Below are abstracts and a range of papers given at NCEIS' conference on"Challenges to Social Inclusion in Australia: The Muslim Experience", held in Melbourne, Australia on 19-20 November, 2008. Full-text versions of the papers are downloadable in PDF.

To hear audio recordings of selected presentations from the conference, visit our Audio page.

Cooper, Aziz (ICV Prison Chaplain):
Towards a model for the spiritual care of Muslim prisoners in Muslim-minority countries

While Muslims make up about 2% of the population of the state of Victoria in Australia, Muslim prisoners represent 7% of the prison population. The vast majority of these Muslim prisoners are young men who are first generation Australians. This over-representation, while not abnormal amongst emerging communities, suggests a deficient level of social inclusion and integration of this demographic in Australian society. 

This paper presents findings from a research trip to the USA, UK and Singapore undertaken in August/September 2008 as well as extensive experience of Muslim prison chaplaincy in Victoria, Australia.  The paper aims to develop a model for the spiritual care of Muslim prisoners by addressing the following questions with reference to the Muslim-minority countries of Australia, USA, UK and Singapore:

How are Muslim prisoners spiritually supported?
How are Muslims who have been released from prison supported?
How are Muslim prison chaplains recruited, trained and supported?
What are the common difficulties faced by chaplaincy services?

The recommendations of this paper will form a model for Muslim prison chaplaincy services in Victoria and other states of Australia.

Full text version of Aziz Cooper's paper available here.

Crouch, Melissa (ALC, University of Melbourne):
The emergence of a Burmese Muslim community in Australia: a case study of the Burmese Muslim community in Greater Dandenong (Victoria)

The Burmese refugee community has been one of the fastest growing refugee communities within Australia since 2006. For 2007-2008, the Australian Government has allocated the largest number of humanitarian visas to Burmese refugees ever in Australia. As a result, the growing presence of Burmese ethnic minorities, such as the Karen and Chin, are being recognised by the wider community. To date, however, the Burmese Muslim refugee community has largely gone without notice.

The Burmese Muslim community are distinct in three main ways. First, it is ethnically distinct from the Rohingya (Bengali Muslims), who generally come from Arakan State. Instead, they have generally fled from Karen state and identify themselves simply as ‘Burmese Muslims’. Second, the Burmese Muslim community is a persecuted minority in Burma, experiencing oppression from the military government as well as from other ethnic groups such as the Karen. Third, the relationship between the Burmese Muslim community and the wider Burmese community in Australia remains fragile.

The emergence of this community group raises the question: what challenges do the Burmese Muslim community face to social inclusion in Australia – as refugees, as Muslims, as a persecuted minority group from Burma? This article will analyse the experience of the Burmese Muslim community in Australia by focusing on a case study of the Burmese Muslim community in the City of Greater Dandenong, Victoria.

Section 2 explains the demographics of the Burmese Muslim community and their common backgrounds as refugees living in the camps on the Thai-Burma border. Section 3 then explores some of the challenges faced by the Burmese Muslim community in terms of social integration in Australia. In particular, it will analyse the practise of Islam within this community, such as the observance of Ramadan and the organisation of an informal, weekend Islamic school for children. It will highlight practical settlement issues, in particular housing, as well as social issues, such as mental health and substance abuse.

Section 4 will analyse the relationship of the Burmese Muslim community to the wider Burmese community and to Australian society more generally. It will be argued that the campaign for democracy in Burma and the fundraising efforts for the cyclone tragedy in May 2008 are the few instances that have held the fragile, often fragmented, Burmese refugee community together, regardless of ethnic or religious differences.

Overall, much greater attention from government organisations, institutions and community groups needs to be given to the Burmese Muslim community, as a distinct religious and ethnic minority group in Australia, to ensure that they successfully integrate into Australian society.

 

Ewart, Jacqui (Griffith University) & Posetti, Julie (University of Canberra):
Constructing identity in the talkback radio space

Talkback radio provides a special place and space through which listeners and callers construct their and other’s cultural identity, in particular, their ‘Australianness’. Using data from discussion groups with a variety of talkback radio program audiences, our research reveals how talkback callers and listeners conceptualise and identify themselves and others within that space. Our research also examines the impacts that the audiences’ sense of ownership of the talkback radio space has on their sense of identity, both as Australians and as a member of the talkback radio community. We reveal that talkback radio provides a homeland for many of its audiences, where they act out and perform their cultural identity. We also examine the alternative talkback radio spaces, which have been created in response to the sorts of Australian identity typically fostered in mainstream talkback. We use specific examples of instances where cultural tensions have arisen over what it means to be Australian to explore talkback audiences’ responses to the tensions and issues that arise in relation to identity, multiculturalism, diversity, inclusion and exclusion.

Full text version of Jacqui Ewert and Julie Posetti's paper available here.

