Journal articles on the topic 'Muslims Australia'
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1
Syukur, Syamzan, Syamhi Muawwan Djamal, and Syarifah Fauziah. "The Developments and Problems of Muslims in Australia." Rihlah: Jurnal Sejarah dan Kebudayaan 7, no. 2 (December 30, 2019): 159. http://dx.doi.org/10.24252/rihlah.v7i2.11858.
Abstract:
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.
2
Jamil, M. Mukhsin, Solihan Solihan, and Ahwan Fanani. "The Dynamic of Muslim Identity In Multicultural Politic of Australia." Jurnal THEOLOGIA 31, no. 2 (March 29, 2021): 313–38. http://dx.doi.org/10.21580/teo.2020.31.2.7946.
Abstract:
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.
3
Whyte, Shaheen, and Salih Yucel. "Australian Muslim Identities and the Question of Intra-Muslim Dialogue." Religions 14, no. 2 (February 8, 2023): 233. http://dx.doi.org/10.3390/rel14020233.
Abstract:
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.
4
Ali, Jan A. "Muslims as Archetypal Suspect Citizens in Australia." Australian Journal of Islamic Studies 5, no. 2 (September 27, 2020): 98–116. http://dx.doi.org/10.55831/ajis.v5i2.309.
Abstract:
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.
5
Yasmeen, Samina. "Muslim in Australia: Celebrating National Days." Contemporary Review of the Middle East 2, no. 1-2 (March 2015): 104–18. http://dx.doi.org/10.1177/2347798915577720.
Abstract:
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.
6
Rammal, Hussain G., and Ralf Zurbruegg. "MEASURING THE AWARENESS OF AUSTRALIAN MUSLIMS TOWARDS SHARI'AH COMPLIANT BANKING PRODUCTS." Indonesian Management and Accounting Research 12, no. 1 (January 3, 2013): 1. http://dx.doi.org/10.25105/imar.v12i1.1171.
Abstract:
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.
7
Haveric, Dzavid. "ANZAC Muslims." Australian Journal of Islamic Studies 3, no. 3 (February 14, 2019): 75–98. http://dx.doi.org/10.55831/ajis.v3i3.147.
Abstract:
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.
8
Thompson, Brooke. "Navigating Dual Legal Systems." University of Queensland Law Journal 41, no. 1 (May 2, 2022): 89–126. http://dx.doi.org/10.38127/uqlj.v41i1.6483.
Abstract:
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.
9
Yusuf, Farhat. "Demography of Muslims in Australia." Journal of Biosocial Science 22, no. 1 (January 1990): 77–84. http://dx.doi.org/10.1017/s0021932000018393.
Abstract:
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.
10
Haveric, Dzavid. "Muslim Memories in Victoria." Australian Journal of Islamic Studies 2, no. 3 (October 18, 2017): 20–39. http://dx.doi.org/10.55831/ajis.v2i3.55.
Abstract:
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.
11
Wood, Asmi John. "The Position of the Niqab (the Face Veil) in Australia under Australian and Islamic Laws." American Journal of Islamic Social Sciences 29, no. 3 (July 1, 2012): 106–51. http://dx.doi.org/10.35632/ajiss.v29i3.321.
Abstract:
The Sayed Case in the District Court of Western Australia required the court to decide on the issue of a witness in niqab. The defendant, in this case a Muslim man, said that a prosecution witness wearing niqab created a disadvantage for the defense and wanted her to provide her testimony without a face veil. While this is a narrow characterization of the issue for the court, the case sparked much controversy including calls for the government to regulate forms of Muslim women’s dress as was the case in France and Belgium. At present, while many Muslim women in Australia do not cover either their hair or face, the common law and statute do not prescribe or proscribe any form of dress for Australians. The call by some Muslims, such as in the Sayed Case, for the imposition of limits on Muslim dress, employs the scholarship of foreign Muslims who they support. This paper calls for the rejection of such prescriptive formulations of both Australian law and the local expressions of Islamic law. Others such as Katherine Bullock, an Australia Muslim academic, support women’s choice in the broadest terms ‒ and this paper supports the primary sources of Islam, the traditional Islamic scholarship, and is deeply acculurated in the Australian ethic of personality autonomy and choice for all, including Muslims women. While they are both independent works, both Bullock’s work and the common law as articulated by the judge in the Sayed Case are strongly supportive of allowing women the choice of covering themselves. This paper contends that Australian common law, as confirmed in the Sayed Case, is reflective of a broader Muslim consensus and should be retained as the status quo.
12
Wood, Asmi John. "The Position of the Niqab (the Face Veil) in Australia under Australian and Islamic Laws." American Journal of Islam and Society 29, no. 3 (July 1, 2012): 106–51. http://dx.doi.org/10.35632/ajis.v29i3.321.
Abstract:
The Sayed Case in the District Court of Western Australia required the court to decide on the issue of a witness in niqab. The defendant, in this case a Muslim man, said that a prosecution witness wearing niqab created a disadvantage for the defense and wanted her to provide her testimony without a face veil. While this is a narrow characterization of the issue for the court, the case sparked much controversy including calls for the government to regulate forms of Muslim women’s dress as was the case in France and Belgium. At present, while many Muslim women in Australia do not cover either their hair or face, the common law and statute do not prescribe or proscribe any form of dress for Australians. The call by some Muslims, such as in the Sayed Case, for the imposition of limits on Muslim dress, employs the scholarship of foreign Muslims who they support. This paper calls for the rejection of such prescriptive formulations of both Australian law and the local expressions of Islamic law. Others such as Katherine Bullock, an Australia Muslim academic, support women’s choice in the broadest terms ‒ and this paper supports the primary sources of Islam, the traditional Islamic scholarship, and is deeply acculurated in the Australian ethic of personality autonomy and choice for all, including Muslims women. While they are both independent works, both Bullock’s work and the common law as articulated by the judge in the Sayed Case are strongly supportive of allowing women the choice of covering themselves. This paper contends that Australian common law, as confirmed in the Sayed Case, is reflective of a broader Muslim consensus and should be retained as the status quo.
13
Poynting, Scott. "‘Islamophobia Kills’. But Where Does it Come From?" International Journal for Crime, Justice and Social Democracy 9, no. 2 (January 28, 2020): 74–87. http://dx.doi.org/10.5204/ijcjsd.v9i2.1258.
Abstract:
This paper examines the global provenance of Australian Islamophobia in the light of the Christchurch massacre perpetrated by a white-supremacist Australian. Anti-Muslim racism in Australia came with British imperialism in the nineteenth century. Contemporary Islamophobia in Australia operates as part of a successor empire, the United States-led ‘Empire of Capital’. Anti-Muslim stories, rumours, campaigns and prejudices are launched from Australia into global circulation. For example, the spate of group sexual assaults in Sydney over 2000–2001 were internationally reported as ‘ethnic gang rapes’. The handful of Australian recruits to, and supporters of, IS, is recounted in the dominant narrative as part of a story propagated in both the United Kingdom and Australia about Islamist terrorism, along with policy responses ostensibly aimed at countering violent extremism and targeting Muslims for surveillance and intervening to effect approved forms of ‘integration’.
