Academic literature on the topic 'Muslim academics'
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Journal articles on the topic "Muslim academics"
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Muflichah, Siti. "Restorying the Experiences of Muslim Women Academics in Indonesian State Islamic Higher Education: A Narrative Inquiry." Journal of Asian Social Science Research 2, no. 2 (2020): 159–74. http://dx.doi.org/10.15575/jassr.v2i2.24.
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In the last three decades, women have been the majority of undergraduate students in Indonesian higher education. However, the story is different when it comes to women as academics in Islamic higher education institutions. Compared to their male colleagues, female academics have unequal academic and lower leadership positions. There is a low percentage of female academics who have achieved the academic positions of associate professors or professors. They also have low productivity in research and publications. This article deals with the inequality facing Muslim women academics in Indonesian state Islamic higher education (Perguruan Tinggi Keagamaan Islam Negeri [PTKIN]). It asks the question: Do these problems happen due to no opportunities given to Muslim women academics to develop their academic career? In doing so, this article uses narrative inquiry as an approach to revealing the story of Indonesian Muslim academics and the voice of Muslim feminists, which is not internationally acknowledged and recognized. It focuses its analysis on the voice and career experiences of a Muslim woman (Muslimah) academic in an Indonesian state Islamic university using the feminist methodology. It aims to portray how and why female academics face unequal academic achievement. Understanding their voice of higher academic promotion is important to solve the problem of the ‘leaking pipeline’ about genderbased representation in university. The article argues that Indonesian Muslimah academics had low representation at academic advancement as they experienced more barriers than their male colleagues.
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Phillips, Richard. "Muslim Geographies." American Journal of Islam and Society 25, no. 3 (2008): 147–51. http://dx.doi.org/10.35632/ajis.v25i3.1466.
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“Muslim Geographies,” a conference and public lecture organized byRichard Phillips (University of Liverpool) with support from the Economic&Social Research Council (ESRC Research Grant RES-000-22-1785), tookplace on 4-5 April 2008 at Liverpool University and the Merseyside MaritimeMuseum. The event had several goals: to draw together and advancegeographical research involving Muslims, provide a forum for debate aboutthe spaces that shapeMuslimlives, and establish informed dialogue betweenMuslims and non-Muslims as well as between academics and activists.These goals were pursued through a public lecture and debate, to whichmembers of Muslim, activist, and other local communities were invited. Tomake the conference as inclusive as possible, the eventwas free, some of the sessions were held off-campus, and researchers in architecture, sociology,religious studies, anthropology, public policy, geography, and other disciplineswere invited to participate.The opening session, “Envisaging Geographies of, for, and byMuslims,”traced current trends and future directions in geographical research involvingMuslims. Peter Hopkins (Newcastle) presented, and the ensuing discussionfeatured panelists Claire Dwyer (University College London), Ayona Datta(London School of Economics), and Kevin Dunn (New South Wales). Thepanelists complicated the term Muslim geographies by acknowledging theheterogeneity of Muslims’ experiences and identities and expressed concernabout how academic research represents Muslims. Nevertheless, they identifiedthe purchase of geographical research on key areas of Muslim life,including their integration, relationships, surveillance, and identities ...
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Podungge, Rulyjanto. "Hubungan Muslim dan non-Muslim dalam Kerangka Inklusivisme." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 2 (2018): 509–33. http://dx.doi.org/10.15642/teosofi.2018.8.2.479-503.
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When a society grows and the needs of its members increase, the relation between them and other people—who possess various primordial identities—will be impossibly avoided. This social relation will potentially bring about friction among different groups existed in the society. Islam has established a number of rules concerning the relationship of Muslims and other religious adherents. Although the regulations have been firmly settled, the controversy among the Muslims themselves—in dealing with their relation with the non-Muslims—is often inevitable. The issue of relation with other people of different religions has become contentiously debatable topic among the Muslim academics. The debate has subsequently brought about the emergence of different ideological inclinations within the Muslim society. This ideological preference emerges through such number of “appearances” as moderates, radicals, liberals, traditionalists, and modernists. Each group possesses its own perception along with its arguments about the issue. This article seeks to explain the pattern of Muslims and non-Muslims relation in the light of more moderate and contextual approach. This is so why that Muslims should constantly prioritize inclusive behavior and reciprocally sincere interreligious dialogue with their non-Muslim fellows.
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Geissinger, Aisha. "Progressive Muslims." American Journal of Islam and Society 22, no. 3 (2005): 123–26. http://dx.doi.org/10.35632/ajis.v22i3.1683.
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Particularly since 9/11, students and the wider public have been asking NorthAmerican Muslim academics to comment on current events, while Muslimstudents and the larger Muslim community tend to expect Muslim academicsto “defend Islam” by engaging in apologetics. Nonetheless, this book beginsby stating that its authors seek to raise the level of discourse about Islam, andwant to avoid both apologetics and simplistic answers to complex questions.The introduction makes frank observations about the present state ofthe world’s Muslims and calls for an intellectual response that seriouslyengages modern realities. It is followed by fourteen chapters, which aredivided into three sections, which deal with contemporary interpretations ofIslam, gender issues, and pluralism, respectively. The book concludes witha suggested further reading list and an index ...
