Pub Date : 2021-10-02DOI: 10.1080/13602004.2022.2029015
Valentina Cantori
Abstract How do American Muslims make sense of their engagement in U.S. civic spaces? Research has mostly focused on determining whether the level of civic engagement of American Muslims has increased or decreased following 9/11. But we know little about how American Muslims participate in U.S. civic spaces and which kinds of meanings are used to make sense of their civic participation. Drawing on participant observation in a Muslim food pantry, this article identifies two different styles of civic engagement in service provision, the “Muslim charity” and the “Collective goodness” style. Both these styles envision civic engagement as a religious duty but interpret it differently. The Collective goodness construes civic engagement as a religious duty to be performed showing group pride. The Muslim charity style connects civic engagement with individual humbleness, instead. I show how these different styles of American Muslims' civic engagement produce meaningful contradictions and I gauge their potential effects on defusing of anti-Muslim sentiments.
{"title":"Civic Engagement as Religious Duty among American Muslims: Between “Muslim Charity” and “Collective Goodness” in a Muslim Food Pantry","authors":"Valentina Cantori","doi":"10.1080/13602004.2022.2029015","DOIUrl":"https://doi.org/10.1080/13602004.2022.2029015","url":null,"abstract":"Abstract How do American Muslims make sense of their engagement in U.S. civic spaces? Research has mostly focused on determining whether the level of civic engagement of American Muslims has increased or decreased following 9/11. But we know little about how American Muslims participate in U.S. civic spaces and which kinds of meanings are used to make sense of their civic participation. Drawing on participant observation in a Muslim food pantry, this article identifies two different styles of civic engagement in service provision, the “Muslim charity” and the “Collective goodness” style. Both these styles envision civic engagement as a religious duty but interpret it differently. The Collective goodness construes civic engagement as a religious duty to be performed showing group pride. The Muslim charity style connects civic engagement with individual humbleness, instead. I show how these different styles of American Muslims' civic engagement produce meaningful contradictions and I gauge their potential effects on defusing of anti-Muslim sentiments.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"41 1","pages":"643 - 657"},"PeriodicalIF":0.5,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46522087","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/13602004.2022.2032903
Shyla Gonzalez-Dogan
Abstract This work examines how leadership in U.S. Islamic institutions is impacted by anti-Blackness. During this ethnographic project, I interviewed 15 participants who identified as part of the Islamic community in one city in the southwestern portion of the United States. The findings in this paper are based on 15 attendees of two mosques and one private Islamic school whose interviews brought up the topic of barriers to leadership as a form of discrimination for Black community members. In particular, I highlight the experiences of two successful Black leaders who have experienced discrimination within the Muslim community. Findings demonstrate that anti-Blackness in Islamic community spaces manifests itself in two distinct ways: (1) lack of leadership opportunities as a result of exclusionary practices and (2) limitations placed on those who may manage to become leaders. Thus, anti-Blackness robs Black Muslim community members of the safety that should be afforded by Islamic institutions.
{"title":"“You're Black. You're from Africa. You can't be the Principal”: Limited Leadership in Islamic Institutions","authors":"Shyla Gonzalez-Dogan","doi":"10.1080/13602004.2022.2032903","DOIUrl":"https://doi.org/10.1080/13602004.2022.2032903","url":null,"abstract":"Abstract This work examines how leadership in U.S. Islamic institutions is impacted by anti-Blackness. During this ethnographic project, I interviewed 15 participants who identified as part of the Islamic community in one city in the southwestern portion of the United States. The findings in this paper are based on 15 attendees of two mosques and one private Islamic school whose interviews brought up the topic of barriers to leadership as a form of discrimination for Black community members. In particular, I highlight the experiences of two successful Black leaders who have experienced discrimination within the Muslim community. Findings demonstrate that anti-Blackness in Islamic community spaces manifests itself in two distinct ways: (1) lack of leadership opportunities as a result of exclusionary practices and (2) limitations placed on those who may manage to become leaders. Thus, anti-Blackness robs Black Muslim community members of the safety that should be afforded by Islamic institutions.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"41 1","pages":"576 - 589"},"PeriodicalIF":0.5,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48311879","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/13602004.2022.2029013
M. Habibullah
Abstract When feminism is co-opted to caricature Islam and Muslim men as patriarchal and oppressive to women, it may cause Islamophobia. This interrelation between feminism and Islamophobia can be called ‘Feministic Islamophobia'. Such Islamophobia is reflected in V. S. Naipaul's travelogues – “Among the Believers: An Islamic Journey” (1981) and “Beyond Belief: Islamic Excursions among the Converted Peoples” (1998). An advocate of these travelogues Daniel Pipes (1949- ) wrote an Islamic history – In the Path of God: Islam and Political Power (1983) – that, like Naipaulian travelogues, represents feministic Islamophobia. This article argues that the co-opted feminism of both Naipaul's travelogues and Pipes’ history causes feministic Islamophobia that is one of the causes of intertextual dynamic between their texts.