14
Ali, Jan A. "A Sociological Analysis of the Understanding, Application, and Importance of Shari’a in Everyday Living of Young Muslims in Sydney." Sociology of Islam 7, no. 2-3 (September 23, 2019): 165–88. http://dx.doi.org/10.1163/22131418-00702001.
Abstract:
Muslims believe that shari’a is God’s law or a divinely revealed law. In Islamic tradition shari’a covers the physical, intellectual, and spiritual needs of human life and comprises a composite of rules of conduct and forms a source of complete guidance towards the right path – siraat al mustaqeem – for the entire humanity. Islam as a complete way of life demands its adherents to follow and carry out the injunctions of the shari’a in all aspects of life. However, Muslims in Australia are a part of a modern secular nation-state which operates under common law system and its constitution demands a separation of church and state. It is in this context this paper sociologically examines the understanding and application of shari’a in Muslim everyday living. It posits that despite the secular nature of Australian state, Muslims are able to implement shari’a in their everyday-living as it is an essential source of guidance for them and forms the basis of being a “good” Muslim. Muslims don’t demand the constitutionalization of shari’a but a wider recognition of it in Australia as it continues to be important and the foundation of their religion, their mode of existence, and ethico-moral structure.
15
Muttaqin, Ahmad, Achmad Zainal Arifin, and Firdaus Wajdi. "Problems, Challenges and Prospects of Indonesian Muslim Community in Sydney for Promoting Tolerance." KOMUNITAS: International Journal of Indonesian Society and Culture 8, no. 2 (August 22, 2016): 169–84. http://dx.doi.org/10.15294/komunitas.v8i2.5971.
Abstract:
This paper elucidates a map of Indonesian Muslim communities around Sydney in order to observe the possibility to promote a moderate and tolerance of Indonesian Islam worldwide. Indonesian Muslims who live in Australia are relatively small if we consider that we are the closer neighbor of Australia and have the biggest Muslim populations in the world. Most Indonesian Muslim communities in Sydney are in a form of kelompok pengajian (Islamic study group), which is commonly based on ethnicity, regionalism (province and regency), and religious affiliation with Indonesian Islamic groups. The main problems of Indonesian Muslim communities in Sydney are an ambiguous identity, laziness integration, and dream to home country. Most Indonesian Muslim diaspora in Sydney only consider Australia as the land for making money. Therefore, their inclusion to Australian community is just being Indonesian Muslim in Australia and it seems hard for them to be Australian Muslim, especially in the case of those who already changed to be Australian citizens. This kind of diaspora attitude differs from Muslims Diasporas from the Middle East and South Asia countries who are mostly ready to be fully Australian Muslim.Naturally, most Indonesian Muslim communities put their emphasis to develop their community based on social needs and try to avoid political idea of Islamism. In this case, the Indonesian government, through the Indonesian Consulate in Sydney, has great resources to promote moderate and tolerant views of Indonesian Islam to other Muslim communities, as well as to Western media. In optimizing resources of Indonesian Muslim communities in Sydney to envoy Indonesian cultures and policies, it is necessary for Indonesian government to have a person with integrated knowledge on Islamic Studies who are working officially under the Indonesian consulate in Sydney. It is based on the fact that most Indonesian Muslim communities needs a patron from the government to manage and soften some differences among them, especially related to problems of identities, as well as to link them with the wider Australian communities.
16
MacDonald, Gregory, Mohamad Abdalla, and Nahid Afrose Kabir. "Factors Influencing Australian Muslims’ Attitudes toward Christian-Muslim Dialogue: The Case of Sunni Muslims of Adelaide and Uniting Church Christians." Religions 13, no. 9 (September 8, 2022): 835. http://dx.doi.org/10.3390/rel13090835.
Abstract:
Since the implementation of a multicultural policy in the 1970s, religious diversity in Australia has increased. Research has demonstrated that intergroup contact is essential for managing diverse multicultural societies. This is because, given the right conditions, intergroup contact will reduce prejudice and build trust between groups. Given the importance of intergroup contact, policy makers and researchers have identified interfaith dialogue’s importance to the success of multicultural societies. However, there is very limited research that explores interfaith dialogue from the perspectives of adherents, in this case Christians and Muslims in the Australian context. This paper focuses on interfaith dialogue between Christians of the Uniting Church and Sunni Muslims of Adelaide, South Australia. It explores the factors that influence participants’ attitudes towards engaging in interfaith dialogue. Using a grounded theory methodology, the study involved seventeen (17) mixed gender Muslim participants over the age of eighteen, including everyday adherents and religious leaders. Some of the key findings demonstrate that theological perspectives and notions of multicultural citizenship are positive drivers for dialogue; Islamophobia and dehumanization of Muslims were inhibitors.
17
Ali, Jan A. "Studying Islam and Its Adherents in Australian Universities." Jurnal Pendidikan Islam 7, no. 2 (December 31, 2021): 137–48. http://dx.doi.org/10.15575/jpi.v7i2.15773.
Abstract:
Islamic Studies is a relatively new, yet growing phenomenon in Australian universities. With an increased focus on Islam and Muslim in the age of War on Terror and with Australian Muslim population fast increasing, Islamic Studies is an important intellectual tool to better understand, Islam and Muslims and many challenges facing them. This paper is an investigation of the recent trends and developments in Islamic Studies as an academic discipline in Australian universities. This is an important intellectual task because Islamic Studies continues to play a significant role in Australian academia. The data were collected from literature review and are analysed descriptively. The findings of the study show that the intellectual tools developed in Islamic Studies can be deployed to build relationship between fragmented Muslim communities and between Muslims and non-Muslims particularly in multicultural Australia. Islamic Studies draws on a variety of fields making it a crossdiscipline. As such, it offer a rich and analytic investigation of world’s second largest religion and its multiple expressions. Australian universities offer Islamic studies ranging from undergraduate to postgraduate program. The topic studied include Islamic philosophy, jurisprudence, education, history, and Arabic.
18
Kabir, Nahid Afrose. "Are Young Muslims Adopting Australian Values?" Australian Journal of Education 52, no. 3 (November 2008): 229–41. http://dx.doi.org/10.1177/000494410805200302.
Abstract:
Recently politicians in Australia have raised concerns that some Muslims are not adopting Australian values to a sufficient extent. In this paper I explore the notion of Australian values with respect to immigrant youth. By analysing interviews with 32 Muslim students who are 15-18 years of age and of diverse backgrounds in two state schools in Sydney, I focus on the extent to which these young people seem to be adopting Australian values. I discuss the factors that hinder the adoption of Australian values, and whether such hindrance can lead to a possible jihadi threat. This paper relies on oral testimonies and secondary sources, including international literature.
