected by the collapse of the World Trade Center (WTC). The method of this research is a descriptive-analytic qualitative study that utilizes library resources to acquire, manage and analyze data. Tulisan ini menunjukkan bahwa, para sejarawan memiliki pandangan yang berbeda mengenai awal masuknya Islam di Australia; sebagian berpendapat bahwa Islam masuk ke Australia pada abad ke-9 masehi. Adapula yang berpendapat pada abad ke-10 masehi yang dibawah oleh pedagang-pedagang Arab melalui pantai Australia. Selain itu adapula yang menyebutkan di bawah oleh nelayan muslim Bugis yang berkelana dengan perahu layar untuk mengumpulkan taripang (semacam siput laut) dari teluk Carpentaria pada abad ke-17 masehi. Sedangkan perkembangan Islam di Australia mulai Nampak sejak tahun 1976 sampai tahun 1986 komunitas kaum muslimin di Australia meningkat mencapai tiga kali lipat. Peningkatan kuantitas kaum muslimin di Australi pada umumnya didominasi oleh para imigran dari negera-negara mayoritas muslim. kegiatan dan aktivitas keagamaan pun terus menggeliat terutama karena dukungan dan Peranan organisasi-organisasi Islam. Adapun problematika yang dihadapi kaum muslimin di Australia adalah datangnya dari masyarakt non-muslim Australia; Ketekunan umat Islam menjalankan ajaran agamanya, terkadang dianggap sebagai sikap fanatic dan tidak bisa diajak kompromi. Problematika lain yang dihadapi kaum muslimin adalah berkaitan dengan kesalah pahaman tentang Islam. Kebanyakan non-muslim Australia menganggap bahwa Islam adalah agama kekerasan. Persfektif ini mereka hubungkan dengan peristiwa runtuhnya gedung WTC. Metode penelitian ini merupakan penelitian kualitatif deskriptif-analitik denhan memanfaatkan sumber perpustakaan untuk memperoleh, mengelola dan menganalisis data.

Jamil, M. Mukhsin, Solihan Solihan und Ahwan Fanani. „The Dynamic of Muslim Identity In Multicultural Politic of Australia“. Jurnal THEOLOGIA 31, Nr. 2 (29.03.2021): 313–38. http://dx.doi.org/10.21580/teo.2020.31.2.7946.

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This research aims to explore the dynamic of Muslim Identities in a multicultural context. Taking Brisbane as a research locus, the research investigates modes of conflict resolution that are enacted in a Muslim minority area by considering the operation of Islam and Islamic modes negotiating identity within the wider society. The prime concern of the research based on the questions of how does the Muslim in Australia expresses their identity by developing the adaptation strategy as social action in a multicultural context?. Based on the questions, this article focused on the issues of the strategy of Muslim that used in responding to view and practices of multiculturalism. This research shows that Muslims in Australia have a wide variety of historical and social backgrounds. Amid Australia's multicultural politics, Australian Muslims have different responses to negotiate Islamic identity on the one hand and as Australian citizens on the other. The adaptation of Muslim in Australia then ranges from a moderate pattern, accepting a secular culture, to being reactionary as the impact of the feeling of being marginalized people as a “stepchild” in Australian citizenship.

Whyte, Shaheen, und Salih Yucel. „Australian Muslim Identities and the Question of Intra-Muslim Dialogue“. Religions 14, Nr. 2 (08.02.2023): 233. http://dx.doi.org/10.3390/rel14020233.

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This paper explores the connection between intra-religious dialogue and Muslim identities in Australia. Drawing on empirical literature and analysis, this article investigates the increasing identification and interplay between Australian Muslims from different sects, sub-sects and faith-based groups of Islam. It argues intra-Muslim dialogue is gaining more noticeability among Australian Muslims working to build civic and inclusive identities. At the same time, the article points to the socio-political, organisational and sectarian issues challenging intra-religious unity between Muslim groups in Australia. To achieve genuine and long-lasting intra-faith relations, the article argues for a need to develop organic, theologically inclusive and contextually grounded articulations of intra-Muslim dialogue in Australia. The article concludes that diverse experiences of identity formation in Australia serve as an impetus for strengthening intra-Muslim relations based on previous success with inter-faith initiatives, as well as intergroup contact with non-Muslims.