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Mohamed, Besheer. "Muslim Americans: Debating the Notions of American and Un-American (by Nahid Kabir)." American Journal of Islamic Social Sciences 36, no. 2 (2019): 85–86. http://dx.doi.org/10.35632/ajiss.v36i2.585.
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Muslim Americans: Debating the Notions of American and Un-American is an ambitious attempt to explore how American Muslims, especially immigrants and their children, see the US and are seen by it. It uses the voices of Muslim Americans to explore what peoples and cultures can be considered American, and which are not. The author offers it as “a counter-narrative to the reactionary thinking of academics ... and some media and politicians who have place Islam/Muslims as the Other.”
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Ashraf Fauzi, Muhammad, Christine Tan Nya-Ling, Ramayah Thurasamy, Adedapo Oluwaseyi Ojo, and Ibrahim Shogar. "Muslim academics’ knowledge sharing in Malaysian higher learning institutions." Journal of Islamic Marketing 10, no. 2 (2019): 378–93. http://dx.doi.org/10.1108/jima-10-2017-0111.
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Purpose The purpose of this paper is to investigate Muslim academics’ knowledge sharing (KS) behavior and its relating predictors in the context of Malaysia. Academics being the center entity of education in higher learning institutions (HLI) has the noble obligation in spreading and sharing knowledge. Moreover, in Islamic teaching, academics having knowledge must let others know that knowledge can be beneficial in everyday life. Design/methodology/approach The underpinning theories used in this study are theory of planned behavior (TPB) and social capital theory (SCT) for assessing the probable factors that can determine academics’ KS behavior. This study evaluates 398 Muslim academics in Malaysia for KS behavior in 20 public and 5 private HLIs. Structural equation modeling–partial least square was used as the tool for data analysis. Findings It was found that all the variables tested in this study were significant, except for commitment. Social network, trust, management support, facilitating conditions and social media are significant predictors in Muslim academics’ KS behavior. Research limitations/implications The findings would enable HLIs to inculcate and enhance KS among academics in terms of theoretical and managerial perspectives. Originality/value This study integrates TPB, SCT and other individual, organizational and technological factors for assessing Muslim academics in Malaysia. Thus, generalization on Muslim academics can be attained in South Asian countries.
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Lindekilde, Lasse. "In the Name of the Prophet? Danish Muslim Mobilization During the Muhammad Caricatures Controversy*." Mobilization: An International Quarterly 13, no. 2 (2008): 219–38. http://dx.doi.org/10.17813/maiq.13.2.4732n40t027q8244.
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The twelve Muhammad caricatures published in September 2005 led to unforeseen Muslim mobilization and claim making in Denmark. Several academics, public intellectuals, and politicians have explained this by referring to the caricatures as the culmination of an existing Islamophobic climate in Denmark. The caricatures were "the straw that broke the camel's back" and Danish Muslims, thus, were bound to react to the imposed grievances. Such sociopsychological arguments require further investigation as to (1) how this unforeseen large and sustained Muslim mobilization in Denmark came about, and (2) why the "confrontation line" of action was chosen by Danish Muslims on this occasion? In doing so, the article argues for a need to de-essentialize, de-exceptionalize and dynamisize the study of Muslim mobilization.
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Kelli, Deonna. "Islam and Society in the Twenty-First Century." American Journal of Islam and Society 17, no. 3 (2000): 129–30. http://dx.doi.org/10.35632/ajis.v17i3.2055.
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The Twenty-Ninth Annual Conference of the Association of Muslim SocialScientists took place October 13-15 at Georgetown University inWashington, DC. The event was titled Islam and Society in the Twenty-First Century and was cosponsored by John Esposito’s Center for MuslimChristian Understanding.Most members of this organization, old and new, considered this AMSSconference among the most successful for several reasons. It scored the bestattendance record in years and the presence of a new generation of bothmale and female Muslim academics. Participants commented positively onthe high quality of papers. The quality and quantity of the presenters andaudience members confirmed that the presence of Muslims in western academicinstitutions is growing.The conference was an international collection of Muslim and non-Muslim scholars with eighty academic papers and over ninety participantspresenting throughout the three-day event in panel sessions and roundtables.Running parellel to the academic session were community issues panels thatdrew in those who were interested in policy-related matters pertinent to theMuslim community. The academic participants of the conference reflectedupon topics that ranged from conceptual and theoretical issues to area andstrategic studies. Some of the themes explored were gender, global warming,globalization, Islamic law, Muslims in the West, cross-cultural communication,family and society, political theory, economics, Islamic philosophyand strategic studies panels on Pakistan and Afghanistan.The conference featured two plenary sessions that provided seminalscholars an opportunity to reflect upon issues facing Muslims in the newmillennium. Islam, Pluralism, and Democracy, moderated by KamalHassan (Rector of the International Islamic University of Malaysia), featuredMurad Hofmann, Abdel-Karim Soroush (Director of Institute ofEpistemological Research, Tehran), John Voll (Georgetown Univeristy),and Mumtaz Ahmad (President of AMSS). The session encouraged academicscholars to have a reflective rather than apologetic approach regardingIslam and to deflect questions from haw Islam is compatible withdemocracy to what type of democracy is compatible with Islam ...
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Ibrahim, Zakyi. "Muslim Intellectualism in the Wake of the Arab Uprisings." American Journal of Islam and Society 28, no. 4 (2011): i—ix. http://dx.doi.org/10.35632/ajis.v28i4.1225.
