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Handayani, Diah. "Political Identity, Popular Culture, and Ideological Coercion: The Discourses of Feminist Movement in the Report of Ummi Magazine." Jurnal Pemberdayaan Masyarakat: Media Pemikiran dan Dakwah Pembangunan 5, no. 1 (June 18, 2021): 185–210. http://dx.doi.org/10.14421/jpm.2021.051-08.
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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.
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Busbridge, Rachel. "“It's Just Your Turn”: Performing Identity and Muslim Australian Popular Culture." Islam and Christian–Muslim Relations 24, no. 4 (October 2013): 459–77. http://dx.doi.org/10.1080/09596410.2013.806390.
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A Rahman, Khairiah. "Shifting the dynamics in popular culture on Islamophobic media narratives." Pacific Journalism Review : Te Koakoa 28, no. 1 & 2 (July 31, 2022): 19–28. http://dx.doi.org/10.24135/pjr.v28i1and2.1271.
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Prior to the Christchurch mosque massacres on 15 March 2019, studies on New Zealand media showed that representations of Islam and Muslims were largely negative. Muslims were depicted as terror-prone and a threat to democracy and free speech. This popular media culture of negative framing is not unique to New Zealand as global media studies show a consistent and disproportionately high negative labelling of Islam and Muslims compared with adherents of other faiths. This article focuses on the role of the government and media to shift the dynamics in popular culture in Islamophobic media narratives. A critical analysis of the actions of these powerful sectors at the Conference on Countering Terrorism and Violent Extremism (CTVE) in 2021 showed an opportunity to address issues management and culture competence that could change the way Muslims and Islam perceived and represented the media.
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Wildan, Muhammad, and Witriani Witriani. "Popular Piety in Indonesia: “Aestheticization” and Reproduction of Islam." Ilahiyat Studies 12, no. 2 (December 31, 2021): 213–36. http://dx.doi.org/10.12730/13091719.2021.122.227.
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Globalization and democratization have greatly contributed to the rise of Islamic popular culture especially popular piety in Indonesia. Popular piety can be defined as Muslims’ religious expressions that are driven mostly by their culture or atmosphere rather than their ideology. This article will observe several phenomena of popular piety such as the flourish of the hijâb among middle-class urbanite Muslims, dahwahtainment, the hijrah movement, the burgeoning of ʿumrah pilgrimage with celebrities etc. It is interesting to see these phenomena as part of the process of re-Islamization, secularization, or even post-Islamism. In my view, popular piety is part of the process of public Islam which in turn will generate civil Islam. The phenomena of popular piety will not only be viewed from the perspective of commodification of Islam and consumerism of Muslims, but also as an “aestheticization” of Islam which would foster a much broader interpretation of Islam in Indonesia.
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Akmaliah, Wahyudi. "When Ulama Support A Pop Singer: Fatin Sidqiah and Islamic Pop Culture in Post-Suharto Indonesia." Al-Jami'ah: Journal of Islamic Studies 52, no. 2 (December 26, 2014): 351. http://dx.doi.org/10.14421/ajis.2014.522.351-373.
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<p>Television, music videos, films, and pop bands are all part of global popular culture and thought to be the product of “the west”. These media are therefore often seen as a threat to the identities of nationalities, local cultures, and religious groups. In contrast, in the context of Indonesian Muslims, the Indonesian Ulama Council’s (Majelis Ulama Indonesia, MUI) showed support for Fatin Shidqia Lubis to the singing contest of Indonesian X Factor, 2013. This paper intends to study the presence of Fatin Sidqiah as the winner of Indonesian X Factor and the response of Indonesian muslims regarding Islamic popular culture in Indonesia. This paper argues that the presence of Islamic popular culture in Indonesia through books, novels, films, as well as fashion, show that Indonesian Islam and muslims are compatible not only with democracy but also with global popular culture. In addition, the presence of Fatin is a symbol of young Indonesian muslims who already connect globally. Whatever they consume in terms of popular culture is intrinsic to the creation of their hybrid identities, as both Indonesian muslims and global citizens.<br />[Televisi, musik, film, dan bands merupakan bagian dari budaya popular dunia dan selalu dipandang sebagai produk “barat”. Karenanya, media ini sering dianggap sebagai ancaman bagi identitas nasional, budaya lokal, dan kelompok agama. Namun, dalam konteks keindonesiaan, Majelis Ulama Indonesia (MUI) memberikan dukungan kepada Fatin Sidqia Lubis dalam kompetisi menyanyi “Indonesian X Factor” Tahun 2013. Tulisan ini mencoba menelisik kemunculan Fatin sebagai pemenang “Indonesian X Factor” dan tanggapan masyarakat mengenai budaya pop Islam di Indonesia. Melalui artikel ini penulis berpendapat bahwa kehadiran budaya pop di Indonesia dalam berbagai buku, novel, film, serta pakaian menunjukkan bahwa Islam dan masyarakat Islam di Indonesia tidak hanya sejalan dengan demokrasi, tetapi juga dengan budaya pop dunia. Lebih dari itu, Fatin adalah simbol muslim muda Indonesia yang telah terhubung dengan dunia. Apa pun yang mereka nikmati dalam hal budaya pop telah menciptakan identitas ganda: sebagai muslim Indonesia sekaligus sebagai warga dunia.]</p>
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Barclay, Katie. "The Popular Culture of Romantic Love in Australia." Australian Historical Studies 49, no. 2 (April 3, 2018): 265–66. http://dx.doi.org/10.1080/1031461x.2018.1454267.
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Rijal, Syamsul. "Consuming and Disputing Aisha Song: The Quest for Pleasure & Islamic Romance in Contemporary Indonesia." Indonesian Journal of Islam and Muslim Societies 12, no. 1 (June 4, 2022): 1–29. http://dx.doi.org/10.18326/ijims.v12i1.1-29.
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Abstract The increasing consumption of Islamic popular culture in Indonesia has marked the deepening Islamisation among the Muslim majority. Some scholars have observed the interplay between Islam and popular culture among Indonesian Muslim youths. However, only a few scholars have studied how a particular religious product has been debated and contested within a Muslim society. This article examines the conflicting responses over an Islamic song that describes romantic expression between the Prophet and His wife, Aisha. It focuses on three groups: popular preachers, progressive writers, and YouTube audience. This study found that while some Muslim preachers and progressive writers have criticized the song’s lyrics, most Muslim audience keep consuming the song and regard it as an ideal model of Islamic romance as expressed by the Prophet and His wife, Aisha. The various responses from the three groups represent the diversity of Indonesian Muslims with regards to Islam and popular culture. It also suggests that the Muslim consumers do not always follow the opinions of popular religious elites. The popularity of the song has resonated with the increasing aspiration among pious young Muslims who seek the basis of Islamic romance through the lives of the Prophet and His wife.
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Aidi, Lamiae. "Muslim Stand-Up Comedy in the US and the UK: Incongruity, Everydayness, and Performativity." Religions 12, no. 10 (September 26, 2021): 801. http://dx.doi.org/10.3390/rel12100801.