{"title":"Feministic Islamophobia: Representation of Muslim Women in V.S. Naipaul’s Travelogues and Daniel Pipes’ History","authors":"M. Habibullah","doi":"10.1080/13602004.2022.2029013","DOIUrl":"https://doi.org/10.1080/13602004.2022.2029013","url":null,"abstract":"Abstract When feminism is co-opted to caricature Islam and Muslim men as patriarchal and oppressive to women, it may cause Islamophobia. This interrelation between feminism and Islamophobia can be called ‘Feministic Islamophobia'. Such Islamophobia is reflected in V. S. Naipaul's travelogues – “Among the Believers: An Islamic Journey” (1981) and “Beyond Belief: Islamic Excursions among the Converted Peoples” (1998). An advocate of these travelogues Daniel Pipes (1949- ) wrote an Islamic history – In the Path of God: Islam and Political Power (1983) – that, like Naipaulian travelogues, represents feministic Islamophobia. This article argues that the co-opted feminism of both Naipaul's travelogues and Pipes’ history causes feministic Islamophobia that is one of the causes of intertextual dynamic between their texts.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"41 1","pages":"669 - 684"},"PeriodicalIF":0.5,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48088818","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/13602004.2022.2029011
Busari Kamorudeen
ABSTRACT Information and Communication Technology (ICT) has become necessary for learners and teachers in various academic disciplines. This article focuses its attention on the importance of E-learning and computer on the teaching, and the learning of Arabic in Nigeria to keep up to date with trends of modernized communities in the twenty-first century. The work also attempts to discuss the necessity of ICT in the teaching of Arabic, and examines its positive effect and hindrances. The paper draws data from textbooks, journals and relevant materials. It concludes by emphasizing that the implementation of ICT will make Arabic teaching and learning easier and more attractive, which will arouse the attention of learners and enable teachers and learners to communicate effectively and become well acquainted with the cultural heritage of Arabs.
{"title":"The Impact of Information and Communication Technology on the Teaching and Learning of Arabic in Nigeria","authors":"Busari Kamorudeen","doi":"10.1080/13602004.2022.2029011","DOIUrl":"https://doi.org/10.1080/13602004.2022.2029011","url":null,"abstract":"ABSTRACT Information and Communication Technology (ICT) has become necessary for learners and teachers in various academic disciplines. This article focuses its attention on the importance of E-learning and computer on the teaching, and the learning of Arabic in Nigeria to keep up to date with trends of modernized communities in the twenty-first century. The work also attempts to discuss the necessity of ICT in the teaching of Arabic, and examines its positive effect and hindrances. The paper draws data from textbooks, journals and relevant materials. It concludes by emphasizing that the implementation of ICT will make Arabic teaching and learning easier and more attractive, which will arouse the attention of learners and enable teachers and learners to communicate effectively and become well acquainted with the cultural heritage of Arabs.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"41 1","pages":"608 - 614"},"PeriodicalIF":0.5,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48706645","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/13602004.2022.2032902
P. Casey
Abstract Social identity theory tells us that our identities are context specific—they gain or lose salience depending upon the situation and setting in which we find ourselves. In the context of largely immigrant Muslim communities in the United States, most members are of Arab or South Asian descent. Yet converts to Islam in these communities reflect the predominant racial and ethnic categories of the US (black, white, and Hispanic). Using data from interviews with 39 American Muslim converts, I examine the implications of their racial identities for their credibility and authenticity as Muslims. Findings suggest that white converts experienced what may be called “white duality”, in which they were “prized” for their whiteness yet also met with belittlement and suspicion. I argue that white American converts’ racial identities play a major role in preventing them from achieving authentic Muslim identities within the context of predominantly immigrant Muslim communities.
