scholarly journals Pendekatan Wilayah Dalam Studi Islam (Perkembangan Kehidupan Keagamaan dan Aktivitas Muamalah Masyarakat Minoritas Muslim di Asia Tenggara)

2019 ◽  
Vol 19 (2) ◽  
pp. 61-76
Author(s):  
Evan Hamzah Muchtar
Keyword(s):  
Southeast Asia ◽  
The Philippines ◽  
Political Orientation ◽  
Religious Institutions ◽  
Minority Communities ◽  
National Integration ◽  
Islamic Studies ◽  
Muslim Minority ◽  
The Government ◽  
Muslim Communities

This paper will discuss Islamic studies on religious life and muamalah activities with regional approaches in Southeast Asia, especially in Muslim minority communities in Myanmar, Thailand and the Philippines. The discussion begins with the understanding of Islamic studies, the background of the spread of Islam in Southeast Asia, and the development of muamalah Muslim minority communities in Southeast Asia, especially in Myanmar, Thailand and the Philippines. Their position as a minority influences the development of religious institutions. In the process of national integration launched by the government, Muslim communities face changes in social and political orientation.

scholarly journals Problems, Challenges and Prospects of Indonesian Muslim Community in Sydney for Promoting Tolerance

2016 ◽  
Vol 8 (2) ◽  
pp. 169-184
Author(s):  
Ahmad Muttaqin ◽  
Achmad Zainal Arifin ◽  
Firdaus Wajdi
Keyword(s):  
Religious Affiliation ◽  
Social Needs ◽  
Muslim Community ◽  
Community Based ◽  
Islamic Studies ◽  
Indonesian Government ◽  
Australian Community ◽  
Political Idea ◽  
The Government ◽  
Muslim Communities

This paper elucidates a map of Indonesian Muslim communities around Sydney in order to observe the possibility to promote a moderate and tolerance of Indonesian Islam worldwide. Indonesian Muslims who live in Australia are relatively small if we consider that we are the closer neighbor of Australia and have the biggest Muslim populations in the world. Most Indonesian Muslim communities in Sydney are in a form of kelompok pengajian (Islamic study group), which is commonly based on ethnicity, regionalism (province and regency), and religious affiliation with Indonesian Islamic groups. The main problems of Indonesian Muslim communities in Sydney are an ambiguous identity, laziness integration, and dream to home country. Most Indonesian Muslim diaspora in Sydney only consider Australia as the land for making money. Therefore, their inclusion to Australian community is just being Indonesian Muslim in Australia and it seems hard for them to be Australian Muslim, especially in the case of those who already changed to be Australian citizens. This kind of diaspora attitude differs from Muslims Diasporas from the Middle East and South Asia countries who are mostly ready to be fully Australian Muslim.Naturally, most Indonesian Muslim communities put their emphasis to develop their community based on social needs and try to avoid political idea of Islamism. In this case, the Indonesian government, through the Indonesian Consulate in Sydney, has great resources to promote moderate and tolerant views of Indonesian Islam to other Muslim communities, as well as to Western media. In optimizing resources of Indonesian Muslim communities in Sydney to envoy Indonesian cultures and policies, it is necessary for Indonesian government to have a person with integrated knowledge on Islamic Studies who are working officially under the Indonesian consulate in Sydney. It is based on the fact that most Indonesian Muslim communities needs a patron from the government to manage and soften some differences among them, especially related to problems of identities, as well as to link them with the wider Australian communities.

scholarly journals Arbitrary Detention: A Challenge Faced by Muslim Minority in India

2019 ◽  
Vol 7 (2) ◽  
pp. 51-55
Author(s):  
Aijaz A. Turrey
Keyword(s):  
Human Rights ◽  
Total Population ◽  
Government Agency ◽  
Economic Conditions ◽  
Indian Government ◽  
Minority Communities ◽  
Religious Minority ◽  
Muslim Minority ◽  
The Government ◽  
Indian Penal Code