Ali, Jan A. „Muslims as Archetypal Suspect Citizens in Australia“. Australian Journal of Islamic Studies 5, Nr. 2 (27.09.2020): 98–116. http://dx.doi.org/10.55831/ajis.v5i2.309.

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Muslims as archetypal suspect citizens in Australia is a product of Australian state approach to manage a section of supposedly “rogue population.” Muslims have been increasingly framed as a security problem and, therefore, their securitisation. The horrendous atrocities of the 11 September 2001 terrorist attacks in the United States followed by a new period of similar attacks in various parts of particularly the Western world provided a new stage for an extensive range of discourses involving politicians, public intellectuals, academics, and journalists swiftly securitised Islam as an existential threat to Australian liberal democracy. This paper probes the politics of Muslim suspect and how securitizing and “othering” of Australian Muslims in the name of managing security threat to Australian national order are rendered Australian Muslims archetypal suspect citizens. It suggests that the politics of suspect and securitizing and “othering” of Muslims in Australia transforms security from the problem of producing national order to making Muslims feel unwelcome citizens.

Yasmeen, Samina. „Muslim in Australia: Celebrating National Days“. Contemporary Review of the Middle East 2, Nr. 1-2 (März 2015): 104–18. http://dx.doi.org/10.1177/2347798915577720.

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The new millennium has drawn renewed attention to Muslim presence in Australia despite the fact that the links between Muslims and the continent predate the European settlement. A complex set of informational, institutional, and political factors have shaped multiple identities of Muslims in the country with the set of views and identities ranging from orthodox to more modernist interpretations of what it means to be a Muslim in a majority non-Muslim state. The complexity is consistently being reinforced and rendered more complex due to the emergence of organizations, groups and forces that present what they assume to be the ‘definitive’ view of Islam. The phenomenon exists in both Muslim and non-Muslim communities in Australia. Among Muslims, this diversity has expressed itself, among other issues, with reference to national days that have come to symbolize Australian identity. This article will explore this diversity of views and responses with reference to Australia Day celebrations and the ANZAC Day. It argues that despite the presence of ideas promoting a global caliphate of Islam, as well as a tendency to present an essentialist nature of Islam and Muslims, the responses by Muslim communities in Australia have differed with respect to these national days—an indication of the flaws inherent in conceiving Muslim presence as a singular identity in Australia.

Rammal, Hussain G., und Ralf Zurbruegg. „MEASURING THE AWARENESS OF AUSTRALIAN MUSLIMS TOWARDS SHARI'AH COMPLIANT BANKING PRODUCTS.“ Indonesian Management and Accounting Research 12, Nr. 1 (03.01.2013): 1. http://dx.doi.org/10.25105/imar.v12i1.1171.

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This paper seeks to find out the demand for Islamic finance among the Muslim community in Australia. A survey was conducted in Adelaide during the first half of 2004 covering Muslims attending Friday prayers. Of the respondents, 58.3 percent stated that they were aware of Islamic financing. With the Australian Muslim community growing in number, the results of this survey represent opportunities for Australian financial institutions to provide financing to Muslims who previously have stayed away from conventional interestbearing loans. Keywords: Australian Muslims, Islamic Finance.

Haveric, Dzavid. „ANZAC Muslims“. Australian Journal of Islamic Studies 3, Nr. 3 (14.02.2019): 75–98. http://dx.doi.org/10.55831/ajis.v3i3.147.

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When the Commonwealth of Australia became immersed in two World Wars, Australian Muslims accepted the national call – they shed their blood and gave their lives for Australia’s freedom and democracy. With their Australian brothers-in-arms and allies they fought courageously with honour against their common enemies in different battlefields – but this is an almost forgotten history. Muslims in Australia were challenged by Britain’s imperial might and by their status as British subjects and ‘aliens’ to take part in ANZAC showing their commitment to their adopted country. The virtue of justice, sense of responsibility and loyalty are peculiar qualities that find their full justification in the organised welfare of Australian society. This pioneering article, based on ongoing research on ANZAC Muslims, makes known their unique contribution. It reveals historic facts about ANZAC Muslims who were members of what has come to be known as the Heroic Generation. Although their names have not appeared in history books, they achieved the glory of victory for a better future for new generations to come. Their contribution is part of Australian National Heritage – Lest we forget.

