6,283 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
Karakteristik Keluarga ‘Imran (Ali-‘Imran) (Suatu Kajian Tafsir Tematik)
No full textKeluarga ‘Imran adalah keluarga yang shaleh yang tinggal di Nasharat (Nazaret), yakni sebuah tempat di utara Isra’il (Israel). ‘Imran adalah ayah dari Maryam (Ibu Nabi ‘Isa). Nama lengkapnya adalah ‘Imran bin Saham bin Amor bin Meisyan bin Heizkil bin Ahrif bin Baum bin Ezazia bin Amsiya bin Nawus bin Nunya bin Bared bin Yosafat bin Radim bin Abia bin Rabeam bin Sulaiman bin Daud as, ‘Imran memiliki seorang istri bernama Hannah binti Yaqudz, dan memiliki anak bernama Maryam, kemudian memliki cucu bernama ‘Isa. Penelitian ini bertujuan untuk menganalisis ayat-ayat menyangkut keluarga ‘Imran melalui pendekatan tafsir Maudu’i (tematik), Adapun pokok masalah dalam penelitian ini adalah Bagaimana Karakteristik Keluarga ‘Imran dan dapat dirumuskan dalam rincian sub-sub masalah sebagai berikut: Bagaimana hakikat keluarga ‘Imran? Bagaimana wujud keluarga ‘Imran? Bagaimana urgensi keluarga ‘Imran?. Dalam menjawab permasalahan tersebut, digunakan pendekatan ilmu tafsir dan tafsir maudu‘i. Penelitian ini berusaha menghimpun ayat-ayat yang berkaitan kemudian dikaji dari berbagai aspek. Penelitian ini tergolong library research. Pengumpulan data dilakukan dengan mengutip, menyadur dan
menganalisis literatur-literatur yang representatif dan relevan dengan masalah yang dibahas, kemudian mengulas dan menyimpulkannya. Berdasarkan hasil penelitian, dapat dinyatakan bahwa keluarga ‘Imran adalah satu-satunya keluarga yang dipakai untuk menjadi nama surah dalam al-Qur’an, keluarga ‘Imran merupakan keluarga biasa yang dipuji sejajar dengan keluarga Nabi. ‘Imran adalah keturunan dari Nabi Ya’qub as., yang mempunyai anak bernama Maryam, Maryam kemudian melahirkan Nabi ‘Isa as., Maryam dan putranya tidak tersentuh setan, Maryam wanita yang memelihara kehormatannya dan wanita terbaik pada masanya. Penelitian ini penting untuk diketahui, dipahami, dan dapat dijadikan pedoman oleh setiap kaum muslim agar dapat mewujudkan sebuah keluarga muslim ideal yaitu keluarga sakinah, mawaddah, warahmah
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
Memilih Bihtonah Dengan Non-Muslim Dalam Surat Ali-Imran Ayat 118 Menurut M. Quraish Shihab
No full textPembahasan skripsi ini mengenai Memilih Biṭanah dengan Non-Muslim
dalam Surat Ali-Imran ayat 118 Menurut M. Quraish Shihab. Manusia adalah
makhluk sosial yang membutuhkan kehadiran orang lain bagi kehidupannya,
namun dalam pergaulan manusia memiliki beberapa batasan yang harus diikuti
untuk menciptakan kehidupan yang baik dalam interaksi sosial. Maka Islam
mengajarkan manusia bagaimana bersikap dan memilih biṭanah yang baik
baginya agar hidupnya damai.
Permasalahan yang harus dijawab adalah Bagaimana makna biṭanah
dalam Alquran di surat Ali-Imran, indetitas surah, makna biṭanah secara
bahasa dan umum. Dan bagaimana sikap dan pandangan M. Quraish Shihab
tentang memilih biṭanah dengan non – muslim.
Dalam penelitian ini penulis menggunakan metode tafsir tahlili (analitik)
metode menguraikan makna yang terkandung dalam Alquran, ayat demi ayat yang ada
dalam mushaf Alquran. Pendekatan yang digunakan adalah kepustakaan (Library
Researh) yang menggunakan buku, kitab tafsir, dan sumber yang berkaitan
dengan memilih biṭanah dengan non-muslim dengan jenis penelitian kualitatif.
Adapun metode pengumpulan datanya adalah dengan metode dokumentasi,
observasi, dan wawancara, data primer Alquran dan tafsir Al-Misbah,
sedangkan data sekunder berupa buku dan kitab tafsir yang berkaitan dengan
memilih biṭanah dengan non-muslim.
Hasil dari penelitian ini adalah biṭanah merupakan orang yang paling
mengetahui segala sisi kita, baik itu masalah kecil maupun (tersembunyi).
