Moslem Groups Research Articles

WHY ISLAM IS THE WORLD FASTEST GROWING RELIGIOUS GROUP DESPITE OF TERRORISM ISSUES? AN INITIAL RESEARCH OF TERRORISM ISSUES AND ISLAM AWARENESS

Pew Research Center reported that Islam is the fastest-growing religious group in the world compared to another religious group. The research mentioned that in 2050 Islam population will be 30% of world’s population while Christian will be silghtly more, 31% of world’s population therefore PEW Research Center predicted that in 2100 Islam population will lead religious group’s population even Christian. Terrorism news, extrimist and radical moslem group and Islamophobic culture almost in every western media platforms that rationally contradictory of reality that Islam is the fastest growing religious group. This research is to analyse terrorism issues in mass media and world’s Islam population. Research conducted in qualitative descriptive by literature research methode. The results of the research showed that despite of negative stereotypes in media who tend to correlated Islam and radical moslem group through several platforms such as movie and news, the decision to join Islam was uninfluenced. The stereotypes in news and movies about terrorism, radical moslem group, and extrimist in media could become an initial point for someone to dig information about Islam although it could not concluded as a pure motivation to join Islam.

Implementasi Nilai-Nilai Pendidikan Multikultural di Perguruan Tinggi (Studi Kasus di Prodi PGSD Universitas PGRI Palembang Sumatera Selatan)

The Republic of Indonesia is a country that has a very heterogeneous and pluralistic population, starting from religion, ethnicity, culture and also language. So the motto of this country is "Binneka Tunggal Ika" which means different but still one. So of course to be a safe and peaceful country must respect and respect differences. But a few years ago, togetherness and mutual respect for differences began to be shaken by the emergence of identity politics, with the emergence of identity politics resulting in the formation of two major groups, namely the moslem group which became the largest population and also non-Islamic groups, between the two groups occurring extraordinary friction, plus irresponsible elements of the two groups become scissors that always damage and disintegrate the community through posting on their respective social media, in addition to that hoaks information also has a negative impact on the poor attitude of the Indonesian people's tolerance . then with these welds researchers want to see how the values of multicultural education are implemented in the university area. The focus of the problem in this research are, 1. How are the principles of planting multicultural education values at PGRI University in Palembang ?, 2. How about planting multicultural education values at PGRI Palembang University?, 3. What are the implications of planting educational values multicultural toward the tolerance attitude of Palembang PGRI University students?. This type of research is a qualitative descriptive research, using observational data collection, interviews and documentation. The data analysis technique is triangulation (data reduction, data display, and drawing conclusions). The results of the study explained that there are three principles of multicultural education values at PGRI university, including the principles of democracy, equality and justice, these three principles are the foundation for the application of multicultural education values at PGRI University, then the implementation of educational values multiculturalism is carried out through formal and non-formal education, in addition to that campus services also highly uphold multicultural values

«Культурный ислам» в пространстве Северной Европы

In this study, we aim to analyse the position of cultural Islam in Northern European countries. To this end, we examine publications in major print media. Content analysis of relevant publications gives a detailed picture of narratives produced in mass consciousness as a reaction to the presence of Islam at the local and regional level and makes it possible to identify individual trends in the evaluation of such narratives in both scientific and popular analytical literature. The growing secularization of Islamic communities in Northern Europe and changes in the value-driven behavioural algorithms of believers lead both to the polarization of Islam and changes in attitudes to Islam from outside the religion. Studies into the factors affecting the dynamics of this phenomenon have both theoretical and practical significance since they help to evaluate the most promising forms of cooperation within regional collaborations and national programmes for international partnership. The forces promoting the cultural Islam project position it as an antidote for political and radical Islam. At the same time, the main factor preventing the legitimation of cultural Islam across immigrant Moslem groups (or, more precisely, communities, i.e. associations of people originating from countries where Muslims predominate) is the relevant isolatedness of those groups and their commitment to the Ummah. The novelty of research into how Islam and culture interact within those groups is closely associated with the goal of establishing whether cultural Islam is viable as a phenomenon of collective consciousness and whether it meets the following requirements: 1) satisfying the essential need for preserving the tradition and 2) ensuring flexible adaptation to a foreign cultural context. Our analysis of the data obtained has led us to conclude that cultural Islam is gaining ground within immigrant communities and associations. This can be viewed as a practical contribution to studies into the dynamics and mechanisms of adaptation, acculturation, and, perhaps, integration of Muslims and corresponding social groups into the socio-cultural space of Northern European countries.