19
Diallo, Ibrahima. "Attitudes of Australian Muslims and Australian Wider Community Towards Muslim Institutions." TARBIYA: Journal of Education in Muslim Society 4, no. 1 (June 7, 2017): 1–12. http://dx.doi.org/10.15408/tjems.v4i1.5830.
Abstract:
Abstract Islamic (community) schools and mosques are extremely important sites for religious education, language and culture maintenance and religious rituals and practices for a large number of Muslim Australians, These institutions remained significant and symbolic of Islamic identities despite rampant anti-Muslim sentiments: attacks and threats against Muslim institutions (mosques and Islamic schools) and individual members of the Muslim community and negative media portrayal. Despite these hostilities and tensions, a case study conducted in Adelaide and Darwin shows that the Muslim community holds the view that the attitudes of Australian wider community toward their institutions are mixed with more positive than negative attitudes for which they blamed the media. Abstrak Beberapa sekolah (komunitas) dan tempat peribadatan Islam merupakan bagian yang sangat penting untuk pendidikan keagamaan, pelestarian bahasa dan budaya, dan praktik keagamaan bagi hampir semua masyarakat muslim di Australia. Beberapa Rutinitas seperti ini masih signifikan dan menjadi simbol identitas bagi seorang muslim terlepas dari sikap sentimentil terhadap kaum muslim yang merajalela: seperti serangan dan ancaman terhadap institusi muslim (masjid dan sekolah islam), individu muslim itu sendiri dan penggambaran negatif terhadap islam itu sendiri. Terkait permusuhan dan ketegangan yang sedang terjadi saat ini, sebuah studi kasus yang dilakukan di Adelaide, dan Darwin mengemukakan bahwa komunitas muslim masih berpandangan bahwa sikap masyarakat Australia secara luas terhadap institusi mereka bercampur dengan sikap yang lebih positif daripada sikap negatif dari apa yang ditujukan oleh media. How to Cite : Dialo, I. (2017). Attitudes of Australian Muslims and Australian Wider Community Towards Muslim Institutions. TARBIYA: Journal of Education in Muslim Society, 4(1), 1-12. doi:10.15408/tjems.v4i1. 5830. Permalink/DOI: http://dx.doi.org/10.15408/tjems.v4i1.5830
20
Bullock, Katherine. "Caravanserai." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 169–71. http://dx.doi.org/10.35632/ajis.v21i3.1786.
Abstract:
A cavaranserai was an inn where travelling Muslim merchants would gatherat night to relax after a hard day’s journey, share meals, and tell stories toeach other. These themes of travelling and storytelling set the scene forHanifa Deen’s wonderful book about these people, who, originally travellersthemselves, arrived on the continent around the eighteenth century.Moreover, the book is a story of Deen’s journey around Australia to collectthe stories of her fellow Muslim compatriots.Caravanserai was originally published in 1995. The impetus behindthe book was Deen’s sense during the first Gulf War (1991) that Muslimsin Australia did not have a human face – they were known by the generalpublic only through negative stereotypes. She sought to tell some of theirstories to show that Muslims, just like any other group, were human beings who “mow their lawns, are preoccupied with losing weight, worryabout their jobs and mortgages, play sport, swap jokes or tell their childrenbedtime stories” (p. 8). She set out across Australia to collect theirstories.At the time, Deen found that Muslims were making their way inAustralia, becoming more accepted by the wider community and establishedas one of many others in Australia’s multiethnic, multireligious society.The 9/11 tragedy changed all that, and Muslims in Australia, as in otherwestern countries, found themselves treated as “enemy aliens.” Believingthat the clock had been set back, the author felt an urgent need to retraceher steps to find out how her country’s Muslim communities were faring.The result of the second journey appears as part 4, and its three long chaptersmake up nearly one-third of the book.Deen writes that she was asked time and again what kind of book shewas writing and, surprisingly, found that answering this question wasrather difficult. As she travelled, met people, and collected their stories, thestyle of Caravanserai emerged: part storytelling and part commentary.This combination has served her well, for her renditions of her interviewees’stories are beautifully written. She describes the people she meets, thescene and ambiance of their meeting, and her thoughts and emotions as sheretells their stories. She writes so well that I often felt that I was in theroom with her, interacting with the people around her. This was all themore poignant for me, since I am an Australian from Perth, like her, butwho became Muslim only after emigrating to Canada. Deen’s stories connectedme with the Muslim community in Australia that I have neverknown ...
21
Rane, Halim, Adis Duderija, Riyad H. Rahimullah, Paul Mitchell, Jessica Mamone, and Shane Satterley. "Islam in Australia: A National Survey of Muslim Australian Citizens and Permanent Residents." Religions 11, no. 8 (August 14, 2020): 419. http://dx.doi.org/10.3390/rel11080419.
Abstract:
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.
22
Rashid, Md Mizanur, and Kaja Antlej. "Geospatial platforms and immersive tools for social cohesion: the 4D narrative of architecture of Australia’s Afghan cameleers." Virtual Archaeology Review 11, no. 22 (January 28, 2020): 74. http://dx.doi.org/10.4995/var.2020.12230.
Abstract:
<p class="VARAbstract">This paper focuses on examining the scope of virtual architectural archaeology in forms of digital geospatial platforms and immersive tools such as Virtual Reality (VR) and Augmented Reality (AR) to be used for achieving social cohesion, particularly in a multicultural and multi-ethnic society like Australia’s. In the context of the current global and national concern about Muslims and Islam, as well as for the mistrust towards and distance between Muslims and Non-Muslims in Australia, it is imperative to delve deeper into the contribution of early Muslim pioneers, in this case, the Afghan Cameleers, in the social fabric of colonial Australia. Based on the premise that architecture could be a unique and revealing research frame to gain insight into human values, worldview and material culture, the main aim of this paper is to address two key issues using virtual architectural archaeology. Firstly, to demonstrate the application of 4D capturing and component-based modelling with metadata and paradata regarding the past of the lost architectural heritage sites in remote central and western Australia, also counting on assets such as Linked Open Data (LOD) for further dissemination and use. Secondly, to propose a mode to disseminate new knowledge through digital platforms and VR/AR experiences to the GLAM (Galleries, Libraries, Archives, and Museums) audiences and schools regarding the Muslims in Australia. Understanding properly them and their contribution to the Australian society would eventually minimise the cultural distance between Muslims and Non-Muslims in Australia. Greater awareness could mitigate the myth of fear and mistrust regarding Muslims and Islam, widely misunderstood for a long time.</p><p>Highlights:</p><ul><li><p>Architectural-archaeological heritage as a tool for achieving social cohesion and to minimise cultural/social differences between Muslims and non-Muslims in Australia.</p></li><li><p>4D capturing and digital geospatial platforms for contextualising architectural-archaeological heritage in a spatial and chronological way.</p></li><li><p>Gamified and non-gamified Virtual Reality (VR) and Augmented Reality (AR) applications to engage the general public with architectural-archaeological heritage from remote, hard-to-access areas.</p></li></ul>
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Mansouri, Fethi. "ISLAM AND MUSLIMS IN AUSTRALIA: THE SOCIAL EXPERIENCES OF EARLY SETTLEMENT AND THE POLITICS OF CONTEMPORARY RACE RELATIONS." POLITICS AND RELIGION JOURNAL 14, no. 1 (March 30, 2020): 127–47. http://dx.doi.org/10.54561/prj1401127m.