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With the uprisings in the Middle East and North Africa come scores ofintellectual initiatives and academic investigations geared toward understandingthe forces and motives propelling these unprecedented developments.Conferences are being convened and special issues ofjournals are being dedicated to addressing some aspects of the currentphenomena ‒ not to talk of droves of “experts” (academic tourists?)pouring into the Muslim world for research. In short, the so-called“Arab Spring” ‒ also known by the people from the region as revolution(thawra), uprising (intifāÌa), renaissance (nahÌa) and awakening(ṣaḥwa)1 ‒ has been an intellectual treasure trove for academics in the areasof Middle Eastern Studies, Islamic Studies, and Comparative Politics.But are the attempts to explain these phenomena enough to guide the presentand future Muslim generations to proper trajectories toward sociopoliticaland intellectual success? This editorial is intended to argue that, despitethe potential positive outcomes from recent initiatives, now is the opportunetime for Muslims to seize in order to design future trajectories for their upcominggenerations. The sociopolitical imperatives (civility, freedom, empowerment,pluralism, and happiness, to name a few), to which they aspireto respond, must be guided by, or anchored in, grand intellectual endeavors ...
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Elbelazi, Samah A., and Lama Alharbi. "The “Exotic Other”: A Poetic Autoethnography of Two Muslim Teachers in Higher Education." Qualitative Inquiry 26, no. 6 (2019): 661–66. http://dx.doi.org/10.1177/1077800419843943.
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Considering the current political climate and the terrorist attacks associated with few Muslims around the world, being Muslim females in the United States is challenging. While our religious identity is visible by our Islamic attire, we found ourselves in the frontlines fighting against hatred, stereotypes, bigotry, and racism toward Muslims. In this article, we present our experiences of living a non-White existence when teaching at a White institution in higher education in the United States. Adding to the existing body of research about Muslims in the United States, the study aims at shedding the lights on this experience of Muslim female academics to raise awareness about such struggle and to promote more inclusive environment for Muslims in educational sphere. To voice these experiences, we utilized poetry as a research method by selecting poems from our poetic autoethnography. The analysis of the poems revealed three major themes: (a) Conceptualizing Agency, (b) The Muslim Ban, and (c) Challenging Diversity. In addition, the findings of the study suggest that poetry can be healing and empowering.
Dissertations / Theses on the topic "Muslim academics"
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Ramadan, Ibtihal. "Experiences of Muslim academics in UK Higher Education Institutions." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/31350.
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The intertwining of political, economic, societal and global changes has resulted in accentuating even more so the 'Muslim question', both domestically and globally. Research has shown that the negative focus Muslims and Islam receive in the West is becoming increasingly mainstreamed, not only through the media, but principally through mainstream political discourse. This mainstreaming is within a global and local narrative of a 'war on terror'. The former followed 9/11 at the outset of this millennium and the latter is represented in the myriad of 'anti-terrorism' initiatives recently augmented in the UK by the Prevent duty. This intensely hostile backdrop has nurtured 'normative truths' about Muslims/Islam. Although Islamophobia did exist long before 9/11, it has now become commonplace and, even, legitimised within the context of tackling terrorism, affecting the experiences of the majority of Muslims in the West and elsewhere in diverse ways. British academia has opened its doors to non-traditional academics, including those from racial and/or ethnic minority backgrounds. Equality policies have been developed, particularly subsequent to the Race Relation Amendment (2000), which has sought to fulfil the recommendations of the Macpherson report (1999). Nevertheless, inequalities do permeate British academia and the experiences of non-traditional academics have been tainted by institutional racism, in both quantity and quality. Statistics attest the former, highlighting the underrepresentation of non-traditional academics in British academia, more particularly in senior leadership and professorial positions. Empirical research findings attest the latter through citing several factors, including career trajectory barriers and the double standards racial bias that operates in a subtle way within higher education institutions (HEIs). These broader and institutional dimensions set the scene for this thesis, the aim of which is to examine the experiences of Muslim academics. The particular experiences of this group of academics have been ignored in previous research, as faith/belief matters have largely been overlooked in studies that explored the experiences of minority academics. This thesis adopts a qualitative approach utilising theoretical bricolage that principally draws on Critical Race Theory (CRT). The notion of race in CRT is, however, expanded to include faith/belief. The thesis also draws on Post-colonial and De-colonial theories, Bourdieu's concept of 'habitus' and Fraser's model of 'status recognition'. It explores the perceptions of Muslim academic participants regarding their own personal/professional identities and how Muslim academics negotiate their Muslim-ness in academia and considers how wider narratives have influenced how they speak about their 'Muslim identity'. The views of the participants are particularly important to examine the extent to which, if any, the 'normative truths' have penetrated academia. This thesis also examines the perceptions of the participants regarding their career experiences and considers whether the experiences of this group of Muslim academics corresponds to, or differs from, the experiences of their fellow non-traditional academics. The Whiteness of the academy was an overarching theme, under which the participants' experiences of racism vis-a-vis job opportunities, career advancement and the multi-faced forms of epistemic racism were discussed. Exceptionalism seemed to be a pre-requisite of gaining a positive experience. Not only did exceptionalism temper perceptions of 'otherness', but being exceptional was an aspect that advanced the career trajectories of some of the participants. Silence was another major theme that recurred in various forms across the fieldwork. These silences appear to have been a consequence of the wider stigmatisation of the Muslim identity, which became evident in the ways some of the participants chose to go about interpreting, or declaring, their Muslim-ness in their workplace. While being Muslim created challenges and required some of the participants to exert substantive negotiations and efforts to fit in, it was advantageous for others, in terms of their career trajectories. Religious micro-aggressions were habitual to the participants with regards to their interactions with staff, and this was particularly acute for females wearing the hijab, where the religious micro-aggressions in HEIs took on a gendered aspect of the 'Muslim problem'. Silence also penetrated the narratives in relation to issues of institutional racism. Networking with other non-white academics was another main theme that featured in the accounts. Muslim academic participants, like other non-traditional academics seek support and mentorship from other minoritised academics to be able to survive in academia. The current study concludes by suggesting that there is a need for more consideration to be given to the aspects of faith/belief in HE policy and practice. This needs to be conducted within a framework that acknowledges the existence of religious microaggressions and the overwhelming normativism of Whiteness in academia.