Thompson, Brooke. „Navigating Dual Legal Systems“. University of Queensland Law Journal 41, Nr. 1 (02.05.2022): 89–126. http://dx.doi.org/10.38127/uqlj.v41i1.6483.

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This article explains the distinctive nature of Islamic inheritance law and considers the extent to which Muslim residents in Australia can assimilate their faith-based obligations with their country-based obligations in matters of inheritance. The article identifies conflict in the Islamic and Australian intestacy rules and sets out three ways that Muslims can manage this conflict. The article considers the scope for, and feasibility of, the execution of Islamic wills in Australia to demonstrate how they assist Muslims to comply with their religious inheritance obligations. While there is no manifest inadequacy in the current legal framework that impedes Muslims from maintaining an Islamic inheritance, the article establishes two instances where Muslims remain at a disadvantage and adds to calls for reform in the area of family provision.

Yusuf, Farhat. „Demography of Muslims in Australia“. Journal of Biosocial Science 22, Nr. 1 (Januar 1990): 77–84. http://dx.doi.org/10.1017/s0021932000018393.

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SummaryThis paper describes the origins and size of the Muslim population in Australia, at present about 1% of the total population. Their age distribution is younger and their sociodemographic characteristics are different from those of the rest of the Australian population.

Haveric, Dzavid. „Muslim Memories in Victoria“. Australian Journal of Islamic Studies 2, Nr. 3 (18.10.2017): 20–39. http://dx.doi.org/10.55831/ajis.v2i3.55.

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There is no history of Islam in Australia without a history of Muslim communities; there is no history of these Muslim communities without the memories of Australian Muslims. Within Australia’s religiously pluralistic mosaic there is no history of the Muslim faith without sharing universal values with other faiths. This paper is primarily based on empirical research undertaken in Victoria. It is a pioneering exploration of the building of multiethnic Muslim communities and interfaith relations from the 1950s to the 1980s. It is part of much broader research on the history of Islam in Australia. It is kaleidoscopic in its gathering of individual and family migrant memories from Muslims in all walks of life. It includes an older Muslim generation as well as those who came later, in subsequent waves. Muslim interviewees in the research were migrants of various ethnicities from Albania, Bosnia, Cyprus, Egypt, India, Indonesia, Jordan, Kosovo, Lebanon, Pakistan, Palestine, Sri Lanka, Syria, Turkey, Tanzania and Kenya. Muslim men and women are represented, and also those born in Australia. This research was enhanced by consulting Islamic and Christian archival sources.

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Dissertationen zum Thema "Muslims Australia":

Hersi, Abdi Mohamud. „Australian Muslims’ Conceptions of Integration“. Thesis, Griffith University, 2016. http://hdl.handle.net/10072/367708.

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Currently, the scholarly literature does not address the possibility of the existence of a counter narrative of what integration might mean to the immigrant communities who are the subjects of the integration debate. In the case of Muslim immigrants in Australia, their perspectives on what integration means is absent from this debate. This study therefore attempts to examine the meanings of integration from the perspective of the Muslim people themselves. Over the course of 2010 and 2011, four focus group discussions were conducted with Muslims in the South East Queensland region of Australia. Concerning the issues of their integration into Australian society, Muslim participants were asked to define what integration means and also to state what activities and behaviours they would attach to the meaning of integration. Qualitative data analysis employing NVIVO software was used to categorise particular interpretations of integration into themes. The study found that the meanings Muslims give to the term “integration” are by and large similar to those prevalent in the scholarly literature on integration. In general, Muslims ascribe to the term meanings relating to participation, belonging and contributing to the wider society. Noticeably, they conceptualise integration in socio- economic terms rather than in cultural terms. However, the study concludes that the meanings that integration has for Muslims are generally influenced by their faith. For example, Muslims expressly reject activities and behaviours they perceive to compromise their faith, and evidently make a distinction between integration and assimilation. Overall, this thesis argues that an understanding of how Muslims define integration may help policy makers, academics and settlement service providers appreciate how culture and faith influence the meanings that religiously and culturally diverse groups give to certain generally accepted terms, such as integration.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities, Languages and Social Science
Arts, Education and Law
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Ahmeti, Sharon. „Albanian Muslims in secular, multicultural Australia“. Thesis, University of Aberdeen, 2017. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=233139.

