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Journal articles on the topic 'Muslims Australia'

Author: Grafiati

Published: 4 June 2021

Last updated: 24 February 2023

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1

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

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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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Jamil, M. Mukhsin, Solihan Solihan, and Ahwan Fanani. "The Dynamic of Muslim Identity In Multicultural Politic of Australia." Jurnal THEOLOGIA 31, no. 2 (March 29, 2021): 313–38. http://dx.doi.org/10.21580/teo.2020.31.2.7946.

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This research aims to explore the dynamic of Muslim Identities in a multicultural context. Taking Brisbane as a research locus, the research investigates modes of conflict resolution that are enacted in a Muslim minority area by considering the operation of Islam and Islamic modes negotiating identity within the wider society. The prime concern of the research based on the questions of how does the Muslim in Australia expresses their identity by developing the adaptation strategy as social action in a multicultural context?. Based on the questions, this article focused on the issues of the str

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Whyte, Shaheen, and Salih Yucel. "Australian Muslim Identities and the Question of Intra-Muslim Dialogue." Religions 14, no. 2 (February 8, 2023): 233. http://dx.doi.org/10.3390/rel14020233.

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This paper explores the connection between intra-religious dialogue and Muslim identities in Australia. Drawing on empirical literature and analysis, this article investigates the increasing identification and interplay between Australian Muslims from different sects, sub-sects and faith-based groups of Islam. It argues intra-Muslim dialogue is gaining more noticeability among Australian Muslims working to build civic and inclusive identities. At the same time, the article points to the socio-political, organisational and sectarian issues challenging intra-religious unity between Muslim groups

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Ali, Jan A. "Muslims as Archetypal Suspect Citizens in Australia." Australian Journal of Islamic Studies 5, no. 2 (September 27, 2020): 98–116. http://dx.doi.org/10.55831/ajis.v5i2.309.

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Muslims as archetypal suspect citizens in Australia is a product of Australian state approach to manage a section of supposedly “rogue population.” Muslims have been increasingly framed as a security problem and, therefore, their securitisation. The horrendous atrocities of the 11 September 2001 terrorist attacks in the United States followed by a new period of similar attacks in various parts of particularly the Western world provided a new stage for an extensive range of discourses involving politicians, public intellectuals, academics, and journalists swiftly securitised Islam as an existen

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Yasmeen, Samina. "Muslim in Australia: Celebrating National Days." Contemporary Review of the Middle East 2, no. 1-2 (March 2015): 104–18. http://dx.doi.org/10.1177/2347798915577720.

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The new millennium has drawn renewed attention to Muslim presence in Australia despite the fact that the links between Muslims and the continent predate the European settlement. A complex set of informational, institutional, and political factors have shaped multiple identities of Muslims in the country with the set of views and identities ranging from orthodox to more modernist interpretations of what it means to be a Muslim in a majority non-Muslim state. The complexity is consistently being reinforced and rendered more complex due to the emergence of organizations, groups and forces that pr

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Rammal, Hussain G., and Ralf Zurbruegg. "MEASURING THE AWARENESS OF AUSTRALIAN MUSLIMS TOWARDS SHARI'AH COMPLIANT BANKING PRODUCTS." Indonesian Management and Accounting Research 12, no. 1 (January 3, 2013): 1. http://dx.doi.org/10.25105/imar.v12i1.1171.

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This paper seeks to find out the demand for Islamic finance among the Muslim community in Australia. A survey was conducted in Adelaide during the first half of 2004 covering Muslims attending Friday prayers. Of the respondents, 58.3 percent stated that they were aware of Islamic financing. With the Australian Muslim community growing in number, the results of this survey represent opportunities for Australian financial institutions to provide financing to Muslims who previously have stayed away from conventional interestbearing loans. Keywords: Australian Muslims, Islamic Finance.

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Haveric, Dzavid. "ANZAC Muslims." Australian Journal of Islamic Studies 3, no. 3 (February 14, 2019): 75–98. http://dx.doi.org/10.55831/ajis.v3i3.147.

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When the Commonwealth of Australia became immersed in two World Wars, Australian Muslims accepted the national call – they shed their blood and gave their lives for Australia’s freedom and democracy. With their Australian brothers-in-arms and allies they fought courageously with honour against their common enemies in different battlefields – but this is an almost forgotten history. Muslims in Australia were challenged by Britain’s imperial might and by their status as British subjects and ‘aliens’ to take part in ANZAC showing their commitment to their adopted country. The virtue of just

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Thompson, Brooke. "Navigating Dual Legal Systems." University of Queensland Law Journal 41, no. 1 (May 2, 2022): 89–126. http://dx.doi.org/10.38127/uqlj.v41i1.6483.