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Ismail, Amelia. "Understanding work-life interface of Malay Muslim women academics : an Interpretative Phenomenological Analysis (IPA)." Thesis, University of Glasgow, 2018. http://theses.gla.ac.uk/38920/.
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Women academics in collectivist societies, despite their significant numbers, have been of little concern to researchers. While women’s involvement in education and employment opportunities has increased and their economic positions have improved, their role pertaining to domestic responsibilities and care for the family in such societies remains the same. The purpose of this qualitative phenomenological research is to describe the work-life interface as experienced by Malay Muslim women academics. This study also identifies the work environment factors that assist and/or hinder these academics in managing their work-life responsibilities as well as investigating the influence of culture and religion. Diary entries and in-depth telephone interviews with seven Malay Muslim women academics were employed to capture the essence of their daily work-life experiences. Using Interpretative Phenomenological Analysis as the research method, the findings of the study are presented under four themes: juggling multiple roles, sources of supports, impact of leadership style, and identity formation. The participants in this research provided valuable insights based on their many years of experience as academics in higher education institutions besides their roles as mothers and wives. The Malay Muslim women academics’ work-life experiences appear to be complex and multifaceted. Negotiating between professional and personal roles has an impact on the careers of women academics, their personal and family lives, and their well-being. In managing their daily work-life responsibilities, an interplay exists between Islamic values and Malay traditional customs. The customary practices which are important in the functioning of the society as a whole contribute in shaping their identity as women, family members and academics. In addition, leadership style can have a significant impact on their work-life management. For these women, the lived reality is that being an academic means having never-ending tasks that sometimes require personal sacrifices which are achieved through the support of family and work colleagues as well as their personal belief systems.
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Ibrahim, Shahul Hameed bin Mohamed. "The need for Islamic accounting : perceptions of its objectives and characteristics by Malaysian Muslim accountants and accounting academics." Thesis, University of Dundee, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326696.
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Alsudis, Mona Saleh A. "How Saudi women researchers perceive their role at Princess Nora Bint Abdul Rahman University." Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40232.
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This study discusses the way in which Saudi academic women perceive their role as academic
researchers at Princess Nora Bint Abdul Rahman University in Riyadh, Saudi Arabia. My aim
is to illustrate and explain the role of women academics who live in a conservative religious
culture in Saudi Arabia, and how they fulfil their research obligations. Moreover, I aim to
clarify and understand the challenges they face throughout their academic journeys. I have
used the method of narrative inquiry in order to understand the perceptions of and career
complexities faced by the participants in this study. This thesis discusses the improvement of
education in Saudi Arabia and how women in the country have gained rights in terms of
education. This study is built on discovering the effects of the conservative religious identity
of a Saudi academic woman and how she copes with the various challenges that she faces
throughout her academic journey to become a researcher. The four academic researchers
involved in this study incorporate their identities and beliefs into their daily tasks. Three
themes emerged from the findings and the interpretation of the data, which served as a guide
to answering the research questions. These three themes are:
Family and cultural role: a fine line between support and control
Challenges through the academic journey
The Saudi identity
I conclude the study by discussing the major finding that these Saudi academic women’s
conservative religious identities have shaped them not only as women of faith, but also as
academic researchers.<br>Thesis (PhD)--University of Pretoria, 2013.<br>gm2014<br>Education Management and Policy Studies<br>unrestricted
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Duvall, Brown Timothy A. "Multiple minority identities : Queer and Muslim Arab Americans." Honors in the Major Thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1268.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.<br>Bachelors<br>Sciences<br>Psychology
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Jamil, Osman Zuraini. "Malay Muslim academic women in dual-career families : negotiating religious and cultural identities and practices." Thesis, University of York, 2013. http://etheses.whiterose.ac.uk/13086/.