Muslims form the largest religious minority in India. Census of India 2011 registered about 14.4 per cent of India’s total population as Muslims. Being minority Muslims are one of the weaker sections of society and the most oppressed ones. Majority of the Muslims especially youth are going through distress and trauma of terrorism tags. Muslims are the prime targets of anti-national activities and often jailed and killed in fake encounters. They are the most suffered section of the society and a little is being done for their upliftment. An attempt has been made to analyze the condition of the Muslim minority in India in the present democratic scenario. The study mainly focused on the consequences of false charges and fake encounters on the socio-economic conditions of Muslims and their families in India. The study is actually an investigation in some thrust areas in which Muslim section of the society is being demoralized deeply in India. The government of India established The Ministry of Minority Affairs on 29th January 2006 to look after the issues of minority communities and suggest development frameworks for their benefit. The 2017 World Report of the Human Rights Watch1 also finds India as the violator of human rights with respect to freedom and treatment of minorities.1An Indian government agency responsible for collecting and analyzing crime data as defined by the Indian Penal Code (IPC).

scholarly journals A CASE STUDY OF ISLAMIC DACWAH ACTIVITIES IN CORDILLERA ADMINISTRATIVE REGION, PHILIPPINES AMONG MUSLIM MINORITY

2019 ◽  
Vol 7 (4) ◽  
pp. 559-571
Author(s):  
Marlon Pontino Guleng ◽  
Razaleigh Muhamat Kawangit ◽  
Abur Hamdi Usman
Keyword(s):  
Social Sciences ◽  
The Philippines ◽  
Quantitative Methodology ◽  
Muslim Society ◽  
Administrative Region ◽  
The Social ◽  
Muslim Minority ◽  
The Government ◽  
High Level

Purpose of the Study: The curves of Islamic dacwah activities in the Philippines have faced ebbs and flows due to various internal and external constraints. In Cordillera Administrative Region (CAR), lots of responses had been received by the Islamic organization from the local Muslim societies on the dacwah activities which require further reform in a way of diversifying the dacwah efforts in the whole region. This research aims of identifying the response of Muslim society towards the Islamic dacwah activities in the Philippines. Methodology: In this study, quantitative methodology research was applied and the data were analyzed using Statistical Package for the Social Sciences (SPSS) for Windows version 21 with a total number of 272 respondents. Main Findings: The results showed the responses towards the Islamic dacwah activities in a Muslim society (mean=3.71); Muslim family and friends (mean=3.51) were at high level. However, findings regarding the responses from the government (mean=3.13) and non-Muslim society (mean=3.15) were at moderate level. Implications: The findings are essential for Islamic da’wah organizations to redesign and formulate various dacwah programs in order to ensure better implication on the societies.

Challenging Cosmopolitanism

2018 ◽  
Keyword(s):  
Indian Ocean ◽  
Southeast Asia ◽  
Iberian Peninsula ◽  
Case Studies ◽  
The Philippines ◽  
Border Crossing ◽  
Islamic State ◽  
Afghan Refugees ◽  
The Indian Ocean ◽  
Muslim Communities

The temptation to invoke idealised histories of Islamic cosmopolitanism as the antithesis to the militancy associated with contemporary groups, such as the Islamic State (IS), is quite powerful. Many writers have pointed to the flourishing of al-Andalus on the Iberian Peninsula and the mobile societies of the premodern Indian Ocean as paradigmatic examples both of the storied past and the potential future of cosmopolitan forms of religious vitality. However, if one pushes beyond nostalgic images of coexistence, pluralism and mobility, it is also possible to discern more complex stories. The chapters in Challenging Cosmopolitanism, specifically direct attention to the historical experiences of Muslims in China and Southeast Asia to explore such complexities. Marked by considerable inflows of Muslim migrants that further complicated the demographics of already heterogeneous populations, the experiences of Muslim communities in these regions provide insights into contests to define legitimate forms of difference. Spanning from the 16th through 21st centuries, this volume presents case studies of itinerant Sufis who overthrew governments in the Indian Ocean and religious shrines patronized by warlords in early Java; of thinkers who promoted ‘Islamic military cosmopolitanism’ in Qing-era China and Americans who supported US-Ottoman cooperation in the pacification of the Philippines; of Muslim rebels in early 20th-century Malaya who resisted borders and Afghan refugees in China whose experience reflects contemporary dynamics of ‘armoured’ forms of 21st century cosmopolitanism. Through such explorations, this volume illuminates the fraught relationships between mobility, coercion and border-crossing, thereby contributing to more nuanced frameworks of analysis for Islamic cosmopolitanism.