{"title":"White Duality: The (dis)Advantage of Being a White Convert in the Muslim American Community","authors":"P. Casey","doi":"10.1080/13602004.2022.2032902","DOIUrl":"https://doi.org/10.1080/13602004.2022.2032902","url":null,"abstract":"Abstract Social identity theory tells us that our identities are context specific—they gain or lose salience depending upon the situation and setting in which we find ourselves. In the context of largely immigrant Muslim communities in the United States, most members are of Arab or South Asian descent. Yet converts to Islam in these communities reflect the predominant racial and ethnic categories of the US (black, white, and Hispanic). Using data from interviews with 39 American Muslim converts, I examine the implications of their racial identities for their credibility and authenticity as Muslims. Findings suggest that white converts experienced what may be called “white duality”, in which they were “prized” for their whiteness yet also met with belittlement and suspicion. I argue that white American converts’ racial identities play a major role in preventing them from achieving authentic Muslim identities within the context of predominantly immigrant Muslim communities.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"41 1","pages":"615 - 626"},"PeriodicalIF":0.5,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48767163","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/13602004.2022.2028463
Syed Fakharuddin Shah, Z. Abbas, Zafar Mohyuddin
Abstract Aristotle came up with the idea of the “politeia”. He is also known for saying that the purpose of a state is to form a society where human beings are equal. Today, cultural pluralism answers to the need for the various cultural components of the society to articulate themselves. Xinjiang has been focusing on China Communist Party’s (CCP) aggressive response to Uyghur’s cultural expression. After 2001, this hardline and oppressive strategy has been strengthened in the Xinjiang province, and as a result, the cultural rights of Uyghurs have been restricted. The rights to the Uyghur culture have been limited to eradicate their cultural plurality. This article analyzes the impact of the CCP’s anti-pluralist strategies on the sense of alienation among the Uyghurs. This article concludes that if the cultural crackdown of the Uyghurs continues, it may lead to further alienations among the Uyghurs minority.
{"title":"The Uyghurs’ Cultural Rights, CCP Strategies and Cultural Pluralism","authors":"Syed Fakharuddin Shah, Z. Abbas, Zafar Mohyuddin","doi":"10.1080/13602004.2022.2028463","DOIUrl":"https://doi.org/10.1080/13602004.2022.2028463","url":null,"abstract":"Abstract Aristotle came up with the idea of the “politeia”. He is also known for saying that the purpose of a state is to form a society where human beings are equal. Today, cultural pluralism answers to the need for the various cultural components of the society to articulate themselves. Xinjiang has been focusing on China Communist Party’s (CCP) aggressive response to Uyghur’s cultural expression. After 2001, this hardline and oppressive strategy has been strengthened in the Xinjiang province, and as a result, the cultural rights of Uyghurs have been restricted. The rights to the Uyghur culture have been limited to eradicate their cultural plurality. This article analyzes the impact of the CCP’s anti-pluralist strategies on the sense of alienation among the Uyghurs. This article concludes that if the cultural crackdown of the Uyghurs continues, it may lead to further alienations among the Uyghurs minority.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"41 1","pages":"730 - 741"},"PeriodicalIF":0.5,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48284664","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/13602004.2022.2028461
Mohamed Shafeeq Karinkurayil
Abstract Subaltern politics in India is usually studied outside the electoral process. This paper looks at a Muslim organization of enviable electoral success in the south Indian state of Kerala, the Indian Union Muslim League. By focusing on the works by the most iconic of its leaders, C.H. Mohammed Koya, this paper looks at the reconceptualization of minority politics in the context of Kerala. The paper illustrates that C. H. Mohammed Koya forges a new ethic of minority politics that reorients the minority subject with relation to the postcolonial state. The works under discussion posit the postcolonial minority subject in terms of the intelligibility of an assumed past and fashion itself in terms of giving and sacrifice, thereby assuming the role of the agent in the governmental state. An ideological position which masks the real condition of Muslim existence in the late ‘70s when it was written, its efficacy is in establishing a praxis for dignity and thereby imagining the Indian state not as an alien entity but as a mechanism which can be mastered.