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The objectives of this article are two-fold: to provide a review of the major figures and trends in Muslim American comedy and discuss certain techniques and approaches that have been used by stand-up comedians to counter predominant and discriminatory perceptions of the “Other”. To reiterate film critic Jack Shaheen’s argument in Reel Bad Arabs: How Hollywood Vilifies a People, the Western public is fed constructions of Islam as a “problem”; the terms “Arab” and “Muslim” are interchangeably used; Muslim men are depicted as “terrorists”; and Muslim women are depicted as “veiled and oppressed”. Much has been written on the generation and effect of stereotypes promoted by popular culture. However, stereotyped groups also use popular culture to speak for themselves. Popular culture also functions to resist, counter, push back against, and subvert stereotypes. In other words, the “Other” can speak for him or herself through popular culture as a means of contesting stereotypes that define Muslims and Arabs in terms of cultural and religious understandings that narrowly categorize individuals through attributes such as religiosity and femininity. This potential is being realized by second-generation Muslims familiar with the platforms created and provided by other marginalized groups in Anglo-American popular culture, and their work has come into its own especially in the aftermath of 9/11, a time that saw both the intensification of stereotypes and heightening of Muslim American consciousness. I concentrate on these specific stand-up comedians in the US and the UK, despite the fact that there are others in the diaspora who discuss Islamophobia, because these American and British comedians address all of the three most common stereotypes of Muslims: “Arab = Muslim”, the “terrorist”, and the “veiled and oppressed woman”.
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Kabir, Nahid. "Mackay Revisited: The Case of Javanese-Australian Muslims, 1880–1999." Asian and Pacific Migration Journal 16, no. 3 (September 2007): 405–24. http://dx.doi.org/10.1177/011719680701600305.
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The development of Queensland's sugar industry in the nineteenth century led to an influx of non-European laborers, such as Melanesians, Cingalese and Javanese. Years later, under the Immigration Restriction Act, 1901, many Asian people were expelled from Australia, but some Javanese remained in Mackay. This paper examines the Javanese settlement pattern during the colonial, “White Australia,” and multicultural periods in terms of race, ethnicity, culture and religion. These accounts were derived largely from interviews with Australia-born second, third and fourth generation Muslims of Javanese origin in Mackay.
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Rektiansyah, Rahmat Robbi, and Ilmiawan Auwalin. "Analisis Dampak Kesadaran Halal dan Label Halal terhadap Niat Beli Mie Instan Korea Pada Remaja di Sumenep Melalui Sikap." Jurnal Ekonomi Syariah Teori dan Terapan 9, no. 5 (September 30, 2022): 600–616. http://dx.doi.org/10.20473/vol9iss20225pp600-616.
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ABSTRAK Tujuan dilangsungkannya sebuah penelitian ini ialah untuk mengkaji pengaruh kesadaran halal dan label halal terhadap niat beli mie instan Korea pada remaja di Sumenep melalui sikap. Metode penelitian yang digunakan yaitu kuantitatif dengan menggunakan data primer. Sampel yang digunakan yaitu 100 responden yang belum pernah membeli mie instan Korea. Pengujian menggunakan analisis SEM-PLS dengan konstruk yang menunjukkan semua konstruk mempunyai hasil yang valid, sehingga dilanjutkan pengujian pada hubungan antar variabelnya. Secara langsung kesadaran halal berpengaruh signifikan terhadap sikap, namun kesadaran halal tidak berpengaruh signifikan terhadap niat beli. Label halal berpengaruh secara signifikan t atas niat beli, namun label halal tidak berpengaruh signifikan terhadap sikap, dan sikap berpengaruh secara signifikan atas niat beli. Secara tidak langsung, kesadaran halal berpengaruh signifikan terhadap niat beli jika melalui sikap, sedangkan label halal tidak berpengaruh signifikan terhadap niat beli jika melalui sikap. Penelitian ini hanya berfokus terhadap remaja generasi Z usia 13-23 tahun di Sumenep yang belum pernah membeli mie instan Korea. Adapun saran pada penelitian ini adalah remaja generasi Z di Sumenep diharapkan lebih memperhatikan dan peduli terhadap kehalalan suatu produk yang dikonsumsi, dan bagi peneliti selanjutnya diharapkan meneliti hal serupa dengan mengganti objek dan tempat penelitian. Kata Kunci: Kesadaran Halal, Label Halal, Niat Beli, Sikap. ABSTRACT The purpose of this research is to examine the effect of halal awareness and halal label on the intention to buy Korean instant noodles in adolescents in Sumenep through attitudes. The research method used is quantitative using primary data. The sample used is 100 respondents who have never bought Korean instant noodles. The test uses SEM-PLS analysis with constructs that show all constructs have valid results, so that testing continues on the relationship between the variables. Halal awareness directly has a significant effect on attitudes, but halal awareness has no significant effect on purchase intention. Halal labels have a significant effect on purchase intention, but halal labels have no significant effect on attitudes, and attitudes have a significant effect on purchase intentions. Indirectly, halal awareness has a significant effect on purchase intention if it is through attitude, while the halal label has no significant effect on purchase intention if it is through attitude. This study only focuses on Generation Z teenagers aged 13-23 years in Sumenep who have never bought Korean instant noodles. The suggestion in this study is that Generation Z teenagers in Sumenep are expected to pay more attention and care about the halalness of a product that is consumed, and for future researchers it is expected to examine similar things by changing the object and place of research. Keywords: Halal Awareness, Halal Labels, Purchase Intention. Attitudes. DAFTAR PUSTAKA Abd Rahman, A., Asrarhaghighi, E., & Ab Rahman, S. (2015). Consumers and halal cosmetic products: Knowledge, religiosity, attitude and intention. Journal of Islamic Marketing, 6(1), 148–163. https://doi.org/10.1108/JIMA-09-2013-0068 Adisumarto, H. (2000). Hukum perusahaan mengenai hak atas kepemilikan intelektual (Hak cipta, hak paten, hak merek). Bandung: Mandar Magu. Adiwarman, K. (2010). Ekonomi mikro Islam. Jakarta: PT. RajaGrafindo Persada. Ahaari, J. A. N., & Arifin, N. S. M. (2010). Dimension halal purchase intention: A preliminary study. International Review of Business Research Papers, 6 (4), 444–456. Aliman, N.K. dan Othman, M. N. (2007). Purchasing local and foreign brands: What product attributes matter? 13th astutiAsia Pacific Management Conference, Melbourne, Australia, 400–411. Ambali, A. R., & Bakar, A. N. (2014). People’s awareness on halal foods and products: Potential issues for policy-makers. Procedia - Social and Behavioral Sciences, 121(September 2012), 3–25. https://doi.org/10.1016/j.sbspro.2014.01.1104 Astuti, Y., & Asih, D. (2021). Country of origin, religiosity and halal awareness: A case study of purchase intention of Korean food. Journal of Asian Finance, Economics and Business, 8(4), 0413–0421. https://doi.org/10.13106/jafeb.2021.vol8.no4.0413 Awan, H. M., Siddiquei, A. N., & Haider, Z. (2015). Factors affecting Halal purchase intention – evidence from Pakistan’s halal food sector. Management Research Review, 38(6), 640–660. https://doi.org/10.1108/mrr-01-2014-0022 Azam, A. (2016). An empirical study on non-Muslim’s packaged halal food manufacturers . Journal of Islamic Marketing, 7(4), 441–460. https://doi.org/10.1108/jima-12-2014-0084 Aziz, Y. A., & Chok, N. V. (2013). The role of halal awareness, halal certification, and marketing components in determining halal purchase intention among non-Muslims in Malaysia: A Structural equation modeling approach. Journal of International Food and Agribusiness Marketing, 25(1), 1–23. https://doi.org/10.1080/08974438.2013.723997 Aziz, Y. A., Vui, C. N., Yuhanis, A. A., & Chok, N. V. (2012). The role of halal awareness and halal certification in influencing non-Muslims’ purchase intention. In