Arbitrary Detention: A Challenge Faced by Muslim Minority in India

2018 ◽  
Vol 6 (3) ◽  
pp. 175-179
Author(s):  
Aijaz A. Turrey
Keyword(s):  
Human Rights ◽  
Total Population ◽  
Economic Conditions ◽  
Minority Communities ◽  
Religious Minority ◽  
Non Profit ◽  
Muslim Minority ◽  
The Government ◽  
Fact Finding ◽  
Effective Use

Muslims form the largest religious minority in India. Census of India 2011 registered about 14.4 per cent of India’s total population as Muslims. Being minority Muslims are one of the weaker sections of society and the most oppressed ones. Majority of the Muslims especially youth are going through distress and trauma of terrorism tags. Muslims are the prime targets of anti-national activities and often jailed and killed in fake encounters. They are the most suffered section of the society and a little is being done for their upliftment. An attempt has been made to analyse the condition of the Muslim minority in India in the present democratic scenario. The study mainly focused on the consequences of false charges and fake encounters on the socio-economic conditions of Muslims and their families in India. The study is actually an investigation in some thrust areas in which Muslim section of the society is being demoralized deeply in India. The government of India established The Ministry of Minority Affairs on 29th January 2006 to look after the issues of minority communities and suggest development frameworks for their benefit. The 2017 World Report of the Human Rights Watch[1] also finds India as the violator of human rights with respect to freedom and treatment of minorities.[1] Human Rights Watch is a non-profit, non-governmental human rights organization, known for its accurate fact-finding, impartial reporting, effective use of media, and targeted advocacy.

scholarly journals Fikih Minoritas: Suatu Kajian Teoretis

2013 ◽  
Vol 13 (2) ◽  
Author(s):  
Nurhayati Nurhayati
Keyword(s):  
Theoretical Study ◽  
Minority Communities ◽  
Western Countries ◽  
Muslim Minority ◽  
Muslim Communities ◽  
Muslim Minorities

Abstract: Fiqh for Minorities: a Theoretical Study. Fiqh for Minorities—which in Arabic is called Fiqh al-Aqaliyyât— is a fiqh model that maintains legal association of sharia and the dimensions of a particular community, namely minority Muslim communities in western countries. Fiqh for Minorities is a product of reinterpretation of the existing arguments on the basis of the benefit whichis the spirit of sharia. The designers of this fiqh are Taha Jabir al-’Alwani in his book, Toward a Fiqh for Minorities: Some Basic Reflection, and Yûsuf al-Qarâdawî in his book, Fî Fiqh al-Aqalliyât al- Muslimah. Fiqh for Minorities originated from the accumulation of the concerns of Muslim minority communities in western countries when it should be doing something related to their religion. This fiqh is designed to provide guidance and a handle on the things that are prohibited and permissible for Muslim minorities living in western countries to carry out their obligations as a Muslim.Keywords: fiqh, minority, shariaAbstrak: Fikih Minoritas: Suatu Kajian Teoretis. Fikih minoritas—yang dalam bahasa Arab disebut dengan Fiqh al- Aqalliyât—merupakan model fikih yang memelihara keterkaitan hukum shar‘î dengan dimensi-dimensi suatu komunitas tertentu, yaitu masyarakat minoritas Muslim di Barat. Fikih minoritas adalah sebuah produk hasil reinterpretasi atas dalil-dalil atas dasar kemaslahatan yang memang menjadi spirit syariah. Penggagas fikih ini adalah Tâhâ Jâbir al- ‘Alwânî dalam bukunya, Toward a Fiqh for Minorities: Some Basic Reflection dan Yûsuf al-Qarâdawî dalam bukunya, Fî Fiqh al-Aqalliyât al-Muslimah. Fikh minoritas lahir berawal dari akumulasi kegelisahan masyarakat minoritas Muslim di Barat ketika harus melakukan sesuatu yang berkaitan dengan keagamaan mereka. Fikih ini didesain untuk memberikan panduan dan pegangan tentang hal-hal yang dilarang dan yang boleh bagi minoritas Muslim yang tinggal di Barat untuk menjalankan kewajiban-kewajiban mereka sebagai seorang Muslim.Kata Kunci: fikih, minoritas, syariahDOI: 10.15408/ajis.v13i2.932