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This article explains the distinctive nature of Islamic inheritance law and considers the extent to which Muslim residents in Australia can assimilate their faith-based obligations with their country-based obligations in matters of inheritance. The article identifies conflict in the Islamic and Australian intestacy rules and sets out three ways that Muslims can manage this conflict. The article considers the scope for, and feasibility of, the execution of Islamic wills in Australia to demonstrate how they assist Muslims to comply with their religious inheritance obligations. While there is no

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Yusuf, Farhat. "Demography of Muslims in Australia." Journal of Biosocial Science 22, no. 1 (January 1990): 77–84. http://dx.doi.org/10.1017/s0021932000018393.

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SummaryThis paper describes the origins and size of the Muslim population in Australia, at present about 1% of the total population. Their age distribution is younger and their sociodemographic characteristics are different from those of the rest of the Australian population.

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Haveric, Dzavid. "Muslim Memories in Victoria." Australian Journal of Islamic Studies 2, no. 3 (October 18, 2017): 20–39. http://dx.doi.org/10.55831/ajis.v2i3.55.

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There is no history of Islam in Australia without a history of Muslim communities; there is no history of these Muslim communities without the memories of Australian Muslims. Within Australia’s religiously pluralistic mosaic there is no history of the Muslim faith without sharing universal values with other faiths. This paper is primarily based on empirical research undertaken in Victoria. It is a pioneering exploration of the building of multiethnic Muslim communities and interfaith relations from the 1950s to the 1980s. It is part of much broader research on the history of Islam in Aus

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Wood, Asmi John. "The Position of the Niqab (the Face Veil) in Australia under Australian and Islamic Laws." American Journal of Islamic Social Sciences 29, no. 3 (July 1, 2012): 106–51. http://dx.doi.org/10.35632/ajiss.v29i3.321.

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The Sayed Case in the District Court of Western Australia required the court to decide on the issue of a witness in niqab. The defendant, in this case a Muslim man, said that a prosecution witness wearing niqab created a disadvantage for the defense and wanted her to provide her testimony without a face veil. While this is a narrow characterization of the issue for the court, the case sparked much controversy including calls for the government to regulate forms of Muslim women’s dress as was the case in France and Belgium. At present, while many Muslim women in Australia do not cover either th

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Wood, Asmi John. "The Position of the Niqab (the Face Veil) in Australia under Australian and Islamic Laws." American Journal of Islam and Society 29, no. 3 (July 1, 2012): 106–51. http://dx.doi.org/10.35632/ajis.v29i3.321.

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The Sayed Case in the District Court of Western Australia required the court to decide on the issue of a witness in niqab. The defendant, in this case a Muslim man, said that a prosecution witness wearing niqab created a disadvantage for the defense and wanted her to provide her testimony without a face veil. While this is a narrow characterization of the issue for the court, the case sparked much controversy including calls for the government to regulate forms of Muslim women’s dress as was the case in France and Belgium. At present, while many Muslim women in Australia do not cover either th

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Poynting, Scott. "‘Islamophobia Kills’. But Where Does it Come From?" International Journal for Crime, Justice and Social Democracy 9, no. 2 (January 28, 2020): 74–87. http://dx.doi.org/10.5204/ijcjsd.v9i2.1258.

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This paper examines the global provenance of Australian Islamophobia in the light of the Christchurch massacre perpetrated by a white-supremacist Australian. Anti-Muslim racism in Australia came with British imperialism in the nineteenth century. Contemporary Islamophobia in Australia operates as part of a successor empire, the United States-led ‘Empire of Capital’. Anti-Muslim stories, rumours, campaigns and prejudices are launched from Australia into global circulation. For example, the spate of group sexual assaults in Sydney over 2000–2001 were internationally reported as ‘ethnic gang rape

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Ali, Jan A. "A Sociological Analysis of the Understanding, Application, and Importance of Shari’a in Everyday Living of Young Muslims in Sydney." Sociology of Islam 7, no. 2-3 (September 23, 2019): 165–88. http://dx.doi.org/10.1163/22131418-00702001.

