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Journal articles on the topic 'Australia Religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Barker, Renae. "Pluralism versus Separation: Tension in the Australian Church-State Relationship." Religion & Human Rights 16, no. 1 (March 23, 2021): 1–40. http://dx.doi.org/10.1163/18710328-bja10015.

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Abstract The relationship between the state and religion in Australia exists in a state of tension. On the one hand the “non-establishment” clause in section 116 of the Australian Constitution points to the separation of religion and state. On the other hand there is a high level of cooperation between the state and religion in the public sphere, most visible in the funding of religious schools by the federal government. These two visions of the Australian state-religion relationship are in tension. One requiring the removal of religion from the public sphere while the other calls for a plural

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2

Weng, Enqi, and Anna Halafoff. "Media Representations of Religion, Spirituality and Non-Religion in Australia." Religions 11, no. 7 (July 3, 2020): 332. http://dx.doi.org/10.3390/rel11070332.

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Despite predictions of decline, religion has featured prominently in the public sphere and the media since the events of 11 September 2001. Previous research on media and religion in Australia post-September 11 has focused largely on its negative impacts, particularly on Muslim communities. This article, in contrast, examines media representations of religion, spirituality and non-religion on an ‘ordinary day’, of 17 September, over a three-year period in the city of Melbourne. Its findings reveal that religion, in its myriad forms, permeates many aspects of Australian public life, but in ways

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3

Stanley, Timothy. "Religious Print in Settler Australia and Oceania." Religions 12, no. 12 (November 25, 2021): 1048. http://dx.doi.org/10.3390/rel12121048.

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A distinctive feature of the study of religion in Australia and Oceania concerns the influence of European culture. While often associated with private interiority, the European concept of religion was deeply reliant upon the materiality of printed publication practices. Prominent historians of religion have called for a more detailed evaluation of the impact of religious book forms, but little research has explored this aspect of the Australian case. Settler publications include their early Bible importation, pocket English language hymns and psalters, and Indigenous language Bible translatio

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4

Bean, Clive. "The Forgotten Cleavage? Religion and Politics in Australia." Canadian Journal of Political Science 32, no. 3 (September 1999): 551–68. http://dx.doi.org/10.1017/s0008423900013962.

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AbstractIn Australia, religion historically has been seen as a secondary but nonetheless significant sociopolitical cleavage, in part cutting across the class divide. In recent times, Australian scholars, like those elsewhere, have been inclined to argue that the political significance of religion is a legacy of the past and that religion no longer plays an important role in shaping mass political behaviour. Although class is also said to have declined in political significance, it is still treated as being of some importance as a cornerstone of the party system. However, many scholars seem mo

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5

Beck, Luke. "Local Government Prayers in Australia." Journal for the Academic Study of Religion 36, no. 1 (March 3, 2023): 28–57. http://dx.doi.org/10.1558/jasr.21309.

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Many local governments in Australia open their council meetings with prayer and have done so for some time. Yet this phenomenon has been largely ignored by the literature examining religion-government interactions in Australia. After outlining the origins of local government prayers, this article goes on to show that approximately one-third of Australian local governments have a prayer practice (rising to more than half of local governments in New South Wales and Victoria), that almost all of those prayer practices are exclusively Christian, and that in some states communities with the smalles

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6

Aechtner, Thomas, and Jeremy Farr. "Religion, Trust, and Vaccine Hesitancy in Australia." Journal for the Academic Study of Religion 35, no. 2 (July 22, 2022): 218–44. http://dx.doi.org/10.1558/jasr.22476.

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Religion has been identified as a potential driver of vaccine hesitancy. Nevertheless, the connections between religion and immunisation refusal can be complex, while there is a deficit of research exploring religion and vaccination doubts in Australia. With that in mind, this study considers Australian vaccine hesitancy with respect to religion and trust by analysing the 2018 Australian Survey of Social Attitudes and the Australian dataset of the 2018 Wellcome Global Monitor. Statistical analyses reveal no significant correlations between religion and vaccine hesitancy, while participants wit

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7

Lilienthal, Gary, and Nehaluddin Ahmad. "AUSTRALIAN ABORIGINAL HUMAN RIGHTS AND APPREHENDED BIAS: SKIRTING MAGNA CARTA PROTECTIONS?" Denning Law Journal 27 (November 16, 2015): 146–77. http://dx.doi.org/10.5750/dlj.v27i0.1104.