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This paper examines the discourses of multiculturalism and secularism in Australia through the lens of Albanian Muslims living in two Victorian cities, Shepparton and Dandenong. Grounded on 17 months of fieldwork and an analysis of Australian government policy, it argues that the reliance of State policies on constructed concepts of ethnicity, religion, nationality and community are inadequate based on the divergences of understanding and use of these concepts between the Albanian people I met and their use in State policies and projects. This thesis considers Albanians' position as white European Muslims in a supposedly multicultural and secular nation that has become increasingly hostile towards Islam over recent years. In Australian dominant narratives of nation, Ethnic and Anglo-Australians are constructed as oppositional categories in a tripartite structure (that also includes Indigenous Australians) and Muslims are considered a relatively new Other. Yet, Albanian Muslims arrived in significant numbers in Australia more than 100 years ago, during the White Australia policy years. Their European background and varied approaches to being Muslim that are often described as tolerant and relaxed adds a largely unheard voice to both the diversity of Islam and to the increasing hostile tension between Muslims and 'the West' that are reflected in mainstream political and media rhetoric. The idea of an inherent clash between Islam and the West is maintained through the enactment of a particular kind of secularism that is implemented in ways specific to Australia, based on Christian-oriented thought system rooted in the European Enlightenment and Reformation. Similarly, multiculturalism is based on a particular worldview based on Liberal normative assumptions and supposed shared 'Australian values' and character, creating an inherent paradox and the enduring marginalisation of 'Ethnics'.

Behrouzinia, Tahmoores. „The socio-demographic characteristics of Muslim communities in Australia, 1981-96“. Title page, contents and abstract only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phb421.pdf.

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Bibliography: leaves 483-532. This study contributes to the limited body of knowledge regarding Muslim settlement in Australia by elucidating the processes of contemporary settlement and adjustment of Muslim groups in Australia and assessing the role and significance of religion (Islam) in those processes. It focuses on the cultural, economic, social and demographic adjustments of these groups to Australian society and explores the role of Islam in the adjustment.

Nakhoul, Ghassan. „Media Representations of Arabs & Muslims in Post-Multicultural Australia“. Thesis, The University of Sydney, 2013. http://hdl.handle.net/2123/10120.

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This research examines the representations of Arab and Muslim Australians in the media and political discourse on the issues of terrorism, boat people and the Cronulla riots, during the Howard years. The research is based on analysing events, political statements, media reports and broadcasts that have negatively portrayed the Arabic and Muslim communities in Australia. The study argues that the contemptuous depiction of Arabs and Muslims in the mainstream media was due to two factors: Orientalist attitudes and the ushering of a new post-multiculturalism era which is now being carried out under the banner of social inclusion. I have termed the difficult times that Australia has experienced with some controversial issues concerning Arabs and Muslims, such as the issues of terrorism, boat people and ethnic tensions as the ‘Australian Trials’. I have also identified the Orientalist Aussie as the main agent, the stirrer and the cause of the Australian Trials. While the first chapter sets the context of Australian attitudes towards multiculturalism in general, the remaining three chapters deal with the issues of terrorism, boat people and the Cronulla events as debated in the media and political discourse.

Kabir, Nahid Afrose. „The Muslims in Australia : an historical and sociological analysis, 1860-2002 /“. [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16997.pdf.

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Sneddon, David. „A history of faith-based micro, meso and macro dialogue between Muslims and non-Muslims in Australia prior to 9/11“. Phd thesis, Australian Catholic University, 2021. https://doi.org/10.26199/acu.8wq7v.