scholarly journals Siyasi Coğrafya ve Etnocoğrafya Perspektifinden Filipinlerdeki Müslüman Topluluklar / Muslim Communities in the Philippines from the Perspective of Political Geography and Etnogeography

2018 ◽  
Vol 7 (2) ◽  
pp. 533
Author(s):  
Emin Atasoy
Keyword(s):  
Social Economic ◽  
The Philippines ◽  
Historical Background ◽  
Islamic State ◽  
Autonomous Region ◽  
The People ◽  
The Government ◽  
The One ◽  
Muslim Communities ◽  
Minority Policies

<p><strong>ABSTRACT</strong></p><p>This article examined the historical development of the struggle of the Muslim communities concentrated in the Southern Philippines for cultural freedom and political independence. Additionally, this study also concentrated on, on the one hand,  the attempts exerted to establish an Islamic state in the Southern Philippines and Christian-Muslim competition in the country, and on the other hand, the minority policies of the Philippine governments towards the Muslim communities. In the present article, both the historical background and political fate of both Filipino Muslims were discussed, and the ethnic, socio-cultural and demographic characteristics of this country were addressed. Besides, the issue of freedom of the people of Moro and the establishment problems of Muslim Mindanao Autonomous Region and Bangsamoro Autonomous Region were examined. It is the most important consequence of this work that the peace climate between the government forces and the Muslim guerrillas in the Southern Philippines, the continuation of the social, economic, political and cultural problems of the Moro people and the independence of the Muslim communities living in the Philippine islands. Provision of the peaceful climate between the government forces and the Muslim guerrillas in the southern Philippines, the continuation of social, economic, political and cultural problems of the Moro people, and the failure of the Muslim communities living on the Philippine islands to gain their independence were the most important results of this study.</p><p><strong>ÖZ</strong></p><p>Bu makalede Güney Filipinler’de yoğunlaşan Müslüman toplulukların kültürel özgürlük ve siyasi bağımsızlık mücadelesinin tarihsel gelişimi irdelenmiştir. Ayrıca bu çalışmada bir yandan Hristiyan-Müslüman rekabeti ile Güney Filipinlerde İslam devleti kurma girişimleri, diğer yandan da Filipinler hükümetlerinin Müslüman topluluklara yönelik azınlık politikaları büyüteç altına alınmıştır.  Makalede hem Filipin Müslümanlarının tarihsel geçmişi ve siyasi kaderi tartışılmış, hem de bu ülkenin etnik, sosyo-kültürel ve demografik özellikleri ele alınmıştır. Ayrıca makalede Moro halkının özgürlük mücadelesi ile Müslüman Mindanao Özerk Bölgesi ve Bangsamoro Özerk Yönetim Bölgesinin kuruluş sorunlarına değinilmiştir. Güney Filipinlerde hükümet güçleri ile Müslüman gerillalar arasında barış ikliminin sağlanmış olması, Moro halkının sosyo-ekonomik, siyasi ve kültürel sorunlarının devam etmesi ve Filipin adalarında yaşayan Müslüman toplulukların bağımsızlıklarına kavuşamamış olmalarının tespit edilmesi bu çalışmanın en önemli sonuçlarıdır.</p>

scholarly journals Jaringan Advokasi Transnasional (GAATW) dalam Penyelesaian Isu Migrasi Pekerja Perempuan dan Perdagangan Manusia di Asia Tenggara

