5,944 research outputs found
De-mystifying the Muslimah: Exploring Different Perceptions of Selected Young Muslim Women in Britain
No full textIn this research I argue that although Islam as a faith is inherently emancipatory, Muslim
women are doubly marginalised: by patriarchal interpretations of their faith within Muslim
communities and by pluralist society that often does not understand the faith-based values
and practices of Muslim women. The empowerment of Muslim women is crucial not just for
the women themselves but also for socio-political dynamics within the Muslim community
and its relationships in pluralist society. It is from this context, and acknowledging the paucity
of academic literature written by Muslim women, that I set out to give voice to them, so that
their opinions may be heard in discourses that they think are relevant to their lives. By
encouraging Muslim women to take voice and by facilitating mechanisms for these voices to
be heard, this research presents alternate narratives of Muslim women that challenge
dominant media imagery of the oppressed and subjugated Muslim woman. These narratives,
which are by and for Muslim women, portray instead the inherent diversity in the category
'Muslim woman' and thus add more facets to the category 'woman'.
I used an ethnographic methodology that involved participants as contributors in the creation
of new knowledge. Semi-structured interviews with 45 young university-educated Muslim
women and 7 group discussions were used as initial data-gathering tools. The penultimate
ethnographic stage involved Muslim women creating 3-minute long self-representational
digital stories (DSTs), which consist of an autobiographical narrative accompanied by still
pictures. This was a process of self-reflection for the women and an opportunity to take voice
and to be heard. The subsequent screening of these DSTs to audiences who were not
Muslim resulted in discussion and active debate about the reasons for prevalent
(mis)understandings of Muslim women and stereotypes were challenged. In its initiation of
more balanced representations of Muslim women this research empowers Muslim women,
and by contributing to dialogue and cohesion it also empowers pluralist society as a whole.
This research clarifies the overlapping priorities and identities of young British Muslim
women and initiates new discourses, as narrated by the women, on subjects including
religious interpretation and practice, feminism, media representation and social cohesion. In
the research findings I propose an evolving British-Muslim identity among Muslim youth (in
this case young women) which is distinct from that of their parents; a theological articulation
of a 'feminist' struggle for women's rights; and the need to engage with the media and others
to create positive representations of Muslim women. Experiences with DSTs indicate the
potential of personal narratives and interaction for the purposes of inter-community dialogue
Pengusulan Alternatif Untuk Alat Transportasi Bucket Elevator Yang Dapat Mengurangi Down TIME
No full textKegagalan yang terjadi dalam proses produksi tingginya down time mesin penggiling diakibatkan oleh alat transportasi bucket elevator dengan belt bucket yang putus tiba-tiba dengan total kerugian Rp.21.114.044.253,-. Hal ini sangat merugikan Perusahaan. Dengan demikan perlu diadakan penelitian pengusulan alternatif maintenance untuk bucket elevator yang dapat mengurangi down time. Dalam penelitian ini dilakukan dengan membandingkan alternatif proses maintenance yang ada untuk bucket elevator dengan pertimbangan Metode Ekonomi Teknik (Umur Ekonomis Belt Bucket dan Chain Bucket) dan Metode Overall Equipment Effectiveness (OEE). Hasil penelitian didapatkan alternatif maintenance yang efektif dan efisien yaitu dengan merubah belt bucket dengan chain bucket.Dengan mengganti belt bucket menjadi chain bucket down time yang diakibatkan oleh belt bucket tidak terjadi lagi. Dengan biaya penggantian belt bucket dengan chain bucket sebesar Rp.1.139.302.772,- maka dapat diperoleh potensi penghematan sebesar Rp.19.974.741.481,-.
Muslim discourses on integration and schooling
No full textSince 2001 Muslim communities in Britain have largely been governed through the educational policy framing of integration and segregation. This Manichean bio-construct sees mono-cultural ethnic schools as problematic spaces, whilst integrated schools as the liberal ideal. By drawing upon the subaltern studies approach, this study provides a space for Muslim pupils and parents to articulate their own discourses on integrated and segregated schools in Britain. In doing so, it allows Muslim communities a position of power, by giving them agency to construct their own narratives on the policy debate on integration and schooling.
This thesis attempts to make sense of Muslim discourses through a theoretic interpretation drawn from Muslim intellectual history. By using Ibn Khaldun’s (d. 1406) sociological theory of ‘asabiyya this study provides a broader theoretical context to the Muslim voice. The empirical and the theoretical perspectives contained in this study attempts to make significant contributions to the study of race, religion and Muslim studies in Britain.
Public policy discourses has often seen the concept of integration as a linear cultural process, with minority groups gradually adopting the social mores of the host society. Evidence presented in this study sees integration as an analytical process and not as a fixed cultural template. It shows how the concept of integration can often be used, by political actors, as a tool for anti-Muslim racism.
The discourses of Muslim parents and pupils have much in common with each other, especially when rejecting the idea of self-segregation, or highlighting the importance of ‘asabiyya based on religion, but they have little in common with the public policy framing of Muslim communities.