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This study focuses on Malay Muslim academic women in dual-career families in Kuala Lumpur and Selangor, Malaysia. I conducted semi-structured, in-depth face-to-face interviews with ten married academic women, five single female academics and three single male academics, while ten husbands of the married women were interviewed via email. The context in which modern Malay Muslim women operate is a complex one. On the one hand, Islam and the Malay adat (customary law), constructed as central to the ethnic identity of Malay Muslims, prescribe specific gendered expectations for women and men in both the private and public spheres. On the other hand, the state and global competition demand that women participate in the economy as well as in broader societal contexts. I explored how my respondents strategised in both employment and family life within the boundaries of their identity as Malay Muslim women. My study emphasised central aspects of Malaysian modernisation in relation to women, namely: education, employment, marriage and family, as well as family and working responsibilities and coping strategies. I found that access to education and the acceptance of women in employment had led my participants to pursue careers. With a recognised educational and career background, they had a degree of independence within marriage and in the formation of a family. After marriage, all these women had to abide by the accepted norms of gender, accepting their secondary position within and outside the family. At the same time, they revealed the importance of support networks in terms of family members, spouses and government policies, as well as being dependent on other women’s reproductive labour (e.g. childcare centres or domestic helpers), in helping them to balance their family and career commitments. I argue that the women had some autonomy based on their education and employment, but this remained a subordinated category. Complications arose because the women still needed to manage and negotiate their position within their identity as Malay Muslim women and the patriarchal system ingrained in their culture. While Malaysia’s drive for modernisation has improved women’s lives, it has not radically transformed the patriarchal order.
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Smith, Victoria Lynn. "The Influences of a Mariachi Education on Student Perceptions of Academic Achievement, Academic Attainment, and Student Engagement." Scholarly Commons, 2018. https://scholarlycommons.pacific.edu/uop_etds/3140.
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The purpose of this research study is to examine the influences of mariachi education on student perceptions of their academic achievement, academic attainment, and student engagement. The study involved students attending schools in California, Oregon, and Texas with mariachi programs that consented to be a part of the study, whose districts approved their participation. The students were approached to participate in this study, as they are a part of their school’s mariachi program in middle or high school throughout the Western half of the United States. A convergent parallel (mixed-methods) design and descriptive statistical analyses were used to investigate the influence of mariachi education on student perceptions of their academic achievement, academic attainment and student engagement. Within each strand, the three short-answer questions were analyzed for emergent themes.
Within this study, the results and their implications will be beneficial for both mariachi educators and music administrators as they begin to build a foundation of evidence as to the influences of mariachi education as they relate to the academic achievement, academic attainment, and engagement of students. Influenced by their experience, fifty percent of participants identified mariachi as having a positive influence on their other classes, with almost another fifty percent acknowledging mariachi’s influence on their grades. Additionally, the largest portion of respondents indicated mariachi influenced them to pursue music after high school, with almost ninety percent stating they will be graduating from high school; an increase of seventeen percent over the national average for Latinx students. Eighty-two percent of students indicated that mariachi helps them connect more with their friends, while over seventy-one percent of respondents stating that mariachi helps them connect with their family. Finally, the largest portion of participants (96.1%) indicated that mariachi enables them to express pride in being Latinx.
The study also provides a foundation for researchers who wish to continue to study the influences of mariachi education on academic achievement and attainment, as well as student engagement. Through a future doctoral dissertation, the researcher herself plans on further studying via statistical examination, influences of mariachi education on students, in comparison to students not involved in mariachi, with a focus on Latinx students.
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Pewa, Elliot Sagila. "The philosophical, behavioural and academic merit of uMaskandi music." Thesis, University of Zululand, 2005. http://hdl.handle.net/10530/277.
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A thesis submitted to the Faculty of Arts in fulfillment of the requirements for the Degree of Doctor of Philosophy in the Department of Music at the University of Zululand, 2005.<br>This document on umaskandi is about a vocal musical style that was created and nurtured by the Zulu people. Externally and, at a distance, the style may not appear to be artistically captivating, praiseworthy, and linguistically significant. It is but only on closer scrutiny that the aesthetic worth of the music can be realized. Even then, without a considerable research into a sizeable amount of the people's arts in relation to their life activities, a casual listener may not identify any worthiness in the practice of umaskandi music. This is generally the case with all the music of Africa. The music is contained in the life activities of the people. Having discovered the entertaining element in the music, a serious listener will still be faced with the greater challenges of fathoming the organization of sound, the significance of the libretto and the physical execution, in relation to the lifestyles of the performers. The sound of the music, the observed rhythmic activity of the performers, and the language of the libretto and its elocution are only the surface of the activity. There is still, but, more signification in the unsaid source of the music.
The reason for the neglect of this music style by Western cultures and by some modern local indigenous Africans, was not a mere oversight, but a result of stigmatization of all African arts by Europeans, whose intention was to dominate the whole of Africa. They would not succeed in managing the people dictatorially without destroying the latter's culture- For some time, therefore, because of such pressures and the demands of the culture of cities, and missionary education, the Westerners were able to 'convert' some Africans against their own (African) culture. Such attempts to 'Europeanize' Africans took place wherever there were European settlers on African soil. But, because of the breadth of the continent, they could not cover the whole surface of the country. Even amongst those that were reached, like the Zulus, there were always people who were not willing to abandon their indigenous heritage. Many were unbending and insisted on maintaining their traditional arts and cultures. It was from such a cultural attitude and disposition that umaskandi idiom was born.
The coming in of democratic rule in South Africa has, however, restored the dignity of every human culture in the country. Therefore, all nationalities are free to practise their various cultures with firmness and self-assurance. This attitude lent more confidence to those that performed umaskandi music.
