Muslim Identity Research Articles

Negotiating Language Arts and Muslim Identity

Abstract: In this article, we present a case study of a sixth grade English Language Arts (ELA) teacher and her students at an American Islamic school. The perception in the literature is that schools are an important bridge for immigrants to engage with their adopted culture. We examined the curriculum and instructional practice of sixth grade ELA teacher Sarah El-Ahmed, who was teaching second generation immigrant Muslim children at Bright Star Muslim School (names are pseudonyms). We also examined the students’ responses to the teacher’s efforts to foster an Islamic identity orientation and integrate the beliefs and practices of Islam with those of the pupils’ adopted home. Our findings suggest an appropriate level of teacher support can be transformative for meaning and identity and help solidify an Islamic perspective in an intersection between secular and spiritual worldviews. This study suggests that the teaching of literacy may extend to reading secular as well as sacred texts to accommodate the sociocultural needs of the students.

Negotiating Language Arts and Muslim Identity

Abstract: In this article, we present a case study of a sixth grade English Language Arts (ELA) teacher and her students at an American Islamic school. The perception in the literature is that schools are an important bridge for immigrants to engage with their adopted culture. We examined the curriculum and instructional practice of sixth grade ELA teacher Sarah El-Ahmed, who was teaching second generation immigrant Muslim children at Bright Star Muslim School (names are pseudonyms). We also examined the students’ responses to the teacher’s efforts to foster an Islamic identity orientation and integrate the beliefs and practices of Islam with those of the pupils’ adopted home. Our findings suggest an appropriate level of teacher support can be transformative for meaning and identity and help solidify an Islamic perspective in an intersection between secular and spiritual worldviews. This study suggests that the teaching of literacy may extend to reading secular as well as sacred texts to accommodate the sociocultural needs of the students.

The problem of the formation of Muslim identity in the Republic of Bashkortostan

The article analyzes the identity of followers of Islam in the Republic of Bashkortostan from the point of view of the discursive tradition.The purpose of this study is to establish the features of the formation of Muslim identity in the territory of modern Bashkortostan. The subject of the study is the formation of Muslim identity in modern Bashkortostan. The object of the study are individual residents of the Republic of Belarus who profess Islam. To conduct the study, a set of field research methods was applied: direct observation of the object of study, survey, questionnaire. In the course of the study, the author makes a distinction between different groups of Muslims in Bashkiria. The author of the article examines in detail the various types of religious identity of Muslims of Bashkortostan. The relevance of this study lies in the fact that in the conditions of modernization of Russian society, its religiosity is increasing. At the same time, there is a certain blurring of the religious identity of Russian Muslims due to the globalization of culture. The author of the article suggests the incompleteness of the formation of religious identity due to a number of objective factors, in particular, due to the lack of clear differentiation between religious and ethnic identity, as well as differences in the ideals and values of different generations. The novelty of the research lies in the establishment of new factors influencing the formation of the Muslim identity of the inhabitants of modern Bashkortostan.

Resistance Through Nonperformance

Abstract This article explores the concept of resistance and hegemony in relation to atheism and nonreligion in Turkey. It highlights how the dominant discourse in Turkey commonly denies the existence of atheism and nonreligion while promoting the country's Sunni Muslim identity as synonymous with being Turkish. Still, the article argues that a significant number of people in Turkey have left Islam in recent years. Leaving Islam can be risky and met with discrimination, hate speech, and even physical violence. The study highlights the difficult situation faced by nonbelievers who must navigate between personal convictions and societal expectations. It contends that being atheist and choosing not to conform to dominant religious norms represents a form of discursive resistance against the Sunni Islamic hegemony in Turkey. The article concludes by asserting that the nonperformance of religious rituals can be seen as a form of resistance and a challenge to the ruling elite's claim to power.

