British tourists’ adjustment to cultural expectations in Muslim-majority countries

ABSTRACT Religious traditions in Indonesia are known to be very moderate and tolerant abroad is a reflection of the character of a great noble nation. Between religion, tradition and culture are able to perform compounds so as to create a genuine religious harmony. Because of this reality Indonesia is regarded as the largest Muslim majority country in the world that almost without conflict, in the midst of reality Muslim countries in the Middle East that impressed the dispute into the daily menu. However, the reality of Indonesia as a moderate nation is injured by the act of a group that is fond of terrorism and radicalism by riding Islamic religious teachings. Thus, this reversed religion is assumed as a source of cruelty. It is through that phenomenon researcher, feel the need to examine the strategy of disseminating moderate Islam by Nahdlatul Ulama. The selection of this Islamic organization according to the authors due to its success in moderating Islam in Indonesia. In this study, the study using a qualitative approach or method as well as adopting the theory of Van Dijk discourse analysis as a scalpel to peel the discourse of moderate Islam published by PWNU East Java through the website. As for this research, the findings are important, among others are: 1) moderate Islamic discourse campaigned by Nahdlatul Ulama East Java is categorized into three segments, namely social, religious and nationality. 2) the text structure that builds moderate Islamic discourse NU East Java in Van Dijk perspective constructed in three domains, namely text, social cognition and social context. 3) the principles of Public Relationship implemented by NU through cyber (online media), among others; News publications and expert opinions, production of image and video-based information, and updating official NU information to the public about their attitudes and views on the phenomena that occur by promoting the values of Islamic moderatism. Key Word : Islamic Moderatism, Nahdlatul Ulama, Cyber Public Relationship

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Recommendations of The Ombudsman’s Dilemma: Between Law Enforcement Officials and Protection of Credibility

International Conference of Moslem Society ◽

10.24090/icms.2018.1809 ◽

2018 ◽

Vol 2 ◽

pp. 1-12

Author(s):

Dyah Adriantini Sintha Dewi

Keyword(s):

Law Enforcement ◽

Public Service ◽

Public Services ◽

Point Of View ◽

Law Enforcement Officials ◽

Muslim Majority ◽

The Republic ◽

The Government ◽

The One ◽

Oversight Body

The Ombudsman as an external oversight body for official performance, in Fikih Siyasah (constitutionality in Islam) is included in the supervision stipulated in legislation (al-musahabah al-qomariyah). Supervision is done so that public service delivery to the community is in accordance with the rights of the community. This is done because in carrying out its duties, officials are very likely to conduct mal administration, which is bad public services that cause harm to the community. The Ombudsman is an institution authorized to resolve the mal administration issue, in which one of its products is by issuing a recommendation. Although Law No. 37 of 2018 on the Ombudsman of the Republic of Indonesia states that the recommendation is mandatory, theombudsman's recommendations have not been implemented. This is due to differences in point of view, ie on the one hand in the context of law enforcement, but on the other hand the implementation of the recommendation is considered as a means of opening the disgrace of officials. Recommendations are the last alternative of Ombudsman's efforts to resolve the mal administration case, given that a win-win solution is the goal, then mediation becomes the main effort. This is in accordance with the condition of the Muslim majority of Indonesian nation and prioritizes deliberation in resolving dispute. Therefore, it is necessary to educate the community and officials related to the implementation of the Ombudsman's recommendations in order to provide good public services for the community, which is the obligation of the government.

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Factors that Contribute to Awareness of Halal Logistics among Muslims in the Klang Valley

ADVANCES IN BUSINESS RESEARCH INTERNATIONAL JOURNAL ◽

10.24191/abrij.v3i1.10032 ◽

2017 ◽

Vol 3 (1) ◽

pp. 1

Author(s):

Emi Normalina Omar ◽

Ahmad Adeel Ramli ◽

Harlina Suzana Jaafar ◽

Lailatul Faizah Abu Hassan ◽

Abdul Kadir Othman ◽

...