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Muslims believe that shari’a is God’s law or a divinely revealed law. In Islamic tradition shari’a covers the physical, intellectual, and spiritual needs of human life and comprises a composite of rules of conduct and forms a source of complete guidance towards the right path – siraat al mustaqeem – for the entire humanity. Islam as a complete way of life demands its adherents to follow and carry out the injunctions of the shari’a in all aspects of life. However, Muslims in Australia are a part of a modern secular nation-state which operates under common law system and its constitution demands

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Muttaqin, Ahmad, Achmad Zainal Arifin, and Firdaus Wajdi. "Problems, Challenges and Prospects of Indonesian Muslim Community in Sydney for Promoting Tolerance." KOMUNITAS: International Journal of Indonesian Society and Culture 8, no. 2 (August 22, 2016): 169–84. http://dx.doi.org/10.15294/komunitas.v8i2.5971.

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This paper elucidates a map of Indonesian Muslim communities around Sydney in order to observe the possibility to promote a moderate and tolerance of Indonesian Islam worldwide. Indonesian Muslims who live in Australia are relatively small if we consider that we are the closer neighbor of Australia and have the biggest Muslim populations in the world. Most Indonesian Muslim communities in Sydney are in a form of kelompok pengajian (Islamic study group), which is commonly based on ethnicity, regionalism (province and regency), and religious affiliation with Indonesian Islamic groups. The main p

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MacDonald, Gregory, Mohamad Abdalla, and Nahid Afrose Kabir. "Factors Influencing Australian Muslims’ Attitudes toward Christian-Muslim Dialogue: The Case of Sunni Muslims of Adelaide and Uniting Church Christians." Religions 13, no. 9 (September 8, 2022): 835. http://dx.doi.org/10.3390/rel13090835.

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Since the implementation of a multicultural policy in the 1970s, religious diversity in Australia has increased. Research has demonstrated that intergroup contact is essential for managing diverse multicultural societies. This is because, given the right conditions, intergroup contact will reduce prejudice and build trust between groups. Given the importance of intergroup contact, policy makers and researchers have identified interfaith dialogue’s importance to the success of multicultural societies. However, there is very limited research that explores interfaith dialogue from the perspective

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Ali, Jan A. "Studying Islam and Its Adherents in Australian Universities." Jurnal Pendidikan Islam 7, no. 2 (December 31, 2021): 137–48. http://dx.doi.org/10.15575/jpi.v7i2.15773.

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Islamic Studies is a relatively new, yet growing phenomenon in Australian universities. With an increased focus on Islam and Muslim in the age of War on Terror and with Australian Muslim population fast increasing, Islamic Studies is an important intellectual tool to better understand, Islam and Muslims and many challenges facing them. This paper is an investigation of the recent trends and developments in Islamic Studies as an academic discipline in Australian universities. This is an important intellectual task because Islamic Studies continues to play a significant role in Australian academ

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Kabir, Nahid Afrose. "Are Young Muslims Adopting Australian Values?" Australian Journal of Education 52, no. 3 (November 2008): 229–41. http://dx.doi.org/10.1177/000494410805200302.

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Recently politicians in Australia have raised concerns that some Muslims are not adopting Australian values to a sufficient extent. In this paper I explore the notion of Australian values with respect to immigrant youth. By analysing interviews with 32 Muslim students who are 15-18 years of age and of diverse backgrounds in two state schools in Sydney, I focus on the extent to which these young people seem to be adopting Australian values. I discuss the factors that hinder the adoption of Australian values, and whether such hindrance can lead to a possible jihadi threat. This paper relies on o

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Diallo, Ibrahima. "Attitudes of Australian Muslims and Australian Wider Community Towards Muslim Institutions." TARBIYA: Journal of Education in Muslim Society 4, no. 1 (June 7, 2017): 1–12. http://dx.doi.org/10.15408/tjems.v4i1.5830.

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Abstract Islamic (community) schools and mosques are extremely important sites for religious education, language and culture maintenance and religious rituals and practices for a large number of Muslim Australians, These institutions remained significant and symbolic of Islamic identities despite rampant anti-Muslim sentiments: attacks and threats against Muslim institutions (mosques and Islamic schools) and individual members of the Muslim community and negative media portrayal. Despite these hostilities and tensions, a case study conducted in Adelaide and Darwin shows that the Muslim communi

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Bullock, Katherine. "Caravanserai." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 169–71. http://dx.doi.org/10.35632/ajis.v21i3.1786.