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The significance of this paper is in discussion of the wholesale obliteration of religious and other rights among Australian Aboriginal people, constituting a subspecies of continuing genocide. The Constitution of the Commonwealth of Australia states its directive on religion as follows.‘The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth.’This constitutional section pr

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8

Bosman, Ellen. "A Study of Church Libraries in Australia." Journal for the Academic Study of Religion 17, no. 1 (October 4, 2007): 20–38. http://dx.doi.org/10.1558/jasr.v17i1.4034.

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Australia and the United States share many similarities, including British heritage, language, constitutional protection against state sponsored religion, and a predominantly Christian population. This paper explores one outgrowth of our shared British heritage and religion, church libraries. The development of these unique libraries in each country is explored through a combination of approaches, including quantitative information and interviews. What are some of the characteristics of an Australian church library, and how are they similar or different from those in the U.S? Library character

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9

Ely, Richard, and Roger C. Thompson. "Religion in Australia: A History." American Historical Review 101, no. 4 (October 1996): 1264. http://dx.doi.org/10.2307/2169773.

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10

Jensz, Felicity. "Missions and religion in Australia." History Australia 18, no. 3 (July 3, 2021): 618–21. http://dx.doi.org/10.1080/14490854.2021.1956350.

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11

Melleuish, Gregory. "Religion and Politics in Australia." Political Theology 11, no. 6 (December 15, 2010): 909–27. http://dx.doi.org/10.1558/poth.v11i6.909.

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12

Bouma, Gary D., Donald H. Bouma, and Alan W. Black. "Religion in Australia: Sociological Perspectives." Review of Religious Research 35, no. 1 (September 1993): 86. http://dx.doi.org/10.2307/3511075.

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13

Hutch, Richard A., and Alan W. Black. "Religion in Australia: Sociological Perspectives." Sociology of Religion 54, no. 2 (1993): 233. http://dx.doi.org/10.2307/3712149.

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14

Bodycomb, John, and Alan W. Black. "Religion in Australia: Sociological Perspectives." Journal for the Scientific Study of Religion 32, no. 2 (June 1993): 203. http://dx.doi.org/10.2307/1386817.

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15

Kortt, Michael A., and Brian Dollery. "Religion and BMI in Australia." Journal of Religion and Health 53, no. 1 (June 6, 2012): 217–28. http://dx.doi.org/10.1007/s10943-012-9621-x.

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16

Lyons, Mark, and Ian Nivison-Smith. "Religion and Giving in Australia." Australian Journal of Social Issues 41, no. 4 (June 2006): 419–36. http://dx.doi.org/10.1002/j.1839-4655.2006.tb00028.x.

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17

Lyons, Mark, and Ian Nivison-Smith. "Religion and Giving in Australia." Australian Journal of Social Issues 41, no. 1 (June 2006): 419–36. http://dx.doi.org/10.1002/j.1839-4655.2006.tb00997.x.

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18

Perales, Francisco, and Gary Bouma. "Religion, religiosity and patriarchal gender beliefs: Understanding the Australian experience." Journal of Sociology 55, no. 2 (August 1, 2018): 323–41. http://dx.doi.org/10.1177/1440783318791755.

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This study examines diversity in how different religious groups and people with different levels of religiosity see the value and roles of women in Australian society through an examination of their gender beliefs. This addresses a significant gap in knowledge in the Australian scholarship in religious diversity and the impact of religion in family life. Understanding the relationships between religious identity and patriarchal gender attitudes is critical to understanding certain contemporary social problems, such as the links between religion and domestic violence, and devising appropriate i

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19

Scutt, Jocelynne A. "Religious Freedom and the Australian Constitution – Origins and Future." Denning Law Journal 30, no. 2 (August 8, 2019): 207–17. http://dx.doi.org/10.5750/dlj.v30i2.1766.

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The most recent Australian Census, conducted by the Australian Bureau of Statistics (ABS) in 2016 (with a 95.1 per cent response rate), confirms that Australia is ‘increasingly a story of religious diversity, with Hinduism, Sikhism, Islam, and Buddhism all increasingly common religious beliefs’.1 Of these, between 2006 and 2016 Hinduism shows the ‘most significant growth’, attributed to immigration from South East Asia, whilst Islam (2.6 per cent of the population) and Buddhism (2.4 per cent) were the most common religions reported next to Christianity, the latter ‘remaining the most common re

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20

Ezzy, Douglas, Gary Bouma, Greg Barton, Anna Halafoff, Rebecca Banham, Robert Jackson, and Lori Beaman. "Religious Diversity in Australia: Rethinking Social Cohesion." Religions 11, no. 2 (February 18, 2020): 92. http://dx.doi.org/10.3390/rel11020092.