Abstract:
“Hello, brother” were the last words uttered by Haji-Daoud Nabi, an elderly man who opened the doors of a Christchurch mosque in New Zealand in March 2019. Moments later, he was shot down and killed in a brutal terrorist attack carried out by an Australian white supremacist. This recent tragedy captures the increasingly precarious position that Muslims in the West presently occupy that is no longer confined to discursive racialization and verbal abuse, but is now starting to become a life and death challenge, quite literally. The Christchurch mosque attacks occurred in a local and global context of persisting Islamophobia and rising far-right nationalist fringe groups entering the mainstream in Australia and elsewhere. This paper discusses contemporary attitudes towards Islam and Muslim Australians through an examination of the historical context for the settlement of Muslims communities in Australia from the early days of the nineteenth century to the contemporary era, which has seen a more diversified migration from many parts of the Muslim world. The paper discusses the critical factors that shaped this migration and examines the contemporary social experiences of Muslim Australians in a global context of hyper-securitized agendas often connecting Islam and Muslims to extreme violent ideologies.
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Kabir, Nahid Afrose. "Australian Muslim Citizens." Australian Journal of Islamic Studies 5, no. 2 (September 27, 2020): 4–28. http://dx.doi.org/10.55831/ajis.v5i2.273.
Abstract:
Muslims have a long history in Australia. In 2016, Muslims formed 2.6 per cent of the total Australian population. In this article, I will discuss Australian Muslims’ citizenship in two time periods, 2006–2018 and 2020. In the first period, I will examine Australian Muslims’ identity and sense of belonging, and whether their race or culture have any impact on their Australian citizenship. I will also discuss the political rhetoric concerning Australian Muslims. In the second period, 2020, I will examine Australian Muslims’ placement as returned travellers during the COVID-19 period. I conclude that, from 2006 to 2018, Islamophobia was rampant in “othering” many Australian Muslims. And in 2020 the Australian government has adopted a policy of inclusion by repatriating its citizens (both Muslims and non-Muslims), but with the COVID-19 crisis, a new dimension of discrimination has been added onto ethnic minorities – in this case Bangladeshi Australians who are mostly Muslims. They are now looked upon as the “other quarantined” or “detained Australian citizens”.
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Arifin, Syamsul, Hasnan Bachtiar, Ahmad Nur Fuad, Tongat Tongat, and Wahyudi Wahyudi. "Minority Muslims and freedom of religion: Learning from Australian Muslims’ Experiences." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (December 25, 2019): 295–326. http://dx.doi.org/10.18326/ijims.v9i2.295-326.
Abstract:
This paper aims to examine the position of ummah while Muslims are living as minority in Australia. This paper argues that Australia as a secular and multicultural state has supported the development of ummah. There are some reasons to deal with this argument: first, the state consistently protects, respects and fulfils the right to the freedom of religion of all citizens because it ratified some international human rights documents; second, the state administrators have shown their professionalism in their daily life activity in terms of implementing the state law enforcement; third, although there are minor cases of religious discrimination that have been imposed by a minority group of fundamentalist Christian, they can be mitigated through the larger involvements of Muslims in the process of social development such as organising interreligious dialogues, discussions on religious tolerance, which significantly has been conditioned by the societal context of multiculturalism in Australia; fourth, a Muslim intellectual in Australia is totally pro-human rights.
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Poynting, Scott, and Linda Briskman. "Islamophobia in Australia: From Far-Right Deplorables to Respectable Liberals." Social Sciences 7, no. 11 (October 30, 2018): 213. http://dx.doi.org/10.3390/socsci7110213.
Abstract:
In Australia since about the turn of the millennium, discrimination against Muslims has been increasingly normalized, made respectable, and presented as prudent precaution against violent extremism. Vilification of Muslims has posed as defending ‘Australian values’ against those who will not integrate. Liberal political leaders and press leader-writers who formerly espoused cultural pluralism now routinely hold up as inimical the Muslim folk devil by whose otherness the boundaries of acceptability of the national culture may be marked out and policed. The Muslim Other is positioned not only as culturally incommensurate, but dangerously so: dishonest, criminally inclined, violent, misogynist, homophobic, backward, uncivilized. On the far right, extremist nationalist organizations incite racist hatred under cover of this rhetoric, often cloaked as reasonable common sense. This paper undertakes an ideology analysis of political and media discussion, and examines the forms of social control that they advance and sustain.
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Ansari, Mahsheed. "Muslim Student Associations (MSAS) and the Formation of the Australian Ummah." Australian Journal of Islamic Studies 3, no. 3 (February 14, 2019): 99–116. http://dx.doi.org/10.55831/ajis.v3i3.143.
Abstract:
The evolution of Australian immigration policies led to the development of two key phases in the 20th century that changed the entry and settlement of Muslim migrants to Australia. Besides the phasing out of the White Australia Policy, the overlooked impact of the Colombo Plan and its correlation with the Muslim Youth Movement of Australia has not yet been considered. Moreover, the role of international students in universities led to the formation of Muslim student associations across Australian campuses from the 1960s. These associations and societies provided ground-breaking opportunities and safe spaces for the upward mobility, activism and communal development of their members. While the newly arrived Muslims were trying to find means to settle and lay the foundations of their communal life, the university associations were advancing into amalgamated national bodies, which through their activities soon became a referential establishment in national and international relations. This article traces the foundations and development of Muslim student associations in Australia, which shed light onto the Islamic revival euphoria that was prevalent at the time. This subsequently encouraged the Islamisation of the student associations as they became more focused on Islamic activism that contributed to the creation of the Australian ummah.
28
Sneddon, David Ian. "Early History of Micro and Meso Dialogue between Muslims and Non-Muslims in Australia." Australian Journal of Islamic Studies 3, no. 3 (February 14, 2019): 23–43. http://dx.doi.org/10.55831/ajis.v3i3.109.
