Academic literature on the topic 'Islam Social aspects Australia'

This paper argues for a reconsideration of social cohesion as an analytical concept and a policy goal in response to increasing levels of religious diversity in contemporary Australia. In recent decades, Australian has seen a revitalization of religion, increasing numbers of those who do not identify with a religion (the “nones”), and the growth of religious minorities, including Islam, Buddhism, Hinduism, and Sikhism. These changes are often understood as problematic for social cohesion. In this paper, we review some conceptualizations of social cohesion and religious diversity in Australia, arguing that the concept of social cohesion, despite its initial promise, is ultimately problematic, particularly when it is used to defend privilege. We survey Australian policy responses to religious diversity, noting that these are varied, often piecemeal, and that the hyperdiverse state of Victoria generally has the most sophisticated set of public policies. We conclude with a call for more nuanced and contextualized analyses of religious diversity and social cohesion in Australia. Religious diversity presents both opportunities as well as challenges to social cohesion. Both these aspects need to be considered in the formation of policy responses.

This research examines the rise of Islamic populism in Indonesia and understands it as an instrument to clear a new pathway for populism movement into popular culture. Ummi magazine is one of the religious media used to be political vehicles of stablishing constituencies, especially for the Tarbiyah movement in the Soeharto era to the current tendency to popularize the Tarbiyah identity as a new lifestyle. Historically, The Tarbiyah movement in Indonesia is a social and political movement among Indonesian Muslimah students, especially activists in the Suharto period. Muslim middle class entrepreneurs launched a campaign of ‘economic jihad. This research uses a qualitative approach by interpreting and studying the data contained in Ummi Magazine. Media studies were carried out in the January 2017 to 2018 editions. The data obtained were described and associated with the magazine's transformation as an ideological medium and Muslim women's lifestyle today. The result shows that the magazine's transformation from ideology magazine to lifestyle magazine can influence readers because there are more new readers. Whether Ummi as a media for da'wah and a women's magazine, it is still perceived by the readers to apply ideological coercion or simply provide an alternative lifestyle or consumption where religious independence is the main characteristic of the magazine. We argue that Islamic populism is mainly a medium for coercion ideology to gain tracks to power, while the poor remain as ‘floating mass’, and entrapped in many so-called 'empowerment' projects. Populism can be interpreted as a communication style in which a group of politicians considers themselves to represent the people’s interests contrasted with elite interests. Nevertheless, the populism approach is gaining momentum. Abdullah, I. (1996). Tubuh, Kesehatan, dan Struktur yang Melemahkan Wanita. Kumpulan Makalah Seminar Bulanan. Pusat Penelitian Kependudukan UGM.Al-Abani, S. M. N. (1999). Jilbab Wanita Muslimah. Pustaka At-Tibyan.Ahmed, L. (1992). Women and Gender in Islam: Historical Roots of Modern Debate. Yale University Press.Al-Ghifari, A. (2005). Kerudung Gaul, Berjilbab Tapi Telanjang. Mujahid Press.Armbrust, W. (2000). ‘Introduction’, Mass Mediation: New Approaches to Popular Culture In The Middle East and Beyond. University California Press.Askew, K. (2002). ‘Introduction’, The Anthropology of Media: A Reader.Blackwell.Astuti, S. N. A. . (2005). Membaca Kelompok Berjilbab Sebagai Komunitas Sub Kultur. Universitas Gadjah Mada.BPS. (2017). Statistika Pendapatan. BPS Publication. Banet-Weiser, S. (2006). “I just want to be me again!”: Beauty pageants, reality television and post-feminism. Feminist Theory, 7(2), 255–272. https://doi.org/10.1177/1464700106064423Banna, H. (2011). Majmu’ah Rasail Al Iman As Syahid (Risalah Pergerakan Ikhawanul Muslimin. Era Intermedia. Barthel, D. (1976) . The Impact of Colonialism on Women’s Status in Senegal.Ph.D Dissertation, Harvard University.Barthes, R. (1977). Image, Music, Text. Fortana Press.Bertrand, I., & Hughes, P. (2005). Media Research Methods: Audiences, Institutions, Texts. Palgrave Mecmillan.Bordo, S. (1995). Unbearable Weight : Feminism, Western Culture, and The Body. University of California Press.Branner, S. (1995). Why Women Rule the Roost: Rethiking Javanese Ideologies of Gender and Self-Control. In Bewitching Women, Pioner Men. University of California Press.