Queer Muslim Piety: The Hijab Practices of LGBTQ Muslims in Boston

Abstract: This article examines how queer Muslim pieties are constructed through sartorial practices, specifically, wearing hijab, and what these pious subjectivities suggest about gender, piety, authority, and identity more broadly in the American Muslim community. In Muslim communities, hijab is imbued with heteronormative assumptions and is often thought about in terms of modesty relating to hetero male desire. Yet people who fall outside heteronormative paradigms also choose to cover, suggesting there are alternative meanings to lift up. Based on interviews with three queer Muslim women in Boston, the author found that through donning hijab, queer Muslim women mark degrees of intimacy and privacy with others, protest and resist normative forces within Muslim and LGBTQ cultures, and secure for themselves a gendered and visible Muslim identity, while simultaneously subverting gender norms. This article shows the creative ways Muslim women have negotiated religious and secular authorities to imagine new, playfully pious possibilities for themselves and the Muslim community.

Queer Muslim Piety: The Hijab Practices of LGBTQ Muslims in Boston

Abstract: This article examines how queer Muslim pieties are constructed through sartorial practices, specifically, wearing hijab, and what these pious subjectivities suggest about gender, piety, authority, and identity more broadly in the American Muslim community. In Muslim communities, hijab is imbued with heteronormative assumptions and is often thought about in terms of modesty relating to hetero male desire. Yet people who fall outside heteronormative paradigms also choose to cover, suggesting there are alternative meanings to lift up. Based on interviews with three queer Muslim women in Boston, the author found that through donning hijab, queer Muslim women mark degrees of intimacy and privacy with others, protest and resist normative forces within Muslim and LGBTQ cultures, and secure for themselves a gendered and visible Muslim identity, while simultaneously subverting gender norms. This article shows the creative ways Muslim women have negotiated religious and secular authorities to imagine new, playfully pious possibilities for themselves and the Muslim community.

The politics of piety: Muslim self-fashioning in Pakistani cricketers’ autobiographies

ABSTRACT This article offers a pioneering exploration of the cultural politics of Muslim self-fashioning in the autobiographies of three Pakistani cricketers. It examines the autobiographies of Javed Miandad, Shoaib Akhtar, and Mushtaq Ahmed, and proposes that the very assertions of the players’ Muslim identity have the potential to serve as counter discourses vis-à-vis the racist and Islamophobic perspectives on Pakistan and its cricketing cultures. It further demonstrates that the cultural politics of these religious discourses are contingent on the nature of the particular texts’ engagement with certain Eurocentric conceptions of modernity. It argues that the autobiographies of Miandad and Akhtar have counterhegemonic implications in that the references to divine intervention and divine will serve to construct partially non-modern cricketing subjectivities that form a counterpoint to the normative status of rational and/or technological discourses in modern cricket. The article further argues that certain forms of Muslim self-fashioning assume regressive, Occidentalist overtones. Such an ‘othering’ of Western modernity is explicated with reference to the autobiography of Mushtaq Ahmed. By examining the heterogenous cultural politics of religious discourses found in these texts, the article underscores the complex ways in which the non-Western cricketing discourses engage with the predominantly Eurocentric semiotics of the contemporary sport.

Qualitative Study of the Role of Islamic Law in Shaping Muslim Identity and Business Ethics

This qualitative research explores the role of Islamic law in shaping the identity and business ethics of Muslims in West Java, Indonesia. This research investigates how Islamic principles and cultural norms interact to influence ethical decision-making and identity formation among Muslim business owners. Through semi-structured interviews and document analysis, this research uncovers themes of integration between Islamic teachings and local customs, the impact of Islamic ethics on business behavior, the relationship between adherence to Islamic principles and self-identity, and the challenges faced in aligning religious obligations with economic reality. The findings highlight the synergy between religion and culture, the ethical foundation provided by Islamic principles, and strategies used to deal with challenges. The implications of this research include both theoretical understanding and practical application, offering insights for policy makers, business people, and religious leaders in promoting ethical and culturally sensitive business practices.