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Inter-religious dialogue is an essential means for different faiths and believers to develop friendship and understanding in an increasingly global and multifaith society. Additionally, it could provide for increased levels of social harmony in a seemingly divided yet ever-shrinking globalised world. Islam has a long history with Australia that pre-dates European colonisation; however, research into the nature and impact of interfaith dialogue between Muslims and non-Muslims is scarce. To date, there is an extensive gap in the academic record as no comprehensive historical exploration on inter-religious dialogue prior to 9/11 between Muslims and non-Muslims has been undertaken in Australia. Accordingly, it is envisaged that this will be the most comprehensive research on the topic to date. Uniquely, through the application of the sociological population-level constructs of micro, meso and macro-level analysis this research has looked for evidence of cyclical patterns of inter-religious dialogue over Australia’s long history and contact with Islam. A key question for this research is how, if at all, have different sociological levels of dialogue, as represented in the public and private record, contributed to meaningful social harmony? It is hoped that this historical enquiry will place some light on past paradigm shifts in interfaith relations and assist in the future of interfaith dialogue in a uniquely Australian context. Using the public record, along with other related academic works, this research has analysed the available evidence to establish the sociological levels of interfaith dialogue that existed in Australia up to 2001. A brief overview of the history of global and local inter-religious dialogue has been provided that includes the approaches taken by the various religions as outlined in the sacred texts, the Torah, Gospels and Qur’an. It also looks to outline the changes that have occurred surrounding religion in Australia over time. Initial research has demonstrated levels of micro and meso-level dialogue in the pre-colonial period between the Muslim Baijini, Macassans and Australia's Indigenous peoples. Following colonisation, this dialogue largely disappeared and was replaced by a period of mutual monologue, enforced by the dominant Christian hegemony, notwithstanding the contribution by members of the Islamic community to the exploration and construction of modern Australia. Despite the effects of the Immigration Restriction Act (1901), Muslims continued to migrate to Australia and integrate into the community, including those from British India and Albania. Many kept their religious beliefs and thrived in several Australian towns through the 20th Century. As the century progressed, so did the growth of the Australian umma, with migrants arriving from Turkey, Lebanon, Bosnia, Indonesia, the Middle East and North Africa. Through a critical historical analysis of the public and private records, this research has looked to illustrate to true nature of the sociological levels and effectiveness of dialogue from the first contact with Islam, sometime before the 17th Century until the beginning of the 21st Century. Importantly, the key contribution of this research has also found that the levels of dialogue have been measurable and over time, cyclical in nature, when measured using the sociological constructs of micro, meso and macro. Additionally, this research has uncovered the importance of ecumenical dialogue as a precursor to any meaningful inter-religious dialogue, largely driven by the Catholic Church’s Declaration Nostra Aetate in 1965. Other aspects of the findings include, the need for a critical mass, some form of organisation and favourable political conditions. Finally, shortcomings and suggestions for further avenues of research are discussed.

McCaffrey, Claire. „The perception and impact of countering violent extremism programmes for Muslims in Sydney, Australia“. Thesis, University of Chester, 2016. http://hdl.handle.net/10034/620648.

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This thesis examines how the countering violent extremism initiatives implemented by the Australian government since 2011 have been received by Muslim communities in Sydney and the impact such measures have had, particularly, for those communities. Investigating the reception and impact of such initiatives both for and within Muslim communities, is vital in order to understand the scope of their reach and their efficiency. This thesis – addressing the lack of literature on this issue - will take the form of a case study of such programmes and their receipt by Muslim communities in Sydney, using primarily, qualitative research gathered through the use of semi-structured and unstructured interviews, as well as focus groups within Muslim communities in Sydney and policy reports gathered by both governmental and non-governmental bodies. Through an examination of the discourse adopted by the Howard government, in the period from 2001 to 2007, this study unearths and highlights the hostile, anti-Muslim environment in which the countering violent extremism measures were introduced. This environment was characterised by racism, negative stereotyping and vindication. Furthermore, through an analysis of this anti-Muslim and anti-immigrant narrative and discourse, the perceived threat posed by militant Islam to Australia and its interests constitutes both a process and discourse of securitisation by both the Howard government and the media. Data from fieldwork serves to evidence and reiterate the anti-Muslim undercurrent of Howard’s discourse maintaining the suspect community narrative and culminating in the securitisation of the Muslim population. The poor receipt of these measures by Muslim communities and the detrimental impact in terms of further marginalisation, alienation, and suspicion are testament to the counter-terror discourse and the growth in community based counter-terror measures.