Hussain, Jamila (UTS):
Making room for the sisters

Although the Qur’an granted women equality with men in almost all aspects of life, today in most countries, Muslim women are all but invisible in the religious life of Muslim communities. Over the centuries Islamic tradition has required that women remain segregated and covered, that they eschew positions of leadership and that their main, and indeed, only focus should be on the home and family.

These traditions place the modern Muslim woman in a quandary. This is especially the case if she lives in a Western society such as Australia where women are expected to be educated, to support themselves by employment before marriage, to supplement the family income after marriage and to be both seen and heard in life outside the home. Today Muslim women are graduating from universities, entering the professions and in some cases, taking an active role in Australian public life. Many of them are also concerned to live as good and practising Muslims in the secular Australian environment.

At the same time, some Muslim community leaders and scholars still insist that women should conform strictly to traditional customs. They should not be seen in the mosque, unless behind a curtain in a segregated area, they should obey their husbands, they should not travel without a mahrem (male relative) and should not seek work outside the home. Additionally, the measure of whether a woman is a good Muslim is defined essentially by the extent to which she wears ‘Islamic’ dress.

This paper looks at the effect of Islamic teaching and Muslim culture on Muslim women in Australia and at the ways in which modern Muslim women are negotiating a path between traditional religious teachings and the requirements of everyday secular life.

Full text version of Jamila Hussain's paper available here.

Ihram, Silma (UWS):
From the mouth of the Mufti – unpacking Muslim leadership and the discourse on women in Australian society

In the Ramadan of 2006, the then Mufti of Australia followed up the evening’s Qur’anic verses with a short explanation and interpretation in Arabic to traditional mosque attendees. The talk was taped, translated and has now entered the lexicon of discourse surrounding gender relations with references to women as meat and men as cats. While Muslim women in Australia generally enjoy greater apparent liberty than their peers in Muslim dominated landscapes, they are still subject to a paternalistic Scriptural and patriarchal cultural interpretation of Islam. This paper will deconstruct the Mufti’s talk - as presented in the media - in relation to the discourse surrounding the role of Muslim women in Australian society, from the application of the hijab to the provision of services and awareness of rights of Muslim women living in the East coast of Australia. While theoretically, Islamist material promotes the rights of Muslim women, in practise such rights are simultaneously undermined by Imams who validate the ultimate authority of males in relation to the application of female independence.

This paper is based on research conducted for a Masters Hons degree involving interviews with Muslim Arabic speaking youth and a number of Imams including the former Mufti Sheikh Taj al Din al Hilaly. It will be shown that the practical application of theoretical principles in Islam are invariably challenged by the reality of a lack of services for Muslim women, particularly the most marginalised, and least educated. In the absence of empowerment through education, female identity continues to be moderated through patriarchal attitudes authenticated by Islamist interpretations of the Scriptures.

Full-text version of Silma Ihram's paper available here.

Jones, Peter D (UTas):
Islamic schools in Australia: Australian Muslims or Muslims in Australia?

The recent dispute over a proposed new Islamic school in Camden has once more brought Islamic schools into the media although the first two Islamic schools started in Australia in 1983 and today there are thirty established across six states.

They reflect the growing trend to private faith based schools, encouraged and financially supported by both the Howard Coalition government and the Rudd Labor government.

The older more well established schools have reached K-12 status, while more recent schools are building up their classes, though frequently constrained by lack of space.

The schools are caught up in the current debate within the Umma on the nature of Islamic or Muslim education today, particularly within the context of a situation where Muslims constitute a small minority in a predominantly secular society, while at the same time facing religious, political and cultural bigotry and misunderstanding which has often put obstacles in the way of establishing new schools.

Islamic schools in Australia are unique in Western society insofar as they are all financially supported by the state, and while only around 10% of Muslim students in Australia attend these schools, they face a growing demand for places which they are currently finding impossible to fulfil.

While Islamic education scholars debate exactly what should be taught in these schools, other Muslims are discussing whether or not Islamic schools are the best way to integrate into Australian society while retaining an Islamic identity.

At another level, the old White Australia element in our society opposes Islamic schools on the grounds that “they don’t fit in our community or country” and teach unAustralian values.

There is a well documented link between ignorance and prejudice in Australia when it comes to understanding Islam, so hopefully my research will help to combat not only some of these unfounded fears but also contribute to the debate within the Umma about the nature of Islamic education in Australia today.

Full-text version of Peter Jones' paper available here.