This World and the “Other”: Muslim Identity and Politics on the Indo-Bangladesh Border

This article investigates the “othering” of Muslims in two Northeast Indian states: Assam and Tripura, in a region known for its ethnic, linguistic and cultural diversity, and long history of militancy and civil unrest. Northeast Indian politics thrives on disagreement between “Us” and “Them” and tensions over illegal migration, drawing on overlapping or intersecting frames of “othering.” This study asks why and how the political “othering” of Muslims persists, and why the religious frame, or the Hindu–Muslim divide, is more salient in some parts of the region than in others. Drawing on fieldwork on the Indian side of the Indo-Bangladesh border in Tripura and southern Assam, historical records and contemporary print media archives, this study compares the role of Hindu–Muslim contention in the politics of the two neighboring states and finds reproduction of the Hindu–Muslim divide in Assam and resistance to Muslim “othering” in Tripura. The theoretical contribution of this article is to confront the concept of “othering” with colonial and post-colonial frameworks of representation to understand how contemporary non-Western “worlds of difference” capitalize on, reproduce and resist vestiges of colonial representations.

Yazar Sosyolojisi Bağlamında ‘Mustafa Kutlu’ Örneği

This study's primary goals are to define the sociology of the author, a branch of the sociology of literature, and to assess Mustafa Kutlu within this framework. A field of study called the sociology of literature looks at how literature and society interact, as well as how society is reflected in literature. The foundation of this field is the interaction between society and literature. As a result, literature can be seen as a reflection and expression of society. Four categories are used to analyze literary sociology. One of these is the author's sociology. Numerous elements, including the author's environment, family, and cultural circumstances, economic conditions, age, and gender, are covered in the sociology of the author, which is separated into subsections as author and creativity, author in society, and author in time. This approach, which considers how the author and society interact, seeks to explain things like how the author represents his ideology to society and whether the environment has an effect on his art. The author's biography is consulted at this stage. Because the sociology of the author is predicated on the idea that the information from the author's biography must be considered in order to conduct a genuine examination of the literary text. Each author is a member of society, and each author portrays a society in his or her works. When the work Kalbin Sesi (Voice of the Heart) by Kutlu is examined, this reflection can be seen. In order to investigate the connection between Mustafa Kutlu's life and his works, I take him into account when discussing the sociology of authors. We can see that the author, who examines issues through the lens of his Muslim identity and develops solutions in this way, does not observe society from 'ivory towers' but rather enters it directly. After moving to Istanbul, Kutlu, who was born in Erzincan and was familiar with town and rural life, wrote in coffee shops, tea gardens, and other public spaces because he wanted to be close to nature. Here, the setting for the literary work and the strategy for highlighting the author's social life are both evident. The Quran, the environment of his birthplace, his grandfather, the earthquake, and Nurettin Topçu can all be seen in Mustafa Kutlu's artwork's historical context. Kutlu has been a supporter of the principles that distinguish people from animals, and he refuses to carry a cell phone because he thinks it greatly corrupts people. Basing his works on observation and analysis, the author presents the reader with a picture of society. When we look at the author's stories and essays, we realize that they are solution-oriented writings. As a matter of fact, the book Kalbin Sesi ile Toprağa Dönüş (Return to the Land with the Voice of the Heart) is also one of his solution-oriented works. Mustafa Kutlu states that this book is a manifesto and that he wrote it for those who believe in the creed, and he is against the superiority of concepts such as technology, scientificity, and rationality. He points out that modernism takes people away from the climate of truth. The importance of going back to the earth and becoming one with nature is underlined. Fighting nature does not make one a hero; rather, it makes one a murderer who destroys the water, air, and soil and kills all living things. He holds that obeying the boundaries imposed by Allah is the only way for humans to discover their true nature. According to the author, Nurettin Topçu, who makes up his world of thought, is embodied in this work. This study analyzes the author's book "Kalbin Sesi," using explanation and definition approaches, and investigates the author's problem-solving methodology.