Index of Harmony Inter-Religious Communities in East Kalimantan

<p><em>This policy research aims to describe about the actualization and habitualization of ideology on interreligious harmony. This ideology is constructed whether through top-down state policies or local value basis which is proactively advocated by elites of religions. This research uses a survey method to gain actual and evaluative responses from the respondents which is limited for Moslem and Christian groups in East Kalimantan. The research findings depicts that perceptions of the public related to inter-religious harmony tend to be very positive, the response rate represented the average index of 0.79. Although it could not be denied that there are other facts found in this study by interviewing people at the grass roots. These people gave different response; their responses tend to be negative which may lead to a conflict of identity between local people and migrants.</em></p>

Menelusuri Jejak-jejak Kekerasan dalam Islam

Islam is merely claimed as "violence religion". It may be true or false, or even it is just a "mythology". But It must be understood that, in fact, in the history of Islam, some kinds of violence have risen because of action of individual or group of Moslem by the name of Islamic religion. Beginning from scripturalism, from Qoran and Sunnah, the texts was understood and interpreted for the sake of action, created an aqidah and syari'ah, than created an attitude and behavior of life of Moslem; and because of it's model of interpretation that faced to action and confronted with current condition and development of modern society in various aspects: political, social, cultural, and economical aspect, so militant Moslem groups rose against the unjustice actions, not only faced to another group with different religion but also to another Moslem group.

Utilization of Geographic Information Systems for 1999 Election Results Mapping in Yogyakarta Special Province

Up to present data and information relating to result of general eletion, 1999 still in tabuler for especially in form of figures. Data presentation in form of tables has disadvantage such as not attractive as well as not so effective for communication. Data presentation which is able to adapt the demand is presented in form in map. The aims of this research are 1) to depict data of general election result, in 1999 in form on digital map; 2) to identify factors which influence the result of vote, using map analysis technique of resulted map. The methodology of the research is to use secondary data, mean while the methods for its mapping to apply point symbol, line, and area which appropriated with data characteristics and expected visual perception of the data. The data then is elaborated with aid of Geographic Information System (GIS), to produce map of vote result in general election 1999. To identify what factors that influence voice between map of vote result and map of population amount, according to education, occupation, and religion.The result of the research show that Partai Demokrasi Indonesia Perjuangan got highest voices, that is 33,73% followed by Partai Amanat Nasional 15,87%, Partai Golongan Karya 13,78%, Partai Kebangkitan Bangsa 13,43%, Partai Persatuan Pembangunan 4,95% and the rest 18,20% for 43 other parties. The voice gathering to occupation and their religion. The voice which are gathered by Partai Demokrasi Indonesia Perjuangan ome from middle to lower group of society which are nasionalist interest, either live in urban area or in rural area. Participant of Partai Amanat Nasional come from modern moslem group and member of Muhammadiyah, result in the voice of Partai Amanat Nasional is high in urban area. The voice which is gathered by Golongan Karya for urban area come from group of birocrate consists of official/ military/ pension, meanwhile form rural area come farmers who enjoy product result of new era regime, especially in agriculture sector. Partai Kebangkitan Bangsa gathered the voicein rural area with Nadhatul Ulama infrastructure and traditional organization which is solid strong under leading of Kyai.

Ideological environment and identity of some Moslem groups

Ideological environment and identity of some Moslem groups

Bons et mauvais coups de tonnerre

Charles Macdonald, Good and Bad Thunderclaps. ? A group of Palawan myths from the southern Philippines have to do with both thunder and the relations between native and Moslem groups. The latter, merchants and slave-drivers, were subjugated by Thunder's voice. Why are these myths open to history and to the phenomena that convey social change ? After recalling the elements, and the discussions surrounding them, of the ? Thunder complex ? throughout the region (Philippines, Borneo, Malay Peninsula), an analysis is made of Palawan data which associate thunder, laughter and the relationship with foreigners from a dominant group with the bulimia and cannibalism attributed to Thunder. These relations of equivalence or commutation are based upon a subjacent configuration of categories that involve a certain conception of oral communication and of social relations. Additional remarks extend this analysis to neighboring populations. This myth opened to history and change as a result of internal transformations in native mythical throught.

