Artykuły w czasopismach na temat „Middle class Muslims”
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Aeni, Nurul, i Lilam Kadarin Nuriyanto. "RELIGIUSITAS KELAS MENENGAH MUSLIM SURAKARTA ; INTERAKSI DENGAN GLOBALISASI DAN MODERNITAS". Harmoni 19, nr 2 (31.12.2020): 232–51. http://dx.doi.org/10.32488/harmoni.v19i2.450.
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The economic growth affects the rise of middle class, includes Muslim class. The increase of the middle-class Moslem affects religiosity in Surakarta City. This study aimed (1) to describe the religiosity of middle class Muslims in Surakarta City as the result of their interaction with globalism and modernism and (2) to identify the factors influencing the religiosity of that class. The study was conducted in Surakarta City using a qualitative approach. Data were collected through Focus Group Discussion (FGD) with 11 informants with various relevant backgrounds. Then those data were analyzed qualitatively and compared to relevant previous studies. The study resulted: (1) Middle-class Muslims in Surakarta City showed their religiosity by following Majelis Taklim that combining spiritual and social activities and it was different to conventional ones. Religiosity was presented in sharia lifestyle. This was confirmed through the middle class’s appearances and preferences on Islamic-labelled products and services. On one hand, the interaction with modernism value and identity as the part of global Islamic ummah raised the spirit to purify Islamic value. Then, it potentially closed the middle class Muslims to radicalism. On the other hand, that interaction possibly trapped middle-class Muslim on the consumptive and hedonistic culture that contradicted to sharia values. (2) The factors that influenced middle-class Muslim’s religiosity were financial stability, appropriate rationalistic ability, and Islamic learning media. Internet and social media provided crucial influences on the religiosity of middle-class Muslims in Surakarta city since they became the important media to understand Islam.
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Faiz, Abd Aziz, Muthi’ah Zuhrotunnisa, Subkhani Kusuma Dewi i Zulfan Nabrisah. "Middle-class Muslims piety festival in Indonesia Islamic contemporary". IBDA` : Jurnal Kajian Islam dan Budaya 21, nr 2 (14.09.2023): 169–86. http://dx.doi.org/10.24090/ibda.v21i2.6859.
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The public sphere in Indonesia features prominent piety demonstrations among middle-class Muslims, showcasing religious performances like al-Quran recitation competitions, Islamic films, and the selection of Muslim ambassadors, which collectively color the Islamic public sphere. Previous studies of middle-class Muslims and their religious practices have closely related to a perspective of the commodification of religion. Therefore, this study aims to provide another perspective on the practice of festival piety as a part of efforts to standardize their piety. This research focused on Putri Muslimah, Muslimah Preneur, and Duta Santri events. This research uses a qualitative-descriptive approach with a live-online observation method at the three festivals. The obtained data were analyzed and interpreted using a festival piety concept. It found three findings. First, Puteri Muslimah Indonesia, Duta Santri, and Muslimah Preneur are the locus for forming and demonstrating the piety of middle-class Muslims. Second, piety in the three festivals is a form of cultivation in which one is defined through a compromise of Islamic normativity and class composition. Third, practicing festival piety in the three festivals revives Islamic norms in dressing and class intervention through public spectacles. These findings demonstrate a new explanation of the standardization of Islamic ethics through the operation of Islamic normativity in class ideology.
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Alam, Lukis. "Popular Piety and the Muslim Middle Class Bourgeoisie in Indonesia". Al-Albab 7, nr 2 (1.12.2018): 237. http://dx.doi.org/10.24260/alalbab.v7i2.1039.
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This paper discusses the passion of Islamization of the New Order, at the same time the mainstream of this power is based on economic development that provides opportunities for the growth of the Muslim middle class. Patronage model used by the New Order gives an indication that the power built by this regime wants to instill a strong influence in society. At the same time, the New Order is depoliticizing the political attitudes of Muslims. This has implications for the marginalization of the interests of Muslims on the national stage. In this study will also be affirmed the influence of the New Order's power on the presence of the Muslim middle class. On the one hand their birth was the result of the economic development that the New Order echoed. On a different aspect, the presence of the middle class gives strong legitimacy that they are part of the dominating class structure in a country. Also will be reviewed about middle-class interference with the trend of Islamic populism that actually occurred in the era of the 80s, but re-spread after post-reform. Popular Islamic culture becomes a trend that spread through various media such as, internet, magazines, newspapers and so forth. This has received considerable response from middle-class Muslims and led to commodification. Religion facilitates to interact with modernity. Materialistic and hedonistic interests intersect with obedience in the practice of religion. On the one hand, the mode of consumption of the Muslim middle class changes with the adaptation of piety values in the public sphere.
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Haniffa, Farzana. "The Moors’ Islamic Cultural Home and the Modern Muslim Ummah: Negotiating Identity, Politics, and Community in 1940s Sri Lanka". International Journal of Islam in Asia 4, nr 1-2 (16.04.2024): 125–50. http://dx.doi.org/10.1163/25899996-20241071.
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Abstract The Moors’ Islamic Cultural Home (MICH) was incorporated in the State Council in 1944. This paper will look at the establishment of the MICH as indicating the emergence of a particular post-World War II aspirational Muslim middle-class sensibility in Sri Lanka. It will argue that this sensibility emerged at the intersection of two sets of anxieties – Muslims as a minority in a soon to be majoritarian state, and the Muslim elite as insufficiently educated and forward looking in comparison with other elites in the country. In the period when the MICH was established, Ceylonese Muslims distanced themselves from Indian Muslims living in Sri Lanka but presented a connection with a Muslim past through invoking the Moors of Spain. Through the MICH the Muslim elite presented themselves as learned, modern, and as leading poorer Muslims out of destitution toward a modern middle-class way of life.
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Supriansyah, Supriansyah. "REPRESENTASI LIQUID RELIGION KELAS MENENGAH MUSLIM DALAM FILM ISLAMI PASCA ORDE BARU". Khazanah: Jurnal Studi Islam dan Humaniora 17, nr 1 (29.07.2019): 53. http://dx.doi.org/10.18592/khazanah.v17i1.2689.
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The main focus of this article is the construction of the middle class Muslims through representation and images in the form of Islamic films. Representations and simulations are used to maintain and strengthen the position of the middle class in Muslim societies. In the era of liberal capitalism, spectacle media is the most popular medium of society. The image is the main value in the media, which disturbs the society of capitalism to smooth the agenda of capitalism and consumerism. The main question in this article is how the representation and simulation of Islam is from the middle class Muslims in Indonesian Islamic films in post-new Order era? This article reveals the position of Islamic films as a medium of preservation of the religious values of the middle class that are displayed through film framing such as economic ability, education qualifications and political choice. The identity of the middle class is a value that is not only illustrated without ideological battles and the struggle for space in films, but at the same time becomes a religious ideological medium, especially the closed middle class Muslims ideology.
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Glas, Saskia, i Niels Spierings. "Support for feminism among highly religious Muslim citizens in the Arab region". European Journal of Politics and Gender 2, nr 2 (1.06.2019): 283–310. http://dx.doi.org/10.1332/251510819x15538590890492.
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Public opinion studies argue that in Middle Eastern and North African countries, Muslims support gender equality less than non-Muslims. This overlooks the diversity in religion–feminism relations. Highly religious Muslims who support feminism are disregarded, even though in-depth studies have repeatedly pointed to their existence. Grounded in a structured anthology of qualitative studies on Muslim feminism, we provide the first ever large-scale analysis of support for Muslim feminism. Conducting latent class analyses on 64,000 Muslims in 51 Middle Eastern and North African contexts, we find that a substantial one in five Arab Muslims combines high attachment to Islam with support for feminism.
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Aswad, Muhammad. "HALAL INDUSTRIES". Epistemé: Jurnal Pengembangan Ilmu Keislaman 17, nr 01 (7.09.2022): 1–25. http://dx.doi.org/10.21274/epis.2022.17.01.1-25.