Kem Anak Hebat and Fun Islami (KAHFI): Program Pelatihan Kreatifitas dan Pembinaan Agama Anak-Anak Indonesia di Kuala Lumpur

The Creative Training and Religious Guidance Program for Indonesian Muslim Children in Kuala Lumpur is important because access to Islamic religious education and Quranic studies in Kuala Lumpur is considered expensive and inaccessible to lower-income Indonesian children. This program aims to provide equal opportunities for children from lower-income backgrounds to obtain quality religious education and develop creative skills. In a diverse environment like Kuala Lumpur, it is important for Indonesian Muslim children to strengthen their religious understanding to maintain their religious identity and practice Islamic values in their daily lives. However, the high costs associated with religious education and Quranic studies can be a barrier for children from families with limited incomes. The Creative Training and Religious Guidance Program for Indonesian Muslim Children in Kuala Lumpur is designed to address this constraint. By collaborating with educational institutions and religious organizations like Fatayat Nahdatul Ulama (NU), the program offers training in creative skills, such as arts and music, while providing religious guidance to the children. This provides an opportunity for children from lower-income backgrounds to access affordable Islamic education and Quranic studies. The program has dual benefits. First, children can access Islamic religious knowledge and learn to recite the Quran without a heavy financial burden, thereby reducing the disparity in access to religious education. Second, by aligning activities with the spirit of Ramadan, the program creates an environment that ignites the enthusiasm of children to participate and enhances their love for Islam. This program offers a new hope for children from lower-middle-class backgrounds in Indonesia to develop a solid understanding of their religion and strengthen their Muslim identity.

Giyinmeyle İlgili Hadis Rivayetleri Bağlamında Giyim-Şöhret İlişkisi

Humans have an innate need to cover and dress. Although the nature of clothes varies according to beliefs and cultures, clothing has been a source of concern for Muslims who have achieved Muslim identity since the Prophet Muhammad's revelation. The Prophet, who is a guide for Muslims in all matters, is also an example for Muslims in clothing. This exemplarity includes the Prophet's clothing ethics extending beyond garment types to cover. I will underline the concept of vanity in the relevant narrations in this context. Although there are studies on clothing during the Prophet's time period, there needs to be a study on dealing with the concept of vanity in clothing. The fundamental premise of this study is the Prophet Muhammad's hadith, which states that "whoever wears a garment of vanity, Allah will make him wear a garment of humiliation on the Day of Resurrection." I will explain which aspects of clothes will be regarded vanity based on the narrations dealing with the relationship between clothing and vanity. The transfer of vanity dress traits, as well as the types of dresses in the Prophet's time, is significant in determining the requirements set by Islam on clothing. The Prophet's statements about the colour, pattern, and fabric of the clothes in his time have an important place in determining the clothing style of today's Muslims. In this research, it is aimed to contribute to the elimination of the deficiencies and weaknesses of today's people in this regard by determining the limits of the relationship between clothing and vanity according to the Prophetic principles. In this research, I will analyze the data obtained by using the documentation method within the framework of this subject in the context of narration and vanity. The Prophet's statements about the color, design, and fabric of clothing in his period have a significant impact on the clothing style of today's Muslims. The goal of this research is to contribute to the removal of today's people's flaws and weaknesses in this regard by identifying the limits of the relationship between clothes and vanity according to Prophetic principles. In this study, I will investigate the data gathered by employing the documentation method within the context of narration and vanity. In the analysis phase, I have used commentaries such as Imam al-Nawawī's (d. 676/1277) al-Minhāj, Ibn Hajar al-Askalānī's (d. 852/1448) Fatḥ al-Bārī and Abū al-Tayyib Shams al-Haq al-Azīmābādī's (d. 1329/1911) 'Awn al-Ma'būd. In terms of the relationship between clothing and vanity, explaining the concept of "vanity" in the narration is critical. The Prophet gives warnings and explanations concerning the features of the dress worn rather than adopting a specific form of dress. The vanity dress is one that is unusual in color, model, and fabric from what most people wear while also making the wearer famous, among others. This dress may have characteristics that draw people's attention, arouse adoration, and lead to arrogance. As a result, the Prophet's hadiths contain severe cautions for individuals who wear a dress for vanity. In addition to eye-catching clothes, the garments worn by a person to convince others of his poverty are also considered within the purview of the 'dress of vanity'. Both aim for arrogance and showing off. The Prophet forbade wearing garments for vanity because it breeds hubris. The fact that both valuable and worthless clothes are included in the definition of vanity dress demonstrates that intention is also significant in clothing. During my investigation, I came to the conclusion that the vanity dress is one that is worn with the goal of showing off and being arrogant. The Prophet's era embraced the over-the-heels attire, which reflected arrogance, as an element of showing off and vanity. Taking into account the sociocultural characteristics of the society in which we live, the garments worn with the goal of arrogance and vanity, as well as producing prestige, can be appraised in this context today.