Violence and Political Protest in Ming and Qing China

Thomas T. Meadows, an experienced British diplomat in China during the nineteenth century and author ofThe Chinese and Their Rebellions, wrote: “Of all nations that have attained a certain degree of civilization, the Chinese are the least revolutionary and the most rebellious.” Meadows had ample opportunity to make such a remark since he was witness to some of China's fiercest rebellions, those committed by the Taipings, the Nien and Moslem groups during the time of his tour. These revolts, although mass-based and widespread, were put down with particular ferocity by the Qing monarchy. Meadows's remark directs attention to the delicate question of when does a rebellion become a revolution? In the case of these movements, they did not become revolutions because there was no transformation either in the structure of Chinese society or in the system of political power. These incidents may have been “revolutionary situations”, but they did not have “revolutionary outcomes”.

Religious identity and attitudes toward contraceptives among university students in Nigeria.

The influence of religious affiliation upon the attitudes of Nigerian university students toward contraceptive use was investigated. A 15-item inventory was constructed to assess differences in the attitudes of 213 male and 87 female university students. Religious affiliation was the independent variable. The null hypothesis tested was that no significant difference exists among the various religious groups in their attiudues toward the use of contraceptives. 65% of Moslems, 51% of Christians, and 59% of indigenous groups agreed with the statement, "Contraception is an unnecessary interference with nature." Most respondents disagreed with the statement, "Uncontrolled distribution of contraceptive devices might lead to increased female disloyalty and unfaithfulness." Disagreement was expressed by 67% of the Moslems. This finding was the reverse of what the investigator had expected. It seemed to indicate that the majority of respondents were not opposed to contraception for fear of female promiscuity following the liberlization of contraceptive information, materials, or techniques. The evidence suggests that the differences between the Christian and the Moslem groups were significant even at the 0.001 level. A significant difference was observed between the Christian and the indigenous group. The Christian group tended to have more favorable attitudes toward contraception than either the Moslem or the indigenous group. The majority of the respondents disagreed with the statement, "Sex education related to family planning should be part of the school program." Of the Moslems, 82% indicated disagreement; of the Christians, 70%; and of the indigenous religious group, 85%. These groups did not see any need for contraceptive services or sex education in the school system.

De la grossesse au sevrage, chez les Bassari, les Peul et les Boïn de Salemata (Sénégal oriental)

Abstract A comparison between Bassari (animistic farmers) and Fulani and Boïn (Moslem shepherds and farmers) revealed some similar behaviour but also some differences during the period from pregnancy to weaning. The frequency of geophagy during pregnancy is high (1/3 of women questioned) and identical in both groups. On the contrary, a great majority of Bassari women give birth alone, which is not the case among Fulani and Boïn women. Besides, in the Moslem group, men take no part in this event. On the contrary, among Bassari, very often it is a man (the father most of the time) who cuts and ties the umbilical cord (40 % of the cases) and still more often buries the placenta (60 % of the cases). Concerning feeding, cow's milk does not appear in the diet of the Bassari child ; on the contrary, it is given every day to Fulani and Boïn babies from birth until after they have been weaned. A strict muk diet seems to be shorter among Bassari. In the two groups, breast feeding — when the child asks for it — lasts two years or so ; weaning is sudden but takes place when children have been eating everything for several months. Infant and juvenile mortality, lower in the shepherd's group, could be related to the difference in the young child's diet.

Ethnies ou groupes importants d'origine religieuse ? Vers leur coexistence.

Towards the Co-existence of Ethnic and Significant Religious Groups. (The Genesis of the Multi-National "Islamic" Socialist Republic of Bosnia-Herzegovina.) This study takes the case of Bosnia-Herzegovina as starting point for an examination of the various national, religious, social and political factors whose complexities and inter-relationships are particularly important in the context of developing countries such as Yugoslavia. The author also refers to sub-Carpathian Ukraine, and observes how, in these multi-national and multi-religious regions, ethnic and religious factors go hand in hand. In the case of Bosnia-Herzegovina, religion is the basis of the quasi-nationality represented by the Moslem community. Having examined the growth of this group prior to the Second World War, the author goes on to analyse the part played by the war in the creation of a separate community. While the broad mass of the Moslem group may have remained more or less in a state of expectant passivity, there emerged an élite within the party, the armed resistance and the activists for socialist workers competition after the revolution. Identifying themselves as a Moslem entity within the nation, this group thereby signified their mistrust of the other two main groups (orthodox Serbs and catholic Croats), their national pride bolstered and their collective advancement encouraged by the liberal attitude of the Party, and then of the State, towards their aspirations, both on the national question and on socio-economic matters (self-management) and individual freedoms. This atmosphere encourages differentiation within the Moslem community, between strict believers and liberals, clerical and secular. A greater degree of ideological and political tolerance would help to create better lines of communication among the three communities, and might lessen the danger of a spread of theocratic or Khomeini-like enthusiasms among the Moslems.