Abstract:
Interfaith dialogue has been touted as a means to solve many of the religious divisions that have arisen in an increasingly global and multi-faith society. In Australia, now a multi-cultural and multi faith society, a range of organisations exist to facilitate this dialogue, most coming in to existence after the 1960’s This paper will review the early dialogue between Muslims and non-Muslims as portrayed in the public record. It covers pre and post-Colonial Australia, up until the 1950’s. As inter-faith dialogue becomes more important in an increasingly global society, it will examine the effect that micro and meso level dialogue has influenced social harmony at some levels. By examining the public record and the narratives surrounding the Macassans, Afghans and other early Muslims, this paper will firstly argue that micro and meso dialogue prior to the 1950s’ between Muslims immigrants and non-Muslims made a contribution to the social harmony in Australia. Secondly, despite many attempts by Muslims, meso level dialogue was often ineffective and sometimes failed for a variety of reasons. Additionally, it will point to the need for further research in order to paint a complete picture of the levels of dialogue between Muslims and others throughout Australian history.
29
Nebhan, Katy. "Revulsion and Reflection." Australian Journal of Islamic Studies 3, no. 3 (February 14, 2019): 44–60. http://dx.doi.org/10.55831/ajis.v3i3.151.
Abstract:
Since the 1980s, much has been made about the lives of Australia’s first Muslim settlers, the ‘Afghan cameleers’, their pioneering achievements and the suffering they endured through Australia’s discriminatory policies and immigration laws. However, little, if any, academic attention has been given to the converts to Islam during this same period, many of whom were striving to rid the Australian public of misconceptions surrounding their new faith to end this discrimination and ignorance.
This article briefly looks at the way Australia’s news media presented and perceived Australian Muslims from the arrival of the first cameleer settlers in the 1860s to the first few decades of the twentieth century when ‘White’ converts were increasing and unwittingly propelling Islam onto the public stage. While protectionist policies, particularly leading up to Federation, saw numerous unfavourable images of ‘coloured’ Muslims in the Australian print media, there was a subtle but significant change at the turn of the twentieth century. While the White Australia Policy stood in the face of Australia’s Asiatic Muslims, it was largely irrelevant to the growing number of European and Australian converts who sought to subvert it in order to lift the Australian Muslim community of which they were part.
30
Abu-Rayya, Hisham M., Maram H. Abu-Rayya, Fiona A. White, and Richard Walker. "Comparative Associations Between Achieved Bicultural Identity, Achieved Ego Identity, and Achieved Religious Identity and Adaptation Among Australian Adolescent Muslims." Psychological Reports 121, no. 2 (August 3, 2017): 324–43. http://dx.doi.org/10.1177/0033294117724448.
Abstract:
This study examined the comparative roles of biculturalism, ego identity, and religious identity in the adaptation of Australian adolescent Muslims. A total of 504 high school Muslim students studying at high schools in metropolitan Sydney and Melbourne, Australia, took part in this study which required them to complete a self-report questionnaire. Analyses indicated that adolescent Muslims’ achieved religious identity seems to play a more important role in shaping their psychological and socio-cultural adaptation compared to adolescents’ achieved bicultural identity. Adolescents’ achieved ego identity tended also to play a greater role in their psychological and socio-cultural adaptation than achieved bicultural identity. The relationships between the three identities and negative indicators of psychological adaptation were consistently indifferent. Based on these findings, we propose that the three identity-based forces—bicultural identity development, religious identity attainment, and ego identity formation—be amalgamated into one framework in order for researchers to more accurately examine the adaptation of Australian adolescent Muslims.
31
Onnudottir, Helena, Adam Possamai, and Bryan Turner. "Islam." International Journal for the Study of New Religions 1, no. 1 (July 29, 2010): 49–73. http://dx.doi.org/10.1558/ijsnr.v1i1.49.
Abstract:
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.
32
Black, Ann. "REGULATING THE COVID-19 PANDEMIC: FATWAS, LAW, AND POLICY IN AUSTRALIA." Journal of Law and Policy Transformation 7, no. 1 (June 29, 2022): 9. http://dx.doi.org/10.37253/jlpt.v7i1.6710.
Abstract:
The COVID-19 pandemic tested governments, health systems, and religious communities. Australia prioritised health and community safely over freedom of religion which impacted on religious communal activities, which for Muslims were significant. Unlike Indonesia and other Muslim majority countries, where there is a respected well-established role for ulama, either collectively or individually, giving guidance and rulings (fatwas) to governments and Muslims, in a secular nation, like Australia, it is less established. This paper evaluates the ways by which the three main Islamic organisations in Australia aided their communities during the pandemic and to extent to which they supported their government in implementation of a regulatory raft of isolation and social distancing policies as well as the vaccine mandate. This is done by analysis of fatwas issued during the pandemic. It concludes that by working with, not in opposition to the government regulations, they provided optimal outcomes for the Muslim community and Australia.
33
Ewart, Jacqui, Adrian Cherney, and Kristina Murphy. "News Media Coverage of Islam and Muslims in Australia: An Opinion Survey among Australian Muslims." Journal of Muslim Minority Affairs 37, no. 2 (April 3, 2017): 147–63. http://dx.doi.org/10.1080/13602004.2017.1339496.
34
Fakhruroji, Moch. "Maintaining Indonesian Muslim Identity through Islamic Study Groups." KOMUNITAS: INTERNATIONAL JOURNAL OF INDONESIAN SOCIETY AND CULTURE 11, no. 1 (March 28, 2019): 75–84. http://dx.doi.org/10.15294/komunitas.v11i1.16950.
Abstract:
As a minority group in Australia, Indonesian Muslims are potentially experiencing identity crisis as they categorized as outsiders. This article describe how pengajian (Islamic study groups) and other socio-religious events among Indonesian Muslims as a constructive effort to change the perception of insiders over their social status in order to strengthen their identity as a member in a multicultural societies as theoretically, religion is believed to provide not only the meaning for life but also as social system which provides social control, cohesion, and purposes. Using the IMCV (Indonesian Muslim Community of Victoria) as a case, it could be identified that religious events can be a potential means to maintain their identity as Indonesian Muslims in the context of Australia
35
Ewart, Jacqui, and Shannon Walding. "Exploring the Influence of News Consumption on Non-Muslim Australians’ Attitudes towards Muslims." Religions 13, no. 8 (August 15, 2022): 744. http://dx.doi.org/10.3390/rel13080744.