Religious Situation After Independence in Kazakhstan

Kazakhstan has endured the aftermath of the Soviet invasion following the era of Tsarist Russia, negatively impacting the presence of Islam in the country. The repressive policies of the Soviets have squeezed Muslims in this region. With the collapse of the Soviet regime in 1990, a new phase began, marking a new era for Muslims in Kazakhstan. This paper examines the religious life of Kazakhstani Muslims after independence, focusing on the religious services of the Kazakhstan Muslims’ Religious Administration (KMDB), recognized as the Official Representative of Kazakhstani Muslims. For clarity, this institution will be referred to as the Kazakhstan Religious Affairs Presidency or simply KMDB. The institution operates in Kazakhstan, overseeing services in various areas, including universities, madrasas, and mosques. Its goal is to provide services for the Islamic religion as well as propagation and outreach efforts for Islam. To fulfill these services, it has gained accreditation and recognition from the state. In addition to carrying out religious services for Muslims, the Kazakhstan Religious Affairs Presidency strives to counter both social and political operations targeting Muslims. One such operation involves efforts to steer Muslims away from Islam and back towards religious rituals rooted in old Turkic traditions. Kazakhstan has a significant population of Russified Kazakhs, who are a target of these efforts. As an extension of these endeavors, thousands of religious scholars were killed during the Soviet era, and religious literature was destroyed. Today, controlling the Muslim community in religious aspects remains a state policy. Nevertheless, Islam and Muslim identity in Kazakhstan are gradually becoming institutionalized and established. The Kazakhstan Religious Affairs Presidency adapts its religious services to contemporary conditions, utilizing channels such as television, radio, and, notably, social media. The Hanafi tradition takes precedence in religious structure and presentation. Publications in Turkish, Arabic, and Russian have reached significant levels. The Kazakhstani people exhibit a determination to remain committed to Islam and the religious responsibilities inherited from history.

Positionality, inter-subjectivity and reflexivity in Muslim minority research

Drawing substantially on epistemologies developed in the context of vulnerable populations and responding to calls for greater epistemic justice in marketing research, an intersectional framework involving positionality, partiality, reflexivity, and situated knowledges is proposed to reflect on undertaking market research with Muslim minority populations in non-Muslim majority countries. This population is often highly vulnerable due to stigmatisation, Islamophobia and processes of othering that affect Muslim consumer behaviour, practices and identity. The framework is derived from reflexive experiences of market research undertaken by the authors on and with Islamic consumers both on an individual and collective basis and from relevant literature. The framework highlights the relational nature of the research experience and the situatedness and positionality of both the researcher and researched. In the case of research with Muslim populations we also draw out the significance of religious identity, ideology and religiosity; intersectionalities, including gender; and religious and cultural power as framed by cultural and institutional practices and which affect notions of class and attitudes to the other. We propose an approach that helps overcome Muslim/non-Muslim binaries that flatten the lived notions of the Muslim experience and consumption practices and instead provide for a richer and more representative account of Muslim identity. However, this approach also heightens researcher sensitivity to the situatedness of Muslims within social norms and the implications that this has for anonymity.