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A cavaranserai was an inn where travelling Muslim merchants would gatherat night to relax after a hard day’s journey, share meals, and tell stories toeach other. These themes of travelling and storytelling set the scene forHanifa Deen’s wonderful book about these people, who, originally travellersthemselves, arrived on the continent around the eighteenth century.Moreover, the book is a story of Deen’s journey around Australia to collectthe stories of her fellow Muslim compatriots.Caravanserai was originally published in 1995. The impetus behindthe book was Deen’s sense during the first Gulf Wa

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Rane, Halim, Adis Duderija, Riyad H. Rahimullah, Paul Mitchell, Jessica Mamone, and Shane Satterley. "Islam in Australia: A National Survey of Muslim Australian Citizens and Permanent Residents." Religions 11, no. 8 (August 14, 2020): 419. http://dx.doi.org/10.3390/rel11080419.

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This article presents the findings of a national survey on Islam in Australia based on responses of 1034 Muslim Australian citizens and permanent residents. Knowing what Muslim Australians think about Islam in relation to Australian society is essential for a more informed understanding about Islam and Muslims needed to address misinformation, Islamophobia, and extremism. The findings presented in this article include typologies of Muslims; sources of influence concerning Islam; interpretations of the Qur’an; perspectives on ethical, social, and theological issues; issues of concern; social co

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Rashid, Md Mizanur, and Kaja Antlej. "Geospatial platforms and immersive tools for social cohesion: the 4D narrative of architecture of Australia’s Afghan cameleers." Virtual Archaeology Review 11, no. 22 (January 28, 2020): 74. http://dx.doi.org/10.4995/var.2020.12230.

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<p class="VARAbstract">This paper focuses on examining the scope of virtual architectural archaeology in forms of digital geospatial platforms and immersive tools such as Virtual Reality (VR) and Augmented Reality (AR) to be used for achieving social cohesion, particularly in a multicultural and multi-ethnic society like Australia’s. In the context of the current global and national concern about Muslims and Islam, as well as for the mistrust towards and distance between Muslims and Non-Muslims in Australia, it is imperative to delve deeper into the contribution of early Muslim pioneers,

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Mansouri, Fethi. "ISLAM AND MUSLIMS IN AUSTRALIA: THE SOCIAL EXPERIENCES OF EARLY SETTLEMENT AND THE POLITICS OF CONTEMPORARY RACE RELATIONS." POLITICS AND RELIGION JOURNAL 14, no. 1 (March 30, 2020): 127–47. http://dx.doi.org/10.54561/prj1401127m.

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“Hello, brother” were the last words uttered by Haji-Daoud Nabi, an elderly man who opened the doors of a Christchurch mosque in New Zealand in March 2019. Moments later, he was shot down and killed in a brutal terrorist attack carried out by an Australian white supremacist. This recent tragedy captures the increasingly precarious position that Muslims in the West presently occupy that is no longer confined to discursive racialization and verbal abuse, but is now starting to become a life and death challenge, quite literally. The Christchurch mosque attacks occurred in a local and global conte

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Kabir, Nahid Afrose. "Australian Muslim Citizens." Australian Journal of Islamic Studies 5, no. 2 (September 27, 2020): 4–28. http://dx.doi.org/10.55831/ajis.v5i2.273.

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Muslims have a long history in Australia. In 2016, Muslims formed 2.6 per cent of the total Australian population. In this article, I will discuss Australian Muslims’ citizenship in two time periods, 2006–2018 and 2020. In the first period, I will examine Australian Muslims’ identity and sense of belonging, and whether their race or culture have any impact on their Australian citizenship. I will also discuss the political rhetoric concerning Australian Muslims. In the second period, 2020, I will examine Australian Muslims’ placement as returned travellers during the COVID-19 period. I conclude

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Arifin, Syamsul, Hasnan Bachtiar, Ahmad Nur Fuad, Tongat Tongat, and Wahyudi Wahyudi. "Minority Muslims and freedom of religion: Learning from Australian Muslims’ Experiences." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (December 25, 2019): 295–326. http://dx.doi.org/10.18326/ijims.v9i2.295-326.

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This paper aims to examine the position of ummah while Muslims are living as minority in Australia. This paper argues that Australia as a secular and multicultural state has supported the development of ummah. There are some reasons to deal with this argument: first, the state consistently protects, respects and fulfils the right to the freedom of religion of all citizens because it ratified some international human rights documents; second, the state administrators have shown their professionalism in their daily life activity in terms of implementing the state law enforcement; third, although

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Poynting, Scott, and Linda Briskman. "Islamophobia in Australia: From Far-Right Deplorables to Respectable Liberals." Social Sciences 7, no. 11 (October 30, 2018): 213. http://dx.doi.org/10.3390/socsci7110213.