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This paper argues for a reconsideration of social cohesion as an analytical concept and a policy goal in response to increasing levels of religious diversity in contemporary Australia. In recent decades, Australian has seen a revitalization of religion, increasing numbers of those who do not identify with a religion (the “nones”), and the growth of religious minorities, including Islam, Buddhism, Hinduism, and Sikhism. These changes are often understood as problematic for social cohesion. In this paper, we review some conceptualizations of social cohesion and religious diversity in Australia,

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21

McPhillips, Kathleen. "Religion after the Royal Commission: Challenges to Religion–State Relations." Religions 11, no. 1 (January 15, 2020): 44. http://dx.doi.org/10.3390/rel11010044.

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The findings and recommendations emanating from the Australian Royal Commission into Institutional Responses to Child Sexual Abuse (2012–2017) have advised religious organisations that they need to undertake significant changes to legal, governance and cultural/theological practices. The reason for urgency in enacting these changes is that religious organisations were the least child safe institutions across all Australian organisations, with poor practices of transparency, accountability and responsibility coupled with a tendency to protect the reputation of the institution above the safety o

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22

Casiño, Tereso Catiil. "Winds of change in the church in Australia." Review & Expositor 115, no. 2 (May 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.

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The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political eve

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23

A.V., Shevchuk. "TEACHING SUBJECTS OF RELIGIOUS DIRECTION IN AUSTRALIAN SCHOOLS WITHIN SECOND PART OF XX CENTURY." Collection of Research Papers Pedagogical sciences, no. 91 (January 11, 2021): 23–28. http://dx.doi.org/10.32999/ksu2413-1865/2020-91-3.

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The article contains general review of the state of Australian education in context of teaching subjects of religious direction; historical review of system of education is done, since the times of land settlement of the continent; key changes that happened in Australian society regarding reinterpretation of the place of subjects of spiritual direction in the educational state program were highlighted. Key reasons the caused the transformation of understanding of importance of teaching religion in state educational establishments are defined and described, these are demographical changes that

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A.V., Shevchuk. "TEACHING SUBJECTS OF RELIGIOUS DIRECTION IN AUSTRALIAN SCHOOLS WITHIN SECOND PART OF XX CENTURY." Collection of Research Papers Pedagogical sciences, no. 91 (January 11, 2021): 23–28. http://dx.doi.org/10.32999/ksu2413-1865/2020-91-3.

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The article contains general review of the state of Australian education in context of teaching subjects of religious direction; historical review of system of education is done, since the times of land settlement of the continent; key changes that happened in Australian society regarding reinterpretation of the place of subjects of spiritual direction in the educational state program were highlighted. Key reasons the caused the transformation of understanding of importance of teaching religion in state educational establishments are defined and described, these are demographical changes that

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25

Awuku-Gyampoh, Ransford Kwabena, Justina Sarpong Akoto, Catherine Ocran, and Bah Formijang. "Empirical Research on the Downturn in Church Attendance in Australia: The youth without Religion." International Journal of Social Science and Economics 1, no. 2 (July 27, 2021): p6. http://dx.doi.org/10.22158/ijsse.v1n2p6.

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The church has played a significant role in the lives of Australia’s people since the European settlement. It used to provide several welfare services such as educational, health, and orphanages, even more than the government. Australian churches played a significant role in shaping the culture of Australians. Australia was the only country with no newspaper on Sunday as they kept Sunday as a regular holiday and kept everything closed. Indeed, for Australia’s farmers, religion was so important that they decided to remain clear of their religion and, in 1901, to lead up the Federation. As the y

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26

Halafoff, Anna, Emily Marriott, Geraldine Smith, Enqi Weng, and Gary Bouma. "Worldviews Complexity in COVID-19 Times: Australian Media Representations of Religion, Spirituality and Non-Religion in 2020." Religions 12, no. 9 (August 26, 2021): 682. http://dx.doi.org/10.3390/rel12090682.