It took some time before 'sophisticated' Africans could appreciate the sound and movement in performance of umaskandi performance style. The other nationalities took a little longer. Up to this day, those that have not been orientated in the language of the performers have not grasped the essence in umaskandi music, because of the social contextual nature of the music. Should a form of prejudice against indigenous African languages be sustained, ignorance about the life and thought patterns of Africans shall grow. This will be a drawback for the South African people as a whole. This phenomenon is worthy of mention
because the propagation of isiZulu is getting threatened in
many ways. First: There is a big population of Zulu and
non-Zulu learners that do not receive tuition of their
vernacular because some school managers are negative
towards African languages. Secondly: Umaskandi musicians,
who are the custodians of isiZulu language and culture, and
other Zulu artistes, shall never be comprehended if the
language is ignored. So, for those unfortunate learners
who do not have isiZulu in their curriculum, the doors are
closed on both sides. Since they are not given tuition in
the classroom, they are most likely to develop a negative
attitude towards the language, which would be a great
disaster. In their schooling career, they will also miss
the further * education through music' that is provided by
Zulu music practitioners at large. Umaskandi musicians, who
are speakers of isiZulu language, are in their own way,
keepers and propagators of isiZulu culture. Their
instruments are tuned in isiZulu style, which is their own instrumental creation bashed on their singing style. Their libretto is in isiZulu. They are historians of isiZulu life and its relevant culture of yesteryear. This will be missed.
Umaskandi concept, which embraces the isiZulu instrumental tuning, isiZulu manner of dancing, isiZulu vocal harmony and isiZulu elocution of izibongo (praise poetry) , originated in the indigenous lives of the Zulu people. These people were so solid in their belief and practice that they clang tenaciously onto their culture even when they were exposed to a conglomeration of foreign cultures in the horrible
mining environment. Umaskandi concept, therefore, had an effect on the people's behaviour.
When the African indigenous people came across the new musical instrumentation at their disposal, they adapted the latter and used them to become an extension of their vocal styles.
When conditions in the mines were depressing, degrading and debasing, they painfully sang of the good life that they had left behind in their indigenous homes. Through this umaskandi style, they have, therefore, been able to relate a people's history.
The final question in the last chapter is whether umaskandi concept can be a method of education in the performance of instruments just as tonic solfa is a method of vocal music. The question can be extended further to inquire whether umaskandi concept can be a method of moral and cul tural determination and perseverance as it has been the case with Zulu musicians.
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Bahiss, Zainab. "Lifting the Veil: Muslim women's adjustment to a New Zealand university." The University of Waikato, 2008. http://hdl.handle.net/10289/2493.
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Abstract Due to a decline in the number of domestic students in many New Zealand and other foreign Western countries' universities, there is more recruitment of international students. In New Zealand universities, beside the increase in the number of other foreign international students, the number of Muslim international students and especially Muslim women students has increased in the past few years. This is due to internationalisation of New Zealand education and the economic benefits which international students provide to New Zealand economy. The reason for undertaking this study is because as a Muslim women and a student myself, I wanted to investigate the adjustment problems of the increased number of Muslim women international students at the University of Waikato. This is because, it would provide information to researchers, theoreticians and policy developers regarding adjustment issues that might be specific to Muslim women. Unfortunately, this area is under researched; hence this study could assist in filling the vacuum in this area. The literature so far has discussed the adjustment issues of international students in general and from the literature there seems to be two main dominant areas where international students suffer adjustment problems. These two areas are the academic environment of the university and the socio-cultural environment of the university. The academic environment has many elements to which many international students are believed to face adjustment problems such as adjusting to the 'study shock'. On the other hand, in the socio-cultural environment, students are believed to face adjustment problem to the culture shock. However, there are many flaws in the existing literature which results in its weakness and hence the need for this study. In order to discuss the adjustment issues of Muslim women international students' one has to examine the educational background of these students. It is important to also examine the religious and cultural backgrounds of these students because religious beliefs and practices combined with their cultural background have an impact on their adjustment into the foreign academic and socio-cultural iii environment. Islam strongly encourages the acquisition of education for women. Looking at the history of Muslim women, one can find great scholars who achieved enormously from their right to education. However today there is great tension in the Islamic world regarding women's education which makes this issue very complex. This is due to the different interpretations of the Islamic scholars of the verses of the Quran, and Muslim people cultural and tribal codes. Therefore, many Islamic countries have taken different approaches to the education of their female population that is from very conservative to liberal ones. The qualitative approach used in this chapter helped in understanding the perspectives and world views of the respondents which would have not been possible otherwise. The confidentiality and anonymity of the respondents was catered for before conducting the interviews and pseudo names are used in this study to refer to the respondents of this study. This study is however limited in that the time constrain did not allow me to do a longitudinal study in order to discover the many un answered questions or ambiguous sentences. This study has revealed four major themes which were identified through this research as being specifically important to the adjustment of Muslim women international students. These women did not view their adjustment as a huge shift instead for them it required more of gentle shift in their adjustment. The similarities in the academic environment of the international students and that of New Zealand universities made the adjustment to the academic environment even smoother. There are also other positive adjustments these international students make while in New Zealand universities. They are more independent and are able to communicate in English language which for most international students seems to be main reason for coming to Western universities. There is need for the staff and students to understand the religious and cultural beliefs of these international students so that they can help them in the adjustment process. There is also increased need for the universities and policy developers to provide help and support for the international students. iv There are many issues that seemed to need further exploration which this study has not managed to find out. The research needs to be done to discuss the huge emotional or psychological impact on the international students' due to teachers' and local students' lack of knowledge of their religious and cultural beliefs. The researchers also need to investigate how this change in the personality and thinking of women impacts on them when they go back to their home countries. In theorisation, there is need to theorise the adjustments of students who belong to other religious and cultural groups and how it might impact their adjustment process. For the practitioners, there is need to investigate the role of the staff and institutes to clearly identify to the role of staff in how they could make international students transaction to the university smoother.