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This article deals with the marketing strategies of halal certified products by Small and Micro Enterprises (SMEs) amid the rising middle-class Muslims in contemporary Java, Indonesia. These SMEs’ entrepreneurs compromise of the middle-class Muslims who are particularly concerned with fashion industries, snacks, and beverages with halal-certified label. Taking into account Benefit Opportunities Cost Risk (BOCR)-Analytic Network Process (ANP) as an approach, this article tries to identify both the proliferation of halal-certified products and the dominant mixed-factors in marketisation of halal products, including the marketing strategies used by SMEs. This article concludes that promotion—both conventional and digital—is widely essential, besides the product, price, and place aspects. Along with the rise of the middle-class Muslim in contemporary Indonesia, the commodification of religious symbols through halal-certification is one important factor that encourages the production of Muslim middle-class economy in contemporary Indonesia.
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Hamzah, Nur, Sangkot Sirait i Zulkipli Lessy. "Religion, Lifestyle, and Identity Affirmation within Middle Class Malay Muslims in Pontianak of West Borneo". Al-Albab 11, nr 1 (30.06.2022): 121–38. http://dx.doi.org/10.24260/alalbab.v11i1.2221.
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This work aims at revealing the implications of modernization and improvement of the living standards of the middle-class Malay Muslim community in Pontianak City. The modern world has proven to affects the aspects of religion and culture of the people in the globe, including the Malay Muslims in Pontianak. This is based on research employing qualitative approach with the support of ethnographic activities. Observations and in-depth interviews were to support the data collection from middle-class Malay Muslims in Pontianak. The work suggests that the modernization and improvement of the social class of Pontianak Malay Muslims has changed their relationship to the Malay culture where they have become more selective towards existing customs and traditions. In addition, the increase in the living standards has in fact also increased the desire of Malay Muslims towards various efforts to affirm class identity. Modern Malay Muslims tend to addopt modern life style with the supports of Islamic teachings they practice in everyday life as they consider Islam as the foundation of their customs and traditions. The hegemony of modernity has penetrated the life of the Malay Muslims and influenced the characteristics of their religiousity and Malaydom to a more modernized style.
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Crow, Karim Douglas. "In Search of 'Islamic Lifestyle'". ICR Journal 3, nr 4 (15.07.2012): 654–77. http://dx.doi.org/10.52282/icr.v3i4.510.
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The question of what is an ‘Islamic’ way of life demands a thoughtful response in light of the growing material affluence of the middle class in many Muslim societies. The Qur’an projects a detailed portrait of the Muslim individual and how to live a good life exemplifying Islamic precepts. In the view of the author, the possible contribution of Islamic values for shaping an emerging Cosmopolitan civilisation now confronts a new reality where Muslims are beguiled by the lifestyle of consumption. This emerging middle class appears to be content with embracing an Islamic surface identity. Are they being herded into the passive embrace of the consumer society? The question of what is an ‘Islamic’ way of life demands a thoughtful response in light of the growing material affluence of the middle class in many Muslim societies. The Qur’an projects a detailed portrait of the Muslim individual and how to live a good life exemplifying Islamic precepts. In the view of the author, the possible contribution of Islamic values for shaping an emerging Cosmopolitan civilisation now confronts a new reality where Muslims are beguiled by the lifestyle of consumption. This emerging middle class appears to be content with embracing an Islamic surface identity. Are they being herded into the passive embrace of the consumer society?
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Rofhani, Rofhani. "Ekspresi dan Representasi Budaya Perempuan Muslim Kelas Menengah di Surabaya". ISLAMICA: Jurnal Studi Keislaman 11, nr 2 (13.03.2017): 277. http://dx.doi.org/10.15642/islamica.2017.11.2.277-310.
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This article discusses Islamic culture that undergoes shift in meaning as a form of expression and self-representation of Middle Class Muslim Women. Basically, the religious movement of women constitutes a form of identity assertion. The Middle Class Muslim Women unconsciously exhibit new culture, although it must be admitted that not all Middle Class Muslims in Indonesia follow popular lifestyle. Instead, they demonstrate culture different from what of fundamentalist groups with their turban, cloak, and veil of a specific color. Middle Class Muslim Women create an alternative lifestyle which conforms Islamic norms, flexible, not rigid to build Islamic identity. In general, Middle Class Muslim Women in Surabaya have a relatively similar lifestyle. They tend to be rationalistic in understanding religion. They prefer, for example, more scientific materials to enrich their religious knowledge. Although they are rationalistic and follow the values of modernity, they still adhere to normative values of religion. The ethical values or religious norms are their main guideline for behavior including the reason for wearing Muslim clothing and veil.
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Jati, Wasisto. "HIJRAH PHENOMENON AMONG INDONESIAN MUSLIM MIDDLE CLASS: CURRENT CAUSES & CHALLENGES". Al-Qalam 29, nr 2 (28.11.2023): 363. http://dx.doi.org/10.31969/alq.v29i2.1296.
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<p class="07AbstrakInggris"><span lang="EN-US">The word “hijrah” has been familiar among Indonesian middle class recently. It basically refers to the re-adaption religious values in daily life especially for individual Muslims. This attitude basically responds various issues such as life crisis, mental health issues, anxiety, and also increasing religious teaching demands. Therefore, committed with religion values would be the main answer for every problem. Recently, “hijrah” is not merely a personal matter, but it has been a collective norm that bound Muslims especially young people. As a collective norm, the “hijrah” intention has responded wide issues. Most importantly, it seems that doing “hijrah” has become an identity symbol rather spiritual motive. Eventually, it might be a critical point to examine “hijrah” phenomenon among Muslim middle class. Following up these aforementioned gaps, this research would like to further investigate the recent shift of “hijrah” movement that affected Muslim middle class. Drawing data on the critical literature review, this research shows that committed to “hijrah” is a way to not only strengthen piousness but also how to bring Islam fits in with modernism. This has implication toward the way of religious expression in public space.</span><span lang="EN-US"> </span></p>
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Hasnah Hassan, Siti. "The role of Islamic values on green purchase intention". Journal of Islamic Marketing 5, nr 3 (2.09.2014): 379–95. http://dx.doi.org/10.1108/jima-11-2013-0080.
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Purpose – The purpose of this study is to investigate the influence of religious values (RGV) on green purchase intention (GPI) among middle-class Muslims in Malaysia. The demand for environmentally green products is growing to facilitate the changing consumption pattern due to the substantial interest in ethical consumerism. Despite the potential impact of RGV on ethical consumption, it is difficult to find studies that embark on linking RGV towards this type of consumption, especially in a developing Muslim country such as Malaysia. Design/methodology/approach – Data were collected through a self-administered questionnaire survey that was distributed using the purposive sampling method. The final useful sample consists of 140 middle-class Muslim participants. The partial least squares (PLS) structural equation was used to develop the model showing the relationship between RGV and intention to purchase green products for middle-class Muslims in Malaysia. Findings – The results suggest that there is an indirect association between RGV towards attitude and GPI. RGV directly influence natural environmental orientation and environmental concern. In turn, consumer attitude towards green purchase directly affects the respondents’ GPI via the mediator role of nature orientation, green concern and knowledge. The results, besides indicating the suitability of the PLS in statistical analysis, also contribute to a better understanding of how RGV influence GPI among the Muslim middle class. Research limitations/implications – The model developed is specific to the Muslim population in Malaysia. Therefore, the model might only be able to be generalized to nations that have a similar culture to the Muslims in Malaysia or Muslim middle class in other developing countries. Practical implications – RGV are important in influencing green consumption behaviour. The environmental problem cannot just be solved with knowledge and technology but must be backed with moral and ethical imperatives. The ethical awareness and consciousness, backed up by legislation and prohibition, can encourage green behaviour not only from the individuals but also at the social group level. The enforcement of the law and the government play an important role in the implementation of green policies for the protection and conservation of mother Earth. Originality/value – This paper confirmed that behaviour is influenced by individual-level attributes, as well as by the conditions under which people live.
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Hasyim, Wakhid, Ahmad Syafii i Arifah Fauziah. "URBAN SUFISM: SPIRITULITY EDUCATION FOR MIDDLE CLASS MUSLIM". FORUM PAEDAGOGIK 13, nr 2 (1.01.2023): 262–77. http://dx.doi.org/10.24952/paedagogik.v13i2.6466.