Keyword(s):

Religious Belief ◽

Direct Contact ◽

Research Paper ◽

Service Component ◽

Muslim Countries ◽

Klang Valley ◽

Muslim Majority ◽

Terminal Operations

The demand for Halal products is increasing tremendously not only from Muslim countries but also non-Muslim countries. The component of Halal industry can be classified into three areas, namely services, food and non-food. Halal logistics is categorized into the service component. Halal logistics covers warehousing, transportation and terminal operations. There are three principles of Halal logistics; avoiding direct contact with haram, addressing the risk of contamination, and perception of the Muslim consumer. For non-Muslim countries, the first two principles apply.Malaysia is regarded as a Muslim majority country; therefore, there is a need to explore the level of awareness on Halal logistics. This research paper aims to explore the level of awareness of the Muslim in the Klang Valley, Selangor. Data were collected through convenient sampling from 250 respondents and analyzed by using SPSS.The findings indicate that religious belief is a significant predictor of Halal logistics awareness among Muslims

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PERSOALAN KEHIDUPAN KONTEMPORER: MENGGAGAS KAJIAN SACHEDINA TENTANG THEOLOGI PLURALISME

EMPIRISMA ◽

10.30762/empirisma.v26i1.679 ◽

2017 ◽

Vol 26 (1) ◽

Author(s):

Limas Dodi

Keyword(s):

Religious Pluralism ◽

Main Argument ◽

Religious Groups ◽

Common View ◽

The Public ◽

The People ◽

Muslim Majority ◽

The Common ◽

The Relationship ◽

Religious Differences

According to Abdulaziz Sachedina, the main argument of religious pluralism in the Qur’an based on the relationship between private belief (personal) and public projection of Islam in society. By regarding to private faith, the Qur’an being noninterventionist (for example, all forms of human authority should not be disturb the inner beliefs of individuals). While the public projection of faith, the Qur’an attitude based on the principle of coexistence. There is the willingness of the dominant race provide the freedom for people of other faiths with their own rules. Rules could shape how to run their affairs and to live side by side with the Muslims. Thus, based on the principle that the people of Indonesia are Muslim majority, it should be a mirror of a societie’s recognizion, respects and execution of religious pluralism. Abdul Aziz Sachedina called for Muslims to rediscover the moral concerns of public Islam in peace. The call for peace seemed to indicate that the existence of increasingly weakened in the religious sense of the Muslims and hence need to be reaffi rmed. Sachedina also like to emphasize that the position of peace in Islam is parallel with a variety of other doctrines, such as: prayer, fasting, pilgrimage and so on. Sachedina also tried to show the argument that the common view among religious groups is only one religion and traditions of other false and worthless. “Antipluralist” argument comes amid the reality of human religious differences. Keywords: Theology, Pluralism, Abdulaziz Sachedina

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Religious Freedom in Islam

10.1093/oso/9780190908188.001.0001 ◽

2019 ◽

Cited By ~ 4

Author(s):

Daniel Philpott

Keyword(s):

Religious Freedom ◽

Muslim World ◽

Human Right ◽

The West ◽

Empirical Examination ◽

Public Controversy ◽

Arab Uprisings ◽

Islamic Tradition ◽

The World ◽

Muslim Majority

Is Islam hospitable to religious freedom? The question is at the heart of a public controversy over Islam that has raged in the West over the past decade-and-a-half. Religious freedom is important because it promotes democracy and peace and reduces ills like civil war, terrorism, and violence. Religious freedom also is simply a matter of justice—not an exclusively Western principle but rather a universal human right rooted in human nature. The heart of the book confronts the question of Islam and religious freedom through an empirical examination of Muslim-majority countries. From a satellite view, looking at these countries in the aggregate, the book finds that the Muslim world is far less free than the rest of the world. Zooming in more closely on Muslim-majority countries, though, the picture looks more diverse. Some one-fourth of Muslim-majority countries are in fact religiously free. Among the unfree, 40% are repressive because they are governed by a hostile secularism imported from the West, and the other 60% are Islamist. The emergent picture is both honest and hopeful. Amplifying hope are two chapters that identify “seeds of freedom” in the Islamic tradition and that present the Catholic Church’s long road to religious freedom as a promising model for Islam. Another chapter looks at the Arab Uprisings of 2011, arguing that religious freedom explains much about both their broad failure and their isolated success. The book closes with lessons for expanding religious freedom in the Muslim world and the world at large.