______. (1996). ‘Reconstructing Self and Society, Javannese Muslim Women and The Veil’. American Ethnologist.Bruneinessen, M. v. (2002). ‘Genealogies of Islamic Radicalism in Post-Suharto Indonesia’. South East Asian Research. Champagne, J. (2004). Jilbab Gaul. Bali. Latitudes, 46, 114-123.Damanik, A. S. (2000). Fenomena Partai Keadilan: Transformasi 20 Tahun Gerakan Tarbiyah di Indonesia. Mizan.Durkin, K. (1985). Television and Sex Role Acquisition I: Content’. British Journal of Social Psycology, 24, 102-113.Effendi, B. (2003). ‘Islam Politik Pasca Suharto’. Refleksi, 5(2).El-Guindi, F. (1991). Veil, Modesty, Privacy, and Resistance. Berg.Frederick, W. H. (1982). Rhoma Irama and The Dangdut Style: Aspects of Contemporary Indonesian Popular Culture. Indonesia, 34, 103-130.Featherstone, M. (2001). The Body in Consumer Culture. In The Body: Social Process and Cultural Theory. SAGE Publication.Foucault, M. (1981). The Order of Discourse. Routledge and Keagon Paul.Fukuyama, F. (2018). Against Identity Politics. Foreign Affairs, Sptember/October, 1-25.Gough, Y. A. (2003). Understanding Women Magazine. Routledge.Gautlett, D. (2002). Media, Gender, and Identity: An Introduction. Routledge.Geetzt, C. (1973). The Interpretation of Culture. Verso.Gill, R. (2009). Mediated Intimacy and Post Feminism: a Discourse Analytic Examination of Sex and Relationship advice in Woman’s Magazine. Discourse and Communication Journal, 3(4), 345-369. https://doi.org/10.1177/1750481309343870Gramsci, A. (1992). Selection from The Prison on Notebooks. International Publisher.Gorham, B. W. (2004). The Social Psychology of Stereotypes: Implications for Media Audiences. In Race/Gender/Media: Considering Diversity Across Audiences, Content, and Producers. Pearson.Hall, S. (1997). The Work Of Representation. In Representation: Cultural Representations and Signifying Practices. SAGE Publication.Handayani, D. (2014). Performatifitas Muslimah dalam Majalah Ummi. At-Tabsyir. Jurnal Komunikasi Penyiaran Islam, 2(1), 73-98. http://doi.org/10.21043/at-tabsyir.v2i1.461.Hanifah, U. (2011). Konstruksi Ideologi Gender pada Majalah Wanita (Analisis Wacana Kritis Majalah Ummi). KOMUNIKA: Jurnal Dakwah dan Komunkasi, 5(2), 199-220. https://doi.org/10.24090/komunika.v5i2.170Imdadun, R. (2005). Arus Baru Iislam Radikal: Transmisi, Revivalisme Islam Timur Tengah ke Indonesiaan. Erlangga.Itzin, C.(1986). Media Images of Women: The Social Construction of Ageism and Sexism. In Feminist Social Psycology: Developing Theory and Practice. Milton Keynes. Open University Press.Kailani, N. (2008). Budaya Populer Islam di Indonesia: Jaringan Dakwah Foru Lingkar Pena. Jurnal Sosiologi Reflektif, 2(3). Kellner, D. (1995). Cultural Studies, Identities and Politics Between The Modern and Postmodern. Routledge.Machmudi, Y. (2006). Islamizing Indonesia: The Rise of Jamaah Tarbiyah and The Presperous Justice Party (PKS). PhD Dissertation, Australia National University.Maulidiyah, L. (2014). Wacana Relasi Gender Suami Istri dalam Keluarga Muslim di Majalah Wanita Muslim Indonesia. Universitas Airlangga.Parihatin, A. (2004). Ideologi Revivalisme Islam dalam Majalah Perempuan Islam (Analisis Wacana pada Majalah Ummi). Universitas Indonesia. Qadarawi, Y. (2004). Al Islamu wal Fannu. Islam Bicara Seni. Era Intermedia. Qutb, S. (1980). Ma’alim fi Al Tariq (Petunjuk Jalan-Milestone). Media Dakwah.Rozak, A. (2008). Citra Perempuan dalam Majalah Wanita Islam UMMI. Jurnal Penelitian Agama. VXII(2), 332-354.Storey, J. (2010). Culture and Power in Cultural Studies: The Politics of Signification. Edinburg University Press.Ulfa, N. M. (2016). Dakwah Melalui Media Cetak (Analisis Isi Rubrik Mutiara Islam Majalah Ummi). Islamic Communication Journal, 1(1), 73-89.