Abstract:
Research into news media representations of Muslims and their faith has focused mainly on how Muslims are portrayed in various types of news media and how stories about or involving them are framed. However, there has been very little attention paid to the effects of news consumption on attitudes towards Muslims. Accordingly, we wanted to explore a range of issues associated with news consumption levels and attitudes towards Muslims in Australia. The three objectives of this article are to: explore whether the amount of news consumed by respondents to an Australian survey influences the level of animosity they hold towards Muslims; determine how political viewpoint and religiosity influence the relationship between news consumption and animosity towards Muslims; and see whether engagement with Muslims influences the relationship between news consumption and animosity towards Muslims. Through a 2018 nationally representative sample of Australians, we target these objectives by investigating whether the amount of news that non-Muslim survey participants consume in a week influences the levels of anger they feel towards Muslims and how their self-defined religiosity, political viewpoint, and engagement with Muslims affect that relationship, while controlling for known drivers of anti-Muslim sentiment, such as demographic characteristics and knowledge about Muslims. We set our study in the contemporary context of mostly lab-based research that helps us understand how news media consumption affects particular types of people and whether there are commonalities in like-groups’ responses to different types of news consumption; in this case, stories about Muslims and their faith. The findings of our research will be of interest to news media organizations and journalists wanting to know about the effects of their coverage of stories about Muslims and their faith and those wanting to improve that reportage. The results will also interest groups working on social cohesion efforts, those trying to improve inter-faith and inter-cultural relations, and academics investigating news media coverage of Muslims and Islam. Significantly, we find quantity of news consumption to lack effect on anger levels.
36
Junaid Ghauri, Muhammad. "‘Political Parallelism’ and the Representation of Islam and Muslims in the Australian Press: A Critical Discourse Analysis." International Journal of Crisis Communication 2, no. 2 (December 31, 2018): 38–45. http://dx.doi.org/10.31907/2617-121x.2018.02.02.01.
Abstract:
Recent studies have evidenced that the coverage of Islam and Muslims is widely influenced by the ideological leanings of the newspapers. This paper is set to explore whether the ideological differences of the Australian newspapers are reflected in the coverage of Islam and Muslims during January 1, 2016 to March 31, 2017. Employing Van Dijk’s (1998) ideological square and lexicalization approaches within the CDA paradigm this study examined editorials from two leading Australian newspapers. The findings have validated the existence of the ‘political parallelism’ phenomenon in the editorial contents of the selected newspapers representing Islam and Muslims. The findings showed that The Australian, which is a ‘rightist/conservative’ newspaper, toed the line of ‘right-wing’ political parties and politicians such as Ms. Pauline and Mr. Turnbull, portrayed Islam and Muslims in an overwhelmingly negative way, appreciated anti-immigration policies, criticized those who support accepting refugees, highlighted violence in Muslims countries, and collectivized Muslims while commenting on terrorist attacks in the West. On the other hand, The Age, which is a ‘leftist’/‘centre-left’ newspaper, criticized the ‘far-rights’ for appreciating and supporting the ‘rightist/conservative’ policies against Muslims, advocated the ‘leftist/progressive/liberal’ stance, portrayed Islam and Muslims in a positive, supportive and balanced way, and advocated ‘understanding’, ‘harmony’ and ‘cohesion’ in Australia. Keywords: Political parallelism, Representation, Islam, Muslims, Critical discourse analysis, ideological square, lexicalization.
37
Hussein, Shakira. "Not Eating the Muslim Other: Halal Certification, Scaremongering, and the Racialisation of Muslim Identity." International Journal for Crime, Justice and Social Democracy 4, no. 3 (October 5, 2015): 85–96. http://dx.doi.org/10.5204/ijcjsd.v4i3.250.
Abstract:
Campaigns against the halal certification of food in Muslim-minority societies reveal the shift in the representation of Muslims from a visible, alien presence to a hidden, covert threat. This paper uses one such campaign in Australia as a point of entry for analysing the ramifications for Muslim identity of this ‘stealth jihad’ discourse. Muslims living in the west are increasingly targeted not for ‘standing out’ as misfits, but for blending in as the invisible enemy. The scare campaign against halal certification closely parallels previous campaigns against kosher certification, highlighting the increasing resemblance between contemporary Islamophobia and historical anti-Semitism.
38
R. S. Az-Zubaidy, Thamir. "An Iraqi Refugee in the Australian Suburb in Ben Eltham’s The Pacific Solution." لارك 1, no. 32 (November 28, 2018): 11–20. http://dx.doi.org/10.31185/lark.vol1.iss32.1254.
Abstract:
Ben Eltham’s The Pacific Solution (2013) deals with several issues such as nationalism, political intimidation, racism and stereotyping of Muslims. It critiques the Howard government’s hard-line policy with Asylum seekers and its amendment of the migration act, known as the ‘Pacific Solution’, which excludes offshore islands from Australia’s migration zone and undermines thereby refugees’ attempts to seek better chances of life. This is portrayed on stage through the reaction of three white Australian housemates to the arrival at their front door of an Iraqi refugee to apply for asylum. In this paper, I investigate the representation of cultural diversity in the play and argue that it is a critique of dysfunctional models of inclusion where persons from minor cultures are marginalised in the Australian national and social spaces. In so doing, I consider some of the concepts discussed in Ghassan Hage’s White Nation: Fantasies of White Supremacy in a Multicultural Society (2000), namely those of managerial capacity, tolerance, and the dialectic of inclusion and exclusion. In addition to critiquing the dysfunctional models of including Muslim refugees, the play examines their representation in the mainstream media and their treatment by the legal process in Australia. To explore the impact of this on Muslim refugees’ alienation and marginalisation, I investigate studies of the representation of Muslims in the Australian mass media and their relevance to the stereotyping of Muslims as terrorists in the play. Drawing on the above, I argue that, through this play, Eltham criticised the Howard government’s inhumane treatment of Asylum seekers and its dissemination of Australian norms as aligning with its premises.
39
O’Donnell, Kate, Jacqui Ewart, and April Chrzanowski. "“Don’t Freak We’re Sikh”—A Study of the Extent to Which Australian Journalists and the Australian Public Wrongly Associate Sikhism with Islam." Religions 9, no. 10 (October 18, 2018): 319. http://dx.doi.org/10.3390/rel9100319.
Abstract:
This study emerged from an incidental, and somewhat surprising, finding that 15 percent of working journalists who attend training on improving the ways that mainstream new media report stories about Islam and Muslims, wrongly associated Sikhism with Islam. We wondered if this was indicative of the Australian population and, through a random stratified survey of the Australian population, found that it was. The question about the extent to which populations wrongly associate Sikhism with Islam is an important one. In Australia, Muslims and Sikhs are minorities. Ignorance of Islam and its religious diversity coupled with ignorance of Muslims and their ethnic and cultural diversity underpins the intolerance of Islam in the West and the concomitant animus directed at Muslims. Intolerance and violence directed at Muslims and people wrongly assumed to be Muslims (such as Sikhs) increased after the terrorist attacks on 11 September 2001 (9/11). This speaks to religious literacy, the treatment of religious minorities and raises important questions around educating various publics (including the news media) about both Islam and Sikhism. It also speaks to the role of the mainstream news media in perpetuating Islamophobia, and its detrimental flow-on effects to Muslims and Sikhs.