L'enracinement ethnique de l'islam au sud du Sahara. Étude comparée

G. Nicolas — Islam and Ethnicity South of the Sahara. The islamized societies of subsaharan Africa combine ethnicity, Islam and modem political and économie factors into a variety of local situations, as demonstrated hère by the case-studies of three Moslem groups of the Western Sudan, the Hausa, Soninke and Wolof. While it is impossible to dissociate Islam from ethnicity, it would be a mistake to overstress the latter so as to draw an artificial distinction between 'real' or 'pure' Islam and 'déviant' local varieties. Arabicization is but one factor among many others and does not suffice by itself to characterize the depth and extent of islamization.

Perceptual Articulation in Three Middle Eastern Cultures

The level of perceptual articulation of two Israeli subgroups and two Moslem groups were compared, namely, Israeli males of Western and Middle Eastern ethnic origin, an Arab, and an Iranian group. Predictions regarding differences between these groups in respect to perceptual articulation were based on analyses of the diverse childrearing practices typical of these groups and on inference regarding the probable influence these practices exert on the individual's perceptual development. The results support the hypotheses that Israelis of Western ethnic origin would achieve a higher level of perceptual articulation than both Israeli and Moslem Middle Eastern groups, and that Israeli Jews originating from Moslem countries would achieve an intermediate level, between Western Israelis and Middle Eastern Moslems.

HAPTOGLOBIN AND TRANSFERRIN DIFFERENCES IN SOME IRANIAN POPULATIONS.

PREVIOUS studies of ABO blood groups and glucose-6-phosphate dehydrogenase (G-6-PD) distribution in Moslems, Zoroastrians and the Ghashghai tribal group in Iran showed absence of G-6-PD deficiency and a B gene frequency of 0.34 in Zoroastrians as compared with G-6-PD deficiency of 8 per cent and a B gene frequency of 0.28 in Moslems ; ABO blood group studies of the Ghashghai tribe were comparable with that of the Moslem group, and 11 per cent of males examined had G-6-PD deficiency1.

Some Aspects of Tagalog Family Structure

T HIS is a study of the Tagalogs, a specific linguistic group in the Philippine Islands; the provinces of Laguna, Rizal, Bulacan and Bataan, which surround the chartered city of Manila, are the Tagalog provinces. Other linguistic groups speak dialects such as Cebuano, Pampango, Pangasinan, Ilocano, and Visayan, and distinguish themselves from the Tagalogs. In reality, the cultures and social organizations of these groups are very similar to the Tagalogs, and the Tagalogs are the dominant group. The Tagalog family, however, bears no relation to the family structure of the groups to the north, often referred to under the blanket term, Igorots (Kroeber 1923:372), or to the Moslem groups to the south on the islands of Jolo and Mindanao, who are commonly referred to as Moros. The pagan and Moslem groups constitute about eight percent of the population of the Philippine Islands; the total population was just over twenty-one million in 1953 according to the estimate of the Bureau of the Census and Statistics.

Party Confusion in Indonesia

Research Article| October 29 1952 Party Confusion in Indonesia Mochtar Lubis Mochtar Lubis Search for other works by this author on: This Site PubMed Google Scholar Far Eastern Survey (1952) 21 (15): 155–158. https://doi.org/10.2307/3024011 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Mochtar Lubis; Party Confusion in Indonesia. Far Eastern Survey 29 October 1952; 21 (15): 155–158. doi: https://doi.org/10.2307/3024011 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentAsian Survey Search This content is only available via PDF. Article PDF first page preview Close Modal You do not currently have access to this content.

Communism, Islam and Nationalism in China

On January 19, 1950 the People's Republic of China established “a regional coalition Government” in Northwest China, embracing the five provinces of Shensi, Kansu, Ninghsia, Chinghai, and Sinkiang. This region is of special importance to China because of its strategic position at the nexus of Central Asia where Russian, Chinese and Pan-Islamic interests meet. The political orientation of the people in this area is of fundamental concern to the government of China.Moslem communities are scattered throughout China, but the largest concentration of these is in China's Northwest. In this region under the present jurisdiction of the Northwest Military and Administrative Committee, having its seat of government at Sian, appear to be about half of China's Moslems. Within the region they represent something less than half the total population of about 23 million. The place of the Moslem communities in the Northwest Region determines in part its character and strength, for without the cooperation and loyalty of its Moslem groups, the region is politically weak and a constant strategic danger to Chinese authority and integrity in Central Asia.