- Martin Baier, Sri Kuhnt-Saptodewo, Zum Seelengeliet bei den Ngaju am Kahayan; Auswertung eines Sakraltextes zur Manarung-Zeremonie beim totenfest. München: Akademischer Verlag,1993 (PhD thesis, Ludwig-Maximilian-Universitiy München). - H.J.M. Claessen, Annette B. Weiner, Inalienable Possessions; The paradox of keeping-while-giving. Berkeley: University of California Press, 1992, 232 pp. Bibl. Index - Charles A. Coppel, Wang Gungwu, Community and Nation; China, Southeast Asia and Australia. Sydney: Asian studies of Australia in association with Allen & Unwin, 1992 (2nd revised edition), viii + 359 pp - Heleen Gall, W. J. Mommsen, European expansion and Law; the encounter of European and Indigenous Law in 19th- and 20th- century Africa and Asia. Oxford; Berg publishers, 1992, vi + 339 pp, J.A. de Moor (eds.) - Beatriz van der Goes, C. W. Watson, Kinship, Property and inheritance in Kerinci, Central Sumatra. Canterbury:University of Kent, Centre for Social Anthropology and computing Monographs no: 4. South-East Asian Series, 1992, ix + 255 pp - Kees Groeneboer, Tom van der Berge, Van Kenis tot kunst; Soendanese poezie in de koloniale tijd. Proefschrift Rijksuniversiteit Lieden, November 1993, 220 pp - Kees Groeneboer, J.E.A.M. Lelyveld, ‘... waarlijk geen overdaad, doch een dringende eisch..’’; Koloniaal onderwijs en onderwijsbeleid in Nederlands-Indië 1893-1942. Proefschrift Rijksuniversiteit Utrecht, 1992. - Marleen Heins, R. Anderson Sutton, Variation in Central Javanese gamelan music; Dynamics of a steady state. Northern Illinois University: Center for Southeast Asian Studies, Monograph series on Southeast Asia, (Special Report 28 ),1993. - Marleen Heins, E. Heins, Jaap Kunst, Indonesian music and dance; Traditional music and its interaction with the West. Amsterdam: Royal Tropical Institute/Tropenmuseum, University of Amsterdam, Ethnomusicology Centre `Jaap Junst’, 1994, E. den Otter, F. van Lamsweerde (eds.) - David Henley, Harold Brookfield, South-East Asia’s environmental future; The search for sustainability. Tokyo: United Nations University Press, Kuala Lumpur: Oxford University Press, 1993, xxxii + 422 pp., maps, tables, figures, index., Yvonne Byron (eds.) - Antje van der Hoek, Keebet von Benda-Beckmann, De emancipatie van Molukse vrouwen in Nederland. Utrecht: Van Arkel,1992, Francy Leatemia-Toma-tala (eds.) - Michael Hitchcock, Brita L. Miklouho-Maklai, Exposing Society’s Wounds; Some aspects of Indonesian Art since 1966. Adelaide: Flinders University Asian studies Monograph No.5, illustrations, 1991, iii + 125 pp - Nico Kaptein, Fred R. von der Mehden, Two Worlds of Islam; Interaction between Southeast Asia and the Middle East.Gainesville etc: University Press of Florida 1993, xiii + 128 pp - Nico Kaptein, Karel Steenbrink, Dutch Colonialism and Indonesian Islam; Contacts and Conflicts 1596-1950. Amsterdam-Atlanta, GA: Rodopi, 1993. - Harry A. Poeze, Rudolf Mrázek, Sjahrir; Politics and exile in Indonesia. Ithaca, N.Y.: Cornell University, Southeast Asia Program, 1994. - W.G.J. Remmelink, Takao Fusayama, A Japanese memoir of Sumatra 1945-1946; Love and hatred in the liberation war. Ithaca: Cornell University (Cornell Modern Indonesia Project Monograph series 71), 1993, 151 pp., maps, illustrations. - Ratna Saptari, Diana Wolf, Factory Daughters; Gender, Household Dynamics, and Rural Industrialization in Java. Berkeley: University of California Press, 1992. - Ignatius Supriyanto, Ward Keeler, Javanese Shadow Puppets. Singapore (etc.): Oxford University Press, 1992, vii + 72 pp.,bibl., ills. (Images of Asia). - Brian Z. Tamanaha,S.J.D., Juliana Flinn, Review of diplomas and thatch houses; Asserting tradition in a changing Micronesia. Ann Arbor: University of Michigan Press, 1992. - Gerard Termorshuizen, Dorothée Buur, Indische jeugdliteratuur; Geannoteerde bibliografie van jeugdboeken over Nederlands-Indië en Indonesië, 1825-1991. Leiden, KITLV Uitgeverij, 1992, 470 pp., - Barbara Watson Andaya, Reinout Vos, Gentle Janus, merchant prince; The VOC and the tightrope of diplomacy in the Malay world, 1740-1800. Leiden: KITLV Press, 1994, xii + 252 pp.