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The development of civilization does not mean ending the need for spirituality. The development of technology and the increasingly independent human life does not mean that the presence of God is not a necessity. Even amidst the increasingly glamorous millennial life, the need for spirituality is increasing. Islamic pop culture is followed by a religious spirit that is increasingly becoming the keyword and nowadays the need for spirituality is even more visible. In the midst of the aridity of worldly life, Sufism is an alternative answer by some classes of Muslim society. This research tries to explore how the development of urban Sufism is currently developing in our society. This type of research is literary research (library). Primary and secondary data sources are used as data. The results of the study show that the identity of middle-class Muslims in urban areas is experiencing a new chapter in the world of Sufism. Precisely after the New Order, along with the flow of globalization that gave birth to modernism, the urban middle-class Muslim Sufism movement appeared as the antithesis of the previously established conventional tarekat movement.
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Hidayah, Siti Nur. "Pesantren for Middle-Class Muslims in Indonesia (Between Religious Commodification and Pious Neoliberalism)". QIJIS (Qudus International Journal of Islamic Studies) 9, nr 1 (30.07.2021): 209. http://dx.doi.org/10.21043/qijis.v9i1.7641.
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<p>Research about Islamic educational institutions, the market and the rise of the new Muslim middle-class in Indonesian society has mainly focused on schools. Its correlation with pesantren (Islamic boarding schools) as Islamic education providers has not yet been deeply portrayed. This paper aims to identify changes in pesantren management practices in relation to the growth of the Muslim middle-class and questions whether pesantren management practices intended to cater for the middle-class segment of society can be categorized as commodification or as acts of pious neoliberalism. As a preliminary examination, this paper was based on extensive literature and media research, interviews with teachers and parents in pesantren, and non-participant observation. This research highlights three different strategies developed by pesantren to respond to the growing size of the Muslim middle-class in Java, Indonesia: ‘developing’, ‘inserting’ and ‘creating’ new pesantren education programs. Three models are highlighted here in three select pesantren in Java: Firstly, a pesantren established and designed to accommodate middle-class Muslims that employs an approach that is an amalgamation between religious education and international educational standards. Secondly, a well-established traditional pesantren which built new ‘elite’ buildings to respond to demand from middle-class Muslims. And thirdly, a pesantren that targets urban middle-class students of all ages who have limited religious knowledge and which mainly focuses on a tahfidz program (memorizing of the Qur’an) through creating a ‘friendly’ image of learning the Qur’an. These pesantren maintain a deeply religious curriculum similar to traditional pesantren and provide good facilities for students but charge high fees for education, and as such may connotate a commodification practice. Using Mona Atia’s concept of pious neoliberalism, the writer questions whether the fusion of religious practices of any kind, commodification and adjustment to market logic, in this context, might be better understood as pious neoliberalism. In this sense, the commodification practices in the examples offered here should not always bear a pejorative meaning. While admitting that global changes have introduced new challenges to the Muslim community and in relation to Islamic education, it is hoped that this article will encourage further discussion and investigation on the subject of the changing nature of provision and management of Islamic educational institutions, in particular pesantren, in Indonesia.</p>
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Malik, Abdul, Muh Irwan i Syamsul Wathani. "HALAL PRODUCTS AND FORMAL PIETY MUSLIM MIDDLE-CLASS LIFE IN THE ANALYSIS OF RELIGIOUS RECEPTION THEORY". SANGKéP: Jurnal Kajian Sosial Keagamaan 5, nr 1 (25.09.2022): 58–75. http://dx.doi.org/10.20414/sangkep.v5i1.5743.
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The Muslim middle class is a religious group that lives in commodified Islam and is self-commodified with Islam for the benefit of life. Their presence represents two entities, the middle class is attached to material and Muslims are attached to religiosity. These two entities emphasize their existence as new religious communities. This article is an exploratory-verificative research from the results of field research on the Muslim middle class, especially in the study of religious behavior (religious performance). This article focuses on analyzing research gaps, data, theory and theorizing of research results into the scientific development of the sociology of religion. The analytical framework used is the analysis of religion as a tradition and doctrinal reception. With this analytical framework, this article finds several conclusions: The Muslim middle class has a strong dependence on halal products. There are two models of halal in products and social cognition of the Muslim middle class, namely: Islamic products and Islamicized products. Halal status is a driving factor that directs the consumption and consumption of halal products for the middle class, providing assurance of religious morals and an Islamic life. The Muslim middle class also expresses popular culture and formal/symbolic piety in public spaces. Formal piety includes: Islamic pants, beards, syar'i hijab, syar'i robes, veils, syar'i fashion, syar'i cosmetics and other economic artifacts. By characterizing the consumption of halal products and formal piety, the religious behavior of the Muslim middle class is in the low tradition plains. Religious traditions themselves are formed from clashes and greetings from the reality or habitus around them. In piety mapping, the Muslim middle class is in the Islamic category in the form of active piety.”
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Nugraha, Yudha Dwi. "THE DEVELOPMENT OF THE PHENOMENA OF ISLAMIC MARKETING, ISLAMIC BRANDING, AND INDONESIAN MUSLIM MIDDLE CLASS". Academy of Education Journal 14, nr 2 (16.09.2023): 1253–64. http://dx.doi.org/10.47200/aoej.v14i2.2006.
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Islam as a religion has been found to impact the ethical beliefs and behaviours of Muslim consumers from different countries, as well as consumers’ choice of services and some taboo products on the basis of Islamic Shariah law. The emergence of Islamic marketing and Islamic branding in various parts of the world and the increasing middle-class Muslims in Indonesia are interesting phenomena to study. Using the qualitative approach, this study aims to explore the development of Islamic marketing, Islamic branding, and middle-class Muslim in Indonesia. The results showed that Islamic marketing is still new in the literature and the definition of the true meaning of Islamic marketing is still being developed. In addition, Islamic branding is closely related to the halal concept. The behaviour of Muslim middle-class in Indonesia is very challenging and it has enormous potential. The discussions are explained further.
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Triantoro, Dony Arung, Bifa Fanisa Basri i Mansurni Abadi. "Upper Middle-Class Muslims and Market-Oriented Umroh Program Dissemination on Social Media". Idarotuna 5, nr 1 (30.04.2023): 15. http://dx.doi.org/10.24014/idarotuna.v5i1.22298.
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The emergence of upper middle-class Muslims in Indonesia does display not only religious piety on the one hand but also new consumption patterns on the other. This change in new consumption patterns simultaneously influences Islamic business people to manage their business activities in new ways oriented to market logic. This article discusses the market-based Umroh program in contemporary Indonesia. Based on nethnographic work on social media, this study found that the Umroh business captures economic opportunities from the identity and lifestyle of upper-middle-class Muslims. For middle and upper-class Muslims in Indonesia, pilgrimage to the holy land is a matter of worship and an experience to enjoy other countries, which are their modern identities. Umroh businesses capture this Islamic expression to provide umroh services and tours to visit countries in Asia, Europe, and the Middle East. In addition, this Umroh program is massively distributed through their social media channels.
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Pribadi, Yanwar, i Muhammad Adlin Sila. "Intertwining Beauty and Piety: Cosmetics, Beauty Treatments, and Ḥalāl Lifestyle in Urban Indonesia". Ulumuna 27, nr 1 (12.06.2023): 33–64. http://dx.doi.org/10.20414/ujis.v27i1.588.
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This article discusses the intertwinement of beauty and piety among middle-class Muslim women in urban Indonesia through the use of cosmetics and beauty treatments within the broader trends of ḥalāl lifestyle. It uses an anthropological approach with case studies in Jakarta, the capital city of Indonesia, and Serang, the capital city of Banten Province. Jakarta and Serang were chosen because Jakarta is a picture-perfect example of an older area characterized by the abundance of middle-class Muslims and the vehemence of ḥalāl lifestyle, while Serang represents a newer area in this regard. Moreover, this article explores the understanding and practices of religious rituals, as well as the responses of urban middle-class Muslim women towards commodified goods and services, consumerism behavior, and communal piety. We argue that the use of cosmetics and beauty treatments has become one of the most glaring public expressions that has concurrently influenced the way urban middle-class Muslim women perceive themselves, beauty, and piety. In addition, we contend that the understanding and practices of beauty and piety are becoming increasingly complex in urban areas. Finally, we maintain that ḥalāl lifestyle has played an important role in strengthening Islamic identity in contemporary Indonesia.
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Ibrahim, Nur Amali. "Homophobic Muslims: Emerging Trends in Multireligious Singapore". Comparative Studies in Society and History 58, nr 4 (27.09.2016): 955–81. http://dx.doi.org/10.1017/s0010417516000499.