40
Whyte, Shaheen Amid. "Islamic Religious Authority in Cyberspace: A Qualitative Study of Muslim Religious Actors in Australia." Religions 13, no. 1 (January 12, 2022): 69. http://dx.doi.org/10.3390/rel13010069.
Abstract:
The arrival of new technologies has always presented new challenges and opportunities to religious communities anchored in scriptural and oral traditions. In the modern period, the volume, speed and accessibility of digital technologies has significantly altered the way knowledge is communicated and consumed. This is particularly true for the way religious authority is constructed online. Using in-depth fieldwork interviews and survey findings of Australian Muslims, this article examines the way religious actors, including imams/sheikhs, educators and academics in the field of Islamic studies, perceive and use online platforms to convey their religious knowledge. The findings suggest Muslims value the benefits of accessing knowledge, communicating ideas and facilitating religious pluralism via digital platforms. By the same token, participants warned against the dangers of information anarchy, “Sheikh Google” and the limitations of “do it yourself Islam”. Importantly, the article shows imams, educators and Muslim scholars largely prioritise face-to-face learning as a more reliable and effective method of teaching and establishing rapport among Muslims compared to eclectic internet-based information dissemination. At the same time, religious actors are not averse to Muslims using digital platforms so long as they possess the skills to cross-examine online content and verify the credentials of religious actors. For more complex and circumstantial issues, participants encouraged Muslims to consult a local imam or trusted religious scholar from the community.
41
Hussain, S. Mazhar. "International Conference on Muslim Minority /Majority Relations." American Journal of Islam and Society 7, no. 1 (March 1, 1990): 99–103. http://dx.doi.org/10.35632/ajis.v7i1.2673.
Abstract:
The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed were: North American Arab Muslims, an Intellectual and Attitudinal Profile of the Muslim Community in North America; Muslim/Non-Muslim Relations in America; Economic Development of Indian Muslims, Issues and Problems; The Turks in Bulgaria; South Africa: The Role of a Muslim Minority in a Situation of Change; The Islamic Minorities in Kenya, Tanzania and Mozambique; Muslim/Christian Relations in Sudan; Muslim Women in an Alien Society: A Case Study in West Germany; Muslims in Britain: Some Recent Developments; Muslim Minorities and non-Muslim Party Politics in the Netherlands; Muslim Minorities in the Soviet Union, China, Australia, Sri Lanka, Tibet, Philippines, Thailand and other areas.
The first day of the conference was devoted to North America, Asia and Africa. In the session on North America, Dr. Ni'mat Barazangi highlighted the fact that the process of adjustment and integration of Muslims in America had its own challenges. On the one hand, the immigrant Muslims realize the need to maintain their religious and cultural identity, and, on the other, it is not easy, or even practical, to stay away from the mainstream of the majority culture and its impact ...
42
Budi Hapsari, Twediana. "INDONESIAN MUSLIM WEBSITES PICTURING AUSTRALIA." Humanities & Social Sciences Reviews 7, no. 4 (October 6, 2019): 991–96. http://dx.doi.org/10.18510/hssr.2019.74135.
Abstract:
Purpose: The relations between the neighbors Indonesia and have become interesting over the last several decades.
Methodology: We have shown the important role of blended learning in the maintenance and development of the subject-subject model of interaction between students and teachers. The implementation of subject-subject interaction was considered on the example of the discipline "General and professional pedagogy", the electronic course of which is presented on the Moodle platform.
Result: As the largest religious group in Indonesia, Indonesian Muslims play significant roles in shaping public opinion within society. Since the Bali Bombing 2002, there has been intense attention devoted to Australia and Indonesian Muslim issues. This paper explains how five different Indonesian Muslim websites (Arrahmah.com; hti.com; dakwatuna.com; nu.or.id & republika.co.id) portrayed Australia from 2011 to 2013.
Applications: This research can be used for the universities, teachers and education students.
Novelty/Originality: The ‘up and down’ tension between the ‘up and down’ tension between these countries, is influenced not only by their governments but also their citizen’s perceptions, about the other country.
43
Saleem, Noshina, Zahid Yousaf, and Ehtisham Ali. "Framing Islamophobia in International Media: An Analysis of Terror Attacks against Muslims and Non-Muslims." STATISTICS, COMPUTING AND INTERDISCIPLINARY RESEARCH 3, no. 2 (December 31, 2021): 225–44. http://dx.doi.org/10.52700/scir.v3i2.59.
Abstract:
The study is focused to analyze the framing of the islamophobia in the international media in context of the terror attacks on the Muslims and Non-Muslims where the newspapers from six countries including United States, India, United Kingdom, Canada, Australia and Pakistan are focused to study to analyze the major terror incidents from 2014 to 2019 in different countries of the world. The key focus was to analyze the frames including perpetrator of the terror incidents; Islam/Muslims are Progressive or Violent; Criticism on Muslims and Non-Muslims Perpetrators; Target are Muslims or Non-Muslims and Positive or Negative image of Islam/Muslims presented. The content analysis method is used to analyze the content about framing of the major terror incidents targeting both the Muslims and Non-Muslims. The study concludes that the selected international press presented Islam in context of anti-Muslim wave as they presented Islam and Muslims in a negative context mostly linking them with violence and non-Muslims are more target of terrorism than the Muslims. The study presents that the Muslims and Islam is targeted more despite the fact that they have also been target of the terrorism and extremism losing hundreds of lives. Only Pakistani newspaper presented a positive image of Islam and the Muslims convincing about the fact that Muslims are equal target of terrorism and extremism and Muslims also have suffered by terrorism.
44
Saleem, Noshina, Zahid Yousaf, and Ehtisham Ali. "Framing Islamophobia in International Media: An Analysis of Terror Attacks against Muslims and Non-Muslims." STATISTICS, COMPUTING AND INTERDISCIPLINARY RESEARCH 3, no. 2 (December 31, 2021): 225–44. http://dx.doi.org/10.52700/scir.v3i2.59.
Abstract:
The study is focused to analyze the framing of the islamophobia in the international media in context of the terror attacks on the Muslims and Non-Muslims where the newspapers from six countries including United States, India, United Kingdom, Canada, Australia and Pakistan are focused to study to analyze the major terror incidents from 2014 to 2019 in different countries of the world. The key focus was to analyze the frames including perpetrator of the terror incidents; Islam/Muslims are Progressive or Violent; Criticism on Muslims and Non-Muslims Perpetrators; Target are Muslims or Non-Muslims and Positive or Negative image of Islam/Muslims presented. The content analysis method is used to analyze the content about framing of the major terror incidents targeting both the Muslims and Non-Muslims. The study concludes that the selected international press presented Islam in context of anti-Muslim wave as they presented Islam and Muslims in a negative context mostly linking them with violence and non-Muslims are more target of terrorism than the Muslims. The study presents that the Muslims and Islam is targeted more despite the fact that they have also been target of the terrorism and extremism losing hundreds of lives. Only Pakistani newspaper presented a positive image of Islam and the Muslims convincing about the fact that Muslims are equal target of terrorism and extremism and Muslims also have suffered by terrorism.