About 17,000 islands spreading in Indonesia, it's between pacific and Ocean of Indian, over 200 groups ethnic, and more than 300 spoken languages. Indonesia as a land of endless spectacular wonders because not only positions bridges continents of Australia and Asia but also biodiversity stretching along the equator line and a multitude of amazing landscapes. As natural world-class tourism destinations, it brings advantages and challenges to Islamic business growth. There is a lack of research trying to relate to Islamic business growth, Halal tourism, government revenue and accelerate economic growth itself. The purpose of this paper is exploring the causal relationship between Islamic business growth and Halal tourism. The method of this research is mixed method with 177 respondents in quantitative and 6 respondents in qualitative through interview with non-probability sampling. Data analyze using SPSS 21. Islamic business brings together parties related to Halal tourism: academics, innovative activities, social media, government, e-services, accommodations, and transportations. The findings of the paper showed that Islam as ad-Din (way of life) outlined value systems established by al-Quran and al-hadith in every aspect of life. Related to tourism, the Islamic religion seeks to deliver the goodness to all mankind according to its rules and principles. Halal tourism affect significantly to the Islamic business growth.

The assumption that Islam is a new religious identity among Aboriginal Australians is questioned. The historical evidence demonstrates a well-established connection between Islam and Aboriginal communities through the early migration of Muslims to colonial Australia. This historical framework allows us to criticise the negative construction of the Aboriginal Muslim in the media through the use of statistical information gathered in three Australian censuses (1996, 2001 and 2006). Our conclusion is that the Aboriginal Muslim needs to be understood both in terms of the historical context of colonial Australia and the Aboriginal experience of social and political marginalisation. Their conversion to Islam represents some degree of cultural continuity rather than rupture. Finally the article demonstrates that the sociological and psychological understanding of conversion is underdeveloped and inadequate.

This article presents the findings of a national survey on Islam in Australia based on responses of 1034 Muslim Australian citizens and permanent residents. Knowing what Muslim Australians think about Islam in relation to Australian society is essential for a more informed understanding about Islam and Muslims needed to address misinformation, Islamophobia, and extremism. The findings presented in this article include typologies of Muslims; sources of influence concerning Islam; interpretations of the Qur’an; perspectives on ethical, social, and theological issues; issues of concern; social connections and sense of belonging; views on various Muslim-majority countries; and perspectives concerning political Islam, including jihad, caliphate, and shariah. While respondents’ understandings, interpretations, and expressions of Islam overall align with values and principles of equality, human rights, social cohesion, and social justice, a minority were found to understand and interpret Islam in ways that reflect the influence of late 20th and early 21st century ideas associated with Islamist political ideology, and a smaller sub-group were found to have views that could be considered extreme. This article discusses these findings in relation to the early 21st century time-period factors and the Australian social context.