Krayem, Ghena. „To recognise or not to recognise, that is NOT the question : family law and the Muslim community in Australia“. Thesis, Faculty of Law, 2011. http://hdl.handle.net/2123/14973.

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Rostom, Mustafa. „"Scattered cedars in a Western town" : interviews with Lebanese Muslims on the family, ethnicity, gender and racism /“. Connect to thesis, 2003. http://eprints.unimelb.edu.au/archive/00000444.

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Lourigan, Shawn Daniel. „News Limited and the Construction of Howard Government Discourse about Muslims in Australia 2001-2007“. Thesis, Griffith University, 2017. http://hdl.handle.net/10072/365742.

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The 11 September 2001 terrorist attacks on the World Trade Centre can be justifiably viewed as a turning point in relations between the Islamic world and the West, foregrounding a dominant pejorative representation of Muslims and Islam that continues unabated. The aim of this thesis is to explore media representations of Howard Government discourse about Muslims in Australia from 2001 to 2007. The research examined three prominent and highly popularised cases relating to Islam and Muslims, namely comments made in 2006 by the ex-Grand Mufti of Australian Muslims, Sheik Hilali; the arrest and detention in 2007 of Doctor Mohamed Haneef; and the discourse surrounding the traditional female Muslim garment known as the hijab. This thesis examines the language used by the government and by News Limited print media when referring to Muslims and Islam from 2001 to 2007, to ascertain whether there was a marked increase in the use of terms that could be classified as being negative or perpetuating stereotypes. I used a combined qualitative/quantitative methodology to examine both the collated newspaper articles and political documents.
Thesis (Masters)
Master of Philosophy (MPhil)
School of Humanities, Languages and Social Science
Arts, Education and Law
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Mehr Quellen

Bücher zum Thema "Muslims Australia":

Shahram, Akbarzadeh, und Saeed Abdullah, Hrsg. Muslim communities in Australia. Sydney: UNSW Press, 2001.

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Stephenson, Peta. Islam dreaming: Indigenous Muslims in Australia. Sydney: UNSW Press, 2010.

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Saeed, Abdullah. Islam in Australia. Crows Nest, NSW: Allen & Unwin, 2003.

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Jones, Philip G. Australia's Muslim cameleers: Pioneers of the inland, 1860s-1930s. Kent Town, S. Aust: Wakefield Press, 2010.

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Mulyana, Deddy. Islam dan orang Indonesia di Australia: Catatan pengembara Muslim Indonesia. Ciputat, [Indonesia]: Logos Wacana Ilmu dan Pemikiran, 2000.

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Kabir, Nahid Afrose. The economic plight of the Afghans in Australia, 1860-2000. Islamabad: Islamic Research Institute, International Islamic University, 2006.

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Neighbour, Sally. The mother of Mohammed: An Australian woman's extraordinary journey into jihad. Carlton, Vic: Melbourne University Pub., 2009.

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Chelebi, Manar. The Australian Muslim student. Terrigal, N.S.W: David Barlow Publishing, 2008.

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Deen, Hanifa. Caravanserai: Journey among Australian Muslims. Fremantle, W.A: Fremantle Arts Centre Press, 2003.

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Deen, Hanifa. Caravanserai: Journey among Australian Muslims. St. Leonards, NSW, Australia: Allen & Unwin, 1995.

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Buchteile zum Thema "Muslims Australia":

Roose, Joshua M. „Muslims in Australia“. In Political Islam and Masculinity, 33–49. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-52230-6_3.

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Ahmad, Qazi Ashfaq. „Islam and Muslims in Australia“. In Islam, Muslims and the Modern State, 317–38. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-14208-8_16.