45
Abdullah, Nuraisyah Chua, Herwina Rosnan, and Norzayana Yusof. "Viability and Legality of Muslims Offering Products or Services Exclusively for Muslims." IIUM Law Journal 26, no. 1 (June 30, 2018): 183. http://dx.doi.org/10.31436/iiumlj.v26i1.390.
Abstract:
The debate on ‘Muslim-Only Laundrette’ in Johor, a state at southern Peninsular Malaysia has sparked outrageous responses from various levels of the society. Given the fact that there is scant literature to address this issue, by adopting the qualitative approach, this article aims to explore the issue, from a business perspective about where Muslim products and services stand in Malaysia and the legal aspects of offering goods and services exclusively from Muslims for Muslims. The right to segmentise customers based on religious grounds is critically analysed. This article discusses the governance of Muslim businesses, the issue of discrimination of goods and services in comparison with the position in the United Kingdom, United States of America and Australia. The possibility of mediation services in response to the national call for social harmony is also explored. This article concludes that detailed guidelines to differentiate discriminatory acts from adherence to religious duties should be given to service providers to avoid interreligious misunderstanding. The article further suggests that one of the possible marketing strategies to avoid discrimination claims could be to take a more moderate stand in marketing services such as ‘clean, friendly services' and the like apart from marketing to the Muslim audience through targeted marketing channels, such as Muslim media, local publications in Muslim majority countries, as well as targeted advertisement campaigns.
46
Laforteza, Elaine. "Separation of Church from State? Secular Somatechnologies of Governmentality and Pedagogy." Somatechnics 6, no. 1 (March 2016): 40–55. http://dx.doi.org/10.3366/soma.2016.0173.
Abstract:
This paper examines how two secular nation-states, such as Australia and the Philippines, connect through their shared practice of secularism as Christianity. Through this, the paper argues that secularism in these contexts enables a Christian framework in which ‘mainstreaming’ Muslims becomes a paramount technique in fostering bilateral relations and (trans)national security. In focus is the Basic Education Assistance for Mindanao project, which Australia and the Philippines have established as a pedagogical tool for including Muslim-Filipinos within ‘secular’ society.
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Cherney, Adrian, and Kristina Murphy. "Being a ‘suspect community’ in a post 9/11 world – The impact of the war on terror on Muslim communities in Australia." Australian & New Zealand Journal of Criminology 49, no. 4 (July 27, 2016): 480–96. http://dx.doi.org/10.1177/0004865815585392.
Abstract:
The suspect community thesis has been used to explain how and why Muslims have become a stigmatised minority, subject to increased state surveillance and public discourse that constructs Muslims as a potential terrorist threat. Breen-Smyth (2014) argues that a suspect community is generated through national or state security policies and reproduced and reinforced by societal responses and social practices. This influences how Muslims perceive themselves as a suspect community and influences their support for counter-terrorism efforts. This paper will explore the ‘experiential consequences’ of Muslims being stigmatised and labelled as a suspect community and the perceptions this has generated among Muslims living in Australia. We examine how Muslims have reacted to being defined as a terrorist threat and the coping mechanisms they adopt to defend their religious beliefs given Islam is seen by authorities, the media and the public as justifying violence. This paper will explore these issues by reporting results from focus group data collected from Muslims living in Sydney, Brisbane and Melbourne ( N = 104 participants in total). Results illustrate how being defined as a suspect community influences the appraisals Muslims have of themselves, their faith, their community and Australian authorities. Implications for counter-terrorism policies are also identified.
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Briskman, Linda. "The Creeping Blight of Islamophobia in Australia." International Journal for Crime, Justice and Social Democracy 4, no. 3 (October 5, 2015): 112–21. http://dx.doi.org/10.5204/ijcjsd.v4i3.244.
Abstract:
In the latter months of 2014, following events in faraway Iraq and Syria, Australia responded forcefully at home. The manufactured fear of a terrorist attack resulted in police raids, increased counter-terrorism legislation and scare campaigns to alert the public to 'threat'. Although Islamophobia rose in Australia after 2001 it has been latent in recent years. It is on the rise again with collateral damage from government measures including verbal and physical attacks on Australian Muslims. Vitriol is also directed at asylum seekers and refugees. Media, government and community discourses converge to promote Islam as dangerous and deviant.
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Giotis, Chrisanthi. "Dismantling the Deadlock: Australian Muslim Women’s Fightback against the Rise of Right-Wing Media." Social Sciences 10, no. 2 (February 13, 2021): 71. http://dx.doi.org/10.3390/socsci10020071.
Abstract:
In Australia, as in other multicultural countries, the global Islamophobic discourse linking Muslims to terrorists to refugees results in the belief of an “enemy within”, which fractures the public sphere. Muslim minorities learn to distrust mainstream media as the global discourse manifests in localised right-wing discussion. This fracturing was further compounded in 2020 with increased media concentration and polarisation. In response, 12 young Australian Muslim women opened themselves up to four journalists working for the Australian Broadcasting Corporation (ABC). They engaged in critical journalism research called Frame Reflection Interviews (FRIs). The process gave journalists important knowledge around the power dynamics of Islamophobia and empowered participants to help shape new media discourses tackling Islamophobia. This paper proposes that the FRIs are one method to rebuild trust in journalism while redistributing risk towards the journalists. These steps are necessary to build a normatively cosmopolitan global public sphere capable of breaking the discursive link between refugees and terrorism and fighting back against the rise of the far right.
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Othman, Zulkeplee, Laurie Buys, and Rosemary Aird. "Observing Privacy, Modesty and Hospitality in the Home Domain: Three Case Studies of Muslim Homes in Brisbane, Australia." International Journal of Architectural Research: ArchNet-IJAR 8, no. 3 (December 1, 2014): 266. http://dx.doi.org/10.26687/archnet-ijar.v8i3.374.
Abstract:
A home embodies a sensorial space that is layered with personal memories and traces of history. The success of a home in providing a strong sense of place depends on various factors such as geographical location, climatic conditions, and occupants’ world-views and perceptions. This paper explores Muslims’ perceptions of privacy, modesty and hospitality within their homes through their lived experiences. This case study focuses on three Muslim families living in Australian designed homes within the same suburb of Brisbane, Australia. The study provides prefatory insight into the ways in which these families perform their daily activities and entertain their guests without jeopardizing their privacy needs. The study examines the significance of modesty in the design of Muslim homes as a means by which family members are able to achieve optimum privacy while simultaneously extending hospitality to guests inside and outside their homes. The findings of this study provide opportunities too, for expanding research into culturally adaptable housing systems to help meet the changing needs of Australian multicultural society.