{"title":"The Political Language of Minority Islam in the Indian State of Kerala: The Works of C.H. Mohammed Koya","authors":"Mohamed Shafeeq Karinkurayil","doi":"10.1080/13602004.2022.2028461","DOIUrl":"https://doi.org/10.1080/13602004.2022.2028461","url":null,"abstract":"Abstract Subaltern politics in India is usually studied outside the electoral process. This paper looks at a Muslim organization of enviable electoral success in the south Indian state of Kerala, the Indian Union Muslim League. By focusing on the works by the most iconic of its leaders, C.H. Mohammed Koya, this paper looks at the reconceptualization of minority politics in the context of Kerala. The paper illustrates that C. H. Mohammed Koya forges a new ethic of minority politics that reorients the minority subject with relation to the postcolonial state. The works under discussion posit the postcolonial minority subject in terms of the intelligibility of an assumed past and fashion itself in terms of giving and sacrifice, thereby assuming the role of the agent in the governmental state. An ideological position which masks the real condition of Muslim existence in the late ‘70s when it was written, its efficacy is in establishing a praxis for dignity and thereby imagining the Indian state not as an alien entity but as a mechanism which can be mastered.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"41 1","pages":"658 - 668"},"PeriodicalIF":0.5,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44421214","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/13602004.2021.1997269
Asam Latif, Nargis Gulzar, Aliya Vaughan, F. Khan, Musharraf Hussain
Abstract The “Trust Building” initiative, launched in the United Kingdom in April 2016, aimed to dispel myths about Islam and build trust between Muslims and the wider community. This community-led initiative involved trained Trust Building “Ambassadors” delivering workshops at places of work and other community settings to talk about Islam and facilitate open dialogue. Previously, the project reported trust among participants had significantly improved, but the reasons for this were not explored. In this paper, we unpack how and why trust was being built. Providing a forum that permits open dialogue between Muslims and the wider community allowed opportunities for stories and experiences to be shared, enabling negative stereotypes to be uncovered and addressed, and for mutual values to be recognised. With negative media portrayal and rise in hate crime towards minorities, this research is a promising model that has important implications to address the trust deficit seen within our society.
{"title":"“Open, Honest, Passionate and with Some Humor”: Understanding Trust Building between British Muslims and the Wider Community","authors":"Asam Latif, Nargis Gulzar, Aliya Vaughan, F. Khan, Musharraf Hussain","doi":"10.1080/13602004.2021.1997269","DOIUrl":"https://doi.org/10.1080/13602004.2021.1997269","url":null,"abstract":"Abstract The “Trust Building” initiative, launched in the United Kingdom in April 2016, aimed to dispel myths about Islam and build trust between Muslims and the wider community. This community-led initiative involved trained Trust Building “Ambassadors” delivering workshops at places of work and other community settings to talk about Islam and facilitate open dialogue. Previously, the project reported trust among participants had significantly improved, but the reasons for this were not explored. In this paper, we unpack how and why trust was being built. Providing a forum that permits open dialogue between Muslims and the wider community allowed opportunities for stories and experiences to be shared, enabling negative stereotypes to be uncovered and addressed, and for mutual values to be recognised. With negative media portrayal and rise in hate crime towards minorities, this research is a promising model that has important implications to address the trust deficit seen within our society.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"41 1","pages":"452 - 462"},"PeriodicalIF":0.5,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46331971","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/13602004.2021.1997275
Shaodan Zhang
Abstract When books existed mainly as manuscripts in the Islamic world, Muslims in late imperial China were making use of woodblock printing to publish their Islamic translations and treatises written in the Chinese language. In that way, they developed their own Chinese Islamic canon of texts—Han Kitab. Contemporary scholars have been exploring how Han Kitab reconciled Confucian and Buddhist ideas with Islamic teachings. Nonetheless, the social aspect—whether and how those works made real impact among Muslims in Chinese society—is yet to be examined. This paper argues that it was owing to Muslims’ active participation in the bourgeoning Chinese print culture that Han Kitab was able to be widely published and circulated across the Chinese territory. Through networks of Muslim authors, publishers, merchants, and officials, etc., many Han Kitab were printed, reprinted, and carried around. Some were gradually received as authoritative, serving as the cornerstone on which particular “Chinese Islamic” knowledge was established. Printing thus allowed dispersed Muslims in China proper to have shared knowledge, discourse, and memory, and contributed to a rising sense of collectivity among them.