2021 ◽  
Vol 14 (1) ◽  
pp. 95
Author(s):  
Monica Vira Ajeng Kristanti
Keyword(s):  
Southeast Asia ◽  
Migrant Workers ◽  
Migrant Worker ◽  
Recipient Country ◽  
The Philippines ◽  
High Rate ◽  
Transnational Advocacy ◽  
Global Alliance ◽  
Advocacy Network ◽  
The Government

Southeast Asia is one of the regions that has a fairly high rate of labor migration, both as a contributor and a recipient country. However, this is not equated with strict regulations and laws. Violations of the rights of migrant workers are common in several countries. Unfortunately, ASEAN as a regional regional organization has not been able to provide targeted advocacy. The Transnational Advocacy Network (TAN) is here to provide recommendations and advocacy to migrant workers across countries. In this article, the transnational advocacy network that will be studied further is the Global Alliance Against Trafficking in Women (GAATW) which has been actively advocating and providing policy recommendations to five countries in Southeast Asia, namely Indonesia, Singapore, Cambodia, the Philippines, and Thailand. The research method used in this study is a qualitative method using secondary data. In this study, we can see how GAATW cooperates with several migrant worker unions in these countries, either by conducting research, advocating for victims, or by publishing publications aimed at the public and the government.

scholarly journals Democracy and Social Policy in Southeast Asia: A Comparative Process Tracing Analysis

2020 ◽  
Vol 5 (2) ◽  
pp. 221
Author(s):  
Fadillah Putra ◽  
Muhammad Faishal Aminuddin
Keyword(s):  
Social Policy ◽  
Southeast Asia ◽  
State Level ◽  
The Philippines ◽  
Process Tracing ◽  
Policy Changes ◽  
Political Forces ◽  
The Government ◽  
The Relationship

The relationship between democracy and social policy in Southeast Asia is a critical topic that has received insufficient attention. In general, trends in improving social policy as part of the government’s responsibility for citizens do not follow the trend of democratization. Even in autocratic countries, improving the quality of social policy is always a priority. This study answers the following question: what can the trend of improvement in social policy explain in relation to democratization at the state level? Through the comparative process tracing analysis method, this study demonstrated a discriminatory treatment factor in providing access to public services to certain groups related to the political forces that had been controlling the government. In addition, this study reveals several factors that have not been widely explained from the periodization of social policy changes in Indonesia, Malaysia, Thailand, and the Philippines.

Islam in Southeast Asia to c. 1800

2019 ◽  
Author(s):  
R. Michael Feener
Keyword(s):  
Southeast Asia ◽  
Early Modern ◽  
The Philippines ◽  
Multiple Points ◽  
Indonesian Archipelago ◽  
Nation States ◽  
Muslim Communities ◽  
Local Traditions ◽  
Trading Routes ◽  
India And China

Southeast Asia has been a historical crossroads of major world civilizations for nearly two millennia. Muslim traders were sojourning along the shores of the Indonesian archipelago from at least the 8th century, and by the turn of the 14th century local Muslim communities had taken root, and the region’s first sultanate was established in northern Sumatra. Since then, Muslim communities had been established across many other parts of Southeast Asia, where in the 21st century they comprise demographic majorities in the nation-states of Indonesia, Malaysia, and Brunei and significant minority populations in the Philippines, Vietnam, Cambodia, Thailand, Myanmar, and Singapore. The Islamization of these societies, and their inclusion into an expanding constellation of Muslim societies in the medieval and early modern periods, was facilitated by intensifications of activity along the maritime trading routes linking Southeast Asia to ports on the Red Sea, Persian Gulf, and Swahili Coasts with those of India and China over the medieval and early modern periods. Over the course of this history, the expansion of Islam in the region was not dominantly directed from any single source but rather the result of diverse, interlaced strands of commercial and cultural circulations that connected the region to multiple points in an expanding Muslim world—adopting local traditions to produce diverse and dynamic vernacular forms of Islamic cultural expression.

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