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AbstractThis article examines the recent emergence of homophobia among Muslims in Singapore. While Islamic scriptures were used to justify homophobia, interpretations of these holy texts regarding non-normative sexualities have always been diverse. The anti-homosexuality exegesis of Islamic scriptures gained traction in a particular constellation of contemporary politics. When the state broached a discussion over whether a colonial-era law criminalizing homosexuality should be repealed, evangelical Christians were the first to vigorously support the retention of the law. Evangelical Christian homophobic discourses were soon reproduced by Muslims, whose own conservatism has been rising in recent years. Longstanding state biases against Muslims (who are mostly lower-working-class Malays), however, restricted the expression of their religious conservatism, which makes it useful for them to perform good citizenship by standing alongside evangelical Christians (mostly middle-class Chinese). This article demonstrates that Muslim homophobia has complex roots and explanations that cannot be reduced solely to Islam.
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Suyatno, Suyatno. "Integrated Islamic Primary School In The Middle-Class Muslims Indonesia Conception". Analisa 22, nr 1 (1.06.2015): 121. http://dx.doi.org/10.18784/analisa.v22i1.148.
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<p>In the reform era, there are interesting developments regarding the trend of parental choice of education in Indonesia, when the Middle-class Muslim more interested send their children to schools based on strong basic religious (Islamic). This study aims to answer the question why Islamic Primary School attracted many parents of Middle-class Muslim? The method of data collection is done by indepth interviews, participant observation, and documentation. The results showed that the preferences of parents in educating their children in SDIT is influenced by the three factors, namely; theological, sociological, and academic factors. Theological factors are reasons based on considerations of religion. Sociological factors associated with increasing image of Islamic schools. Academic factors related to the ability SDIT in achieving high academic achievement for their students. The position of the teacher as a murabby (moral guide) into the carrying capacity of the school principal. Murabby<em> </em>position makes the relationship between teacher and student is not merely a formal relationship in school, but as the relationship between parent and a child at home as well. Therefore, the future development of primary schools need to consider the quality of religious education in order to attract parental choice of education of the Middle-class Muslim.</p>
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Aziz, Ahmad Amir. "Kebangkitan Tarekat Kota". ISLAMICA: Jurnal Studi Keislaman 8, nr 1 (25.08.2014): 59. http://dx.doi.org/10.15642/islamica.2013.8.1.59-83.
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This article tries to analyze the revival of mystical order (<em>tarekat</em>) in urban areas. Experiences reveal that the development of mystical orders in the Muslim world is not free from criticism, either from the insiders or the outsiders. However, mystical orders still exist, and this fact is characterized by the development of different mystical groups in various cities. Political, social and economic factors influence the fluctuation of mystical orders. This article argues that in a number of countries and in Indonesia, the mystical orders have contributed significantly to the socio-religious life of Muslims. The mystical orders become stronger as they are supported by the involvement of middle class group, media publication, and internal strength embedded in the very tradition of mystical orders. The influx of middle class Muslims to the networks of tarekat brings the fresh wind of change since their engagement provides the internal dynamic of <em>tarekat</em> which encounters external influences on the one hand, and the continuing drive to develop on the other.
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Schulz, Dorothea E. "(En)gendering Muslim Self-Assertiveness: Muslim Schooling and Female Elite Formation in Uganda". Journal of Religion in Africa 43, nr 4 (2013): 396–425. http://dx.doi.org/10.1163/15700666-12341268.
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AbstractThe article takes the role of school education in the historical marginalization of Muslims in Uganda to argue that recent transformations in the educational field have created new opportunities for Muslims to become professionally successful and to articulate a self-assertive identity as minority Muslims. In a second step the articles points to the particular significance that the recent shift in Muslims’ educational opportunities bears for Muslim girls and women. It argues that the structural transformations in the field of education since the late 1980s had paradoxical implications for female Muslims and for the situation of Muslims in Uganda more generally. The diversification of the field of primary, secondary, and higher education since the mid-1990s facilitated career options that had been unavailable to the majority of Muslims.Access to an education-based status is now possible for a wider segment of the Muslim population of Uganda. Yet in spite of long-standing efforts by representational bodies such as UMEA, educational reforms have not put an end to significant socioeconomic and regional differences among Muslims. There are still notable inequalities in access to high-quality education that have existed historically between Muslims from different regions of Uganda. These unequal schooling opportunities delimit the pool of those Muslims who may access institutions of higher education and hence articulate a new, education-based middle-class identity.
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Tawaang, Felix, i Launa Launa. "Urban Muslims and Educational Choices for Children". EDUKASIA: Jurnal Pendidikan dan Pembelajaran 4, nr 2 (17.11.2023): 2297–316. http://dx.doi.org/10.62775/edukasia.v4i2.581.
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The modernization of city life has triggered anxiety among urban muslims regarding the future of their children’s education. This condition was triggered by a shift in the orientation of general education which provides a smaller portion of children’s moral-religious education material. Urban muslims (especially the upper middle class) ultimately see Islamic boarding schools, madrasas, and modern Islamic schools (integrative curriculum-based or Integrated Islamic Schools/IIS)—which provide a larger portion of moral-religious material—as alternative schools for their children. their child. This qualitative study using Max Weber’s social action theory approach and literature review analysis method tries to analyze the factors behind upper-middle class urban parents choosing Integrated Islamic Schools (IIS) as a place to study for their children. This study concluded that internal factors (the importance of inheriting religious values), external factors (the influence of an increasingly religious social and family environment), and performance factors (parents’ personal motives) were the three main factors that became dominant motives.
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Noman, Omar. "Crafting a New Alliance with the Muslim World". Ethics & International Affairs 16, nr 2 (wrzesień 2002): 9–14. http://dx.doi.org/10.1111/j.1747-7093.2002.tb00390.x.
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Most Muslims now live in democracies—a fact that is rarely acknowledged. The Muslim world has also elected five women heads of state in the past decade. These two indicators are symbolic of the diversity within the Muslim world, and also of the direction in which that world is headed.Few Muslims wish to be classified in a category that would prevent them from participating in the benefits of modernity. The pull of mass education, commerce, trade, and engagement with the world is strong. But these possibilities are openings that radical Islam is attempting to close off, which has led to an ideological civil war within Islam. In country after country, the middle class, the elite, and most of the poor are frightened by an austere version of theocratic Islam that has managed to gain political leverage. In order to sustain modern governments and access to the world in which they want to be active contributors, Muslims need an alliance with the West—not a confrontation.
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Bi, Suriyah. "More Than “Multiple Jeopardy”: Navigating the Legal System as a British-Muslim-Woman-Litigant-in-Person". Journal of Muslims in Europe 8, nr 3 (30.09.2019): 247–64. http://dx.doi.org/10.1163/22117954-12341403.
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Abstract Against the backdrop of rising Islamophobia and a deficit in the literature of Muslim experiences of resistance to discrimination through the legal action, in this article, I employ an auto-ethnographic methodological approach to critically reflect on my journey from classroom to courtroom, as a British Muslim woman of colour and litigant-in-person. While threading in excerpts of legal documents from the case, I highlight that: (a) as Muslims we must resist in ways acceptable to gate-keepers of the law, who are largely white and middle-class and unaware of the embodied realities of the inequality that minorities in Britain experience; (b) the law fails to take account of the “context” in which discrimination(s) takes place, as a result of which legal logic(s) and methodologies in cases of religious discrimination are flawed; (c) a religio-social capital operates against Muslims, negating positive social capital(s) such as education, and which, in the social penalties Muslims experience, accumulates greater weight than other intersecting subjectivity markers such as race, class, ethnicity, and gender. I contrast King’s theory of “multiple jeopardy” with my embodied experience of discrimination and inequality, which I demonstrate using the model of the glass Rubik’s cube.
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Suhadi, Muhammad, i Azis Muslim. "ISLAM DAN PRODUK HALAL: MUSLIMAH, KOMODIFIKASI AGAMA DAN KONSOLIDASI IDENTITAS KEAGAMAAN DI INDONESIA". Profetika: Jurnal Studi Islam 23, nr 1 (21.12.2021): 164–76. http://dx.doi.org/10.23917/profetika.v23i1.18082.
