Muslim Identity Research Articles

Bengali Nationalism and Identity Construction in Fagun Haway (In Spring Breeze, 2019)

The years 1948-1952 were pivotal for the history of Bangladesh. The question of what would be the state language was raised by the people of this country. Muslim leaders in Pakistan, at the time, believed that Urdu should be the state language because it had become recognized as the cultural symbol of sub-continental Muslims. However, most of Pakistan’s population, the Bengalis of eastern Pakistan, to whom Urdu was a foreign language, considered it a ploy by the West Pakistanis to colonize East Pakistan. Protests erupted across East Pakistan after the then Prime Minister of Pakistan replaced Bangla as the state language with Urdu. On February 21, 1952, a student protest resulted in the deaths of some students by police. The language movement drew Bengalis’ attention to their collective aspirations to create a new nation and nationalist identity, leading them to fight for an imagined sovereign state, Bangladesh. Against the backdrop of our language movement, Fagun Haway (In Spring Breeze, 2019), a film by Tauquir Ahmed, captures the anecdotes of Pakistani repression towards Bengalis by portraying the nationalist consciousness and identity approaches of this nation. Employing the concept of nationalism and the historical development of our identity approaches, this paper shows that Ahmed displays the coexistence of Bengali and Muslim identity approaches as well as the contentious relationship between these two approaches inside our nationalism at that time. Besides, Bengaliness is viewed as the dominating approach when the debate over the state language turns into a divisive political one and a fight for our very existence. Social Science Review, Vol. 40(2), December 2023 Page: 39-58

I Lost My Muslim Identity: A Study of Indonesian Muslim Women Workers in Japan

This research reviews how Japan has become an attractive destination for migrant workers and international tourists in Asia, especially those from Southeast Asian countries such as Vietnam, Thailand, the Philippines and Indonesia. This research aimed to explore how Indonesian female nurses maintain their religious and cultural identity a midst these challenges. The growth of migrant workers from Southeast Asia to Japan began in the 1950s after Japan joined the Colombo Plan, and accelerated following revisions to immigration control laws in the 1980s. The government-to-government (G to G) internship program has also been implemented since 1990, with Indonesian participation since 1993. Even though industry is the backbone of the Japanese economy, the population of productive human resources has experienced a significant decline, which has an impact on industrial productivity. This research used a qualitative research approach based on understanding social realities formed through the context, culture, and subjective meanings held by the informants through their experiences during migration in Japan. To overcome this, the Japanese government has taken steps to open its doors to foreign workers, including from Indonesia. Indonesia is one of the largest suppliers of migrant workers for Japan, with various types of visas such as Technical Intern Training (TITP), Specified Skilled Worker (SSW), and others. However, nursing work is often socially associated with women. In Japan, Indonesian female nurses face complex challenges, including losing their Muslim identity. Revealing uniforms and external factors such as negative stereotypes, discrimination and forced removal of the hijab complicate the situation.

Jati Diri, Citra, dan Jaminan Kualitas Lembaga Pendidikan Islam

The purpose of writing this article is to find out the importance of institutional identity, image and quality assurance of Islamic educational institutions. This research uses the library research method, namely researching library materials or literature related to the research problem by selecting, reading, reviewing and researching books or other relevant written sources. The results of the research explain that Islamic educational institutions show themselves not only as educational institutions, but also include Islamic identity and the identity of Muslims. Ways to grow the image of Islamic educational institutions are educational publications, forming public opinion, and marketing education. Guaranteeing the quality of educational institutions can be seen from the implementation of quality assurance for Islamic education which is directed at the National Education Standards.

Menggagas Pendidikan Islam Holistik melalui Integrasi Ilmu Pengetahuan dan Spiritualitas

Islamic education as the main pillar in shaping the identity and character of Muslims continues to develop along with changing times. Amid the dynamics of modern society, the challenges to Islamic education are increasingly complex, requiring innovation and adaptation to remain relevant and effective. This article aims to initiate holistic Islamic education by integrating science and spirituality as a strategic step in responding to the demands of the times and building a generation of quality Muslims. Through a Systematic Literature Review (SLR) approach, this research investigates related literature to identify knowledge gaps and challenges in implementing holistic Islamic education. The research results reveal that Islamic education models that separate science and spirituality tend to be less effective in forming balanced character and personality in Muslim individuals. This analysis also juxtaposes findings with previous research and holistic educational theories, highlighting the need to develop consistent guidelines and conceptual models. The conclusion emphasizes that holistic Islamic education through the integration of science and spirituality is not only an innovative concept but also an urgent need to produce a generation of Muslims who excel academically and have deep moral awareness in accordance with Islamic principles. This article contributes to critical thinking and renewal in Islamic education in the modern era.