ABSTRAK Pengelolaan pembangunan desa islami adalah konsep pembangunan desa yang memiliki karakteristik tercapainya tujuan pembangunan sosial ekonomi yang berdimensi holistik, seimbang antara aspek material dan spiritual. Penelitian ini bertujuan untuk mengkaji pembahasan kajian-kajian terdahulu secara sistematis tentang konsep dan praktik pengelolaan pembangunan desa dalam perspektif islam. Dalam rangka melakukan review publikasi artikel secara sistematis, riset ini menggunakan standar protokol RAMESES. Hasil penelitian ini terbagi menjadi dua tema utama, yaitu peran dan fungsi lembaga keuangan mikro syariah dalam pembangunan desa dan Lembaga Swadaya Masyarakat dalam pengelolaan pembangunan desa. Tema pertama menghasilkan tiga subtema: praksis keuangan mikro syariah di Bangladesh, Malaysia, dan Indonesia. Tema kedua menghasilkan satu subtema yaitu peranan Pesantren dalam mendukung pengelolaan pembangunan desa. Hasilnya memberikan landasan untuk mengisi ruang-ruang yang belum dimasuki untuk membangun pengelolaan pembangunan desa yang komprehensif berdasarkan prinsip atau nilai Islam yang ideal. Kata kunci: Islami, Pengelolaan Pembangunan Desa, Systematic Literature Review. ABSTRACT Islamic village development management is a village development concept that has the characteristics of achieving socio-economic development goals with a holistic dimension, balanced between material and spiritual aspects. This study aims to systematically review the discussion of previous studies on the concepts and practices of village development management from an Islamic perspective. To conduct the article review systematically, this research was carried out using the RAMESES protocol standard. The results of this study are divided into two main themes, namely the role and function of Islamic microfinance institutions in village development and non-governmental organizations in managing village development. The first theme produces three sub-themes: the practice of Islamic microfinance in Bangladesh, Malaysia, and Indonesia. The second theme resulted in a sub-theme, namely Pesantren's role in supporting the management of village development. The results provide a foundation to fill in the gaps that have not been entered to build a comprehensive village development management based on ideal Islamic principles or values. Keywords: Islamic, Village Development Management, Systematic Literature Review. REFERENCES Abdullah, M. F., Amin, M. R., & Ab Rahman, A. (2017). Is there any difference between Islamic and conventional microfinance? Evidence from Bangladesh. International Journal of Business and Society, 18(S1), 97–112. Adejoke, A.-U. G. (2010). Sustainable microfinance institutions for poverty reduction: Malaysian experience. OIDA International Journal of Sustainable Development, 2(4), 47–56. http://dx.doi.org/10.2139/ssrn.1666023 Akhter, W., Akhtar, N., & Jaffri, S. K. A. (2009). 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The financial management challenges on the village socio-economic development. International Forum, 16(2), 37–50. Khaleequzzaman, M., & Shirazi, N. S. (2012). Islamic microfinance - An inclusive approach with special reference to poverty eradication in Pakistan. IIUM Journal of Economics and Management, 20(1), 19–49. Kraus, S., Breier, M., & Dasí-Rodríguez, S. (2020). The art of crafting a systematic literature review in entrepreneurship research. International Entrepreneurship and Management Journal, 16(3), 1023–1042. https://doi.org/10.1007/s11365-020-00635-4 Laila, T. (2010). Islamic microfinance for alleviating poverty and sustaining peace. World Universities Congress, 1–9. Li, Y., Fan, P., & Liu, Y. (2019). What makes better village development in traditional agricultural areas of China? Evidence from long-term observation of typical villages. Habitat International, 83(October 2018), 111–124. https://doi.org/10.1016/j.habitatint.2018.11.006 Mamun, A., Uddin, M. R., & Islam, M. T. (2017). An Integrated approach to Islamic Microfinance for poverty alleviation in Bangladesh. Üniversitepark Bülten, 6(1), 33–44. https://doi.org/10.22521/unibulletin.2017.61.3 Mohamed, E. F., & Fauziyyah, N. E. (2020). Islamic microfinance for poverty alleviation : A systematic literature. International Journal of Economics, Management and Accounting, 28(1), 141–163. Muhammad Syukri Salleh. (2011). Islamic-based development for post-tsunami Aceh: A theoritical construct. Media Syariah: Wahana Kajian Hukum Islam Dan Pranata Sosial, 13(2), 163–168. Muhammad Syukri Salleh. (2015a). An Islamic approach to poverty management: The Ban Nua Way. International Journal of Contemporary Applied Sciences, 2(7), 186–205. Muhammad Syukri Salleh. (2015b). Islamic economics revisited: Re-contemplating unresolved structure and assumptions. 8th International Conference on Islamic Economics and Finance, (January). Mustari, M. (2014). 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Humanomics, 26(4), 284–295. https://doi.org/10.1108/08288661011090884 Rahim, S. A. (2017). Evaluation of the effectiveness of training programmes of Islami Bank Bangladesh Limited. Journal of Business and Retail Management Research, 11(3), 154–164. Rokhman, W. (2013). The effect of Islamic microfinance on poverty alleviation: Study in Indonesia. Economic Review – Journal of Economics and Business, XI(2), 21–30. Samsuddin, S. F., Shaffril, H. A. M., & Fauzi, A. (2020). Heigh-ho, heigh-ho, to the rural libraries we go! - a systematic literature review. Library and Information Science Research, 42(1). https://doi.org/10.1016/j.lisr.2019.100997 Satar, N., & Kassim, S. (2020). Issues and challenges in financing the poor: lessons learned from Islamic microfinance institutions. EJIF - European Journal of Islamic Finance, 1(15), 1–8. Shaffril, H. A. M., Ahmad, N., Samsuddin, S. F., Samah, A. A., & Hamdan, M. E. (2020). 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A great deal of animosity exists between the western world (andits perceptions of Islam) and the Muslim world (and its perceptionsof the West). In an attempt to break down stereotypical perceptionsamong non-Muslim university students, instruction in aclass on “Understanding Islam” includes numerous aspects of thelogical wisdom of Islam. One such illustration concerns the roleof the Five Pillars in supporting and maintaining social cohesionamong monotheists. A model of social cohesion and the FivePillars is presented for discussion and reflection ...

The aim of this research to understand how to practice the hospital social responsibility in Rumah RSU UMM.. Through six employees as informant’s key of RSU UMM, researcher found that RSU UMM practice HSR by: (1) Giving discounts for hospital charges; (2) Doing charity activities; (3) Spiritual building; (4) Forming a donation account; (5) Permitting the patient go home before paid off hospital charges; (6) Giving equal treatment to employees who has physical limitations; and (7) Managing employees infak. The form and the way of HSR practices which is done reflect that RSU UMM as a business entity is not only profit oriented, but it prioritize the humanitarian aspects (social oriented) and religious aspects (spiritual oriented).