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This article discusses Islam and Halal products. Specifically, this article highlights a number of commercial advertisements for halal products that use religious norms as branding in Indonesia. The advertisement is seen as a commodification of religion and consolidation of religious identity, as well as showing the lifestyle of middle class Muslims. This article also explores the perceptions of young rural Muslim women who are members of the Parit Baru Village Mosque Youth Association regarding Islamic phenomena and halal products. Methodologically, this article is a descriptive qualitative research. The data in this study were obtained from the field through direct interviews with a number of Muslim women at the Parit Baru Village Mosque, and also from searching data through various literatures, books, magazines and data available on the internet related to this research. The results of the study show that Islam is a broad religion, marked by Islamic attention and regulations regarding halal products for consumption by Muslims in their daily lives. This article also concludes that advertisements for halal products in Indonesia use religious norms as branding to gain profit on the one hand, and indirectly educate middle class Muslims, especially women, to maintain the use of the hijab as a form of representation of religious identity on the other hand. This can be seen as a form of consolidation of religious identity on the one hand and the commodification of religion on the other.Artikel ini membahas tentang Islam dan produk Halal. Secara spesifik, artikel ini menyoroti sejumlah iklan komersial produk halal yang menggunakan norma agama sebagai branding di Indonesia. Iklan tersebut dilihat sebagai sebuah komodifikasi agama dan konsolidasi identitas keagamaan, serta menampilkan gaya hidup Muslim kelas menengah. Artikel ini juga menelusuri persepsi anak muda muslimah pedesaan yang tergabung dalam Ikatan Remaja Masjid Desa Parit Baru terkait fenomena Islam dan produk halal. Secara metodologi, artikel ini merupakan penelitian kualitatif deskriptif. Data dalam penelitian ini diperoleh dari lapangan melalui wawancara langsung dengan sejumlah Muslimah Remaja Masjid Desa Parit Baru, dan juga berasal dari penelusuran data melalui berbagai literatur, buku-buku, majalah dan data-data yang tersedia di internet yang berhubungan dengan penelitian ini. Hasil studi menunjukkan bahwa Islam adalah agama yang luas, ditandai dengan perhatian dan peraturan Islam terkait produk halal untuk dikonsumsi kalangan Muslim dalam kesehariannya. Artikel ini juga menyimpulkan bahwa iklan-iklan produk halal di Indonesia menggunakan norma agama sebagai branding untuk mendapatkan keuntungan disatu sisi, dan secara tidak langsung mengedukasi Muslim kelas menengah khususnya perempuan untuk tetap mempertahankan penggunaan jilbab sebagai bentuk representasi identitas keagamaan di sisi lain. Hal ini dapat dipandang sebagai bentuk konsolidasi identitas keagamaan disatu sisi dan komodifikasi agama di sisi lain.
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Williams, Philippa, Al James, Fiona McConnell i Bhaskar Vira. "Working at the margins? Muslim middle class professionals in India and the limits of ‘labour agency’". Environment and Planning A: Economy and Space 49, nr 6 (10.02.2017): 1266–85. http://dx.doi.org/10.1177/0308518x17692324.
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This paper explores the work-lives of middle class Muslim professionals in India's new service economy. While these workers have successfully negotiated labour market entry into the ‘core’ growth sectors of India's globalising economy, they are simultaneously subject to different forms of social, cultural and political marginalisation. Strikingly, they also remain at the margins of both economic geography and development geography scholarship. The paper extends a growing development geography/economic geography ‘intellectual trading zone’ and enhances understandings of the complex relationships between labour agency, marginality and social inclusion. The paper draws on new survey data to document patterns of labour agency amongst Muslim professionals in New Delhi. This is augmented by interviews with Muslim professionals to show how different forms of marginality are experienced in their everyday work-lives and the strategies and agencies articulated towards (re)working those marginalities. The paper concludes by reflecting on the broader implications of these findings in relation to socially inclusive growth, the middle-class transformation of India's Muslims and wider understandings of marginality and worker agency.
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Nirwandar, Sapta. "Halal Gelatin and its Business Opportunity in Indonesia". International Journal of Halal Research 2, nr 1 (30.06.2020): 50–57. http://dx.doi.org/10.18517/ijhr.2.1.50-57.2020.
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Nowadays, halal food is not only a necessity for Indonesian and world Muslims but it has become a business and economic opportunity for everyone. As written by Dinar Standard in the 2019-2020 Global Islamic Economic Report, that the amount of expenditure on halal food for the Muslim world in 2018 was US 1.37 Trillion and is expected to increase to US 1.97 Trillion in 2024. With an average growth of 6.3% (CAGR). This is not only due to the growth of the Muslim population in the world which currently reaches 1.8 billion people, but also the growth of GDP and income per capita and plus middle-class Muslims in Muslim-majority countries. Gelatin is one of the important ingredients in halal industry. Its application is very wide, raging from food, cosmetics, personal care and pharmaceuticals. This paper discusses the need and opportunity of gelatin production in the largest Muslim country, Indonesia.
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Sultana, Irem, Ifra Iftikhar i Rao Shahid Mahmood. "The Attitude of Media Study Students towards Suicide Attacks". Global Regional Review VI, nr I (30.03.2021): 320–29. http://dx.doi.org/10.31703/grr.2021(vi-i).35.
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This study attempts to investigate the attitudes towards suicide bombings among undergraduate university students in Pakistan. It is a descriptive and exploratory study based on surveys and in-depth interviews. The sample of the study was 52 respondents from a middle class, and upper-middle-class backgrounds enrolled inexpensive private institutes in Lahore. The study found that most undergraduate university students in Pakistan do not condone suicide bombings under any circumstances. The in-depth interviews revealed that young students understand and accept that it is impermissible (haram) in Islam. However, it is found that the use of appealing Islamic terminology of "martyrdom" and "jihad" by the militant organizations and the misrepresentation of "suicide attacks" as "martyrdom operations" has to some extent been effective in influencing even the young minds who are not by any means in their orbit. Moreover, this also demonstrates the inability of the Muslim world in countering the misuse of emotional Islamic appeals of jihad and martyrdom there by allowing such acts to be portrayed as legitimate and sanctioned by Islamic law and, in doing so, damaging the overall image and understanding of Islam in the eyes of Muslims and non-Muslims alike. It is, therefore, recommended that the Muslim world actively challenge the misrepresentation of suicide attacks as a permissible exercise of jihad and prevent the distortion and confusion of religious teachings
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Benussi, Matteo. "Ethnic Muslims and the ‘Halal Movement’ in Tatarstan". Anthropological Journal of European Cultures 27, nr 1 (1.03.2018): 88–93. http://dx.doi.org/10.3167/ajec.2018.270113.
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The ‘halal movement’ is an orientation predominantly mobilised by urban youth and by the emerging urban middle class in Tatarstan. It articulates a cosmopolitan, universal Islamic discourse, explicitly separates ethnicity and Muslimness, and stages religion as an ethical issue, tied neither to a nation nor to a theological doctrine.
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Jati, Wasisto Raharjo. "Memaknai Kelas Menengah Muslim Sebagai Agen Perubahan Sosial Politik Indonesia". Al-Tahrir: Jurnal Pemikiran Islam 16, nr 1 (24.06.2016): 133. http://dx.doi.org/10.21154/al-tahrir.v16i1.342.