Kabir, Nahid Afrose (Edith Cowan):
A Study of Australian Muslim Youth Identity

When Muslim children are born, the first sounds they hear are the calls for prayer, Azan. Muslim children learn to read their holy book, the Qu’ran when they are very young. Young Muslims learn to perform ablutions, wudu before prayer. They join their elders for prayers called Salat. Friday/Jumma mid-day prayer is a special day for Muslim boys and men when they go to the mosque. During the month of Ramadan, Muslim family members fast; afterwards they celebrate the festival of Eid-ul-Fitr. After the Hajj ceremony or pilgrimage to Mecca, Muslims celebrate Eid-ul-Adha. Muslims try to perform the Hajj at least once in their lifetime (Droubie 2006). Generally speaking, whether in a Muslim or non-Muslim country, Muslims are brought up in a traditional Muslim environment. This helps them to retain their Islamic identity.

On the other hand, young Muslims growing up in a non-Muslim country also experience a non-Muslim environment. For example, in Australia they see mainstream Australians speaking a different language and their dress codes, eating and drinking habits are different from traditional Muslims. In schools, neighbourhoods, sporting grounds or at wider community events, Muslim youth are exposed to the cultures of other Australians. As they interact with them, they adopt some of this culture and become a part of the wider community and identify themselves as Australians or ethnic-Australians (Kabir 2007).

In my study of young Australian Muslims’ identity, I found diverse patterns. Muslim youth were western when it came to music, sports and reading; they were ethnic when it came to cultural celebrations, and they were Muslims when they felt other Muslims were unfairly treated. However, these students seemed not to be influenced by ‘globalised Islam’ or political Islam. They appeared to be peaceful, and their bicultural skills strengthened their Australian citizenship. This paper relies on oral testimonies and relevant literature.

Full-text version of Nahid Kabir's paper available here.

Krayem, Ghena (University of Sydney):
Multiculturalism and its challenges for Muslim Women

Australia, like many other liberal democratic countries around the world faces the important question of what kind of recognition or accommodation should be given to the laws, principles and practices of the many religious and cultural groups found within it?  Various perspectives have been put forward in response to such a question, ranging from those who argue that such groups should assimilate into the wider society and abandon any different practices, to others who contend that the state should recognise and accommodate such differences, this latter approach is usually known as “multiculturalism”. 

The paper will discuss the concept of “liberal multiculturalism” as defined by Will Kymlicka. He argues that there has been a historic shift towards liberal multiculturalism not only in Australia, but also in many countries that have large numbers of migrant groups.  Whilst Kymlicka has written extensively about the benefits of liberal multiculturalism, others have criticised such a concept.  Two of these critiques are firstly, that multiculturalism is destabilising to a state as it leaves society fragmented and secondly, that “multiculturalism is bad for women” because it fails to protect women from disadvantageous and oppressive cultural and religious practices. 

The paper will explore the application of such an approach to demands made for recognition/accommodation by the Muslim community, and address the two criticisms as they apply to the Muslim Community in Australia. In particular the discussion will look at two issues that have been in the public discourse in recent times; the call for recognition of Muslim Family Law and the debate about whether Muslim girls should be allowed to wear Islamic dress in schools.

It is the argument of this chapter that there is much to be gained by adopting a liberal multicultural approach in Australia, both for the Muslim community and the wider Australian society.  Furthermore it is argued that the two criticisms outlined above when applied to the Muslim community in Australia appear to be based more on generalisations and stereotypes than actual facts; these generalisations do not take into account the views of Australian Muslims, particularly Australian Muslim women.  Rather, what is needed is a dialogue with the community and an analysis based on this dialogue that allows those views to be taken into account.  It is only then that the question of recognition/accommodation of the laws, principles and practices of minority groups can begin to be answered.

Full text version of Ghena Krayem's paper available here.

Quinn, Rapin (ACU):
Can We Live Together? – A Case Study of Social Inclusion in Australian Schools

Multiculturalism provides a framework for Australia to perceive itself as a diverse, multicultural, and democratic society.  It also provides a rule of engagement for Australian schools to accommodate a wide range of students, regardless of their backgrounds and belief systems (e.g. Christianity, Islam and Judaism), to reach their full potential in life and work.  Despite heated debates about its validity, fuelled by global and regional ‘terrorism’ in recent years, the concept is still providing a social space for Australians to discuss, negotiate and reconcile their differences.  Australian schools, with the support of Australian governments, are still maintaining their role in providing a high-quality education which recognises the existence of individual and collective demands.  Schools are supporting their students to recompose their society in a world where time and space have been compressed, and patterns of migration rapidly develop and diversify.

This paper focuses on the efforts of schools teachers, who have played a crucial role in high-quality education.  They are: to broaden students’ perspectives about ‘others’ while respecting their cultural traditions; to facilitate interfaith and intercultural communication; and to provide young Australians with knowledge and understanding of Australia’s democratic system as well as the skills to deal with changes from both within and without.  Their journeys have already commenced.  They may have to encounter a long, winding and bumpy road every now and then.  Whether we can live together peacefully and harmoniously, and how, depends on these quality school teachers pursuing on-the-ground work to make it happen.  They need governments’ supports to guide and underpin their work in response to the changing needs of schools and local communities and diverse ethnic groups and belief systems.  These supports could include the revisiting of a multicultural public policy and strengthening whole-of-government mechanisms to fulfill our goal as a productively multicultural society.

