RELIGIOUS MOBILITY AND IDENTITY IN THE LIVES OF URBAN MUSLIM COMMUNITY IN AUSTRALIA: AN ANATOMY OF RELIGIOUS PRACTICE
DOI:
https://doi.org/10.32332/akademika.v27i2.5411Keywords:
Australia; Religious Mobility; Religious Practice; Urban Muslim Community.Abstract
This study aimed to discuss religious mobility in urban Muslim community of Australia by investigating organizational projects and religious practices. In addition, ethnographic fieldwork was conducted, which included extensive interviews and participation in organizational meetings. The results showed that urban Muslim community in Australia contributed significantly to the development of Islamic education, Islamic altruism, and spiritual performance. In this context, social sensitivity was reported by establishing institutions representing Muslim identities, such as Islamic Community of Melbourne Eastern Region (ISOMER) in Melbourne, Islamic Science and Research (ISRA) in Sydney, and Australian Sufi Association (ASA). Furthermore, religious mobility and practices were exemplified as agents of social change through the promotion of community engagement, which served as a manifestation of social solidarity. The three communities engaged in the social sphere were oriented toward spiritual-moral-ethical values to determine social movements in the educational, social, or religious ideology.
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References
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Batson, C. D. (2011). Altruism in Humans. Oxford University Press.
Bouma, G. D., Pietsch, J., & Aarons, H. (2012). Minority Religious Identity and Religious Social Distance in Australia. Dalam Australia: Identity, Fear and Governance in the 21st Century. ANU Press. https://www.jstor.org/stable/j.ctt24hbqz.9.
Campbell, R. L. (2006). Altruism in Auguste Comte and Ayn Rand. 7(2). https://www.jstor.org/stable/41560318.
Claydon, D. (2000). Islam in a western context: Australia. Transformation, 17(1). https://www.jstor.org/stable/43054957.
Cleland, B. (2002). The Muslims in Australia: A Brief History. Islamic Council of Victoria.
Cook, A. B. S. (2018). Tasawwuf ‘Usturaliya: Prolegomena to a History of Sufism in Australia. Australian Journal of Islamic Studies, 3(3), Art. 3. https://doi.org/10.55831/ajis.v3i3.119.
Dunn, K. M., Klocker, N., & Salabay, T. (2007). Contemporary racism and Islamaphobia in Australia: Racializing religion. Ethnicities, 7(4). 10.1177/1468796807084017
Frager, R. (1999). Heart, Self, and Soul: The Sufi Psychology of Growth, Balance, and Harmony. Quest Books.
Haddad, Y. Y., & Smith, J. I. (2002). Muslim Minorities in the West: Visible and Invisible. Rowman Altamira.
Hartley, J., & Cherney, A. (2016). Forming Partnerships to Tackle Terrorism and Violent Extremism: Insights and Experiences from Australia. Counter Terrorist Trends and Analyses, 8(4). https://www.jstor.org/stable/26351409.
Hassan, R. (2018). Australian Muslims: The Challenge of Islamophobia and Social Distance. International Centre for Muslim and non-Muslim Understanding, University of South Australia.
Hassan, R., Lester, L., Collins, E., & Prentice, P. (2018). Australian Muslims: The challenge of Islamophobia and social distance. International Centre for Muslim and non-Muslim Understanding, University of South Australia.
Haveric, D. (2019). Muslims making Australia home: Immigration and Community Building. Melbourne University Publishing.
Hutchinson, J. (2017). Violent Extremism and Far-Right Radicalism in Australia: A Psychosocial Perspective. Counter Terrorist Trends and Analyses, 9(11). https://www.jstor.org/stable/26351568.
Interview with TG and FF, who are Muslim Druze in Sydney on June, 6, 2019.
Interview with MO, ZK, GH and FD, who are represented from ISRA in Sydney on June, 9, 2019.
Interview with FR and MI, who are represented from ISOMER in Melbourne on Auguts, 14, 2019.
Lam, K., & Mansouri, F. (2021). Beyond (mis)-recognition: Muslim youth and religiosity in Australia. Journal of Youth Studies, 24(6), 765–780. https://doi.org/10.1080/13676261.2020.1766667.
M, M. Dahlan. (2019). Islam di Australia (Tinjauan Historis dan Perkembangan). Jurnal al-Hikmah, 21(1), Art. 1. https://journal.uin-alauddin.ac.id/index.php/al_hikmah/article/view/9885/6850.
Makārim, S. N. (1974). The Druze Faith. Caravan Books.
Milani, M., & Possamai, A. (2013). The Nimatullahiya and Naqshbandiya Sufi Orders on the Internet: The Cyber-construction of Tradition and the McDonaldisation of Spirituality. Journal for the Academic Study of Religion, 26(1). https://doi.org/10.1558/arsr.v26i1.51.
Myers, D. G. (2002). Social Psychology. McGraw-Hill.
Pickering, W. S. F., & Redding, J. (1975). Durkheim on Religion: A Selection of Readings with Bibliographies and Introductory Remarks (1 ed.). The Lutterworth Press. https://doi.org/10.2307/j.ctt1cgf6tc.
Saeed, A., & Akbarzadeh, S. (2001). Muslim Communities in Australia. UNSW Press. https://research.monash.edu/en/publications/muslim-communities-in-australia.
Sohrabi, H., & Farquharson, K. (2015). Australian Muslim leaders and normalisation discourses. Ethnicities, 15(5). https://doi.org/10.1177/1468796814547371.
Stephenson, P. (2009). Keeping it in the family: Partnerships between Indigenous and Muslim communities in Australia. Aboriginal History, 33. https://www.jstor.org/stable/24046825.
Syachrir, K., Najamuddin, N., & Ahmadin, A. (2021). Sejarah Masuk dan Perkembangnya Islam di Australia Pada Abad Ke 18-20 M. Attoriolong, 19(2), Art. https://ojs.unm.ac.id/Attoriolong/article/view/24583.
Wilson, I. D. (2015). The Politics of Protection Rackets in Post-New Order Indonesia: Coercive Capital, Authority and Street Politics (1 edition). Routledge.
2021 Census shows changes in Australia’s religious diversity | Australian Bureau of Statistics. (2022, Juni 28). https://www.abs.gov.au/media-centre/media-releases/2021-census-shows-changes-australias-religious-diversity.
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2022-10-16
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