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Abstract: This article aims at analyzing agenda of socio-political changes among Indonesian middle class muslim . Compared with other middle class groups, middle class muslim is a middle class which tends to have political sense toward political changes. It is caused by its political experiences they have got such as alienation, authoritarianism, and inequality. Those ironic experiences make Indonesian middle class become political agent. Political experiences which have happened in middle east such as Turkey, Iran, and Egypt become main preferention to analyze current situation. Therea are two prominent perspectives to see socio-political changes which are addressed to Indonesian middle class muslim: post Islamism and Islam populism . The first perspective, political changes is synergically based on mutual cooperation between Islam, democracy, and liberalism. On the other hand, the second one, revolusion is placed as the main strategy of affirmative political change done by middle class. More specifically, Islamist ideology rejects religious modernity and seeks to oppose Islam against secular, pluralistic and liberal understandings of the “emancipated self” and the democratic public sphere. Those both perspectives are then used to analyze case of Indonesian middle class muslims. This article will elaborate more deeply to analyze socio-political changes among Indonesian middle class muslims.الملخص: هذا الكتاب يحصل ليتخذ الفرق فى الثقفة والسياسيّة على الفنّ المتوسط للمسلمين الاندونسي اختلافا بالفنّ المتوسّط الاخرى. الفنّ المتوسط للمسلمين كان فنّا متوسطا سياسيّا على اختلاف السياسيّة. ذالك الفصل يشمل بكون السياسيّة المحصول كمثل رأي الناس. و يشمل ايضا هذا الكتاب يتّخذ على المعاشرة بالمعروف. كثرة حال السائريصير فنّا متوسّطا للمسلمين للدلالة السياسيّة. السياسيّة فى كون مثل المعاشرة فى العرب, كمثل مصرى, تركى, عير اختيار الاولى للتخاذ الفرق على الثقفة السياسيّة فى ذالك المكان. امّا الاوّل رأيان فى نظر فرق ثقفة السياسيّة بعلاملت فنّ متوسّط المسلمين. وهو بعد الاسلاميّة و الاسلامية الذى نصر المستضعفين. الرأي الاوّل, يحصل على الحضارة و دموكراتية و الحرّية. الرأي الثانى, يحصل على التغيّر بطريق الاوّل من تغيير السياسيّة تأكيدا يعمل على الفنّ المتوسّط. رأيان يستقبل ليتّخذ فنّ المسلمين فى اندنسي. هذا الكتاب يصير فى تغيير ثقفة السياسية على فنّ متوسّط المسلمين فى اندنسي.Abstrak: Tulisan ini bertujuan untuk menganalisis agenda perubahan sosial politik bagi kelas menengah muslim Indonesia. Dibandingkan dengan kelas menengah lainnya, kelas menengah muslim adalah kelas menengah yang politis terhadap perubahan politik. Hal tersebut terkait dengan adanya pengalaman politis yang dialami seperti halnya alienasi, otoritarianisme, maupn juga ketimpangan. Berbagai kondisi satir itulah yang menjadikan kelas menengah muslim tampil sebagai agen politik. Pengalaman politik seperti yang terjadi dalam kasus masyarakat Timur Tengah seperti Mesir, Turki, dan Iran menjadi preferensi utama dalam menganalisis perubahan sosial politik yang ada. Terdapat dua perspektif penting dalam melihat agenda perubahan sosial politik yang dialamatkan oleh kelas menengah muslim yakni post-Islamisme dan Islam populisme. Perspektif pertama lebih mengandalkan adanya sinergi antara Islam, demokrasi, dan liberalisme. Perspektif kedua lebih mendudukkan revolusi sebagai jalan utama perubahan politik afirmatif yang dilakukan oleh kelas menengah. Kedua perspektif itulah yang kemudian dilihat dalam menganalisis kasus kelas menengah muslim Indonesia. Tulisan ini akan mengelaborasi lebih dalam mengenai agenda perubahan sosial poltik dalam kelas menengah muslim Indonesia.
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Rakhmani, Inaya. "The Personal is Political: Gendered Morality in Indonesia's Halal Consumerism". TRaNS: Trans -Regional and -National Studies of Southeast Asia 7, nr 2 (5.04.2019): 291–312. http://dx.doi.org/10.1017/trn.2019.2.
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AbstractRecent scholarship on the shift to the right in Asian democracies has predominantly been focused on political organisations, leaving social movements outside of them largely understudied. This article brings forth the link between the rise of right-wing politics in Indonesia—often associated with Islamic populist narratives—and the role of the market. It studies the way halal consumerism has helped shape the narrative of the ummah, an idea that was mobilised during the largest religiously-driven demonstration in the capital city Jakarta on 2 December 2016. By explicating the melding of Islamic piety and consumerism, this study illustrates how halal consumerism aid middle-class Muslims in navigating the neo-liberal social world they live in. The article uses survey data to explore the social status and religious views of participants in the mass rally, and delves deeper through interviews with urban, middle-class female Muslims who envision a cross-class ummah that defends Islam against an imagined oppressor. This paper discusses their role in social process related to politico-religious conservatism, specifically in defending the ideal marriage and family through market mechanisms. Through this analysis, I find that the combination of Islamic morality and neo-liberal values politicises the domestic and traditional role of the female Muslim; this has contributed to social changes that hinder democratic developments.
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Crow, Karim Douglas. "Johan Fischer - Proper Islamic Consumption: Shopping Among the Malays in Modern Malaysia". ICR Journal 2, nr 1 (15.10.2010): 208–10. http://dx.doi.org/10.52282/icr.v2i1.695.
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This is an excellent study both in substance and in conceptual refinement, opening up important perspectives on the particular mode of ‘Islamic modernity’ being achieved in Malaysia, and the dynamics of implanting globalised capitalist values within a major Muslim society. From 2001, Fischer did anthropological fieldwork into consumption patterns among Malay middle-class families at Taman Tun Dr Ismail (popularly known as ‘TTDI’), a major township in the western part of Kuala Lumpur. The book gives a refined presentation of research on consumption concerning issues of class, market relations and Islamic practice and identity, relating these to Islam-State relations in contemporary Malaysia. It could produce discomfort among many Muslims who might not appreciate or comprehend the portrait of Malaysian society reflected in the mirror of academic anthropology. Others with greater perception may experience the peculiar shock of self-recognition - similar to the experience of hearing one’s own recorded voice for the very first time - when they read of “middle-class Malays shopping for the state”.
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Baulch, Emma, i Alila Pramiyanti. "Hijabers on Instagram: Using Visual Social Media to Construct the Ideal Muslim Woman". Social Media + Society 4, nr 4 (październik 2018): 205630511880030. http://dx.doi.org/10.1177/2056305118800308.
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This article studies uses of Instagram by members of Indonesia’s Hijabers’ Community. It shows how hijabers employ Instagram as a stage for performing middle-classness, but also for dakwah (“the call, invitation or challenge to Islam”), which they consider one of their primary tasks as Muslims. By enfolding the taking and sharing of images of Muslimah bodies on Instagram into this Quranic imperative, the hijabers shape an Islamic-themed bodily esthetic for middle class women, and at the same time present this bodily esthetic as a form of Islamic knowledge. The article extends work on influencer culture on Instagram, which has considered how and whether women exert control over their bodies in post-feminist performances of female entrepreneurship and consumer choice on social media. In it, we argue that examining the “enframement” of hijaberness on Instagram show it to be both a Muslim variant of post-feminist performances on social media, and a female variant of electronically-mediated Muslim preaching. That is, hijabers’ performances of veiled femininity structure and are structured by two distinct fields - a dynamic global digital culture and a changing field of Islamic communication – and point to a “composite habitus,” similar to that identified by Waltorp.
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Liebmann, Louise Lund, i Lise Paulsen Galal. "Classing religion, resourcing women: Muslim women negotiating space for action". Cultural Dynamics 32, nr 4 (12.06.2020): 261–81. http://dx.doi.org/10.1177/0921374020934505.
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Approaching Islam as a discursive terrain, this article challenges the tacit understanding of Islam as a repressor in young women’s lives and argues that well-educated, young female Muslims in Denmark use a discursive distinction between “real” Islam and “misguided” ethno-cultural traditions to challenge restrictive gender norms. Inspired by research on everyday lived religion and lived Islam, we show how the women—backed by their middle-class identity formations—posit a culture/religion dichotomy turning the discursive terrain of Islam into a resource in intergenerational discussions with their own families and wider communities. Addressing a gap in research literature on European Muslims, the article illustrates how middle-class formations play a significant part in the women’s responses to conventional authorities as the women apply Islamic sources in negotiations of gender boundaries.
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Makhasin, Luthfi. "Urban Sufism, Media and Religious Change in Indonesia". Ijtimā'iyya: Journal of Muslim Society Research 1, nr 1 (30.09.2016): 23–36. http://dx.doi.org/10.24090/ijtimaiyya.v1i1.925.
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In this paper, I contend that Sufism is only preoccupied with initiating new disciples and performing emotive religious rituals. By focusing on Naqshbandi-Haqqani, I argue that Sufi group actively involves in propagating its teaching to the general public. I also argue that Sufi movement actively involves in public campaign, along with other Muslim groups with similar religious outlook, to respond the perceived growing influence of Salafism and political Islamism among Indonesian Muslims. It represents contemporary public face of Sufism and Sufi activism in Indonesia. At the heart of the argument of this chapter is to examine collective efforts to maintain Sunni orthodoxy (Ahlus Sunnah wal Jamaah) as a dominant religious norm, reclaim Sufism as a legitimate voice within Sunni orthodoxy and general Muslim community, oppose to Salafism and political Islamism, and rationalise Sufism to academic community in Indonesia. This chapter will demonstrate that active propagation through the internet plays a significant role in generating new Islamic consciousness with greater appreciation toward Sufi tradition among Indonesian Muslims. Sufism contributes not only to shape public religious discourse/morality, influence consuming patterns of urban upper-middle class Muslims, but also maintain moderate and peaceful Islam in Indonesia.