Proceedings of the 3rd International Conference on Business and Economic Research (3rd ICBER 2012), March, 1819–1830. BPS. (2021). Hasil sensus penduduk 2020 jumlah penduduk Kabupaten Sumenep (Issue 01). Briliana, V., & Mursito, N. (2017). Exploring antecedents and consequences of Indonesian Muslim youths’ attitude towards halal cosmetic products: A case study in Jakarta. Asia Pacific Management Review, 22(4), 176–184. https://doi.org/10.1016/j.apmrv.2017.07.012 Garg, P., & Joshi, R. (2018). Purchase intention of “Halal” brands in India: the mediating effect of attitude. Journal of Islamic Marketing, 9(3), 683–694. https://doi.org/10.1108/JIMA-11-2017-0125 Hair, J., Black, W., Babin, B., & Anderson, R. (2010). Multivariate data analysis: A global perspective. Pearson Education Hasan, H. (2016). A study on awareness and perception towards halal foods among Muslim students in Kota Kinabalu, Sabah. Australia-Middle East Conference on Business and Social Sciences, 803–804. Hendradewi, S., Mustika, A., & Darsiah, A. (2021). Pengaruh kesadaran halal dan label halal terhadap minat beli mie instan Korea pada remaja sekolah di Jakarta. Jurnal Ilmiah Pariwisata, 26(2), 204–212. https://doi.org/10.30647/jip.v26i2.1510 Izzuddin, A. (2018). Pengaruh label halal, kesadaran halal, dan bahan makanan terhadap minat beli makanan kuliner. Jurnal Penelitian Ipteks, 3(2), 100–114. https://doi.org/10.32528/ipteks.v3i2.1886 Kotler, P. (2008). Manajemen pemasaran (Edisi terjemahan). Erlangga: Jakarta. Mukhtar, A., & Butt, M. M. (2012). Intention to choose Halal products: The role of religiosity. Journal of Islamic Marketing, 3(2), 108–120. https://doi.org/10.1108/17590831211232519 Nisrina, D., Widodo, I. A., Larassari, I. B., Rahmaji, F., Kinanthi, G., & Adi, H. (2020). Studi tentang pengaruh budaya Korea pada penggemar K-Pop. Jurnal Penelitian Humaniora, 21(1), 78–88. Rambe, Y., & Afifuddin, S. (2012). Pengaruh pencantuman label halal pada kemasan mie instan terhadap minat pembelian masyarakat Muslim (Studi kasus pada mahasiswa Universitas Al-washliyah, Medan). Jurnal Ekonomi dan Keuangan, 1(1), 14866. Rangkuti. (2010). Pengaruh labelisasi halal terhadap keputusan pembelian produk makanan dalam kemasan (Snack merek Chitato) pada mahasiswa fakultas hukum Universitas Muhammadiyah Sumatera Utara). Skripsi tidak dipublikasikan. Medan: Universitas Sumatera Utara. Rochmanto, B. Al. (2014). Pengaruh pengetahuan produk dan norma religius tehadap sikap konsumen dalam niat mengkonsumsi produk makanan dan minuman halal. Diponegoro Journal of Management, 4(1), 280-291. Sarwono, S. ., & Meinarno, E. . (2009). Psikologi remaja. Surabaya: Raja Grafindo Persada. Schiffman, L. G., & Wisenblit, J. (2019). Consumer behavior. Harlow, United Kingdom: Pearson Education Limited. Setiawati, L. M., Chairy, C., & Syahrivar, J. (2019). Factors affecting the intention to buy halal food by the millennial generation: The mediating role of attitude. DeReMa (Development Research of Management): Jurnal Manajemen, 14(2), 175. https://doi.org/10.19166/derema.v14i2.1738 Shafie, S., & Othman, M. N. (2008). Halal certification: An international marketing issues and challenges. http://www.ncbi.nlm.nih.gov/pubmed/12568103 Shim, D. (2006). Hybridity and the rise of Korean popular culture in Asia. Media, Culture and Society, 28(1), 25–44. https://doi.org/10.1177/0163443706059278 Sudarsono, H., & Nugrohowati, R. N. I. (2020). Determinants of the intention to consume halal food, cosmetics and pharmaceutical products. Journal of Asian Finance, Economics and Business, 7(10), 831–841. https://doi.org/10.13106/jafeb.2020.vol7.no10.831 Sugiyono. (2006). Metode penelitian bisnis. Bandung: CV. Alfabeta. Windiana, L., & Putri, D. N. (2021). Pengaruh logo halal terhadap sikap dan minat beli konsumen UMM Bakery. Jurnal Ekonomi Pertanian dan Agribisnis (JEPA), 5, 1206–1216. https://doi.org/10.21776/ub.jepa.2021.005.0224. Yuliani, F. (2021). Pengaruh label halal dan citra merek terhadap keputusan pembelian produk kosmetik wardah pada rahmah cosmetic Banjarmasin (Studi kasus pada konsumen loyal produk wardah di Banjarmasin Selatan). Skripsi tidak dipublikasikan. Banjarmasin: Universitas Islam Kalimantan MAB.
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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.
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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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Kozlovic, Anton Karl. "Islam, Muslims and Arabs in the Popular Hollywood Cinema." Comparative Islamic Studies 3, no. 2 (November 1, 2007): 213–46. http://dx.doi.org/10.1558/cis.v3i2.213.
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This is the age of Hollywood, yet, the pedagogic utilisation of popular films as a legitimate extra-ecclesiastical resource for the study of religion is frequently ignored, unappreciated or under-utilised. To thrive in the post-Millennial period, however, the religion professions need to integrate movies proactively into the educational curricula that go beyond their traditional deployment as visual aides, diversionary entertainment or student pacification. Applied cinema studies can thus contribute significantly to interreligious understanding, cooperation and peace-building, particularly the exposition of the many anti-Islamic messages embedded within the films of the West. Using textually based, humanist film criticism as the guiding analytical lens, the critical literature was reviewed and the popular Hollywood cinema scanned to reveal selected (mis-)representations of Islam, Muslims and Arabic culture in general. Both deconstructive and constructive issues were addressed. It was argued that: (a) the Hollywood hermeneutic is a viable pedagogic resource for the classroom, home and pulpit, (b) popular films can be profitably employed as a legitimate mode of interreligious dialogue, and (c) Islamic sacred subtexts should be constructed
to spread the message of God further afield. Additional research into
the emerging interdisciplinary field of religion-and-film was recommended.
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Senanayake, Harsha. "Hollywood and Wicked Other: The Identity Formation of “Western Us” Versus “Muslim Others”." Open Political Science 4, no. 1 (January 1, 2021): 64–67. http://dx.doi.org/10.1515/openps-2021-0007.
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Abstract An image on a screen can produce a greater effect than thousands of words in conveying a message and in popular culture, movies with images as a representation, create a discourse. Out of many, Hollywood which has become a flagbearer of western cinema, plays an important role in constructing identity and images including the stereotyping of Muslims. This paper attempts to identify the discourse of ‘US’ verses ‘THEM’ through Hollywood and in which ways Hollywood has constructed the stereotypical identity of Muslims. The main research question is whether the stereotyping of Muslims in Hollywood is a result of 9/11 global terrorism or has it been shaped by the historical discourse of western orientalism. The case study method has been employed to derive the insights of the discourse with the theoretical lights of Orientalism. A number of Hollywood movies have been cited to validate the identity formation process led by Hollywood in pre and post 9/11 American society and illustrate how the image has been used by Hollywood to construct ‘US’ verses ‘THEM’ in popular culture. This paper argues that Hollywood has depicted Muslims as barbaric, wicked others as a result of the civilizational mission of the West, orientalism and post 9/11 Hollywood cinema advocate these roots, yet with 9/11 Hollywood cinema plays a pivotal role in the securitization of ‘Muslim others’ and politicize Muslims as a threat to western society by stereotyping Muslim society in a post 9/11 epoch.
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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.
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<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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Ismah, Nor. "Competing Identity and Culture: The Formation of Forum Lingkar Pena and Komunitas Matapena in Indonesia." DINIKA : Academic Journal of Islamic Studies 4, no. 3 (December 25, 2019): 353. http://dx.doi.org/10.22515/dinika.v4i3.1716.