Religio-temporal framing and religio-social synchronization in family discourse in Saudi Arabia

Studies on time and timing in language often adopt psychological or cognitive perspectives. This work aims to study the relationship between time, religion, and family discourse. An interactional sociolinguistic approach was used to collect data from spontaneous family interactions to study how religious activities govern how family members in Saudi Arabia organize their day and simultaneously how different times of day are organized though religious activities. This study draws on Gordon’s study of family discourse, Van Leeuwen’s concepts of timing and Goffman’s concept of framing to investigate how family members organize their time in what can be referred to as religio-temporal framing and religio-social synchronization, and how this plays a role in the co-construction of Muslim identity.

The Independent Mosque Movement in Improving Empowerment Towards the Welfare of Muslims in Medan City, Indonesia

Mosques have an important role in the spiritual value of Muslims. The effort to transform the Mosque into a multifunctional center that contributes to the welfare of Muslims in Medan City is a step in restoring the center of Islamic civilization in the Mosque. This condition can be realized with the independence of the Mosque that does not depend on aid. The problems of welfare around the Mosque, infrastructure, and legal issues faced by the Mosque in Medan City are obstacles to bringing independence. Independent Mosques that aim for social welfare and economic development of the community around the Mosque have challenges in their development. The research method used in this study was descriptive qualitative and involved collecting data from interviews, observations, and document analysis. The research findings show that in strengthening the identity of Muslims, independent mosques have a positive impact on encouraging community welfare and overcoming social problems in the environment around the Mosque. The motivation of the Mosque manager determines the quality of service in providing education, economic empowerment, and health. The intensity of collaboration in encouraging independent Mosques can increase community independence and trust as a step towards making the Mosque not only a place of worship, but also a center of Islamic civilization. It is important to ensure the benefits of sustainable social impact by fulfilling the criteria of an independent Mosque in providing religious services and maintaining religious values.

Islamophobia in higher education environments

AbstractIslamophobia is a reality facing Muslim college students daily on and off campus. In this chapter, I highlight Islamophobia in higher education environments and explore its structural and interactional manifestations. I provide practical recommendations to address institutional and interpersonal Islamophobia and specify how campus educators can work to respond to and prevent Islamophobic incidents. I also make policy recommendations to respond to the hostility toward Muslims in the national discourse. Finally, I outline future frontiers for higher education research, such as the need to account for the complexity of the Muslim identity and its intersections and the need to distinguish Islamophobia from Muslim appreciation through empirical measurement. Future directions in higher education should take on the responsibility of responding to Islamophobia and eradicating its hold on Muslim lives.Practical Takeaways Colleges and universities should critically examine their infrastructures and policies concerning accommodating the religious needs of Muslim students. Each campus should have an academic accommodations policy that specifies how students may go about requesting an accommodation for religious reasons. This policy should be explicitly stated in syllabi, websites, and orientation materials. Institutional leadership should explicitly commit to countering religious‐based hate, including Islamophobia, through policies that condemn such forms of hate and outline specific means of responding to incidents when they occur. A proactive effort to counter hate on campus requires knowledge of the structures in place to utilize these resources when needed and to identify areas for improvement. Educators should create programs and opportunities that promote interactions across religious, spiritual, and secular (RSS) identities and must offer the time, resources, and effort to support formalized campus activities that foreground interfaith engagement. Educators should proactively create spaces for these encounters and incorporate these opportunities into campus architecture and the required programming (e.g., orientation). In the face of a national movement to eliminate, ban, or otherwise weaken diversity, equity, and inclusion (DEI) resources on college campuses, religious accommodations must be codified in both state and federal laws and guidelines to create consistency across states and a standard of how universities could actively work to create a welcoming environment for all.