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McHenry, Patrick J. "With music strong I come : Whitman's cultural influence through folk music." Honors in the Major Thesis, University of Central Florida, 2001. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/287.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.<br>Bachelors<br>Arts and Sciences<br>English Literature
Books on the topic "Muslim academics"
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Awais, Ch Muhammad. Directory of universities and their libraries of the Muslim world. Deanship of Library Affairs, Umm al-Qura University, 1987.
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The coverage of Muslims in the American press: An academic study. Mohammed Fall, 2002.
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Mirza, Sarfaraz Hussain. Academic bibliography of Dr. Sarfaraz Hussain Mirza. University of the Punjab, 1996.
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Chaudhuri, Manjusree. Indian music in professional and academic institutions. Sanjay Prakashan, 1999.
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Caputo, Michael C. Contemporary Korean solo clarinet music: Analysis with performance recommendations of three compositions. UMI, 1998.
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Study of religion and the training of Muslim clergy in Europe: Academic and religious freedom in the 21st century. Leiden University Press, 2008.
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Mehta, R. C. Directory of doctoral theses in music. Indian Musicological Society, 1995.
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Seura, Suomalaisen Kirjallisuuden, ed. Music, morals, and the body: An academic issue in Turku, 1653-1808. SKS, 2001.
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Umīd, Qanbarī, ред. Zindagīʹnāmah va khadamāt-i ʻilmī va farhangī-i Duktur Riz̤ā Dāvarī Ardakānī: Biography & academic life of Dr. R. Davari Ardakani. Anjuman-i Ās̲ār va Mafākhir-i Farhangī, 2005.
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Canadian music and music education: An annotated bibliography of theses and dissertations. Scarecrow Press, 1997.
Find full textBook chapters on the topic "Muslim academics"
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Daniels, Doria, and Nazreen Dasoo. "Muslim Women Academics in Higher Education: Reflections from South Africa." In Women in Islam. Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4219-2_13.
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Baum, Isolde, and Thomas Posch. "The Vienna University Observatory and the Museum of the Department of Astrophysics." In Academic Showcases. Böhlau Verlag, 2015. http://dx.doi.org/10.7767/9783205201519-050.
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Pringle, Emily. "Co-researching with community members, academics and visitors." In Rethinking Research in the Art Museum. Routledge, 2019. http://dx.doi.org/10.4324/9781315298832-5.
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Osman, Zuraini Jamil. "Decision to Have Children from the Perspective of Young Malay Muslim Academic Women." In Islamic perspectives relating to business, arts, culture and communication. Springer Singapore, 2015. http://dx.doi.org/10.1007/978-981-287-429-0_7.
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Benyoussef, Lamia. "Translating Arab Women Academics: The Case of Olfa Youssef’s Ḥayratu Muslimah." In Translation, Globalization and Translocation. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-61818-0_3.
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Bresler, Liora. "Craftsmanship in Academia: Skilled Improvisation in Research, Teaching, and Leadership." In Music Education as Craft. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-67704-6_1.
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Glynn, Stephen. "Introduction: Genre, Academia and the British Pop Music Film." In The British Pop Music Film. Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9780230392236_1.
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"Muslim Academics at South African Universities." In Islam and Higher Education in Transitional Societies. Brill | Sense, 2009. http://dx.doi.org/10.1163/9789087907051_006.
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Aljunied, Khairudin. "Cosmopolitan Muslim Public Intellectuals." In Muslim Cosmopolitanism. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474408882.003.0004.
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This chapter looks at selected Muslim public intellectuals who have actively promoted cosmopolitan attitudes among Muslims in Southeast Asia. These public intellectuals are academics in universities and social commentators who write books and essays calling for cooperation between Muslims and non-Muslims in their countries. The chapter discusses the ideas of three prominent cosmopolitan Muslim public intellectuals: Chandra Muzaffar, Azyumardi Azra, and Hussin Mutalib. It focuses on three of the critical concepts that pervade their active writing and advocacy careers: Qur'anic justice, ‘Islam Nusantara’ (Southeast Asian Islam), and Islamic assertiveness — concepts which push the boundaries of thinking about Muslim cosmopolitanism in Southeast Asia.
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Daneshgar, Majid. "The Sectarian Study of Islam." In Studying the Qur'an in the Muslim Academy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190067540.003.0004.
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This chapter deals with the persistence of sectarian treatment of the Qurʾān and Qurʾanic studies. It shows how Muslim academics are, or are obliged to be, inattentive to the cultural and literary connections both between the Shiʿi and Sunni traditions and the different Muslim academies. These all combine to create a systemic ignorance of, and systematic disregard for, non-Middle Eastern sources and resources. It shows that Muslim academics too often do not appreciate the views of co-religionists of a different sect, especially in respect to the Sunni or Shiʿi traditions. This neglect of Islamic sources extends to other countries and cultures, even when these are of the same sect.