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This study focusses on the genealogy of the Forum Lingkar Pena and Komunitas Matapena movements, which have produced novel Islam remaja (Islamic youth novels) and novel pop pesantren (pesantren popular novels). Using Bourdieu’s concept of habitus, I analyze the field where Forum Lingkar Pena and Komunitas Matapena discourses are disseminated, particularly among Muslim youth in Indonesia and how Islamic popular culture is represented through these novels and the dynamic of youth Muslims’ community struggle for meaning in the Indonesian literary field in general. This research found that establishment of FLP and Komunitas Matapena can be described through three main ideas. Firstly, these communities encountered the massiveness of popular culture by offering a medium that supports identity formation for Muslim youth. Secondly, there is a link between the idealism promoted by Muslim organization movements and the establishment of FLP and Komunitas Matapena, and this link determines their forms and cultural products. Thirdly, they use popular culture, such as magazines and popular novels, as media to spread and preserve their idealism, targeting young people. Keyword: Islamic youth, FLP, habitus, popular culture, identity
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Akmaliah, Wahyudi. "Ria Ricis and New Platform of Islamic Popular Culture." DINIKA : Academic Journal of Islamic Studies 4, no. 3 (December 25, 2019): 377. http://dx.doi.org/10.22515/dinika.v4i3.1706.
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Not only change the landscape of popular culture, but the presence of social media also reshapes the structure and the agency. Nowadays, social media can turn ordinary people to celebrities. Using Instagram and YouTube, Ria Ricis has become a piety celebrity who shows her Islamic identity through Islamic performance by wearing the veil in a casual way and earns money from her uploaded videos in social media. Based on a case study of this figure, this paper raises questions related to Islamic popular culture in Indonesia: How does Indonesian define their public sphere currently amid the growth of social media usage? How does Indonesian Muslim respond to social media as a part of digital technology amidst Islamization in the post of an authoritarian regime? What is the possibility of tension for that young Indonesian Muslim as micro-celebrity while facing the three factors related, Islamic identities, enjoyment, and economic benefits? This paper argues that the new media platform has not only affected Indonesian Muslims’ lifestyles, but also the way in which they negotiate Islamic values, secular life, and economic interest. Keywords: Ria Ricis, Social Media, Islamic Popular Culture, and Digital Economy
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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.
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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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Reese, Henry. "Shopgirls as Consumers: Selling Popular Music in 1920s Australia." Labour History: Volume 121, Issue 1 121, no. 1 (November 1, 2021): 155–74. http://dx.doi.org/10.3828/jlh.2021.22.
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The mid-1920s were boom years for the Australian gramophone trade. The most prominent multinational record companies had established local branches, and a handful of new factories produced millions of records for sale on the local market. Department stores joined an established network of music traders in retailing these cultural products. This article explores the labour of women involved in the retail sale of gramophone records in Melbourne. Selling recorded sound animated a charged rhetoric of musical meliorism, class and taste, according to which the value of the product was determined by the supposed musical quality thereof. Australian saleswomen or “shopgirls” were required to perform evidence of their modernity in the commercial encounter. I propose that conceiving of record saleswomen as simultaneously sellers and consumers provides valuable insight into the entangled nature of capitalism and culture in the realm of Australian music. This exploration of the process of commercialisation of recorded music illuminates the connection between labour and culture, leisure and society in colonial modernity.
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Hoyne, Alina. "Review: Friday on Our Minds: Popular Culture in Australia since 1945." Media International Australia 134, no. 1 (February 2010): 152–53. http://dx.doi.org/10.1177/1329878x1013400116.
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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.
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This research aims to explore the dynamic of Muslim Identities in a multicultural context. Taking Brisbane as a research locus, the research investigates modes of conflict resolution that are enacted in a Muslim minority area by considering the operation of Islam and Islamic modes negotiating identity within the wider society. The prime concern of the research based on the questions of how does the Muslim in Australia expresses their identity by developing the adaptation strategy as social action in a multicultural context?. Based on the questions, this article focused on the issues of the strategy of Muslim that used in responding to view and practices of multiculturalism. This research shows that Muslims in Australia have a wide variety of historical and social backgrounds. Amid Australia's multicultural politics, Australian Muslims have different responses to negotiate Islamic identity on the one hand and as Australian citizens on the other. The adaptation of Muslim in Australia then ranges from a moderate pattern, accepting a secular culture, to being reactionary as the impact of the feeling of being marginalized people as a “stepchild” in Australian citizenship.
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Hamid, Sadek. "Young British Muslims." American Journal of Islam and Society 30, no. 4 (October 1, 2013): 118–20. http://dx.doi.org/10.35632/ajis.v30i4.1092.
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Most popular and academic interest in the subject of British Muslim communities
in recent years can be located within the context public debates around
the visible presence of western Muslims and fears of radicalization and religious
extremism. The 7/7 London bombings of 2005, which increased the attention
of journalists, researchers, and government policymakers on Muslim
young people, has resulted in numerous books, reports, and journal articles
purporting to explain why some young British Muslims seem attracted to terrorism.
The title under review joins a handful of similar publications that provide
more nunanced observations in this field, notably, Philip Lewis’ Young,
British, and Muslim(2007), Anshuman Mondal’s Young British Muslim Voices
(2008), and Sughra Ahmed’s Seen and Not Heard: Voices of Young British
Muslims (2009), all of which explore the lives, experiences, and views of
young Muslims in Britain.
This important subject area warrants deep research and rigorous analysis.
Nahid Afrose Kabir’s extensive ethnographic fieldwork draws upon 216 interviews
with young people aged between fifteen and thirty from five of
Britain’s main cities with substantial Muslim communities. Structured around
the themes of identity, religion, and culture, it also includes responses to questions
of citizenship and loyalty, media bias, recent controversies around the
niqab (face veil), and reactions to the Archbishop of Canterbury’s comments
on implementing aspects of the Shari‘ah in the country. Overall, it makes a
contribution to the nascent field of Muslim youth studies by offering windows
into the hopes and aspirations of young British Muslims as well as presenting ...
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Alam, Lukis. "Popular Piety and the Muslim Middle Class Bourgeoisie in Indonesia." Al-Albab 7, no. 2 (December 1, 2018): 237. http://dx.doi.org/10.24260/alalbab.v7i2.1039.
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This paper discusses the passion of Islamization of the New Order, at the same time the mainstream of this power is based on economic development that provides opportunities for the growth of the Muslim middle class. Patronage model used by the New Order gives an indication that the power built by this regime wants to instill a strong influence in society. At the same time, the New Order is depoliticizing the political attitudes of Muslims. This has implications for the marginalization of the interests of Muslims on the national stage. In this study will also be affirmed the influence of the New Order's power on the presence of the Muslim middle class. On the one hand their birth was the result of the economic development that the New Order echoed. On a different aspect, the presence of the middle class gives strong legitimacy that they are part of the dominating class structure in a country. Also will be reviewed about middle-class interference with the trend of Islamic populism that actually occurred in the era of the 80s, but re-spread after post-reform. Popular Islamic culture becomes a trend that spread through various media such as, internet, magazines, newspapers and so forth. This has received considerable response from middle-class Muslims and led to commodification. Religion facilitates to interact with modernity. Materialistic and hedonistic interests intersect with obedience in the practice of religion. On the one hand, the mode of consumption of the Muslim middle class changes with the adaptation of piety values in the public sphere.
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McDowell, Amy D. "“This is for the Brown Kids!”." Sociology of Race and Ethnicity 3, no. 2 (July 8, 2016): 159–71. http://dx.doi.org/10.1177/2332649216647747.