Full-text version of Rapin Quinn's paper available here.

Rane, Halim (NCEIS, Griffith University):
Mass Media Islam and Inter-Community Relations

This paper explores the relationship between the Australian media coverage of Islam and relations between Muslims and the wider Australian society. It is based on the findings from a telephone survey that was conducted with a sample of 500 people randomly selected from the Brisbane-metropolitan region. The survey examined the public’s media use and sources of information about Islam and Muslims, knowledge of Islam, interactions with Muslims and attitudes towards them.

The findings of the survey show that while the media is the primary source of information about Islam and Muslims, this does not necessarily translate into negative attitudes towards them. The overwhelming majority accept Muslims as part of Australian society and do not perceive them as a threat to the country. However, while negative attitudes towards Muslims are held by a minority, their proportion of the population is sufficient to provide a substantial market for pejorative coverage of Islam and Muslims in segments of the Australian press.

In spite of extensive coverage of Islam and Muslims in the media, the public continues to lack a sound understanding of the religion and its adherents; most respondents are not familiar with even the basic teachings of Islam. The study found, however, that interpersonal interaction with Muslims correlates highly with positive attitudes towards them. Direct interaction with Muslim people is an effective means of improving inter-community relations and offsetting the impact of pejorative representations of Islam in the media.

The lack of correlation between the pejorative media representations of Islam and Muslims can also be explained in terms of the public’s negative perceptions of the Australian media. Although reliant on the media for information about Islam and Muslims, most respondents identified the Australian media’s coverage of Islam and Muslims to be negative. Public perceptions of the media as lacking credibility and objectivity, as well as being sensationalist and ratings-driven, has diminished the potential of the Australian media to be more influential in shaping the Australian public’s perceptions of Islam and Muslims.

Full text version of Halim Rane's paper available here.

Stephenson, Peta (University of Melbourne):
Engaging Communities: The Role of Creative Australian-Muslim Youth in Intra- and Inter-Cultural Change

Books about Islam are no longer a rarity in Australia. The last decade, and the period since 9/11 2001, in particular, has seen the production of an increasing number of academic and other texts, reflecting a growing interest in Islam among local readers. To date though, the majority of publications have concentrated on recent Muslim arrivals, their re-settlement patterns and needs, and how they (as a whole or in particular ethnic groups) have fared in their new homeland. There is an absence of serious regional studies that start from the ‘Australianness’ of Muslims in Australia. Research on Australian-Muslim youth is also extremely limited. Recent publications continue to exhibit a lack of regard for the extraordinary creativity and resourcefulness that Australian Muslims, especially younger, second-generation ones, show in reinterpreting and mediating their cultural and spiritual inheritance. As such, they have often failed to reflect the dynamism of Muslim communities and identities in contemporary Australian society.

This paper seeks to redress this apparent lacuna by focussing on Muslim youth who are actively reflecting on what it means to be Muslim in Australia today, and who are communicating this effectively and engagingly to largely non-Muslim audiences. It shows that the members of the socially-conscious Muslim hip-hop group ‘The Brothahood’, the writers and performers of the stand-up comedy sketch ‘Fear of a Brown Planet’, and the hosts of the Muslim panel show ‘Salam Café’ use creativity, wit and humour to simultaneously bridge the gap between Muslim generations and between themselves and the wider Australian community. The paper also considers how these young Muslims, who are fully immersed in Australian society and culture, remain true to the ethical values of their religion and their country.

Full-text version of Peta Stephenson's paper available here.

Windle, Joel (Monash); Akbarzadeh, Shahram (NCEIS, University of Melbourne) & Taylor, Calvin:
The Muslim Middle Ages in Victorian Classrooms: an analysis of junior humanities textbooks

One of the founding myths of Australian nationalist history is that of an exclusively Christian European heritage.  This myth helps to sustain contemporary anti-migrant and anti-Muslim sentiment in political and media debates.  It is important, therefore, that the history taught in schools recognises religious diversity in Europe, and the distinctive place of Andalusia in Medieval history.  An analysis of junior secondary text-book presentations of the Middle Ages suggests that most focus on Europe as uniformly Catholic, and as acting in a uniform way to combat non-European Muslims threatening Christendom in the course of the Crusades.  European Islam is effectively erased from many accounts, as are the origins of the Crusades in changing class relations and class conflict within Europe.  A common, 'foreign' enemy is construed which bears the hallmarks of the dominant 'clash of civilisations' thesis advanced by Hunter.  This thesis is advanced through the pedagogical activities students are asked to undergo, which in at least one instance invite comparisons between the Crusades and September 11, 2001.

Joel Windle's presentation available for download here.