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Tabrani, Muhamad, Hananda Priyandaru i Suhardi -. "APPLICATION OF THE RAPID APPLICATION DEVELOPMENT METHOD TO THE BAZNAS ZAKAT RECEIPT INFORMATION SYSTEM IN KARAWANG". JURNAL TEKNOLOGI DAN OPEN SOURCE 4, nr 1 (22.06.2021): 78–84. http://dx.doi.org/10.36378/jtos.v4i1.1365.
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Zakat is one of the pillars of Islam, it is obligatory for every Muslim to do it. In fact, there are still many Muslims who do not understand the types of zakat, zakat calculation, payment and processing of zakat, causing them forget to pay zakat. Moreover, in this modern era, people want do anything fast and practical. Even though if every Muslim and Muslimah is willing to pay zakat diligently, of course it can help improve the economy for the middle to lower class society. And of course zakat must be issued and processed according to the established rules. Information system development uses the Rapid Application Development System method, starting from the requitment planning, system design, and implementation phases, as result an objective information system. This website-based information system was built with HTML, CSS, Boostrap and PHP programming languages and for the database uses MySQL and for its web service uses Apache
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Saputra, Andika, i Muhammad Rochis. "ADAPTATION STRATEGY OF MOSQUE ARCHITECTURE IN THE MINORITY NEIGHBORHOOD Case Studies: Mosques in Denpasar City and Badung Regency, Province of Bali." Journal of Islamic Architecture 3, nr 2 (15.12.2014): 49. http://dx.doi.org/10.18860/jia.v3i2.2540.
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<p class="Keywords">Mosque for Muslims who living in the middle of minority neighborhood in Province of Bali not only function as a signifier for the presence a Muslims community, but also have a central role because mosque is the only gathering place for fellow Muslims. In the present, Muslims in the province of Bali is facing various challenge that cause adaptation strategies of mosque architecture for the existence of mosque in the neighborhood can be accepted by society from other faith. This preliminary study aim to knowing the adaptation strategies of mosque architecture undertaken Muslims in the province of Bali along with the factor that drive adaptation. Study conducted using qualitative-inductive method. Locus of study in the Denpasar City and Badung Regency where is the center of activity and concentration of Muslims in the province of Bali with a different background neighborhood. Object of study used a large mosque that are the central of Muslims activity. The finding this study showed that there are three types of mosque architecture adaptation strategies undertaken by Muslims in the Province of Bali are (1) external factor are responded by applying dominate elements of Balinese style architecture, (2) internal factor is awareness to applying elements of Balinese style architecture to show identity as a Muslims who appreciate local value, and (3) internal factor to applying the characteristic architectural style of the Middle East mosque is considered ideal to represent identity as Muslims.</p>
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Crow, Karim Douglas. "Mohd Kamal Hassan, Voice of Islamic Moderation from the Malay World". ICR Journal 3, nr 4 (15.07.2012): 759–61. http://dx.doi.org/10.52282/icr.v3i4.521.
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This volume collects eleven essays produced over the past decade by ‘Distinguished Professor’ (the highest academic distinction in Malaysia - in Malay: Professor Ulung) Mohd Kamal Hassan, who took his doctorate in Contemporary Islamic Thought from Columbia University (1976). Professor Hassan’s intended audience is non-Muslims worldwide as well as in Malaysia. He states in his introduction: “We purposely chose to address and converse with the Western-educated and middle class non-Muslims who read and communicate in English, because they have been exposed the most to Western thought and the biased Western perspectives on Islam and Muslims.
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OSELLA, FILIPPO, i TOM WIDGER. "‘You Can Give Even if You Only Have Ten Rupees!’: Muslim charity in a Colombo housing scheme". Modern Asian Studies 52, nr 1 (styczeń 2018): 297–324. http://dx.doi.org/10.1017/s0026749x1700021x.
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AbstractRecent research on contemporary modalities of Islamic or Muslim philanthropy has focused on processes of subjectification through which givers and recipients of charity are habituated or craft themselves to an ethic of piety, social responsibility, and (neoliberal) economic virtuosity. These studies, however, have concentrated almost exclusively on those who give charity, leading to an over-emphasis on the perspectives of givers, and on their role in determining how the poor might deal with their everyday lives and imagined futures. As a result, small-scale gifting relations in which the Muslim poor may also be involved—making the poor simultaneously giversandrecipients of charity—have been obscured or erased altogether. In this article, we argue that the concerns of the poor might not always or necessarily be those of the wealthy donors of charity. By receivingandgivingsadaqaandzakat, poor and working-class Muslims in a Colombo neighbourhood imagine inclusion and belonging to the wider Muslim community in Colombo, which is not contingent upon the mediation and pedagogical interventions of charitable organizations and (middle-class) pious donors. Importantly, this imagination of inclusion and belonging comes at a time when the Muslim poor are increasingly marginalized by virtue of a (middle-class) discourse that, by framing charity as a means ‘to help the poor to help themselves’, has turned socio-economicupliftmentinto an ethical duty and, consequently, failure to improve oneself has become the symptom of wider moral shortcomings.
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Qureshi, Bilal. "Queer Cinema’s Practicing Muslims and Practicing Homosexuals". Film Quarterly 76, nr 4 (2023): 63–66. http://dx.doi.org/10.1525/fq.2023.76.4.63.
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Bilal Qureshi returns to the pages of Film Quarterly to examine the unexpected success on the festival circuit and beyond of Joyland (Saim Sadiq, 2022), from Pakistan, and Le bleu du caftan (The Blue Caftan, Maryam Touzani, 2022), from Morocco. Both films are singular, unusual stories of success from underrepresented film cultures, prompting Qureshi to inquire whether they represent a queer breakthrough for Pakistani or Moroccan filmmaking. Elegant, lush, and romantic, each an impeccably made window into middle-class Pakistani and Moroccan family life and unspoken queer desire, Joyland and The Blue Caftan open up exciting conversations about the future of queer cinema and, perhaps even more importantly, about Muslim cinema.
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Chatterjee, Anasua. "Negotiating a Better Life: Emerging Trends in the Politics of Ordinary and Poor Muslims in Kolkata". Journal of South Asian Development 14, nr 2 (sierpień 2019): 223–43. http://dx.doi.org/10.1177/0973174119873207.
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Since Independence, Muslim politics in India has mainly been framed through the idiom of identity. While political engagements calling for democratization and increased participation in public life have occasionally occurred, scholarly interest in the ongoing shifts in Muslim political demands is recent and new. Simultaneously, the emerging literature on the politics of patronage and post-patronage networks in democracies of the Global South present anthropologists with new tools for studying the changing contours of the political mobilization of the urban poor. Using ethnographic narratives collected during fieldwork in Park Circus—one of Kolkata’s many Muslim-dominated neighbourhoods—which remains stigmatized and socially and spatially set apart, this article highlights the emerging modes of political engagement among poor and lower middle-class Muslims. I carefully document their efforts to negotiate a perceived ‘better’ life within a fast-changing neoliberal urban landscape that is prejudiced against them. For many ordinary Muslims, this has involved a movement away from the traditional elite-led politics of identity towards more plebeian forms of assertion and activism aimed at eking out a respectable living by working through extant structures of the local administration and networks of power in the neighbourhood.
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Eum, Ikran. "Consumerism and Negotiations for Marriage among the Middle- and Upper-Class Muslims in Cairo". International Area Review 7, nr 2 (wrzesień 2004): 171–86. http://dx.doi.org/10.1177/223386590400700209.
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Setiana Dewi, Oki, Ahmad Khoirul Fata i Mahfudh Fauzi. "The Middle-Class Muslims’ Responses Toward the Salafi Da’wah: A Study on Hijrah celebrities". Jurnal Ilmu Sosial dan Ilmu Politik 27, nr 3 (30.05.2024): 277. http://dx.doi.org/10.22146/jsp.72138.