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Recent research shows that non-Muslims “read” Muslim and non-Muslim Others through an Islamophobic lens, whether the victims of Islamophobia are practitioners of Islam or not. Yet how Muslims and non-Muslims band together against anti-Muslim racism in nonreligious ways and venues is less understood. The author draws on a wide range of qualitative data to show how “Taqwacore” punks ( taqwa means “God consciousness” in Arabic and core comes from hardcore punk) create a racial identity as “brown kids” that is panethnic and opposed to the major racial frames used to vilify Muslims and brown-bodied Others. Taqwacore punks do this by (1) using punk rock attitudes to call out whiteness and keep it out of their punk and (2) redefining punk in favor of “brown kids.” These findings expand a new body of scholarship that shows how marginalized youth are using popular culture to create new racial identities against whiteness.
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Sutkutė, Rūta. "REPRESENTATION OF ISLAM AND MUSLIMS IN WESTERN FILMS: AN “IMAGINARY” MUSLIM COMMUNITY." EUREKA: Social and Humanities 4 (July 31, 2020): 25–40. http://dx.doi.org/10.21303/2504-5571.2020.001380.
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This article provides a textual and visual analysis of Hirsi Ali and van Gogh’s controversial short film Submission (2004) and Marc Forster’s The Kite Runner (2007). Emphasis is placed on rhetorical and plot strategies, aimed at reinforcing unproductive Orientalist stereotypes of Islam and Muslims. The aim of this analysis is to find out how Muslims and Islam are presented in Submission and The Kite Runner, based on E. Said's (1978) work “Orientalism” and to identify Theo van Gogh's assassination, influenced public attitudes towards Muslims. The following means are used to reach the aim: to analyze the concept of Orientalism and stereotypes, connections with the media and the influence of popular culture on their expression; to find out the role of the Muslim minority in the process of constructing social reality (stereotypes); to analyze how Muslims and Islam are presented in the films Submission and The Kite Runner. Summarizing the analysis of the film Submission, it should be noted, that the main character is supposedly portrayed as being oppressed by Islamic culture, who lived in complete isolation, thus reinforcing the negative attitudes and stereotypes in society towards Muslims, especially women. However, the subject of Submission, feminism or the oppression of women was never the main subject of discussion, on the contrary, it was Islamic radicalism, extremism and terrorism. Meanwhile, after analyzing the film The Kite Runner, it should be noted, that the plot reveals stereotypes about Islam and Muslims that exist in both Western and Eastern societies. Oriental characters are portrayed in the film as much lower in morality and values than, for example, Westerners. The film’s episodes emphasize the fanatical consequences of both terrorism and Islamism, and the relationship between the main characters reflects the orientalist culture of Afghanistan.
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Dahlan, Moh. "Geneologi Islamisme di Kalangan Muslim Millenial Indonesia." El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis 9, no. 1 (June 25, 2020): 1. http://dx.doi.org/10.29300/jpkth.v9i1.3234.
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In the last decade, Indonesian Millennial Muslims have a tendency to choose Islamism as their life trend, so as it becomes a problem in the life of a plural Indonesian people. By using the ushul fiqh approach, data collection techniques using library research and content analysis techniques, this study shows that first, the genealogy of the paradigm of Islamism that develops in Indonesia does not always have a negative connotation that means radicalism, but the paradigm of Islamism among Millennial Muslims in Indonesia has turned out to be a medium for packaging and spreading the paradigm of popular Islamism. Therefore, there is a correlation between the jargon carriers of Islamism and its products. Second, the birth of the paradigm of Islamism among millennial Muslims occurred because of the existence of culture, learning ethos and social media and electronics that have encouraged the birth of the paradigm of Islamism, so that it has brought a new trend that supports an increasingly massive and popular Islamic life with innovative and creative packaging.Third, the implications of the paradigm of Islamism among Millennial Muslims have had positive and negative impacts.The positive impact is that Islamism encourages millennial Muslim generations to learn, understand and practice the teachings of Islam in a comprehensive manner as well as popular Islamic understanding which is in accordance with maqashid al-shari'ah, while the negative impact is that the encouragement of learning, understanding and practicing religious teachings Islam in a comprehension that is exposed to the understanding of radicalism-intolerant can actually lead to intolerant attitudes and behaviour, even radicalism that is contrary to the Maqashid al-Shari'ah
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Cook, Weston F. "Islamic Expressions in Art, Culture, and Literature." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 155–57. http://dx.doi.org/10.35632/ajis.v15i2.2191.
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The Fourteenth Annual Conference of The American Councilfor the Study of islamic Societies, held on May 2 and 3, 1997,at The Connelly Center, Villanova University, Villanova, PAThe American Council for the Study of Islamic Societies (ACSIS), isone of the oldest continuing organizations in the United States that focusesspecifically on Muslim states, societies, and the problems confrontingMuslim communities throughout the world. Composed of American andforeign scholars, non-Muslims as well as Muslims, ACSIS encompassesthe full range of humanities and social science disciplines. The representeddisciplines include the familiar areas of political science, history,linguistics, philosophy, religion, economics, anthropology, internationalrelations, and sociology; moreover, artists, musicians, media specialists,poets, folklorists, architects, agronomists, bankers, educators, and businessconsultants are involved in the Council‘s work. Along with this professionaldiversity, ACSIS has always taken special pride in providing aforum for younger and innovative students to present their ideas andresearch and encouraging them to publishTrue to these founding goals, the Board of Directors chose “Cultural,Artistic, and Popular Expressions in Islam” as the theme for this conference.Papers on Muslim works from the Americas, Europe, South Asia,China, Africa, and the heartlands of the ummah were solicited. The callfor papers also struck new directions for ACSIs-seeking music andperformance presentations, calligraphy, textile art, film and animation,calligraphy, cuisine, and other original formats different from the standardconfenmce panel modes. The Board also designated long-timemember Weston F. Cook, Jr. as program chair and organizer. Dr. Dale F.Eickelman of Dartmouth College, currently a scholar-in-residence at the ...
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Bacicanin, Fuad. "A historical review of Mevlud, the most popular poem of Alhamiado literature." Bulletin de l'Institut etnographique 68, no. 3 (2020): 573–88. http://dx.doi.org/10.2298/gei2003573b.
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Mevlud is a poem on the birth of Muhammed, the Prophet. The first Mevlud poem was written by Sulejman Celebi, in 1409, under the title ?Vesiletu?n Nedzat? in Bursa, meaning the ?The Means of Salvation?. The word mevlud (Ar. mawlid) means ?a place or time of someone?s birth?. This expression has acquired different meanings in time, as ?the birth of the Prophet Muhammed? and ?the celebration organised on this occasion?, or during more significant events in life of the Muslims and their families. The Mevlud celebration i.e. the Mevlud poem as its central part, can be considered as a cultural form preserving the tradition of love towards the Prophet Muhammed, love towards God, and certianly, the tradition of mutual love among people. With this paper, we want to present the most beautiful Mevlud poems in our language and their significance in the life and culture of the Balkan Muslims. The paper is interdisciplinary and it shall follow the historical development of Mevlud, its literature-historical position within the Alhamiado literature, and the custom practice of Mevlud, as a celebration with its ethnological significance.
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Flannery, Belinda J., Susan E. Watt, and Nicola S. Schutte. "Looking Out For (White) Australia." International Perspectives in Psychology 10, no. 2 (April 2021): 74–91. http://dx.doi.org/10.1027/2157-3891/a000008.