Conference papers on the topic "Muslim academics"
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Kassim, Erne Suzila, Norol Hamiza Zamzuri, Melissa Shahrom, and Hazira Mohd Nasir. "E-learning use among academics: Motivations and cognitive style." In 2010 International Conference on Information and Communication Technology for the Muslim World 2010 (ICT4M). IEEE, 2010. http://dx.doi.org/10.1109/ict4m.2010.5971885.
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Gelovani, Nani. "FIRST SCHOOLS OF MUSLIM WOMEN IN GEORGIA (1906-1912)." In 28th International Academic Conference, Tel Aviv. International Institute of Social and Economic Sciences, 2017. http://dx.doi.org/10.20472/iac.2017.028.004.
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Hidayat, Wahyu, and Nur Lawahid. "Academic Dishonesty of Muslim Students Using Rasch Model Measurement." In Proceedings of The International Conference on Environmental and Technology of Law, Business and Education on Post Covid 19, ICETLAWBE 2020, 26 September 2020, Bandar Lampung, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.26-9-2020.2302750.
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Khairiah. "Quality Management and Job Satisfaction Among Academic Staffs of Islamic University in Indonesia." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.030.
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Tsai, Y.-Chun. "THE QUALIA EXPERIENCE OF MUSEUM VISITORS---A CASE STUDY OF NATIONAL MUSEUM OF HISTORY, TAIWAN." In 24th International Academic Conference, Barcelona. International Institute of Social and Economic Sciences, 2016. http://dx.doi.org/10.20472/iac.2016.024.088.
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Loureiro, Mauricio. "The First Brazilian Symposium on Computer Music presents Brazilian computer music potentials - Caxambu, MG, 1994." In Simpósio Brasileiro de Computação Musical. Sociedade Brasileira de Computação - SBC, 2019. http://dx.doi.org/10.5753/sbcm.2019.10463.
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The main objective of this talk is to report on the First Brazilian Symposium on Computer Music, which occurred in August 1994, at the city of Caxambu, Minas Gerais, promoted by the UFMG. The meeting occurred one year after the creation of NUCOM, a group of young academics dedicated to this emerging research field in Brazil gathered as a discussion list. This quite exciting and fancy event at Hotel Gloria in Caxambu was able to imposingly launch the group to the national, as well as to the international academic community. First, due to the excellency of the event’s output and its daring program, that included 34 selected papers by researchers from various institutions from Argentina, Brazil, Canada, Denmark, France, Hong Kong, Mexico, UK, and USA, five lectures an two panels of discussion offered by researchers from the most advanced computer music research centers all over the world. The program also included eight concerts, two of them featuring traditional music, such as Bach, Mozart, and Brazilian music.Six computer music concerts presented 48 selected compositions submitted to the symposium. Second, as the symposium happened as apart of the 14th Congress of Brazilian Computer Science Society (SBC), the excellency of its output was able to attract the interest of SBC’s board of directors. They invited NUCOM to integrate the society as a Special Committee, which are sub-groups of SBC dedicated to specific computer science topics. At the end of the description, this report aims at raising questions, arguments, and debates about today’s format of NUCOM meetings, considering more seriously the interdisciplinary character of the methodologic approaches adopted by the field. Interdisciplinarity should be pursued by striving to contaminate a growing number of different topics of musical sciences, as well as of other research fields.
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Nurfarojandari, Addiniya, and Maftuhah Maftuhah. "Student Academic Achievment : The Role of Emotional and Spiritual Intelligence." In Proceedings of the 5th International Conference on Education in Muslim Society, ICEMS 2019,30 September - 01 October 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.30-9-2019.2291124.
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Arrasvuori, Juha, and Jukka Holm. "Background music reactive games." In the 14th International Academic MindTrek Conference. ACM Press, 2010. http://dx.doi.org/10.1145/1930488.1930517.
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Arhippainen, Leena, and Seamus Hickey. "Classifying music user groups and identifying needs for mobile virtual music services." In the 15th International Academic MindTrek Conference. ACM Press, 2011. http://dx.doi.org/10.1145/2181037.2181069.
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Liikkanen, Lassi A. "Music interaction trends in Finland." In the 18th International Academic MindTrek Conference. ACM Press, 2014. http://dx.doi.org/10.1145/2676467.2676472.
Full textReports on the topic "Muslim academics"
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Greve, Jane, Marie Louise Schultz-Nielsen, and Erdal Tekin. Fetal Malnutrition And Academic Success: Evidence From Muslim Immigrants In Denmark. National Bureau of Economic Research, 2015. http://dx.doi.org/10.3386/w21545.
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Taela, Kátia, Taela, Kátia, Euclides Gonçalves, Catija Maivasse, and Anésio Manhiça. Shaping Social Change with Music in Maputo, Mozambique. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/ids.2021.020.
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In Mozambique, development programmes have traditionally drawn on music as a means to promote social transformation by educating citizens on key social development issues. Shifting the focus from music as a teaching medium to music as a rich source of information can provide vital insights into public opinion and political ideas, and significantly impact the development of citizen engagement projects. Maximum gains for development and civil society agencies can be achieved by mainstreaming gender into mutual learning activities between singers, audiences, and academics.