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In Australia since about the turn of the millennium, discrimination against Muslims has been increasingly normalized, made respectable, and presented as prudent precaution against violent extremism. Vilification of Muslims has posed as defending ‘Australian values’ against those who will not integrate. Liberal political leaders and press leader-writers who formerly espoused cultural pluralism now routinely hold up as inimical the Muslim folk devil by whose otherness the boundaries of acceptability of the national culture may be marked out and policed. The Muslim Other is positioned not only as

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Ansari, Mahsheed. "Muslim Student Associations (MSAS) and the Formation of the Australian Ummah." Australian Journal of Islamic Studies 3, no. 3 (February 14, 2019): 99–116. http://dx.doi.org/10.55831/ajis.v3i3.143.

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The evolution of Australian immigration policies led to the development of two key phases in the 20th century that changed the entry and settlement of Muslim migrants to Australia. Besides the phasing out of the White Australia Policy, the overlooked impact of the Colombo Plan and its correlation with the Muslim Youth Movement of Australia has not yet been considered. Moreover, the role of international students in universities led to the formation of Muslim student associations across Australian campuses from the 1960s. These associations and societies provided ground-breaking opportunities a

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Sneddon, David Ian. "Early History of Micro and Meso Dialogue between Muslims and Non-Muslims in Australia." Australian Journal of Islamic Studies 3, no. 3 (February 14, 2019): 23–43. http://dx.doi.org/10.55831/ajis.v3i3.109.

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Interfaith dialogue has been touted as a means to solve many of the religious divisions that have arisen in an increasingly global and multi-faith society. In Australia, now a multi-cultural and multi faith society, a range of organisations exist to facilitate this dialogue, most coming in to existence after the 1960’s This paper will review the early dialogue between Muslims and non-Muslims as portrayed in the public record. It covers pre and post-Colonial Australia, up until the 1950’s. As inter-faith dialogue becomes more important in an increasingly global society, it will examine the effe

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Nebhan, Katy. "Revulsion and Reflection." Australian Journal of Islamic Studies 3, no. 3 (February 14, 2019): 44–60. http://dx.doi.org/10.55831/ajis.v3i3.151.

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Since the 1980s, much has been made about the lives of Australia’s first Muslim settlers, the ‘Afghan cameleers’, their pioneering achievements and the suffering they endured through Australia’s discriminatory policies and immigration laws. However, little, if any, academic attention has been given to the converts to Islam during this same period, many of whom were striving to rid the Australian public of misconceptions surrounding their new faith to end this discrimination and ignorance. This article briefly looks at the way Australia’s news media presented and perceived Australian Musl

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Abu-Rayya, Hisham M., Maram H. Abu-Rayya, Fiona A. White, and Richard Walker. "Comparative Associations Between Achieved Bicultural Identity, Achieved Ego Identity, and Achieved Religious Identity and Adaptation Among Australian Adolescent Muslims." Psychological Reports 121, no. 2 (August 3, 2017): 324–43. http://dx.doi.org/10.1177/0033294117724448.

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This study examined the comparative roles of biculturalism, ego identity, and religious identity in the adaptation of Australian adolescent Muslims. A total of 504 high school Muslim students studying at high schools in metropolitan Sydney and Melbourne, Australia, took part in this study which required them to complete a self-report questionnaire. Analyses indicated that adolescent Muslims’ achieved religious identity seems to play a more important role in shaping their psychological and socio-cultural adaptation compared to adolescents’ achieved bicultural identity. Adolescents’ achieved ego

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Onnudottir, Helena, Adam Possamai, and Bryan Turner. "Islam." International Journal for the Study of New Religions 1, no. 1 (July 29, 2010): 49–73. http://dx.doi.org/10.1558/ijsnr.v1i1.49.

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The assumption that Islam is a new religious identity among Aboriginal Australians is questioned. The historical evidence demonstrates a well-established connection between Islam and Aboriginal communities through the early migration of Muslims to colonial Australia. This historical framework allows us to criticise the negative construction of the Aboriginal Muslim in the media through the use of statistical information gathered in three Australian censuses (1996, 2001 and 2006). Our conclusion is that the Aboriginal Muslim needs to be understood both in terms of the historical context of colo

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Black, Ann. "REGULATING THE COVID-19 PANDEMIC: FATWAS, LAW, AND POLICY IN AUSTRALIA." Journal of Law and Policy Transformation 7, no. 1 (June 29, 2022): 9. http://dx.doi.org/10.37253/jlpt.v7i1.6710.