Wilful daughters, domestic goddesses, pious Muslims, and rebels: Islam, fashion, commodities, and emotions among upper class women in Pakistan, 1947–1962

AbstractPakistan, 15 January 1950. Impeccably dressed, Zarina is going out to celebrate the wedding of her partner-in-gossip-crime, Fizza. Her busy life makes her feel anxious. The wrongdoings of the home helpers and her parents’ constant bickering fill her family life. Fashion magazines, get-togethers at the association she has just joined, and ladies’ glamorous parties are her only antidotes to stress.This article explores the history of Zarina and her fellow upper class women's emotions, everyday lives, and daily perception of religious and socio-political ideas of change in Pakistan's momentous formative years (1947–1962). By relying on Francis Robinson's research on religious change, self, and the fashioning of Muslim identity, it provides the first historical ethnography of how upper class women in Pakistan understood and experienced socio-political change through the transformation of their emotions, religious views, lifestyle, and behaviour.Drawing on material and visual culture and a rich selection of newspaper clippings and government records, this article lifts the curtain on the material and immaterial ‘stuff’ of women's dreams, taste in fashion, private lives, and political and religious ideas. Finally, it illuminates how women and their gendered agency became the key ‘sites’ for a new and, at times, surprising Islamic revival.

A religious minority tax in healthcare? Insights from Muslim American physicians

Physicians from marginalized racial, ethnic, sexual, and gender backgrounds often encounter adversity, ranging from overt discrimination to subtle microaggressions, which impacts their professional careers. Consequently, concerted efforts to promote workforce diversity in healthcare have begun to tackle these issues. In this study, we further these efforts by uplifting the voices of a minority religious community, Muslim physicians, and their experiences in the medical profession. Using a community-engaged research approach, we recruited 18 physicians from 3 national Muslim clinician organizations who had worked at a university hospital within the last 20 years to participate in semi-structured interviews focused on how their religious identity intersects with experiences of discrimination and accommodation. Deploying a phenomenological framework, we identified four emergent themes that cut across the 18 interviews. The physicians’ experiences demonstrated that they i) shouldered extra labor to uphold their religious identity, (ii) denied their personal experiences of religious discrimination, (iii) feared religious discrimination, and (iv) mislabeled their personal management of religious practices as institutional accommodations. These experiences suggest that the additional responsibilities and burdens that saddle underrepresented racial and ethnic identities in medicine – dubbed “the minority tax” – extend to this religious minority group. They also highlight a unique set of psychological and professional costs associated with carrying a Muslim identity in the physician workforce. Our findings underscore the need for healthcare systems to take bold action in creating non-discriminatory, inclusive, and equitable working environments that attend to the religious identities of diverse physicians.

Islam, Muslims and 2020 #EndSARS Protests in Nigeria

The 2020 #EndSARS is a youth-enthusiastic social movement in Nigeria against brutality and inhuman excesses of the Special Anti-Robbery Squad unit of the Nigerian Police Force. The protest movement started on social media and transmited to spatio-temporal platforms as numerous Nigerian youths were scattered on major streets and landmarks of the country to express their dissatisfaction with the operations and methods of the Special Anti-Robbery Squad (SARS). The protest was held by youths across different tribes, races and religions (with Muslims inclusive.) Just as the movement continued to increase, the participation of Nigerian Muslim youths in the protest became entwined in controversies as young Nigerian Muslim intellectuals debated the permissibility and impermissibility of protest for an ideal Muslim regardless of the circumstances. Numerous studies have examined protests, rebellions, uprisings, and coup d’états amongst other political issues affecting democracy, but they hardly study protests in the light of Islam and Muslims. This paper therefore seeks to explore this gap with a qualitative research by revisiting the history of Islamic civilization in the first few decades of Islam, approaching some Sharī‘ah principles and rereading the sensitive Islamic texts on obedience to authority in the context of contemporary realities surrounding the Nigerian Muslim ’Ummah. The paper concludes that while a protest is typically detestable under Islamic polity, it may rob Islam of its essence if such an opinion is upheld for Nigerian Muslims on 2020 #EndSARS, without considering the social, political, and constitutional factors influencing the movement in Nigeria.