The “Funny Line Veil” and the mediated political subjectivity of Muslim women in Indonesia

ABSTRACT The growing use of the internet, especially in urban centres, has made social media the contemporary discursive battleground for Muslims to dispute their cultural and political subjectivities. Muslim womanhood, particularly, has always been a concept under constant scrutiny. Previously, narratives about the ideal Muslim women were dominated by male preachers in mosques and public seminars. Nonetheless, social media has given Muslim women a platform to express what their cultural identity entails, the problems they experience, and their aspirations. This paper analyses the cyberspace activism strategy used by so-called controversial Muslim women group to express their political subjectivity within the Muslims community. This paper focuses on the Instagram account of Cadar Garis Lucu, a self-proclaimed feminist niqabi (face-veiled) community. Content analysis of Cadar Garis Lucu’s Instagram posts and in-depth interviews with its members revealed their three discursive strategies: emphasising authenticity – that their choice of face veiling is their own choice; appealing to moderate Indonesian Muslims’ interpretations of religion as an expression of love and plurality; and utilising collaborations with other similarly moderate religious social media accounts, to further justify face-veiled as a part of moderate Islam in Indonesia.

Al-Jam’iyatul Al-Washliyah Educational Institutions (1930-2000): Existence, Typology of Education, and Its Issues

Al-Jam'iyatul Al Washliyah is an Islamic educational institution in Indonesia founded in 1930 in Medan, North Sumatra by Haji Mohd Arsyad Al Banjari, it aimed to disseminate Islamic teachings and strengthen the identity of Muslims in Indonesia. This research employs a literature study method relying on bibliographic sources from recent journal articles and books related to the core issues and data interpretation through expert insights with a constructive approach and content analysis interpretation. The scope of the study encompasses the period from the establishment of Al Washliyah in 1930 until the end of the 20th century, specifically the year 2000. Al Washliyah was established during the Dutch colonial period to unite Muslims and advocate for Indonesian independence. They demonstrated a high commitment to education by establishing schools and madrasas and forming the Education, Teaching, and Cultural Council. During the 14th Al Washliyah Congress, they formulated educational development plans focusing on household education, madrasa/higher education, and community education. The Al Washliyah management was dedicated to education, having its curriculum for madrasas.

Sufism in Attar's "The Conference of the Birds" Selected Translation by Peter Avery: Representations of Mystical Experience in Islamic Literature

In this paper, we seek to evaluate the presentation of Sufism in Attar's “The Conference of the Birds”, a Poem translated into the English by Peter Avery, in the Islamic literature. The investigation in its turn is directed on the modern writings to expose how the authors derive from the Sufi traditions the themes, the symbols, and acts to allegorize the many mystical experiences and spiritual search. The combination of literature, cultural, and also religious studies will bring in new perspectives to the study of Sufism and fiction to also enhance our understanding of the connection between Sufism and the fiction, and its importance concerning the modern Muslim identity and the spirituality.

How American Am I?

Abstract Much sociological attention has focused on Black identity within the United States. Less attention, however, has been given to understanding how immigrant and native-born streams of U.S. Black Muslims articulate American identity. In this study I ask: how do second-generation Black American Muslims and indigenous Black American Muslims compare in the ways they narrate connections among race, American identity, and Islam? Using data from thirty-one in-depth interviews with Black Muslims living in Houston, TX, I find that racial double-consciousness complicates American identity for respondents. While indigenous Black American respondents critique racist U.S. histories and structural inequities, I argue that in certain spaces Muslim identity reinforces American identity. For second-generation respondents, however, American identity is reinforced through embracing immigrant status. This study extends Du Boisian double-consciousness by making a case for “layered double-consciousness.” I argue that layered double-consciousness better explains how Black Muslims perceive their racial, religious, and national identities across macro levels within the context of the United States and meso levels within the Muslim American community.

The AKP and stealth Islamization in Turkey

ABSTRACT This article argues that the AKP has dismantled secularism in Turkey through stealth Islamization. Defined as incremental and top-down Islamization of social and political life, this process entails four processes: (1) institutionalization of Turkish Islamist political imaginary; (2) redesigning the Diyanet and public education system to spread Islamic beliefs and practices (da'wa); (3) the privileging of Muslim identity at the expense of secular choices, whose costs have increased substantially; and (4) return of Islam to the public space through changes in the built environment. This article unpacks these four processes, which entails AKP's colonization of the state to Islamize society.

