Islamic Hegemony in Forming Religious Attitudes: Study of Majority and Minority Islam in Southeast Asia

<p>This article critically examines why the dualism of the Islamic model occurs in Southeast Asia. This article uses a historical approach with the literature method to identify how is the map of the distribution of majority and minority Islam in Southeast Asia, what causes the dualism of the Islamic model in Southeast Asia, and how the minority model occurs in the minority Islamic countries. The results show that Islamic syncretism in the archipelago is a logical consequence of the complicated process of struggling religious reflection. His entity also received many challenges from local Indigenous. The majority of Islam is largely determined by the success of harmonizing Islam with political, social and cultural conditions. On the other hand, poor harmonization with the rulers, military invasion, and colonialism cause Muslim minorities. Islamic minority models can be classified into three parts: First, Separatists, such as the Moro Philippines Muslim Separatist movement. Second, accommodating Pattani Muslims in Thailand and Singapore. Third, Genocide happened to Rohingya Muslims in Burma and Khmer Muslims in Cambodia. Furthermore, research on each minority model can be carried out further to enrich the treasures of Islamic studies in Southeast Asia.</p><p><em>Artikel ini menelaah secara kritis mengapa terjadi dualisme model Islam di Asia Tenggara. Artikel ini menggunakan pendekatan historis dengan metode kepustakaan akan mengidentifikasi: Bagaimana peta persebaran Islam mayoritas dan minoritas di Asia Tenggara, apa yang menyebabkan dualisme model Islam di Asia Tenggara, dan bagaimana model keminoritasan yang terjadi pada negara-negara Islam minoritas. Hasil penelitian menunjukkan bahwa Sinkretisme Islam di Nusantara merupakan konsekuensi logis dari proses pergulatan refleksi keagamaan yang rumit. Entitasnya pun banyak mendapatkan tantangan dari Indigeneous lokal. Islam mayoritas sangat ditentukan oleh keberhasilan harmonisasi Islam dengan kondisi politik, sosial, dan budaya. Sebaliknya harmonisasi yang kurang baik dengan penguasa, invasi militer, dan kolonialisme menjadi faktor penyebab minoritas Islam. Model-model minoritas Islam dapat diklasifikasikan menjadi tiga </em><em>bagian: Pertama, Separatis, seperti gerakan Separatis Muslim Moro Philipina. Kedua, Akomodatif, muslim Pattani di Thailand dan Singapura. Ketiga, Genosida, terjadi kepada muslim Rohingya di Burma dan Muslim Khmer di Kamboja. Selanjutnya penelitian terhadap masing-masing model minoritas bisa dilakukan untuk semakin memperkaya khazanah studi Islam di Asia Tenggara.</em></p>

I am not a virus! From model minority to public enemy, the racialisation of the Chinese community in Italy through food

Covid-19 has shed light on the Sino-Italian communities, usually perceived as a "minority model", based on their being considered as integrated, hard-working and silent. The media narratives about the relation between the spreading of the virus and the consumption of food framed as "disgusting" have neutralised the color-blindness usually applied to Asian migrants in Italy. The latent racism has been reinforced by a process of distinction focused on the disgust for an "abject" food. The reframing of the Sino-Italians as folk devils through the spread of gastro-panic has yet triggered processes of subjectivation, pushing them to make their voices heard on a public level. By the standpoint of 12 "Asian" restaurant owners in the city of Genoa, we explore the frame in which such dynamics have unfolded.

Race and Disability: From Analogy to Intersectionality

Sociologists are using intersectional lenses to examine an increasingly wider range of processes and identities, yet the intersection of race and disability remains a particularly neglected area in sociology. Marking an important step toward filling this gap, the authors interrogate how race and disability have been deployed as analogy in both disability rights activism and in critical race discourse. The authors argue that the “minority model” framework of disability rights has been racialized in ways that center the experiences of white, middle-class disabled Americans, even as this framework leans heavily upon analogic work likening ableism to racial oppression. Conversely, the authors examine the use of disability as metaphor in racial justice discourse, interrogating the historic linking of race and disability that gave rise to these language patterns. The authors argue that this analogic work has marginalized the experiences of disabled people of color and has masked the processes by which whiteness and able-bodiedness have been privileged in these respective movements. Finally, the authors argue that centering the positionality of disabled people of color demands not analogy but intersectional analyses that illuminate how racism and ableism intertwine and interact to generate unique forms of inequality and resistance.

Reducing the Number of Students Identified as Learning Disabled: A Question of Practice, Philosophy, or Policy?

When children fail to meet standards for achievement and behavior set by a classroom teacher, they may be identified as learning disabled. Recently, because of rising identification rates and evidence of overidentification, it has been suggested that those who fail to meet expectations be accommodated by modifying classroom instruction. The pertinence of such a suggestion may not be recognized, because of the medical model of disability held by most educators. Accommodation to difference is consistent with a minority model of disability. Efforts to reduce the number of students identified as learning disabled would be more successful if they were advocated within a minority view of disability.