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In 2020, as infections of COVID-19 began to rise, Australia, alongside many other nations, closed its international borders and implemented lockdown measures across the country. The city of Melbourne was hardest hit during the pandemic and experienced the strictest and longest lockdown worldwide. Religious and spiritual groups were especially affected, given the prohibition of gatherings of people for religious services and yoga classes with a spiritual orientation, for example. Fault lines in socio-economic differences were also pronounced, with low-wage and casual workers often from cultural

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27

Horsfield, Peter. "Down the Tube: Religion on Australian Commercial Television." Media International Australia 121, no. 1 (November 2006): 136–48. http://dx.doi.org/10.1177/1329878x0612100116.

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Since 9/11, the question of the place of religion in the public sphere has re-entered public consciousness in Australia, most recently in links drawn between religion and terrorism, debates about free speech and religious vilification, and discussions about religion and the national character. This paper sets a background to these contemporary issues by examining some of the influential factors and personalities in the changing legislation about the mandatory broadcast of religion on Australian commercial television, from its earliest influences through some of the key contests in its subseque

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28

Black, Alan W. "The Sociology of Religion in Australia." Sociological Analysis 51 (1990): S27. http://dx.doi.org/10.2307/3711672.

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29

O'Connor, Kathleen V. "The Psychology of Religion in Australia." International Journal for the Psychology of Religion 1, no. 1 (January 1991): 41–57. http://dx.doi.org/10.1207/s15327582ijpr0101_6.

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30

Hughes, Philip, Alan Black, John Bellamy, and Peter Kaldor. "Identity and Religion in Contemporary Australia." Journal for the Academic Study of Religion 17, no. 1 (October 4, 2007): 53–68. http://dx.doi.org/10.1558/jasr.v17i1.4036.

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This paper draws on data from two national surveys conducted by Edith Cowan University and NCLS Research to examine the nature of religious identification in Australia. It finds that the importance of religion to people’s sense of identity is closely related to church attendance, religious beliefs, and the importance of ethnic identity. Some people describe themselves as ‘spiritual’ rather than ‘religious’, although most people opt to describe themselves using both terms or neither. The lower levels of importance of religion to identity among younger people are associated with lower levels of

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31

Avgoulas, Maria Irini, and Rebecca Fanany. "Greek People, the Orthodox Religion and Resilience in the Time of Crisis." Athens Journal of Social Sciences 11, no. 2 (March 27, 2024): 129–40. http://dx.doi.org/10.30958/ajss.11-2-4.

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This paper examines the role of religion in supporting health and the significance this has on emotional wellbeing in time of crisis for individuals of Greek Australian background. Melbourne, Australia, has a large Greek community whose oldest members were born in Greece and emigrated to Australia 50-60 years ago. The children and grandchildren of these immigrants were born in Australia but often see themselves as members of a cultural community distinct from the English-speaking mainstream. In addition to language, one of the most significant cultural factors handed down by the immigrant gene

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32

Avgoulas, Maria Irini, and Rebecca Fanany. "Greek People, the Orthodox Religion and Resilience in the Time of Crisis." Athens Journal of Health and Medical Sciences 11, no. 1 (February 23, 2024): 31–42. http://dx.doi.org/10.30958/ajhms.11-1-2.

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This paper examines the role of religion in supporting health and the significance this has on emotional wellbeing in time of crisis for individuals of Greek Australian background. Melbourne, Australia, has a large Greek community whose oldest members were born in Greece and emigrated to Australia 50-60 years ago. The children and grandchildren of these immigrants were born in Australia but often see themselves as members of a cultural community distinct from the English-speaking mainstream. In addition to language, one of the most significant cultural factors handed down by the immigrant gene

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33

Syukur, Syamzan, Syamhi Muawwan Djamal, and Syarifah Fauziah. "The Developments and Problems of Muslims in Australia." Rihlah: Jurnal Sejarah dan Kebudayaan 7, no. 2 (December 30, 2019): 159. http://dx.doi.org/10.24252/rihlah.v7i2.11858.

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This paper shows that historians have different views about the early arrival of Islam in Australia; some argue that Islam entered Australia in the 9th century BC. Those that believe in the 10th century BC were brought by Arab traders. Besides, some mention below by Muslim Bugis fishermen who traveled by sailboat to collect taripang (a kind of sea slug) on the Gulf of Carpentaria in the 17th century BC. While the development of Islam in Australia started appears from 1976 to 1986 the Muslim community in Australia rose to a three-fold. Increasing the quantity of Muslims in Australia is generall

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34

Marianta, Yohanes I. Wayan. "AGAMA SEBAGAI PENGALLAHAN MASYARAKAT." Perspektif 6, no. 1 (June 1, 2011): 19–36. http://dx.doi.org/10.69621/jpf.v6i1.235.