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Abstract. We conceptualized and developed a measure of right-wing protective popular nationalism (RWPPN) – a specific form of popular nationalism where people seek to protect the national culture from outgroup influences. RWPPN is derived from a sociological analysis of right-wing popular nationalism in Australia and is theoretically related to several key psychological constructs, including right-wing authoritarianism (RWA), social dominance orientation (SDO), and symbolic threat. We conducted two surveys using nationally representative samples of Australian citizens. In study 1 ( n = 657), participants completed measures of RWPPN and related constructs. Exploratory and confirmatory factor analysis resulted in a 10-item scale. Construct validity was tested and confirmed across divergent, convergent, predictive, and concurrent validation domains. Additional convergent validation with RWA and SDO was tested in study 2 ( n = 316). Together, RWPPN was found to relate to expressions of national identity, prejudice, perceived outgroup threat, opposition to multiculturalism, and aggressive tendencies toward ethnic minorities. These effects remained significant when controlling for nationalism (measured as a concern for national superiority) and blind patriotism. In study 2, the effect on aggressive tendencies held when controlling for RWA and SDO and RWPPN mediated the relationship between RWA and aggressive tendencies. Reflecting the conservative nature of Australian popular nationalism, RWPPN correlated with right-wing political alignment. The research was conducted in Australia, but given the rise in right-wing populism internationally, RWPPN may be a phenomenon in other countries. Therefore, this paper offers a new construct and scale to investigate it in Australia and internationally.
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Rahayu, Mundi. "The Discourse of Islamophobia in Indonesian Popular Movie “Mencari Hilal” (2015)." FIKRAH 9, no. 1 (June 23, 2021): 1. http://dx.doi.org/10.21043/fikrah.v9i1.10110.
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<span lang="IN">Most of the study of Islamophobia, the hatred </span><span lang="EN-US">and</span><span lang="IN"> fear of Muslims, take the locus in Western countries in which Muslims are a minority group. The present study aims at answering the gap of study. This study specifically discusses the Islamophobia represented in popular culture, in a movie entitled “Mencari Hilal.” Discussion in this paper covers two questions. First, how is the discourse of Islamophobia represented in the film? Second, what is the ideology represented in the film? The present article is based on two arguments. First, Islamophobia does not only happen in Western countries. Instead, the phobia also happens within Muslim communities. Second, the film is a popular cultural text that reflects people's anxiety and desire, as well as expresses important problems that people encounter in history. This study applies Fairclough’s CDA with three levels of analyses, micro, meso, and macro. The discourse of Islamophobia in this movie is presented in more subtle ways, but the potential conflict is obviously represented. The ideology of pluralism is implied in this film to give the space for the audience to think and rethink their religious assumptionKeywords: Ancient tombs; preservation; cultural heritage.</span>
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Whatley, Edward. "Book Review: Pop Culture in Asia and Oceania." Reference & User Services Quarterly 56, no. 3 (April 3, 2017): 219. http://dx.doi.org/10.5860/rusq.56n3.219a.
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Pop Culture in Asia and Oceania provides readers with a broad but surprisingly detailed overview of popular culture in Asia (excluding the Middle East), Australia, and New Zealand. Though the geographic focus of coverage may be somewhat narrow, the forms of pop culture covered in the single volume are quite varied and reveal a rich cultural tapestry that may be unfamiliar to many Western readers. Pop culture is of course intended for mass consumption, and the mediums and entertainments covered in Pop Culture in Asia and Oceania reflect that intent. They include: popular music, books and contemporary literature, film, television, radio, Internet and social media, sports, video games, fashion, and couture.
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Jones, Stephen H., Rebecca Catto, Tom Kaden, and Fern Elsdon-Baker. "‘That’s how Muslims are required to view the world’: Race, culture and belief in non-Muslims’ descriptions of Islam and science." Sociological Review 67, no. 1 (May 31, 2018): 161–77. http://dx.doi.org/10.1177/0038026118778174.
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Islam’s positioning in relation to Western ideals of individuality, freedom, women’s rights and democracy has been an abiding theme of sociological analysis and cultural criticism, especially since September 11 2001. Less attention has been paid, however, to another concept that has been central to the image of Western modernity: science. This article analyses comments about Islam gathered over the course of 117 interviews and 13 focus groups with non-Muslim members of the public and scientists in the UK and Canada on the theme of the relationship between science and religion. The article shows how participants’ accounts of Islam and science contrasted starkly with their accounts of other religious traditions, with a notable minority of predominantly non-religious interviewees describing Islam as uniquely, and uniformly, hostile to science and rational thought. It highlights how such descriptions of Islam were used to justify the cultural othering of Muslims in the West and anxieties about educational segregation, demographic ‘colonization’ and Islamist extremism. Using these data, the article argues for: (1) wider recognition of how popular understandings of science remain bound up with conceptions of Western cultural superiority; and (2) greater attentiveness to how prejudices concerning Islamic beliefs help make respectable the idea that Muslims pose a threat to the West.
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Strimpel, Zoe. "The Popular Culture of Romantic Love in Australia, edited by Teo, Hsu-Ming." Emotions: History, Culture, Society 2, no. 2 (November 15, 2018): 357–59. http://dx.doi.org/10.1163/2208522x-02010034.
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Greiner, Alyson L. "Popular Culture, Place Images, and Myths: The Promotion of Australia on American Television." Journal of Popular Culture 35, no. 1 (June 2001): 185–93. http://dx.doi.org/10.1111/j.0022-3840.2001.3501_185.x.
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Mielusel, Ramona. "Challenging representations of Muslims and cultural métissage in the ethnic comedies L’Italien (2010) and Mohamed Dubois (2013)." French Cultural Studies 32, no. 4 (May 11, 2021): 330–45. http://dx.doi.org/10.1177/09571558211009176.
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In this article, I am looking at two popular ‘ethnic’ comedies, L’Italien (2010) and Mohamed Dubois (2013), that promote dialogue and conviviality between Franco-Maghrebi and Franco-French people in France while questioning the societal feasibility of legislative measures of inclusiveness, visibility and equality of chances promoted by the government in the late 1990s and early 2000s. Considering some challenges in the representations, the comedies offer, at times, a social critique of certain stereotypical views on Islam and the destiny of Muslims on French soil, but they conclude in an optimistic tone supporting the idea that there is cultural métissage in France and that Muslims and Christians do mix in today’s diverse France. The popularity of these comedies attests to the fact that there is a need to bring up the issues of Islam in France and of the cohabitation between Muslims and Christian French citizens in the public sphere. I suggest however that while the Franco-Maghrebi’s ‘essentialist identity’ is challenged in the films, there are still neo-colonialist tensions in the artistic productions that entail ambivalence towards the Muslim characters. In a Franco-French dominated film-consuming culture, the Franco-Maghrebi characters are still subject to mimicry, which consistently maintains their subordinate position in the French culture.
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Herkes, Ellen, and Guy Redden. "Misterchef? Cooks, Chefs and Gender in MasterChef Australia." Open Cultural Studies 1, no. 1 (September 26, 2017): 125–39. http://dx.doi.org/10.1515/culture-2017-0012.
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Abstract MasterChef Australia is the most popular television series in Australian history. It gives a wide range of ordinary people the chance to show they can master culinary arts to a professional standard. Through content and textual analysis of seven seasons of the show this article examines gendered patterns in its representation of participants and culinary professionals. Women are often depicted as home cooks by inclination while the figure of the professional chef remains almost exclusively male. Despite its rhetoric of inclusivity, MCA does little to challenge norms of the professional gastronomic field that have devalued women’s cooking while valorising “hard” masculinized culinary cultures led by men.
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Piech, Magdalena. "Regionalism in the Virtual Era." Politeja 16, no. 2(59) (December 31, 2019): 195–206. http://dx.doi.org/10.12797/politeja.16.2019.59.13.