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The COVID-19 pandemic tested governments, health systems, and religious communities. Australia prioritised health and community safely over freedom of religion which impacted on religious communal activities, which for Muslims were significant. Unlike Indonesia and other Muslim majority countries, where there is a respected well-established role for ulama, either collectively or individually, giving guidance and rulings (fatwas) to governments and Muslims, in a secular nation, like Australia, it is less established. This paper evaluates the ways by which the three main Islamic organisations in

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Ewart, Jacqui, Adrian Cherney, and Kristina Murphy. "News Media Coverage of Islam and Muslims in Australia: An Opinion Survey among Australian Muslims." Journal of Muslim Minority Affairs 37, no. 2 (April 3, 2017): 147–63. http://dx.doi.org/10.1080/13602004.2017.1339496.

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Fakhruroji, Moch. "Maintaining Indonesian Muslim Identity through Islamic Study Groups." KOMUNITAS: INTERNATIONAL JOURNAL OF INDONESIAN SOCIETY AND CULTURE 11, no. 1 (March 28, 2019): 75–84. http://dx.doi.org/10.15294/komunitas.v11i1.16950.

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As a minority group in Australia, Indonesian Muslims are potentially experiencing identity crisis as they categorized as outsiders. This article describe how pengajian (Islamic study groups) and other socio-religious events among Indonesian Muslims as a constructive effort to change the perception of insiders over their social status in order to strengthen their identity as a member in a multicultural societies as theoretically, religion is believed to provide not only the meaning for life but also as social system which provides social control, cohesion, and purposes. Using the IMCV (Indonesi

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Ewart, Jacqui, and Shannon Walding. "Exploring the Influence of News Consumption on Non-Muslim Australians’ Attitudes towards Muslims." Religions 13, no. 8 (August 15, 2022): 744. http://dx.doi.org/10.3390/rel13080744.

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Research into news media representations of Muslims and their faith has focused mainly on how Muslims are portrayed in various types of news media and how stories about or involving them are framed. However, there has been very little attention paid to the effects of news consumption on attitudes towards Muslims. Accordingly, we wanted to explore a range of issues associated with news consumption levels and attitudes towards Muslims in Australia. The three objectives of this article are to: explore whether the amount of news consumed by respondents to an Australian survey influences the level

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Junaid Ghauri, Muhammad. "‘Political Parallelism’ and the Representation of Islam and Muslims in the Australian Press: A Critical Discourse Analysis." International Journal of Crisis Communication 2, no. 2 (December 31, 2018): 38–45. http://dx.doi.org/10.31907/2617-121x.2018.02.02.01.

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Recent studies have evidenced that the coverage of Islam and Muslims is widely influenced by the ideological leanings of the newspapers. This paper is set to explore whether the ideological differences of the Australian newspapers are reflected in the coverage of Islam and Muslims during January 1, 2016 to March 31, 2017. Employing Van Dijk’s (1998) ideological square and lexicalization approaches within the CDA paradigm this study examined editorials from two leading Australian newspapers. The findings have validated the existence of the ‘political parallelism’ phenomenon in the editorial con

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Hussein, Shakira. "Not Eating the Muslim Other: Halal Certification, Scaremongering, and the Racialisation of Muslim Identity." International Journal for Crime, Justice and Social Democracy 4, no. 3 (October 5, 2015): 85–96. http://dx.doi.org/10.5204/ijcjsd.v4i3.250.

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Campaigns against the halal certification of food in Muslim-minority societies reveal the shift in the representation of Muslims from a visible, alien presence to a hidden, covert threat. This paper uses one such campaign in Australia as a point of entry for analysing the ramifications for Muslim identity of this ‘stealth jihad’ discourse. Muslims living in the west are increasingly targeted not for ‘standing out’ as misfits, but for blending in as the invisible enemy. The scare campaign against halal certification closely parallels previous campaigns against kosher certification, highlighting

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R. S. Az-Zubaidy, Thamir. "An Iraqi Refugee in the Australian Suburb in Ben Eltham’s The Pacific Solution." لارك 1, no. 32 (November 28, 2018): 11–20. http://dx.doi.org/10.31185/lark.vol1.iss32.1254.