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This study unravels how Indonesian celebrities who submitted to Salafi Islam (popularly called hijra celebrities) responded to some notable Salafi teachings. Like in many Muslim countries, such as Türkiye, Pakistan, and Egypt, Salafism is increasingly attracting followers from the middle class who then express their Salafism in public visibility, or called “active piety”. The data for this article was collected through in-depth interviews with Salafi preachers (dais) and celebrities who actively participated in the Islamic meetings held or taught by these preachers. This study uses a cultural studies approach, in which Hall's theory of encoding-decoding is used to analyse the active role of hijrah celebrities in receiving messages conveyed by Salafi preachers. This study reveals that the Salafi preachers used the educational approach in their propagation (da’wah) through religious education forums using clear guideline books. Meanwhile, the celebrities’ responses toward this Salafi propagation varied, i.e., dominant hegemony, negotiation, and opposition, with negotiation being the most frequent. In general, the celebrities accepted the Islamic teachings from their Salafi teachers, except for several issues that they considered less relevant to their lives. This study also found the fact that the hijrah celebrities, as recipients of information, did not passively receive information, but they classified, selected, and utilised the information received from the Salafi preachers and adapted it to their needs.
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Budi, Syahbudi, i Fachrurrazi Fachrurrazi. "The Involvement and Resistance of Islamic Defence Action (ABI) at Islamic Student Orgaization in Ponitanak City". Khatulistiwa 10, nr 1 (17.05.2020): 43–61. http://dx.doi.org/10.24260/khatulistiwa.v10i1.1404.
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The phenomena of Islamic Defence Action (ABI) has been raising two argumentations: Firstly, the strengthening of religious conservatism. Secondly, ABI is better organized by conservative group and Muslim middle class such as Muslim student activist. One of the agenda is propagating ABI’s ideas at various regions in Indonesia which used to campaign a slogan “It’s time for Muslims resurgence”, such as in Solo, Aceh, Medan, Yogyakarta, Palembang and other areas.
This article argues that ABI at Islamic student activists becomes plasticity as a religious discourse but instability as a common identity to shape a new Islamic social movement agenda in Pontianak. This research focuses on how to understand the forms of engagement and resistance to ABI in context of strengthening pluralism and religious tolerance in Pontianak.
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Kurniawan, Anwar. "Religiotainment: Tinjauan Semiotika dan Literasi Media Terhadap Animasi Nussa". Jurnal Komunikatif 10, nr 2 (grudzień 2021): 214–24. http://dx.doi.org/10.33508/jk.v10i2.3523.
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This article discusses the religiotainment in Indonesia by the animation 'Nussa' which firmly adopts Islamic values and symbols in the midst of secular cartoons domination. Using new media platforms such as Youtube and TV, Nussa is here to accommodate the urban middle-class Muslim market. Two questions posed in this article are: how do new media create the possibility of representation of Islam? The author finds that the democratization of the media has encouraged people to voice out what was previously suppressed and even repressed under the Suharto's militaristic power, including the voices of Islam. On the other hand, the diversity of Islam itself causes the process of Islamization more dynamic. Nussa is one of many agents that enliven the contestation since the process of Islamization in Indonesia is in fact not controlled by any party. As a consequence, Nussa is not only received rave reviews from some Muslims, but also received unwelcome accusations from other Muslims at the same time.
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Rahman, Fathur. "TANTANGAN PENDIDIKAN DI ERA POSTMODERNISME". Al-Riwayah: Jurnal Kependidikan 9, nr 2 (30.09.2017): 323–48. http://dx.doi.org/10.32489/al-riwayah.145.
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This paper discusses three major issues, namely how the image of the objective conditions of Islamic education, age and postmodernism as an intellectual thought movement that could be a challenge as well as how the strategic steps that should be taken to realize the civil society Muslims in Indonesia. Factually, renewal of Islamic education becomes an absolute necessity is manifested as a significant prerequisite in creating Muslim intelligent, energetic resources, committed against Islam and good manner. The other hand, it has become anticipation and protection against any negative thoughts brought postmodernism in various variants, for example: humanism, liberalism, asceticism (spirituality) and so on. The other side becomes a tool device as a prerequisite to realize an order of civil society in this millennium era. It shall be the duty and responsibility of moral, social, intellectual and great historical that should be fulfilled by the Muslims in general and for the upper middle class in particular
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Cadinot, Dominique. "Becoming Part of Mainstream America or Asserting a New Muslim-Americanness: How American Muslims Negotiate their Identity in a post 9/11 Environment". American Studies in Scandinavia 50, nr 1 (30.01.2018): 83–99. http://dx.doi.org/10.22439/asca.v50i1.5695.
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In 2005, historian David R. Roediger published the now-classic Working Toward Whiteness: How America’s Immigrants Became White in which he recounts how immigrant minorities in the early 20th century secured their place in the “white race” in order to qualify as fully American and be treated with fairness and respect. Muslim immigrants from the Middle-East were no exception to the process described. However, becoming white was a particularly long and arduous journey which eventually led to the 1978 Office of Management Budget directive officially categorizing Middle-Eastern immigrants as white. But the terrorist attacks of September 11, 2001 sparked new alliances between the various ethnic groups that make up the US Muslim community: Arabs, African-Americans or South-East Asians from all walks of life have joined forces in resisting discrimination and bigotry. Thus, the question arises whether common cultural heritage or faith should be the main force shaping a new collective and visible identity. Also, such process entails a questioning of hierarchies based on socioeconomic status; compared to their African-American coreligionists, American citizens of Arab descent fare much better in terms of education and wealth. The main purpose of this paper is to evaluate the impact of 9/11 on the way Arab-American Muslims and their community leaders re-define the boundaries of their collective identity and how they forge bonds of solidarity with indigenous Muslims. It seeks to address two related questions: How do Arab-American Muslims relate to the black-white dualist model or racial binary? What role does class identification play in structuring social relations between Arab and African-American Muslims? While I do not negate the fact that in the US race continues to play a fundamental role in structuring social relations, I argue that it is important to pay close attention to how socioeconomic status may condition the formulation of a group identity.
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Helbardt, Sascha. "The emergence of a local public sphere under violent conditions: The case of community radio in Thailand's South". Journal of Southeast Asian Studies 46, nr 1 (12.01.2015): 32–59. http://dx.doi.org/10.1017/s0022463414000605.
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Community radio has strongly changed Thailand's centralised media landscape. This article analyses community radio's role in establishing a public sphere in the context of Southern Thailand's ongoing Malay Muslim insurgency. This article argues that although the new community radio stations potentially provide ethnic communities, particularly Malay Muslims, with a chance to broadcast in their own language, these stations are dominated by middle-class broadcasters and commercial interests. More politically-oriented community radio stations in Southern Thailand feel threatened by both the Thai military's attempts to intimidate them or influence their programming as well as by militant threats to broadcasters who show favour to the Thai armed forces, which results in the self-censorship of sensitive topics. In addition, the community radio sector is fragmented between Malay Muslim and Buddhist broadcasters.
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Faiz, Abd Aziz. "The Appropriation of Islamic Literacy by Middle-class Muslims in Jogokariyan and Sudirman Mosques, Yogyakarta". JSW (Jurnal Sosiologi Walisongo) 7, nr 1 (30.04.2023): 37–50. http://dx.doi.org/10.21580/jsw.2023.7.1.12455.
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Since 1980, the Islamic literacy of the Sudirman Mosque, Yogyakarta has centered around jihadi ideology, while the Jogokariyan Mosque, Yogyakarta has been normative and oriented toward Islamization. Of late, the Sudirman and the Jogokariyan Mosques are taking new and different approaches to Islamic literacy. This study aims to describe the newly adopted approaches and their appropriation within the middle-class society and the urban Islamic landscape. This research is qualitative-descriptive, using post-Islamism as a theoretical concept. This study highlights two important findings. First, the Sudirman Mosque takes a progressive approach by discussing philosophy and postcolonialism and publishing reflective Islamic literature, while the Jogokariyan Mosque popularizes Islam through spiritual recreation, hijrah festivals, and publishing normative Islamic pop literature. Second, these new approaches to Islamic literacy appropriate urban characteristics and the congregations’ social classes. These findings contribute to mapping new Islamic literacy patterns in Yogyakarta.