Islamic Faith as an Ethnic Identity Marker: Overview of Sri Lanka Muslim Identity Formation, Politicization, and Violence

Since the late-19th century, for political expediency, the Sri Lankan Muslims have used Islam as a marker of identity difference which has suffered due to the tensions of religious and ethnic identity markers. Unlike Tamils and Sinhalese ethnic groups, Sri Lanka Muslim elites did not choose language as their primary identity marker but sought to differentiate themselves based on the practices and traditions of Islamic faith. These tensions have manifested in several ways, however, following the 2019 Easter Sunday attacks, there has been a great strain placed on Muslim representation as questions have been asked as to whether the religious identity has laid the foundations for the radicalization of the Muslims, especially in the wake of global Islamophobia and concerns about security. Therefore, it is important to answer questions related to Islamic identity manifestation in Sri Lanka: What is the role of an Islamic religious identity in radicalizing Sri Lankan Muslims? Why did Sri Lanka become a convenient place for IS’ activities? Did religious identity alone cause the radicalization of some Muslims? This article would attempt to answer these questions by (1) revisiting the Muslim community’s identity formation before the independence, (2) explaining Islamic identity in the post-independence Sri Lanka and the political representation to win votes and mobilize support during the ethnic civil war between Tamils and Sinhalese, and (3) analyzing factors that contributed to the radicalization of Muslims, and Islam. Drawing mostly on secondary sources, the article attempts to situate Sri Lanka Muslims’ identity formation in Sri Lanka’s ethnic conflict and reconciliation. Using answers from interviews conducted through Zoom, WeChat, and WhatsApp, the article assesses the behavior of Sri Lanka Muslims in the face of the 2019 terrorist attack by some Muslims. The article finds that religious identity alone is not sufficient to trigger violence, as evidence suggests that underlying socio-economic as well as political grievances produce polarization and radical actions. We argue that long-standing arguments tying radical actions solely to religion may require substantial revision and need to be situated within a wider frame of national reconciliation especially if it does not consider existing contexts.

Mapping the Tekkes and Türbes in Western Thrace: A New Contribution to the Old Literature

Sufis, particularly the Alevi and Bektashi communities, tend to be overlooked within in Western Thrace, where Muslim identity is dominated by Orthodox Islam (i.e., Sunnism) for both cultural and political reasons. Consequently, the sacred places of groups that are perceived to be heterodox are, similar to these groups themselves, rendered invisible and many times deliberately left to obscurity. The present study combines bibliography and fieldwork to locate and derive information about Sufi tekkes [lodges], türbes [Muslim shrines], and cemevis [gathering places] in Western Thrace to broaden the future scope of research on the material culture and beliefs of those marginalized communities.

MUHAMMAD IQBAL AND THE IDEA OF DYNAMIC ISLAM

This article explores Muhammad Iqbal's profound influence on the concept of Islamic dynamism in the early 20th century. Known as Allama Iqbal, he significantly shaped Pakistan's ideological foundations and advocated for a rejuvenated understanding of Islam in the context of modernity. The article delves into Iqbal's philosophical views on the dynamic nature of Islamic thought, emphasizing its adaptability to contemporary challenges. It examines his vision of a dynamic Islamic philosophy that balances tradition with progress, stressing the need for intellectual and spiritual revival. Additionally, the article explores Iqbal's ideas on integrating traditional Islamic values with advancements in science, philosophy, and social dynamics. It highlights his call for a unified Muslim community, transcending geographical and cultural boundaries, and discusses his impact on political discourse, advocating for the harmonious integration of Islamic principles into the socio-political fabric. In conclusion, the article aims to provide a comprehensive understanding of Iqbal's nuanced perspective, urging Muslims to embrace a dynamic approach for intellectual growth, societal development, and a unified Muslim identity in the contemporary world.

Теоретические проблемы понимания исламской идентичности и ее роли в развитии общества

The article examines the theoretical problems of the formation of Islamic identity and its role in the development of the general identification structure of society. The relevance of cognition of the phenomenon of Islamic identity is due to the growing demand for religious and, in particular, Islam-ic values, which form the identification image of believers’ self-consciousness in the contemporary society. The theoretical problems of Islamic identity are studied in relation to and comparison with Muslim identity. Along with common dominants, they have very important features and differences that cause not only theoretical disputes, but also various discursive contexts of multidimensional actualization of Islam in modern society. These difficulties of understanding require adequate meth-odological tools and methods of systemic and interdisciplinary cognition. To this end, the author applies the principles of systemic and structural approaches to a multidimensional understanding of Islamic identity. Summarizing the results of various analytical approaches to the theoretical vision of the problems of Islamic identity, the author attempts to express and formulate an integrated un-derstanding of the diversity of meanings of Muslim identity, based on the religious essence of Islam itself and the conditions of its existence in the modern global and multipolar world.