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Ben Eltham’s The Pacific Solution (2013) deals with several issues such as nationalism, political intimidation, racism and stereotyping of Muslims. It critiques the Howard government’s hard-line policy with Asylum seekers and its amendment of the migration act, known as the ‘Pacific Solution’, which excludes offshore islands from Australia’s migration zone and undermines thereby refugees’ attempts to seek better chances of life. This is portrayed on stage through the reaction of three white Australian housemates to the arrival at their front door of an Iraqi refugee to apply for asylum. In thi

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O’Donnell, Kate, Jacqui Ewart, and April Chrzanowski. "“Don’t Freak We’re Sikh”—A Study of the Extent to Which Australian Journalists and the Australian Public Wrongly Associate Sikhism with Islam." Religions 9, no. 10 (October 18, 2018): 319. http://dx.doi.org/10.3390/rel9100319.

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This study emerged from an incidental, and somewhat surprising, finding that 15 percent of working journalists who attend training on improving the ways that mainstream new media report stories about Islam and Muslims, wrongly associated Sikhism with Islam. We wondered if this was indicative of the Australian population and, through a random stratified survey of the Australian population, found that it was. The question about the extent to which populations wrongly associate Sikhism with Islam is an important one. In Australia, Muslims and Sikhs are minorities. Ignorance of Islam and its relig

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Whyte, Shaheen Amid. "Islamic Religious Authority in Cyberspace: A Qualitative Study of Muslim Religious Actors in Australia." Religions 13, no. 1 (January 12, 2022): 69. http://dx.doi.org/10.3390/rel13010069.

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The arrival of new technologies has always presented new challenges and opportunities to religious communities anchored in scriptural and oral traditions. In the modern period, the volume, speed and accessibility of digital technologies has significantly altered the way knowledge is communicated and consumed. This is particularly true for the way religious authority is constructed online. Using in-depth fieldwork interviews and survey findings of Australian Muslims, this article examines the way religious actors, including imams/sheikhs, educators and academics in the field of Islamic studies,

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Hussain, S. Mazhar. "International Conference on Muslim Minority /Majority Relations." American Journal of Islam and Society 7, no. 1 (March 1, 1990): 99–103. http://dx.doi.org/10.35632/ajis.v7i1.2673.

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The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed wer

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Budi Hapsari, Twediana. "INDONESIAN MUSLIM WEBSITES PICTURING AUSTRALIA." Humanities & Social Sciences Reviews 7, no. 4 (October 6, 2019): 991–96. http://dx.doi.org/10.18510/hssr.2019.74135.

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Purpose: The relations between the neighbors Indonesia and have become interesting over the last several decades. Methodology: We have shown the important role of blended learning in the maintenance and development of the subject-subject model of interaction between students and teachers. The implementation of subject-subject interaction was considered on the example of the discipline "General and professional pedagogy", the electronic course of which is presented on the Moodle platform. Result: As the largest religious group in Indonesia, Indonesian Muslims play significant roles

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Saleem, Noshina, Zahid Yousaf, and Ehtisham Ali. "Framing Islamophobia in International Media: An Analysis of Terror Attacks against Muslims and Non-Muslims." STATISTICS, COMPUTING AND INTERDISCIPLINARY RESEARCH 3, no. 2 (December 31, 2021): 225–44. http://dx.doi.org/10.52700/scir.v3i2.59.

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The study is focused to analyze the framing of the islamophobia in the international media in context of the terror attacks on the Muslims and Non-Muslims where the newspapers from six countries including United States, India, United Kingdom, Canada, Australia and Pakistan are focused to study to analyze the major terror incidents from 2014 to 2019 in different countries of the world. The key focus was to analyze the frames including perpetrator of the terror incidents; Islam/Muslims are Progressive or Violent; Criticism on Muslims and Non-Muslims Perpetrators; Target are Muslims or Non-Muslim

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Saleem, Noshina, Zahid Yousaf, and Ehtisham Ali. "Framing Islamophobia in International Media: An Analysis of Terror Attacks against Muslims and Non-Muslims." STATISTICS, COMPUTING AND INTERDISCIPLINARY RESEARCH 3, no. 2 (December 31, 2021): 225–44. http://dx.doi.org/10.52700/scir.v3i2.59.

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The study is focused to analyze the framing of the islamophobia in the international media in context of the terror attacks on the Muslims and Non-Muslims where the newspapers from six countries including United States, India, United Kingdom, Canada, Australia and Pakistan are focused to study to analyze the major terror incidents from 2014 to 2019 in different countries of the world. The key focus was to analyze the frames including perpetrator of the terror incidents; Islam/Muslims are Progressive or Violent; Criticism on Muslims and Non-Muslims Perpetrators; Target are Muslims or Non-Muslim

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Abdullah, Nuraisyah Chua, Herwina Rosnan, and Norzayana Yusof. "Viability and Legality of Muslims Offering Products or Services Exclusively for Muslims." IIUM Law Journal 26, no. 1 (June 30, 2018): 183. http://dx.doi.org/10.31436/iiumlj.v26i1.390.