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In the Light and on the Road

10.1093/oso/9780198814221.003.0008 ◽

2018 ◽

Author(s):

Sarah Crabtree

Keyword(s):

Rhode Island ◽

Early America ◽

Women's Bodies ◽

Women's Ministry ◽

The Road ◽

Cultural Expectations ◽

Female Autonomy ◽

On The Road ◽

One Year ◽

Gendered Expectations

Patience Brayton (1734–94), a Quaker itinerant minister from Rhode Island, completed two extended journeys: one year-long trip covering the American seaboard and a four-year trek through Ireland and Britain. These journeys required her to leave her husband and young children, navigate hazardous travel conditions, endure incapacitating illnesses (often alone), and contend with those hostile to women’s ministry. This chapter contrasts these feats with post-Revolutionary ideas about the weakness of women’s bodies and minds, arguing Brayton’s narrative resolved this conflict by reiterating her own discomfort with these anomalous experiences and by attributing her strength and success to God. Thus, although her journal documented myriad examples of female autonomy and authority, descriptions of her travels, absences, illnesses, and silences conformed to gendered expectations. While ‘in the light’ Quaker women may have stretched gender norms in early America, they could not escape the gendered boundaries of cultural expectations while ‘on the road’.

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Illicit Economies and Political Violence in Central Asia

The Oxford Handbook of Politics in Muslim Societies ◽

10.1093/oxfordhb/9780190931056.013.16 ◽

2020 ◽

Author(s):

Lawrence P. Markowitz ◽

Mariya Y. Omelicheva

Keyword(s):

Central Asia ◽

Political Violence ◽

Drug Trade ◽

Weak States ◽

Collaborative Relationships ◽

Organized Violence ◽

Muslim Majority ◽

Low Levels ◽

The Relationship ◽

Terrorist Violence

This chapter examines low levels of terrorist violence in Muslim-majority societies. Studies of terrorism have tended to view the relationship between religion and violence through the narrow lens of security, thereby overpredicting the extent of terrorist violence across societies. After reviewing the various explanations for terrorist violence, and applying them to Central Asia, this chapter explores the conditions under which a state’s involvement in illicit economies—specifically its collusion in the drug trade—can dampen levels of terrorist violence. Combining quantitative analysis (including GIS-enabled tools) with a series of in-depth expert interviews conducted in Central Asia, it emphasizes the complex political economy of security that defines infrastructurally weak states, where political and security apparatuses are often immersed in informal and illicit economies. This approach helps uncover the complex links between religion and organized violence, where state apparatuses are often drawn into collaborative relationships with nonstate actors.

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Repressive Religious Regulation and Political Mobilization in Central Asia

The Oxford Handbook of Politics in Muslim Societies ◽

10.1093/oxfordhb/9780190931056.013.9 ◽

2020 ◽

Author(s):

Dustin Gamza ◽

Pauline Jones

Keyword(s):

Political Action ◽

Religious Practice ◽

Political Mobilization ◽

The State ◽

Religious Community ◽

State Repression ◽

Religious Persecution ◽

Muslim Majority ◽

The Relationship ◽

Perceived Harm

What is the relationship between state repression of religion and political mobilization in Muslim-majority states? Does religious repression increase the likelihood that Muslims will support acts of rebellion against the state? This chapter contends that the effect of repression on attitudes toward political mobilization is conditional on both the degree of enforcement and the type of religious practice that is being targeted. When enforcement is high and the repressive regulation being enforced targets communal (rather than individualistic) religious practices, Muslims expect state persecution of their religious community to increase, and that this persecution will extract a much greater toll. They are thus more willing to support taking political action against the state in order to protect their community from this perceived harm. The chapter tests this argument with two novel survey experiments conducted in Kyrgyzstan in 2019. It finds that the degree of enforcement has a significant effect on attitudes toward political mobilization, but this effect is negative (reducing support) rather than positive (increasing support). The chapter also finds that repression targeting communal practices has a stronger effect on attitudes toward political mobilization than repression targeting individualistic practices, but again, these effects are negative. The chapter’s findings suggest that the fear of collective punishment increases as the degree of enforcement increases, particularly when it comes to repression targeting communal practices. Thus, while Muslims are motivated to protect their community from harm, it may be that the certainty of financial and physical harm outweighs the expectation of increasing religious persecution.

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