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The symbolic concept of kashmiriyat, dated back to 16th century, generally covers most of the aspects of Kashmiri Muslims’ culture perceived as traditional. However, in the modern era of globalization and rapid growth of the media, particularly the Internet, the world is changing really fast, together with local cultures and identities. The budding influence of social media on the culture of participation, opens a new field for artistic activity. It is especially the younger generation, prone to rebel against the existing reality, who make use of those aims to express oneself. One of the most alluring means to do so is music. It stimulates people’s awareness and tends to unite people beyond boundaries by its universal language. Thanks to its emotional potential, popular music recently gathered its momentum among Kashmiri Muslims as well. The paper presents the examples of two young Kashmiri musicians, MC Kash and Ali Saffudin, as the carriers of Kashmiri Muslim cultural identity. Pointing out the traditional symbols, how they are being reinterpreted and mixed with the elements of current reality and Western culture, I will try to show some aspects of this identity, focusing on the place of regionalism in it.
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Bendrups, Dan. "Latin Down Under: Latin American migrant musicians in Australia and New Zealand." Popular Music 30, no. 2 (May 2011): 191–207. http://dx.doi.org/10.1017/s026114301100002x.
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AbstractThe global significance of Latin American popular music is well documented in contemporary research. Less is known about Latin American music and musicians in Australia and New Zealand (collectively termed ‘Australasia’): nations that have historically hosted waves of migrants from the Americas, and which are also strongly influenced by globalised US popular music culture. This article presents an overview of Latin American music in Australasia, drawing on ethnographic research, with the aim of providing a historical framework for the understanding of this music in the Australasian context. It begins with an explanation of the early 20th-century conceptualisation of ‘Latin’ in Australasia, and an investigation into how this abstract cultural construction affected performance opportunities for Latino/a migrants who began to arrive en masse from the 1970s onwards. It then discusses the performance practices that were most successfully recreated by Latin American musicians in Australia and New Zealand, especially ‘Andean’ folkloric music, and ‘tropical’ dance music. With reference to prominent individuals and ensembles, this article demonstrates how Andean and tropical performance practices have developed over the course of the last 30 years, and articulates the enduring importance of Latin American music and musicians within Australasian popular music culture.
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Gürlesin, Ömer Faruk. "Major Socio–Political Factors that Impact on the Changing Role, Perception and Image of Imams among Dutch–Turkish Muslims." Education Sciences 9, no. 3 (June 26, 2019): 162. http://dx.doi.org/10.3390/educsci9030162.
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Public debates in the Netherlands assume there is an inherent tension between the traditional task of the imam and his tasks in the secularized Dutch society. Studies of the effect of age and generation on religiosity report that intense religious changes are taking place among second-generation migrants. But the direction of this change is interpreted differently by scholars. A majority of scholars indicate that second-generation migrants consider themselves more ‘Muslim’ and are more concerned about the traditional sources of religious authority. Other studies report that there is an ongoing pattern of secularization among Muslims in Europe and that second-generation migrants consider themselves less concerned about the traditional and popular sources of religious leadership and authority. In relation to the findings of my PhD study, in this contribution, I elaborate on several factors to shed some light on the possible reasons behind these different findings. These factors are, in turn, the lack of language skills and knowledge of the local culture, the politization of Diyanet’s institutional culture, and the secularization of young immigrant identity. While discussing these factors, I evaluated their role in the formation of the public image of imams. The results indicate that the image of the imam in Dutch–Turkish Muslim communities is not uniform. On the one hand, there are the educated interviewees and spiritually oriented respondents, who generally criticize the ignorance of most imams and the irrelevance of their sermons to young Muslims in Europe. On the other hand, there are the less educated respondents and the respondents who strongly experience popular religiosity, who do not question the authority of imams. The image of the imam in the minds of the majority of Dutch–Turkish Muslims is positive and retains its authority.
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Adams, Jillian, and Lee Brien Donna. "Tête-á-tête: Popular representations of the romantic dinner in post-war Australia." Australasian Journal of Popular Culture 9, no. 1 (March 1, 2020): 55–66. http://dx.doi.org/10.1386/ajpc_00015_1.
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This article examines the notions of the romantic dinner in post-war Australia, using material culture in the form of Australian food writing and advertisements in cookbooks and popular magazines from the post-war period (in this case, 1945–68). It investigates three closely related aspects of the ‘romantic’ dinner for two: the similarities and contrasts between the courtship restaurant ‘date’ and a specially prepared dinner at home; the way in which gendered roles are performed, confirmed and contested in these events; and the influence of American advertising, and its promotion of American cuisine and lifestyle, on the way the domestic meal was conceptualized and presented to housewives at this time. Bearing in mind that the social importance of food is reinforced because its preparation occurs on a daily basis and that the informative power of food and the material culture around food production is as yet only partially tapped, this analysis attempts to answer the question: was the romantic dinner for two an opportunity for romance, or was it a creation that reinforced post-war gender roles in Australia?
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Contois, Emily J. H. "“He just smiled and gave me a Vegemite sandwich”." Journal of Historical Research in Marketing 8, no. 3 (August 15, 2016): 343–57. http://dx.doi.org/10.1108/jhrm-06-2015-0019.
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Purpose Through a case study of J. Walter Thompson and Kraft’s efforts to market Vegemite in the USA in the late 1960s, this paper aims to explore transnational systems of cultural production and consumption, the US’s changing perception of Australia and the influence of culture on whether advertising fails or succeeds. Design/methodology/approach This paper draws from archival primary sources, including advertisements and newspapers, as well as secondary literatures from the fields of advertising history, food studies and transnational studies of popular culture. Findings Although J. Walter Thompson’s advertising contributed to Vegemite’s icon status in Australia, it failed to capture the American market in the late 1960s. In the 1980s, however, Vegemite did capture American interest when it was central to a wave of Australian popular culture that included films, sport and music, particularly Men at Work’s hit song, “Down Under”, whose lyrics mentioned Vegemite. As such, Vegemite’s moment of success stateside occurred without a national advertising campaign. Even when popular, however, Americans failed to like Vegemite’s taste, confirming it as a uniquely culturally specific product. Originality/value This paper analyzes a little-studied advertising campaign. The case study’s interdisciplinary findings will be of interest to scholars of advertising history, twentieth century USA and Australian history and food studies.
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Fakhriati, Fakhriati. "FROM KONYA TO NUSANTARA: RUMI’S SUFI DIASPORA IN PIDIE, ACEH, INDONESIA." Jurnal Ilmiah Islam Futura 20, no. 2 (August 19, 2020): 153. http://dx.doi.org/10.22373/jiif.v0i0.5841.
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Rumi’s Sufism has not only flourished in Turkey, where the sufi was born, but also in many other far-flung world regions such as Nusantara. Its worldwide success invites many questions, for example, the reasons for its ability to attract both Muslims and non-Muslims. In Pidie, Aceh, Indonesia, one of its popular aspects is the sema ritual dance, which has spread to other Aceh sufi orders (tariqa), especially the Naqshbandi sufi order. This dance is an adaptation of foreign teaching and performance to local context in the location of the study, the village of Lampôh Saka in Pidie. Aceh’s sufi orders have succeeded in synthesizing foreign and local culture to create something uniquely their own. This study could offer an example of how to develop harmony and peace in Indonesian life, as exemplified by the sema dance, which symbolizes care towards creation while maintaining submission to the Creator.
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Tamrin, Husni, and KIYOMI YAMASHITA. "ISLAMICAND CULTURE IN JAPAN: DYNAMIC AND PROBLEMATIC." Al-Fikra : Jurnal Ilmiah Keislaman 13, no. 1 (September 14, 2017): 107. http://dx.doi.org/10.24014/af.v13i1.3995.