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The debate on ‘Muslim-Only Laundrette’ in Johor, a state at southern Peninsular Malaysia has sparked outrageous responses from various levels of the society. Given the fact that there is scant literature to address this issue, by adopting the qualitative approach, this article aims to explore the issue, from a business perspective about where Muslim products and services stand in Malaysia and the legal aspects of offering goods and services exclusively from Muslims for Muslims. The right to segmentise customers based on religious grounds is critically analysed. This article discusses the gover

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Laforteza, Elaine. "Separation of Church from State? Secular Somatechnologies of Governmentality and Pedagogy." Somatechnics 6, no. 1 (March 2016): 40–55. http://dx.doi.org/10.3366/soma.2016.0173.

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This paper examines how two secular nation-states, such as Australia and the Philippines, connect through their shared practice of secularism as Christianity. Through this, the paper argues that secularism in these contexts enables a Christian framework in which ‘mainstreaming’ Muslims becomes a paramount technique in fostering bilateral relations and (trans)national security. In focus is the Basic Education Assistance for Mindanao project, which Australia and the Philippines have established as a pedagogical tool for including Muslim-Filipinos within ‘secular’ society.

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Cherney, Adrian, and Kristina Murphy. "Being a ‘suspect community’ in a post 9/11 world – The impact of the war on terror on Muslim communities in Australia." Australian & New Zealand Journal of Criminology 49, no. 4 (July 27, 2016): 480–96. http://dx.doi.org/10.1177/0004865815585392.

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The suspect community thesis has been used to explain how and why Muslims have become a stigmatised minority, subject to increased state surveillance and public discourse that constructs Muslims as a potential terrorist threat. Breen-Smyth (2014) argues that a suspect community is generated through national or state security policies and reproduced and reinforced by societal responses and social practices. This influences how Muslims perceive themselves as a suspect community and influences their support for counter-terrorism efforts. This paper will explore the ‘experiential consequences’ of

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Briskman, Linda. "The Creeping Blight of Islamophobia in Australia." International Journal for Crime, Justice and Social Democracy 4, no. 3 (October 5, 2015): 112–21. http://dx.doi.org/10.5204/ijcjsd.v4i3.244.

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In the latter months of 2014, following events in faraway Iraq and Syria, Australia responded forcefully at home. The manufactured fear of a terrorist attack resulted in police raids, increased counter-terrorism legislation and scare campaigns to alert the public to 'threat'. Although Islamophobia rose in Australia after 2001 it has been latent in recent years. It is on the rise again with collateral damage from government measures including verbal and physical attacks on Australian Muslims. Vitriol is also directed at asylum seekers and refugees. Media, government and community discourses con

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Giotis, Chrisanthi. "Dismantling the Deadlock: Australian Muslim Women’s Fightback against the Rise of Right-Wing Media." Social Sciences 10, no. 2 (February 13, 2021): 71. http://dx.doi.org/10.3390/socsci10020071.

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In Australia, as in other multicultural countries, the global Islamophobic discourse linking Muslims to terrorists to refugees results in the belief of an “enemy within”, which fractures the public sphere. Muslim minorities learn to distrust mainstream media as the global discourse manifests in localised right-wing discussion. This fracturing was further compounded in 2020 with increased media concentration and polarisation. In response, 12 young Australian Muslim women opened themselves up to four journalists working for the Australian Broadcasting Corporation (ABC). They engaged in critical

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Othman, Zulkeplee, Laurie Buys, and Rosemary Aird. "Observing Privacy, Modesty and Hospitality in the Home Domain: Three Case Studies of Muslim Homes in Brisbane, Australia." International Journal of Architectural Research: ArchNet-IJAR 8, no. 3 (December 1, 2014): 266. http://dx.doi.org/10.26687/archnet-ijar.v8i3.374.

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A home embodies a sensorial space that is layered with personal memories and traces of history. The success of a home in providing a strong sense of place depends on various factors such as geographical location, climatic conditions, and occupants’ world-views and perceptions. This paper explores Muslims’ perceptions of privacy, modesty and hospitality within their homes through their lived experiences. This case study focuses on three Muslim families living in Australian designed homes within the same suburb of Brisbane, Australia. The study provides prefatory insight into the ways in which t

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