Menurut M. Quraish Shihab biṭanah dengan non-muslim itu bisa saja asalkan
tidak mencelakai, menipu dan mengusir umat muslim dari tempat tinggalnya
UNSUR PENDIDIKAN TAUHID DALAM NOVEL BOCAH MUSLIM DI NEGERI JAMES BOND KARYA IMRAN AHMAD
No full textPelaksanaan
penelitian ini dilatarbelakangi oleh pengaruh perkembangan globalisasi yang
menyebabkan benturan-benturan budaya, sosial, ras, adat istiadat dan agama.
Bahkan banyaknya terorisme di mana-mana dengan mengatas namakan agama
Islam. Seperti halnya agama Islam di Negara Inggris diangap sebagai agama yang
identik dengan kekerasan dan tidak memiliki rasa toleransi. Dalam masalah ini
peneliti mengambil novel “Bocah Muslim Di negeri James Bond” untuk dikaji
lebih dalam mengenai pendidikan tauhidnya. Imran sebagai umat Muslim yang
tinggal di Negara Inggris mendapatkan diskriminasi yang tidak wajar, hal itu
ditujukan kepada Imran dan keluarganya. Dari novel itu pendidikan tauhid
hendaknya lebih diprioritaskan kepada peserta didik sejak masih usia dini. Sebab
perkembangan zaman yang berlangsung saat ini, sangat berpengaruh terhadap
pendidikan tauhid. Selain itu proses penanaman nilai tauhid itu tidak hanya dapat
dilaksanakan melalui sebuah lembaga pendidikan formal saja, akan tetapi, bisa
juga di lembaga nonformal dengan melalui berbagai media pendidikan seperti
novel.
Penelitian ini bertujuan untuk mendeskripsikan unsur- unsur pendidikan
tauhid dan karakteristik pendidikan tauhid. Penelitian ini diharapkan dapat
memberikan kontribusi positif bagi pengembangan penelitian pendidikan terutama
di bidang pendidikan tauhid. Penelitian ini merupakan jenis penelitian literatur
dengan meneliti sebuah novel dengan judul “Bocah Muslim Di Negeri James
Bond”, kemudian diambil unsur dan karakteristik pendidikan tauhid yang ada di
dalamnya. Pengumpulan data dilakukan dengan dokumentasi dari sumber-sumber
primer dan sekunder. Kemudian untuk menganalisis data digunakan metode
analisis isi, Metode ini merupakan cara dalam menganalisis karya sastra, yang
berupa pesan-pesan yang terdapat dalam isi karya sastra, yang dengan sendirinya
sesuai dengan hakikat sastra.
Hasil Penelitian yang penulis bahas yaitu bahwa : (1). Di dalam novel itu
terdapat nilai-nilai pendidikan tauhid yang dipelajari dan diaplikasikan oleh Imran
(2). Imran dididik dalam lingkungan non Muslim yang sangat kuat tauhidnya,
sehingga mampu memegang dan mengamalkan agama Islam dalam kehidupan
sehari-hari. (3). Metode pengajaran yang diberikan oleh orang tua Imran yaitu
dengan berbagai metode pengajaran. Melalui penjelasan yang telah terurai,
diharapkan para pendidik, orang tua maupun ulama dalam mengajarkan
pendidikan tauhid mampu mengemas lebih menarik. Seorang peserta didik yang
tidak dibekali keimanan dari usia dini kemungkinan besar akan mudah
terombang-ambing oleh perkembangan zaman yang terus berputar. Bagi pendidik
di dalam lingkungan pendidikan formal maupun nonformal diharapkan lebih
kreatif untuk memberikan pengajaran dalam bidang pendidikan tauhid dengan
berbagai metode pembelajaran, agar peserta didik memiliki rasa keyakinan
terhadap agama Islam yang tertanam di jiwanya
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.
Prison radicalisation: the focus should be on rehabilitation and integration not segregation, Muslim chaplains can help with this
No full textThis week the government revealed plans to create separate isolation units for Islamist extremists in high-security prisons. Here, Imran Awan argues that to tackle prison radicalisation we must adopt a broader approach that addresses the rehabilitation and reintegration of offenders back into society. This will require not just tackling structural issues within prisons but also increasing the role that religion, and in particular Muslim chaplains, can play in this rehabilitation process
A personal narrative of a Muslim woman’s journey in the hospitality industry
No full textThis is a work-in-progress paper that offers an autobiographical exploration of the journey of a Muslim woman in the UK hospitality industry. As the researcher is the primary source of data, autoethnography is used as the method of data collection. Autoethnography is a first person account of an individual’s experience, which is used to shed light on larger cultural patterns. Primary finding from this account implied the need for mangers to extend more effort to integrate Muslim migrant workers in the UK hospitality industry. Further research is needed to explore Muslim migrants’ experiences in the UK hospitality industry and the current managerial practices to integrate them
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
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