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In The Elementary Forms of Religious Life, Emile Durkheim sets forth a thought-provoking theory of religion. Drawing on his literature research on totemistic religions, notably those of the Aboriginal tribes of Central Australia, Durkheim argues that religion serves as the symbolic representation of society. The sacred is nothing but the representation of the collective power of the clan. Totemism is, thus, a deification of society. This theory does not lead Durkheim to discredit religion as merely a product of illusion, hallucination, failed science, linguistic confusion, and the like. Rather

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35

Goldburg, Peta. "Teaching Religion in Australian Schools." Numen 55, no. 2-3 (2008): 241–71. http://dx.doi.org/10.1163/156852708x283069.

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AbstractTraditionally the teaching of religion in schools in Australia was confined to Church-sponsored or independent schools because public education in Australia prided itself on being "free, secular and compulsory." For over one hundred years, the teaching of religion in church schools was grounded in a faith-forming approach but, in the 1980s, there was a shift to an educational approach to teaching of religion. The development of educational approaches enabled the introduction of Studies of Religion for senior secondary school students. After considering these shifts, suggestions will be

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36

Manville, Julie, and Gary D. Bouma. "Religion: Meaning, Transcendence and Community in Australia." Review of Religious Research 37, no. 1 (September 1995): 91. http://dx.doi.org/10.2307/3512078.

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37

Black, Alan W., and Gary D. Bouma. "Religion: Meaning, Transcendence and Community in Australia." Sociology of Religion 54, no. 2 (1993): 234. http://dx.doi.org/10.2307/3712150.

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38

BLACK, Alan W. "Religion and Environmentally Protective Behaviour in Australia." Social Compass 44, no. 3 (September 1997): 401–12. http://dx.doi.org/10.1177/003776897044003007.

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39

Mayrl, Damon. "How Does the State Structure Secularization?" European Journal of Sociology 56, no. 2 (August 2015): 207–39. http://dx.doi.org/10.1017/s0003975615000119.

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AbstractWhy do similar modern nations accord religion different roles in their public institutions? This paper engages this question by examining trends in religious instruction in the public schools of the United States and Australia from 1850 to 1950. I find that American education secularized farther and faster than Australian education because of its decentralized system of educational administration. In the United States, decentralized educational administration facilitated challenges to religious exercises by religious minorities, fostered professional development among educators, and al

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40

Domino, George, Sushila Niles, and Sunita Devi Raj. "Attitudes toward Suicide: A Cross-Cultural Comparison of Singaporean and Australian University Students." OMEGA - Journal of Death and Dying 28, no. 2 (March 1994): 125–37. http://dx.doi.org/10.2190/menk-8y8p-9tuj-44cy.

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The Suicide Opinion Questionnaire (SOQ), a measure of attitudes toward suicide, was administered to two samples of university students, one from Singapore ( n = 100) and one from Australia ( n = 82). Of the fifteen SOQ factors, ten showed statistically significant mean differences, with Singaporean students endorsing greater disagreement on the factors of Acceptability and Demographic aspects, and Australian students endorsing greater disagreement on the factors of Suicide as semiserious, Religion, Lethality, Normality, Irreversibility, Aging, Individual Aspects, and Sensation seeking. A regre

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41

Halafoff, Anna, Kim Lam, Cristina Rocha, Enqi Weng, and Sue Smith. "Buddhism in the Far North of Australia pre-WWII: (In)visibility, Post-colonialism and Materiality." Journal of Global Buddhism 23, no. 2 (December 8, 2022): 105–28. http://dx.doi.org/10.26034/lu.jgb.2022.1995.

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Buddhism was first established in Australia through flows of migrants in the mid-nineteenth century, and is currently Australia’s fourth-largest religion. Yet Buddhists have received significantly less scholarly attention than Christians, Jews and Muslims in Australia. Previous research conducted on Buddhism in Australia has also largely centered on the southern states, and on white Buddhists. This article shares findings of archival research on Buddhism in the far north of Australia, focused on Chinese, Japanese, and Sri Lankan communities working in mining, pearling, and sugar cane industrie

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42

Miller, William Watts. "The ‘Revelation’ in Durkheim's Sociology of Religion." Durkheimian Studies 26, no. 1 (December 1, 2022): 159–79. http://dx.doi.org/10.3167/ds.2022.260107.