Social capital research has traditionally been conducted in western and Christian settings as a precursor of changes such as democratization and development. This paper focuses on Islamic religious engagement and its potential to foster social capital. The model presented here is designed to suggest whether the Islam's influence occurs through doctrinal channels, or through Islam's capacity to organize social structures. The analysis conducted is a linear regression model with measures of social capital as dependent variables and measures of religious engagement as independent variables. The analysis is conducted on data from the fourth wave of the World Values Survey. Results suggest that religious engagement and social capital have both belief and behavioral elements that should be treated as separate entities in quantitative research.

In the early nineteenth century, the ideal type of Anglican parish clergyman was a member of a gentlemanly profession. Although he had few formal duties, he exercised a benevolent influence in a small, deferential community. His liberal education, independent income and ample leisure enabled him to pursue scholarly hobbies. In every English village, he was a light of civilization. The parson was spiritual half-brother of the squire, and the Church as a whole was closely identified with the landed classes in the social rank, governing role (the magistracy) and political sympathies of the parochial clergy. Urbanisation was the main force that largely destroyed the authenticity of this ideal. As society became horizontally divided, the power of locality dwindled. The Church's opponents - sceptics, Dissenters and organised labour - gained confidence. Rival authorities (to the pulpit) overwhelmingly established themselves in popular favour - especially the mass circulating press. The franchise was extended to the working classes, or at least to the aristocracy of labour with whom the Church of England had rarely felt easy. Finally, two of the props of the old ideal were knocked away - the prosperity of the agricultural sector, and the acceptance of the clergyman's calling as a learned profession. In Australia, there were similar problems for the Anglican minister, although most were in a more intense form. A lack of endowment, the prevailing democratic and anti-clerical sentiment in much of the political debate, and the high degree of geographical and social mobility characteristic of much of the colonial population, made the problems of the Church and of her parochial ministers appear overwhelming. The result was the development of a form of careerism in the clerical order that seemed to some censorious contemporaries to have been not merely improper but quite destructive of the ideal of the parish priest, an ideal which was still upheld despite its manifest inappropriateness.

It is a widely held view in Poland that for centuries those in power have promoted heavy drinking among their subjects in order to achieve their various goals and that this contributed to the development of Polish drinking patterns. There is some empirical evidence that the political economy of alcohol in Poland promoted heavy drinking among the Polish population. Drinking alcohol in Poland was an important aspect of social situations. The most popular beverage was vodka(s). Social pressure to drink in the extreme was attributed to the tradition of hospitality. Cultural norms encouraged very heavy drinking among men and imposed heavy social sanctions on women who were supposed to display virtues of abstinence. The typical model of drinking was intermittent very heavy drinking, leading to intoxication on most occasions. These norms reinforced the notion that "we can drink more because we are Poles" and the view that safe drinking messages are designed for other nations because "Poles are accustomed to drinking strong alcohol, unlike others". Adult male informants reported drinking much less in Australia than in Poland. The biggest change was a lack of social pressure to drink. Although men claimed that they drink less, some still drink in an unsafe manner. These were largely those whose English skills restricted their employment and friendship networks. Women, on the other hand, admitted that in Australia they drink more often and more alcohol at a sitting than in Poland. Although informants did not mention any alcohol-related family problems in Australia, others reported alcohol related violence within some families. Some safety messages about alcohol do not reach this sample of people. Many view drink driving rules as purely revenue raisers for the government. However, advice from their medical practitioners to reduce their alcohol intake for serious health reasons is given more credibility. Young Polish Australians formed two groups in their attitude to drinking. The first group consisted of people who attended tertiary educational institutions and consumed alcohol in a similar fashion to other Australian students. It is likely that the university environment influenced their drinking patterns. Those who witnessed drinking at home and perceived it as a good thing, modelled their drinking on their parents' and other adults at home. Others, who perceived their parents as non-drinkers, learned to drink from their friends and displayed similar drinking patterns to their peers. The second group was older; some were in the workforce and manifested drinking patterns akin to those in the general Australian population in the same age bracket. Both groups of these young Polish Australians were much more aware of alcohol health messages and more likely to modify their behaviours such as not to drink and drive, than was the older population. However, other drinking related health warnings were largely disregarded. This research demonstrates the negative impact of reduced government funding for English programs and ethno-specific services for migrant groups. More research is needed on migrant drinking in Australia, specifically among those groups whose drinking continues to be problematic.