Sociological studies have often demonstrated the disjuncture between public policy and lived experience. This study confirms this observation by elucidating the disconnect between political discourse of integration and lived cultural experience of Muslim communities. The discourses of Muslim communities in this study suggest a complex, paradoxical, intersectional reading of integration, which is fundamentally rooted within social constructionism. Most importantly it dismisses the integration and segregation binary, as seen within the educational framing of Muslims, whilst recognising the importance of Muslim group solidarity, or ‘asabiyya in Muslim discourse
Kurikulum pendidikan damai 2002 : buku ajar, Ed. 2/ Abd. Azis Muslim (et al)
No full textix, 110 hal.: ill.; 27 cm
HALAL AWARE COMMUNITY MODEL BASED ON MASJID: ANALYSIS OF LEVEL OF CARE, AWARENESS, AND SATISFACTION OF MUSLIM TOURISTS IN MAKASSAR
No full textThis study aims to assess the success of a halal-conscious community model based on the Masjid in Makassar by examining the level of awareness and satisfaction of local communities and Muslim tourists. The quantitative method with a survey approach was used, and 300 local community respondents and 200 Muslim tourist respondents were randomly selected as the study sample. The data were collected using questionnaires that consist of questions about respondent characteristics, the level of awareness and concern for halal products and services, and satisfaction and recommendations for the halal-conscious community model. The collected data were analyzed using descriptive statistical and factor analysis methods to identify the factors that affect the success of the halal-conscious community model. The validity and reliability of the research instruments were tested using content validity and Cronbach's alpha method, respectively. The results showed that the local community respondents had a high level of awareness and concern for halal products and services, with an average score of 3.8 out of 5, indicating that the halal-conscious community model has successfully increased the awareness of local communities. Furthermore, Muslim tourists showed high levels of satisfaction with the halal-conscious community model, with an average score of 4.1 out of 5, indicating that the model has provided halal products and services that meet their needs. In conclusion, the halal-conscious community model based on the Masjid in Makassar has been successful in increasing the awareness and satisfaction of both the local community and Muslim tourist
Post 9-11 U.S. Muslim Labor Market Outcomes
No full textUsing a difference-in-differences framework and micro data from the Current Population Survey-Merged Outgoing Rotation Group Files (1999 to 2004), this paper estimates the impact that the 9-11 terrorists attacks had on the U.S. labor market outcomes of individuals with nativity profiles similar to the terrorists. We find that shortly after the attacks, the employmentpopulation ratios and hours worked of very young (ages 16 to 25) Muslim men fell. By 2004, most losses had begun to dissipate. The employment-population ratios and hours worked of older Muslim men experienced little deterioration.
Assembly: performing the materiality of Muslim prayer spaces
No full textAssembly is a series of site-specific installations, comprising of 1:1 scaled moving floor projections with 5.1-surround sound. Assembly has been made and exhibited at Birmingham Central Mosque (Salat) in 2016, Brick Lane Mosque, London (Jamaat) in 2018/9, Old Kent Road Mosque, London (Jamaat) in 2019/20 and Harrow Mosque, London (Jamaat) in 2020. As the audience enters each prayer site the projection is activated, revealing a pre-recorded film of congregational prayer. The controlled motorisation of the projection re-traces the movement of the recorded image, giving the effect of only the frame moving through physical space, constantly revealing and concealing the actual site below. At the end of each residency the general public were invited into the prayer spaces to see the artwork. This provided an opportunity for Muslims and non-Muslims to experience Jumu'ah prayer first hand via the site-performances.
Previous research into Muslim sites of worship has mostly been conducted as theological and sociological studies, which neglect to acknowledge the performativity of Muslim prayer. “Mosques in the UK sit within a wider unhelpful discourse that likens them all to each other, making any one mosque representational of the many” (Marsh et al 2018, 45-46). When sites of worship are reduced to representation the performative and experiential qualities are lost. Assembly builds upon this notion via an understanding of Muslim prayer sites as emergent, relational and beyond representational regimes. This research uses the projected image as a performative rather than representational tool, providing a platform to engage and connect communities in Islamic sites of worship, temporarily dissolving the religious/social boundaries of the mosque.
Assembly uses the working methodology 'site-integrity', a term coined during my practice-based PhD at London College of Communication, University of the Arts, London. Site-integrity is an interdisciplinary and process-driven research practice that questions the material, political and sensory representation of place. It is a site-specific and collaborative practice that builds direct social relationships with new audiences specific to the site. The research is essentially a performance art practice, exploring the comprehension of space as dualistically experienced and represented.