{"title":"Muslim Printing in Late Imperial China: Woodblocks, Networks, and Creation of Chinese Islamic Knowledge","authors":"Shaodan Zhang","doi":"10.1080/13602004.2021.1997275","DOIUrl":"https://doi.org/10.1080/13602004.2021.1997275","url":null,"abstract":"Abstract When books existed mainly as manuscripts in the Islamic world, Muslims in late imperial China were making use of woodblock printing to publish their Islamic translations and treatises written in the Chinese language. In that way, they developed their own Chinese Islamic canon of texts—Han Kitab. Contemporary scholars have been exploring how Han Kitab reconciled Confucian and Buddhist ideas with Islamic teachings. Nonetheless, the social aspect—whether and how those works made real impact among Muslims in Chinese society—is yet to be examined. This paper argues that it was owing to Muslims’ active participation in the bourgeoning Chinese print culture that Han Kitab was able to be widely published and circulated across the Chinese territory. Through networks of Muslim authors, publishers, merchants, and officials, etc., many Han Kitab were printed, reprinted, and carried around. Some were gradually received as authoritative, serving as the cornerstone on which particular “Chinese Islamic” knowledge was established. Printing thus allowed dispersed Muslims in China proper to have shared knowledge, discourse, and memory, and contributed to a rising sense of collectivity among them.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"72 3","pages":"473 - 490"},"PeriodicalIF":0.5,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41275974","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/13602004.2021.1997273
P. Mitchell, Halim Rane
Abstract While conversion to Islam in non-Muslim societies has a long and diverse history, the socio-political contexts of the post-9/11 period have led to Western converts being viewed with sharpened curiosity, suspicion and even hostility. Yet despite the rise of Islamophobia and anti-Muslim sentiment during this period, it has been suggested that significant numbers of Westerners have converted to Islam. While there has been considerable growth in academic scholarship on Western converts over the past two decades, research on this phenomenon in the Australian context remains limited. This article seeks to address this gap by outlining key findings from the 2019 Islam in Australia Survey, which represents the first in-depth, quantitative research on Australian converts to Islam. These findings provide insight into converts' backgrounds, conversion motivations, religious identities and social connections.
{"title":"Australian Converts to Islam: Findings from a National Survey of Muslim Australians","authors":"P. Mitchell, Halim Rane","doi":"10.1080/13602004.2021.1997273","DOIUrl":"https://doi.org/10.1080/13602004.2021.1997273","url":null,"abstract":"Abstract While conversion to Islam in non-Muslim societies has a long and diverse history, the socio-political contexts of the post-9/11 period have led to Western converts being viewed with sharpened curiosity, suspicion and even hostility. Yet despite the rise of Islamophobia and anti-Muslim sentiment during this period, it has been suggested that significant numbers of Westerners have converted to Islam. While there has been considerable growth in academic scholarship on Western converts over the past two decades, research on this phenomenon in the Australian context remains limited. This article seeks to address this gap by outlining key findings from the 2019 Islam in Australia Survey, which represents the first in-depth, quantitative research on Australian converts to Islam. These findings provide insight into converts' backgrounds, conversion motivations, religious identities and social connections.","PeriodicalId":45523,"journal":{"name":"Journal of Muslim Minority Affairs","volume":"41 1","pages":"415 - 436"},"PeriodicalIF":0.5,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45983241","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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