This cross-disciplinary, exploratory case study architectural research adopts a social science methodological approach to investigate the influence of cultural traditions and religious teachings on domestic behaviours and utilisation of interior spaces of six Muslim families' homes in Brisbane. Based on the tripartite principles of privacy, modesty and hospitality (PMH), this study acknowledges the contributions of Australian homes in providing a safe and private domain for these families to undertake daily activities while continuing their cultural and religious traditions. This research further acknowledges the significance of Australian homes to these families in the promotion of social inclusion to the wider society.

AbstractReligious beliefs are central to the identity of many people, often signalled by their physical appearance, for example, clothing, hair or jewellery. If prevented from such a form of self-expression, some take action against what they consider a contravention of their human rights. The predominance of this discourse can obscure the possibility that there are others who are forced to signal a religious viewpoint which they may not subscribe to. This chapter explores the wearing of hijab by Afghan women who have lived in Australia less than 10 years. While some choose to wear hijab, there were others who spoke of being forced to wear hijab as a form of domestic violence. Furthermore, whereas for some, not wearing hijab represents a freedom to dress in accordance with their understandings of Australia as a secular society, a few felt that wearing clothes which marked them as Islamic increased the likelihood of attracting xenophobia and discrimination. Hence, for many women, decisions around hijab represented compromise between the demands of their family, the Afghan community and the wider Australian society, rather than a free choice. Consequently, if social workers assume women’s religious beliefs and identity are congruent with their appearance they may inadvertently be contributing to women’s oppression. As such, this chapter explores notions of anti-oppressive practice when working with Muslim women living in non-Muslim majority countries, particularly in respect of dress codes which are associated with Islam.

AbstractPart of the rationale behind the introduction of the term cisgenesis was the expectation that due to the “more natural” character of the genetic modification, cisgenic plants would be socially more acceptable than transgenic ones. This chapter assesses whether this expectation was justified. It thereby addresses three arenas of social acceptability: public perception, consumer preferences, and legal regulation. Discussing and comparing recent studies from four geographical areas across the globe—Europe, North America, Japan, and Australia and New Zealand—the chapter shows that the expectation was justified, and that cisgenic plants are treated as being more acceptable than other forms of genetic modification. Yet, there are considerable differences across the three arenas of social acceptability. In Australia, Canada, and the United States of America, the legal regulation of cisgenic plants is less restrictive than in Europe, Japan, and New Zealand. Also, the public perceptions are rather diverse across these countries, as are the factors that are deemed most influential in informing public opinion and consumer decisions. While people in North America appear to be most interested in individual benefits of the products (improved quality, health aspects), Europeans are more likely to accept cisgenic plants and derived products if they have a proven environmental benefit. In New Zealand, in contrast, the potential impact of cisgenic plants on other, more or less related markets, like meat export and tourism, is heavily debated. We conclude with some remarks about a possible new arrangement between science and policy that may come about with a new, or homogenized, international regulatory regime.

This chapter focuses on two specific e-health solutions, the PCEHR in Australia and the German EHC. National e-health solutions are being developed by most if not all OECD countries, but few studies compare and contrast these solutions to uncover the true benefits and critical success criteria. The chapter provides an assessment of these two solutions, the possibility for any lessons learnt with regard to designing and implementing successful and appropriate e-health solutions, as well as understanding the major barriers and facilitators that must be addressed. Finally, ANT is used to provide a rich lens to investigate the key issues in these respective e-health solutions.

Approaches to innovation adoption often fail to explain why similar technologies in a single environment can have very different adoption outcomes. In this chapter, the single environment of education management systems in one country (Australia) are used to show how outcomes of similar technologies can be very different. An Actor-Network approach is used to explain how some technologies succeeded and others failed. Understandings reached in this case illuminate the power of the approach that includes listening to the technological actors in addition to the human. The chapter identifies actors and interactions and shows the connection between those interactions and the final outcomes of the innovations.

Contemporary research indicates hegemonic masculinity negatively impacts on the recognised global male health treatment gap, spurring debate around the promotion of male health conversation. Through a case study, this chapter explores how Movember Australia, a global NPO dedicated to raising awareness of and funds for male health illness, has utilised principles of value co-creation in its online campaign to promote conversation around men's health in Australia. Movember's facilitation of online community conversation, engagement and its utilisation of hegemonic masculinity to promote online male solidarity and resultant health conversation is investigated. Research references previous online male health research indicating effectiveness of three themes for health communication and conversation facilitation: personalisation, environment and trust.