The research findings from Assembly will also be shown as part of The 2021 V&A/ La Biennale Special Project titled The British Mosque, curated by Shahed Saleem, author of The British Mosque: An Architectural and Social History (Historic England) and Chris Turner (V&A) & Ella Kilgallon (V&A). The exhibition uses different forms of reproduction, the digital and the physical to articulate an under-represented aspect of Britain’s religious heritage, the self-built mosque
Liberal theory and Islam: (re)imagining the interaction of religion, law, state and society in Muslim contexts
No full textWithin the global phenomenon of the (re)emergence of religion into issues of public debate, one of the most salient issues confronting contemporary Muslim societies is how to relate the legal and political heritage that developed in pre-modern Islamic polities to the political order of the modern states in which Muslims now live.
This study seeks to develop a framework for addressing this issue by drawing upon two sources. The first is an interpretative understanding of the history of Muslim contexts emphasising, in particular, the diversity of views about what Islam mandates that have always been a part of Muslim experience and the distinction between political and religio-legal authority that developed in practice in these environments. The second source is a variety of contemporary liberal theory which this study develops and calls ‘justice as discourse’.
The central argument is that liberal theory, and justice as discourse in particular, though it may have emerged in a different social and cultural milieu, can be normatively useful in Muslim contexts for relating, religion, law, state and society. It is argued first, that Muslim contexts are facing issues similar to those out of which liberal theory emerged. Additionally, it is argued that both Muslim contexts and liberal theory are dynamic and continually developing and that this shared dynamism means that there may be space for convergence of the two. Just as Muslim contexts have developed historically (and continue to develop today) the same is the case with the requisites of liberal theory and this may allow for liberal choices to be made in a manner that is not a renunciation of Muslim heritage
METODE PEMBENTUKAN KEPRIBADIAN MUSLIM
No full textAspek-aspek yang perlu dalam pembentukan kepribadian Muslim adalah aspek kejasmanian, aspek kejiwan dan aspek kerohaniaan yang luhur dengan tenaga utamanya adalah budi pekerti yang baik. Aspek kejasmanian, yaitu aspek kepribadian muslim yang harus dibentuk melalui organ-organ anak dengan tenaga utamanya adalah otot agar anak mempunyai kemampuan jasmani dalam menempuh hidup ini. Aspek kejiawaan yaitu suatu aspek kepribadian Muslim yang harus dikembangkan sehingga anak-anak memiliki kemampuan dalam mengelola pembentukan kepribadian Muslim (memahami atau menghayati). Aspek kerohaniaan yang luhur yaitu suatu aspek kepribadian Muslim yang harus dikembangkan pada anak-anak sehingga dapat melakukan hubungan antara Tuhan dan sekaligus dapat melaksanakan fungsinya sebagai hamba Allah dengan tenaga utama budi.Aspek-aspek yang perlu dalam pembentukan kepribadian muslim adalah aspek kejasmaniaan, aspek kejiwaan, dan aspek kerohaniaan yang luhur dengan tenaga utamanya adalah budi pekerti yang baik. Aspek kejasmaniaan, yaitu aspek kepribadian muslim yang harus dibentuk melalui organ-organ anak dengan tenaga utamanya adalah otot agar anak mempunyai kemampuan jasmani dalam menempuh hidup ini. Aspek kejiwaan yaitu suatu aspek kepribadian muslim yang harus dikembangkan sehingga anak-anak memiliki kemampuan dalam mengelola pembentukan kepribadian muslim (memahami atau menghayati). Aspek kerohaniaan yang luhur yaitu suatu aspek kepribadian muslim yang harus dikembangkan pada anak-anak sehingga dapat melakukan hubungan antara Tuhan dengan sekaligus dapat melaksanakannya fungsinya sebagai hamba Allah dengan tenaga utama budi
Overview of Indonesian Islamic Education: A Social, Historical and Political Perspective
No full textThe aim of this study is to examine how the historical genealogy of Islamic educational tradition, particularly the tradition of teaching and learning, has contributed to the development of Islamic education in Indonesia. By drawing together in an analytic way a historically based description of the social and political circumstances surrounding Indonesian Islamic education, the study discusses some significant issues concerning the religious base, knowledge base, structural form, and the pedagogical approach of Indonesian Islamic education, all of which are important to the development of a modern form of Islamic education.
The argument of the thesis is that the existing values of the Islamic tradition in education, particularly evident in Madrasah schools, provide a valuable basis for further developing and reconstructing an effective Islamic education system in Indonesia. However, there is also a strong need to construct an Islamic education curriculum in Indonesia that can meet the challenge posed by the circumstances generally understood as 'modernity'. The quality of teaching and learning in the Madrasah are very much influenced by the quality of the wider Islamic education programme. Any change in the curriculum of Islamic education will thus have significant effects on the quality of the Madrasah schools in Indonesia. This thesis will thus conclude by suggesting some implications for further development of Islamic education that arise from the study.
This is a qualitative study using an historical genealogical approach to discover, understand and analyze the challenges currently facing Islamic education In Indonesia. The techniques for collecting data involved, primarily, a critical reading of historical and contemporary policy documents. Primary and secondary sources were also collected, studied and subjected to a critical reading in the production of this account of Indonesian Islamic education
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