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Islam is a minority faith communities that developed in Japan. History of Religion in Japan in Japan, religious freedom is widely given by government to the people. It is contained in the quote: "Noreligious organization shall receive any privileges from the state nor exercise any political authority. No person shall be compelled to take part in any religious act, celebration, rite, or any other religious' activity. The Muslim community in Japan may have a low profile but is steadily growing as Muslims strife to overcome any difficulties they face to adapt to life in the giant Asian country. " Most Japanese participate in rituals and customs derived from several religious traditions. Life cycle events are often marked by visits to a Shinto shrine. The birth of a new baby is celebrated with a formal shrine visit at the age of about one month, as are the third, fifth, and seventh birthdays (Shichi-Go San) and the official beginning of adulthood at age twenty (Seiiinshiki). Wedding ceremonies are often performed by Shinto priests, but Christian wedding ceremonies, called howaitouedingu ("white wedding'), are also popular. These use liturgy but are not always presided over by an ordained priest. Japan today is home to a thriving Muslim community of a'bout 120,000, among nearly 127 million. in the world's tenth most populated country. Described as the Japanese, believes that human interaction is a key point to offer Japanese people a better understanding of Islam. "Islam is essentially a way of life-it is present in every aspect of the daily life of a devout Musiim," people will become interested in Islam through seeing its influence in aspects of everyday life, and that personal contoet with Muslims will help them to understand Islam better who participated ill the eetablishm.ent of the lslamic Center of Japan, islam puts a stronq emphasis on correct behavior and the virtues of charity
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Zaman, Meryem F. "Guest Editorial." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): v—viii. http://dx.doi.org/10.35632/ajiss.v36i4.670.
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The papers in this special issue and the one preceding it have their roots in a panel titled “Ethnography, Misrepresentations of Islam, and Advocacy,” which Timothy Daniels and I organized for the 116th Annual Meeting of the American Anthropological Association. We were joined on this panel by Alisa Perkins, Katrina Thompson, Robert Hefner, and Yamil Avivi, where we all grappled with our struggles with the increasingly political nature of our work on Islam. Although we work in a variety of geographic regions, with diverse subjects, we all shared similar concerns regarding the complexity of accurately depicting the Muslim communities we study while challenging the anti-Muslim stereotypes that exist in popular culture and contemporary news media. At the same time, we did not wish to reify popular divisions between “good” and “bad” Muslims or inaccurately depict the lives of our research subjects in order to cater to that popular division.
To download full editorial, click on PDF.
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Zaman, Meryem F. "Guest Editorial." American Journal of Islam and Society 36, no. 4 (October 1, 2019): v—viii. http://dx.doi.org/10.35632/ajis.v36i4.670.
Full textAbstract:
The papers in this special issue and the one preceding it have their roots in a panel titled “Ethnography, Misrepresentations of Islam, and Advocacy,” which Timothy Daniels and I organized for the 116th Annual Meeting of the American Anthropological Association. We were joined on this panel by Alisa Perkins, Katrina Thompson, Robert Hefner, and Yamil Avivi, where we all grappled with our struggles with the increasingly political nature of our work on Islam. Although we work in a variety of geographic regions, with diverse subjects, we all shared similar concerns regarding the complexity of accurately depicting the Muslim communities we study while challenging the anti-Muslim stereotypes that exist in popular culture and contemporary news media. At the same time, we did not wish to reify popular divisions between “good” and “bad” Muslims or inaccurately depict the lives of our research subjects in order to cater to that popular division.
To download full editorial, click on PDF.
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Bainbridge, Jason, and Craig Norris. "Madman Entertainment: A Case Study in ‘by Fans for Fans’ Media Distribution." Media International Australia 142, no. 1 (February 2012): 5–15. http://dx.doi.org/10.1177/1329878x1214200103.
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This article is part of a larger research project looking at the role of Australian media companies in sustaining fan and Australian investment in global popular culture. This article focuses on Madman Entertainment – one of the most successful DVD and merchandise distribution companies in Australia and the leading distributor of anime, with over 90 per cent of the market share. The article explores the ways in which Madman has become a part of the simultaneous globalisation and localisation of Japanese cultural products, and sets out to show how profiling such a company can also provide some insight into the changing role of fans in driving innovation and investment in popular culture.
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Bush, Martin. "The Proctor-Parkes Incident: Politics, Protestants and Popular Astronomy in Australia in 1880." Historical Records of Australian Science 28, no. 1 (2017): 26. http://dx.doi.org/10.1071/hr17001.
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Henry Parkes' intervention to placate the Sabbatarian movement and prevent British astronomer Richard Proctor from delivering an astronomical lecture on Sunday 5 September 1880 created a major controversy in the Australian colonies. Controversy had been central to much of Proctor's success, and in this case drew on a long-standing connection between astronomy and religion. An examination of the Proctor-Parkes incident shows how popular science works in culture by drawing on and sustaining the analogical connections between scientific ideas and broader cultural concerns.
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Stratton, Jon. "Perth Cultural Studies." Thesis Eleven 137, no. 1 (August 1, 2016): 83–105. http://dx.doi.org/10.1177/0725513616647559.
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In the early 1980s Perth was probably the most important city in Australia for Cultural Studies. Through that decade many intellectuals who became leaders in Australian Cultural Studies and important players in Cultural Studies outside of Australia worked in Perth. Among them were John Fiske, John Frow, John Hartley, Tom O’Regan, Lesley Stern, Graeme Turner and, a decade later, Ien Ang. This essay discusses the presence of these academics in Perth and advances some reasons why Perth became so important to Cultural Studies in Australia. It also discusses the kind of Cultural Studies that became privileged in Perth and considers some of the reasons for this. Perth Cultural Studies in the 1980s was primarily text-based and focused on screen-related popular culture, especially television programs and popular film. Cultural Studies in Perth developed in a city thought of as marginal to Australia, in institutions that were either not universities or, in the case of Murdoch University, was a very new university, by cosmopolitan academics who mostly came from either elsewhere in Australia or from the United Kingdom.
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Hopkins, Susan. "UN celebrity ‘It’ girls as public relations-ised humanitarianism." International Communication Gazette 80, no. 3 (August 25, 2017): 273–92. http://dx.doi.org/10.1177/1748048517727223.
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This article combines framing analysis and critical textual analysis in a qualitative investigation of the ways in which popular culture texts, in particular articles in Australian women's magazines, frame transnational celebrity activism. Using three recent case studies of commercial representations of popular female celebrities – Nicole Kidman in Marie Claire (Australia), Angelina Jolie in Vogue (Australia) and Emma Watson in Cleo (Australia) – this study dissects framing devices to reveal the discursive tensions which lie beneath textual constructions of celebrity humanitarianism. Through a focus on United Nations Women's Goodwill Ambassadors, and their exemplary performances of popular humanitarianism, I argue that feminist celebrity activists may inadvertently contradict the cause of global gender equality by operating within the limits of celebrity publicity images and discourses. Moreover, the deployment of celebrity women, who have built their vast wealth and global influence through the commodification of Western ideals of beauty and femininity, betrays an approach to humanitarianism, which is grounded in the intersection of neocolonial global capitalism, liberal feminism and the ethics of competitive individualism.
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O’REILLY, NATHANAEL. "Waves of Fosters, Crocodiles and Ockers: Representations of Australia and Australians in American popular culture." Australasian Journal of Popular Culture 1, no. 2 (September 8, 2011): 247–54. http://dx.doi.org/10.1386/ajpc.1.2.247_1.
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Delamoir, Jeannette. "‘It pulsates with dramatic power’: White slavery, popular culture and modernity in Australia in 1913." Journal of Australian Studies 28, no. 82 (January 2004): 25–36. http://dx.doi.org/10.1080/14443050409387953.
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