Nationalism and Muslim identity: An Examination of the Axiology of Islamic Education

Nationalism and Islamic identity are two concepts that are interrelated and important for Islamic education. Nationalism is an attitude of love for the homeland and nation that does not conflict with Islamic teachings as long as it does not contain fanaticism, chauvinism or superiority. The identity of a Muslim is a servant of God who surrenders to Him wholeheartedly, follows the teachings of Islam revealed by the Prophet Muhammad SAW, and strives to be a witness to truth and goodness in the world. Islamic education is a comprehensive process of developing human potential in accordance with Islamic values. Axiology of Islamic education is topics related to the purpose, objectives and values of Islamic education. The purpose of this research is to analyze the relationship and influence of nationalism and Islamic identity in the study of the axiology of Islamic education. This research uses library research, and the final results are analyzed interactively by presenting descriptive research discussions. The results of this study show that nationalism and Muslim identity can be strengthened and realized through Islamic education that is oriented towards values such as tawhid, worship, morals, knowledge, charity and da'wah. Islamic education can also make a positive contribution to nation and state building as well as global cooperation and peace by respecting diversity and universal values in accordance with Islamic law. Keywords: Nationalism, identity, Axiology, Islamic Education

The explanatory role of religious identity, practices and beliefs in perceived discrimination among Muslim American racial/ethnic groups

PurposeThe study examines the effects of religious identity, practices and beliefs on Muslim Americans' perceptions of discrimination and the extent to which religion might shape the perception of discrimination differently within Muslim race/ethnic groups.Design/methodology/approachStudy data were obtained from the 2011 Pew Survey (N = 1,033), a nationally representative sample of Muslim adults 18 years old and older living in the United States. The sample weights with the exclusion of non-response cases were used for bivariate analyses. For multivariate analyses, multiple imputation procedures were employed to impute missing values on all variables.FindingsMuslim Americans with high levels of religious practices are more likely and Muslim Americans with strong belief in religious tenets are less likely to report experiencing different forms of discrimination. Black, Asian and other/mixed race Muslims with high levels of religious practices report higher rates of discrimination than their white coreligionists. Within group comparison shows that the pure extrinsic group reports higher rates of perceived discrimination than the pro-religious, pure intrinsic and non-religious groups.Originality/valueThe study emphasizes varying effects of religious factors on different Muslim American groups in perceived discrimination and suggests researchers challenge a common perception of viewing religion as a “master status” for the Muslim identity.

Digital Diaspora Activism at the Margins: Unfolding Rohingya Diaspora Interactions on Facebook (2017–2022)

This study maps the Rohingya diaspora’s digital engagement on Facebook and explores how their participation has transformed over the years. Using the CrowdTangle analytics platform, this mixed-methods study presents the Rohingya community’s collective engagement on Facebook across six years, from January 2017 to December 2022. It comprises 47 Rohingya diaspora FB pages that published 34,905 posts and received nearly 8 million user interactions. Revealing their yearly transformation in interactions on Facebook, this study uncovers their contextual embodiment—within the increasingly complex and ever-changing regional and global socio-political landscape. Three key insights emerged from our findings. First, memories of loss, suffering, and longing for home intertwine in Rohingya transnational digital connectivity. In this remembrance process, Arakan (Rakhine) remains the place of reference and the center of gravity in their multi-layered identity formation and political mobilization. Second, as a gateway to seek global attention and articulate their political grievances, Rohingyas compose a coherent, unified, and human rights-based discourse on Facebook. Through such framing, they create an oppositional consciousness, drawing positive attention to their plight and the injustice they have endured for decades. Third, Islam, Muslim solidarity, and the narrative of Muslim victimhood emerge as indisputable markers in their identity (re)construction and manifesting political resistance. Anchoring on Islam, they build bridges between the scattered diaspora members and transcend their local struggle to the global audience, cementing the nexus between their Muslim identity and discrimination by the Buddhist-majority Myanmar government.

The Importance of Nursi's Thought in Empowering Muslim Identity

The Importance of Nursi's Thought in Empowering Muslim Identity