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Hersi, Abdi. „Muslims in Australia: Context and Background“. In Conceptualisation of Integration, 19–41. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-91235-6_2.

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Ewart, Jacqui, und Kate O’Donnell. „Experience of Muslims in Australia and New Zealand“. In Handbook of Contemporary Islam and Muslim Lives, 1–21. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73653-2_18-1.

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Peucker, Mario. „Muslims in Australia and Germany: Demographics, Resources, Citizenship“. In Muslim Citizenship in Liberal Democracies, 59–113. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-31403-7_4.

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Ewart, Jacqui, und Kate O’Donnell. „Experience of Muslims in Australia and New Zealand“. In Handbook of Contemporary Islam and Muslim Lives, 237–57. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-32626-5_18.

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Hegarty, Kieran. „Meanings in Everyday Food Encounters for Muslims in Australia“. In The Routledge Handbook of Halal Hospitality and Islamic Tourism, 303–12. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315150604-23.

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Patton, Chloe. „Faith, Space, and Negotiated Subjectivities: Young Muslims in Suburban Australia“. In Identities and Subjectivities, 193–214. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-023-0_19.

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Patton, Chloe. „Faith, Space, and Negotiated Subjectivities: Young Muslims in Suburban Australia“. In Identities and Subjectivities, 1–22. Singapore: Springer Singapore, 2015. http://dx.doi.org/10.1007/978-981-4585-91-0_19-1.

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Rammal, Hussain Gulzar, und Ralf Zurbruegg. „Awareness of Islamic Banking Products among Muslims: The Case of Australia“. In Islamic Finance, 141–56. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-30918-7_9.

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Konferenzberichte zum Thema "Muslims Australia":

Muhtadi, Asep S., Moch Fakhruroji, Dede Syarif und Aam Abdillah. „Negotiating Identity of Indonesian Muslims in Australia“. In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007093701000105.

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Akbarzadeh, Shahram. „Islam in Australia“. In Symposium on The State of Muslim Minorities in Contemporary Democracies. International Institute of Islamic Thought, 2021. http://dx.doi.org/10.47816/02.001.symposium3.akbarzadeh.

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Wehbe, Ayah. „Blessing or A Curse? Exploring the Identity and Lived Experiences of Australian, Lebanese-Muslim Women with Hearing Impairment“. In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.36.

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Saeedi, Azin. „Community Participation in Conservation Proposals of Islamic Pilgrimage Sites“. In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4025pfdgv.

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There is increasing pressure on urban landscapes surrounding Islamic pilgrimage sites to accommodate growing numbers of pilgrims. Recent developments have responded to this issue with comprehensive clearance of historic urban landscapes, constructing grand open spaces and dislocating local residents. The traditional expansion of Islamic pilgrimage sites was characterised by a layering of interconnected structures with continuous functions that merged gradually over time into the surrounding landscape. The rift between the traditional urban growth and the recent expansion approach across the Muslim world is inconsistent with international developments that seek to incorporate sustainable development into urban heritage conservation. To achieve sustainability, developments should meet intergenerational equity and protect the interests of stakeholders including the community. Literature has established two operational characteristics for sustainable development that helps gauging the extent to which it is integrated into practice: Stakeholder participation and strategic planning. Participatory processes create shared visons among stakeholders and facilitate long-term directions. However, in non-Western contexts where decision-making power and financial control reside in the central state, participation is either considered a threat to the state or its potential benefit is unrecognised. This paper argues where conservation objectives are determined by experts in isolation from the community’s interests, the plans fail to be achieved. This will be demonstrated by undertaking a comparative analysis of conservation proposals prepared by international heritage experts for Islamic pilgrimage sites of Mecca, Medina, Kāzimayn and Shiraz. Visited by millions of pilgrims annually, the four sites have similar clearance and expansion patterns. This paper analyses the extent of community participation integrated into these proposals as one of the significant operational dimensions of sustainable development and a crucial link that enhances strategic planning. Finally, by reflecting on site specifics and social methods, this paper recommends participatory methods to enhance community engagement.

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.