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Abstract What was the nature of the ‘revelation’ and of the appreciation of William Robertson Smith that, in 1907, Émile Durkheim dated to 1895? This article tracks new developments in his thought after 1895, including an emphasis on creative effervescence. But there was also continuity, involving a search for origins that used the ethnology of a living culture to identify early human socioreligious life with totemism in Australia. It is this continuity, at the core of his thought after 1895, which helps to bring out the nature of his ‘revelation’ and of his homage to Robertson Smith. It also

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43

Barker, Renae. "The Place of the Child in Recent Australian Debate about Freedom of Religion and Belief." Laws 11, no. 6 (November 17, 2022): 83. http://dx.doi.org/10.3390/laws11060083.

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Political and legal debate about freedom of religion and belief (FoRB) in Australia has intensified since the same-sex marriage postal survey in 2017. Central to this debate has been children, their parents and institutions (Schools). This paper outlines the place of children in the Australian FoRB since 2017, focusing on the same-sex marriage postal survey debate and subsequent reviews into FoRB. In particular, it highlights the links drawn between same-sex marriage or marriage equality and the Safe School Coalition Australia campaign, the emphasis on parental rights in relation to education

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44

Zuhroh, Ni'matuz. "PERILAKU SOSIAL BUDAYA POLITIK DAN AKTIVITAS RELIGI MASYARAKAT INDONESIA." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 1 (December 30, 2014): 35. http://dx.doi.org/10.18860/j-pips.v1i1.6811.

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<p>In order to achieve the authority cannot be separated from political culture in society, political culture according Ranney, there are two main components of political culture, namely cognitive orientations and affective orientations. Meanwhile, Almond and Verba more comprehensive reference on what formulated by Parson and Shils about classification of orientation types, that political culture contains three components as follows: cognitive orientation, affective orientation, and evaluative. In Indonesia also has various religions including Islam, Christian, Hindu, Buddha, and Konghuc

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45

Kabir, Nahid. "Muslims in a ‘White Australia’: Colour or Religion?" Immigrants & Minorities 24, no. 2 (July 2006): 193–223. http://dx.doi.org/10.1080/02619280600863671.

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46

Carey, Hilary M., and Anne O'Brien. "God's Willing Workers: Women and Religion in Australia." Labour History, no. 91 (2006): 217. http://dx.doi.org/10.2307/27516171.

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47

Grichting, Wolfgang L. "The Impact Of Religion On Gambling In Australia." Australian Journal of Psychology 38, no. 1 (April 1986): 45–58. http://dx.doi.org/10.1080/00049538608256416.

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48

Bernardelli, Luan Vinicius, Michael A. Kortt, and Ednaldo Michellon. "Religion, Health, and Life Satisfaction: Evidence from Australia." Journal of Religion and Health 59, no. 3 (April 3, 2019): 1287–303. http://dx.doi.org/10.1007/s10943-019-00810-0.

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49

Karimah Ismail, Napisah, Rosila Bee Mohd Hussain, Wan Kamal Mujani, Ezad Azraai Jamsari, Badlihisham Mohd Nasir, and Izziah Suryani Mat Resad. "CULTURAL AND IDENTITY SURVIVAL OF THE MALAY-MUSLIM COMMUNITY IN PERTH, AUSTRALIA." International Journal of Advanced Research 8, no. 10 (October 31, 2020): 1133–41. http://dx.doi.org/10.21474/ijar01/11944.

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This article discusses the culture of the Malay minority which migrated to Perth, Australia from the Islamic aspect of identity. The purpose of this research is to identify the form and characteristics of Islamic and Malay cultural identity of this community, based on literature collection and field study through interviews and observation in Perth. Research finds that this Australian Malay minority has an identity and culture as well as Islamic characteristics almost similar to the parent Malay community in the Malay Archipelago. They are also proud of their identity and admit that they are M

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Ghafournia, Nafiseh. "Negotiating Gendered Religious Space: Australian Muslim Women and the Mosque." Religions 11, no. 12 (December 21, 2020): 686. http://dx.doi.org/10.3390/rel11120686.

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Abstract:

Women’s presence and role in contemporary mosques in Western countries is contested within and outside Muslim communities, but research on this topic is limited and only a few studies consider women’s roles inside mosques in Australia. There is a complex intersection of gender and religion in public sacred spaces in all religious communities, including Muslim communities. Women’s role in these spaces has often been restricted. They are largely invisible in both public sacred spaces and in public rituals such as congregational prayers. Applying a feminist lens to religion and gender, this artic

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