Australia has designed, developed, and now implemented its national e-health solution known as the Personally Controlled Electronic Healthcare Record (PCEHR). This is a unique system as it subscribes to a shared governance model between patients and providers. To date, though, as with other national e-health solutions, there is poor uptake and much concern regarding the success of this multi-million dollar project. The authors contend that while these implementations and adoptions of e-health solutions are necessary, it is essential that an appropriate lens of analysis should be used in order to maximise and sustain the benefits of Information Systems/Information Technology (IS/IT) in healthcare delivery. Hence, in this chapter, the authors proffer Actor-Network Theory (ANT) as an appropriate lens to evaluate these various e-health solutions and illustrate in the context of the Personally Controlled Electronic Health Record (PCEHR), the chosen e-health solution for Australia.

Social media plays an important role in disseminating information and news to the audience. Through its influencer, the information could be shared faster in a wider spectrum. Meanwhile, the opinion leaders greatly influence other people's decision making, attitudes, behaviors, and are perceived to be models for others. However, in Islam, the use of social media is regulated and has to comply with the principles and values stated in the hadith of Prophet Muhammad (PBUH) as well as the verses in the Al-Qur'an. Every Muslim has the responsibility to share valid and credible information to everyone regardless of their religion. The social media platforms can be used by Muslims to interact and understand the content more easily. Islam emphasizes the ethics and moral aspects in any interaction or communications. In fact, Islam has a da'wah system where the communication and understanding of the content or messages must be clearly identified and discussed before spreading to others.

This chapter investigates gender differences in motivations to use social networking sites (SNS), a subset of social media. The present research focuses on Facebook given its prominence among currently available SNS. Analysing a survey of university students in Australia, the results indicate that female consumers are more likely than male consumers to use Facebook to seek information (to research and learn new things and to discuss products and brands) and for convenience (to obtain things with little effort). Both of these reasons in turn relate positively to their degree of engagement on Facebook, where engagement is operationalized as cognitive absorption which is a state of deep involvement with an activity.

В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.

There is widespread acceptance of the need for professional learning opportunities and support for teachers and for academics transitioning into the higher education workforce. In Australia and globally, social networking sites (SNS) provide teachers with formal and informal networking opportunities. While higher education institutions are responding to an ever-changing digital environment, scholarly work aimed at understanding optimal use of, and interaction with new Web 2.0 capabilities is a pressing area of concern among academics. Limited studies are available on how and why teachers in higher education employ social networking tools to create learning networks, share professional ideas and build creative collegiality. This scoping review article investigates motivations for the adoption of SNS in higher education and the benefits and opportunities presented by social networking tools such as blogs and Twitter in teacher professional learning and practice. Results show that academics are interested in connecting with peers, sharing knowledge and networking in open participatory forums as means of building community and accessing resources. The findings indicate that the affordances of microblogging and SNS are valued by academics and that they appreciate the immediacy, relational aspects and interactions that expand their professional networks.

Aim/Purpose: [This Proceedings paper was revised and published in the journal "Issues in Informing Science and Information Technology,"16, 21-40.] The purpose of this paper is to illuminate the learning that happens in assuming a supervisee’s role during the postgraduate study. Background: The facilitators and barriers students encountered while pursuing postgraduate studies, strategies to achieve success in postgraduate studies, and how to decrease attrition rates of students, have been sufficiently explored in literature. However, there is little written about the personal and professional impact on students when they are being supervised to complete their postgraduate studies. Methodology: Autoethnographic method of deep reflection was used to examine the learning that transpired from the supervisee’s perspective. Two lecturers (a Senior Lecturer in Nursing and an Aboriginal Tutor) focused on their postgraduate journeys as supervisees, respectively, with over 30 years of study experience between them, in Australia and abroad. Contribution: Future postgraduate students, researchers, would-be supervisors and experienced supervisors could learn from the reflections of the authors’ postgraduate experiences. Findings: Four themes surfaced, and these were Eureka moments, Critical friend(s), Supervisory relationship, and Transformative learning. The authors highlighted the significance of a supervisory relationship which is key to negotiating the journey with the supervisor. Essential for these students also were insights on finding the path as well as the destination and the transformative aspects that happened as a necessary part of the journey. Conclusion. The postgraduate journey has taught them many lessons, the most profound of which was the change in perspective and attitude in the process of being and becoming. Personal and professional transformative learning did occur. At its deepest level, the authors’ reflections resulted in self-actualization and a rediscovery of their more authentic selves. Recommendations for Practitioners: This article highlights the importance of the supervisory relationship that must be negotiated to ensure the success of the candidate. Reflections of the transformation are recommended to support the students further. Recommendation for Researchers: Quality supervision can make a significant influence on the progress of students. Further research on the supervisory relationship is recommended. Impact on Society: The support in terms of supervision to ensure postgraduate students’ success is essential. Postgraduate students contribute to the human, social, professional, intellectual, and economic capital of universities and nations globally. Future Research: Further reflections of the transformative learning will advance the understanding of the personal and professional changes that occur with postgraduate supervision.