Hijrah and changing religious preferences in contemporary Islamic legal practice

This research examines how urban Muslim communities in Purwokerto understand and practice religion in the area of muamalah (social relationships between people). Religious practice in urban Muslim communities is different from other religious communities. The intersection between the reality of modernity, Islamicity, and identity provides a model for distinguishing contemporary Muslim religious practices. This study is based on field research employing a phenomenological approach. Participatory observation was used to collect data from two mosques in Purwokerto City: the General Soedirman Grand Mosque and the Gelora Indah Mosque. Both mosques serve as the hub of religious discourse for Purwokerto's urban Muslim community, and they host a variety of religious studies on a regular basis. In-depth interviews were performed with worshippers from the two mosques by the researchers. Secondary data is derived from studies, journals, books, and other sources. This article concludes that urban Muslim identity is manifested in the shift away from usury practices and the choice of halal products. Studies in urban mosques and social media cannot isolate the rhetoric from the social formation of urban Muslims. In this environment, hijrah (shifting paradigm) has emerged as one of the trends that give rise to new nuances and views of any Islamic legal concept that is an annotated version of older works. Because of these shifts in preferences, the discipline of Islamic law, particularly fiqh muamalah, has become one of the most important areas for the expression of religious experience in the lives of urban Muslims

Reframing Islam in bollywood cinema: a study on the construction of the Islamic identity in Indian cinema

ABSTRACT This paper examines how stereotypical perceptions contribute to the construction of Muslim identity narratives in the context of Indian nationalism and the history of the Indo-Pak Partition. The main focus of this study is on how mainstream cinema portrayed the historical and nationalistic struggles of Partition through which the Muslim identity was shaped and shared through a range of communicative mediums. The verbal, physical, ritualistic and virtual modes of communication play significant roles in the construction and performance of identity. Analyzing films of mainstream Indian cinema, this article explores how expressions of the Indian Muslim are associated with the concept of Indian nationalism and its violent history of Partition and border politics where the stereotypical perceptions of Islam and Muslim identity contribute to the shaping of public opinion. It argues that whenever the corporeality of Indian Muslims is expressed through such forms, they get incorporated into the existing historic-geographical narratives, fictionalized as ideal stereotypes, normalized to fit into a particular political or ideological view, and finally get solidified into a set of polarized collective identities.

Prinsip dan Asas Masyarakat Multikultural Perspektif Tariq Ramadan

Pluralism and inclusivity are important aspects that need to be understood in the context of today’s multicultural society. However, in pluralistic societies, conflicts often arise due to differences and disagreements among different groups. This study aims to analyze the concepts of pluralism and inclusivity in the thoughts of Tariq Ramadan, with a focus on the concepts of European Muslim and Dar al-Shahadah. This research is a literature study with a philosophical approach that aims to examine the ideas and concepts of the figure. The results of this study indicate that in his thinking, Tariq Ramadan emphasizes the importance of a critical, inclusive, and pluralistic approach to Islam as well as advocating for reform in Islamic thought. His concepts of European Muslim and Dar al-Shahadah offer a positive view of the role of Muslim identity in an increasingly complex and changing global context in creating a more just and harmonious society and teaching the importance of recognizing and respecting the truth and human rights in all regions of the world, regardless of religious and cultural differences.