Balinese Muslim Minority Rights in Education and Islamic Family Law

Islam came in peace to Bali in the 14th century, initiated by communities from Java, and followed by those from Bugis, Makassar, Lombok, and even Malays and Arabs. Muslims in Bali are a minority group, which only accounts for 10.08% of the total population of Bali. This study aims to examine the rights of the Balinese Muslim minority in education and Islamic family law. This study is empirical legal research that examines the law in relation to problems in society realistically, or a socio-legal study, using a phenomenological approach. Data collection techniques included interview, observation, and literature review. The respondents interviewed were selected purposively from the Regional Office of the Ministry of Religious Affairs, the Mosque Management, the Provincial Council of Ulema, and the local Muslim community. The findings reveal that the rights of Balinese Muslim minority in terms of education, both formal and informal, are displayed through strengthening the family resilience by building the spirit of Islam, carrying out children’s education in an Islamic way by promoting tolerance, and sending children to Islamiceducational institutions such as Taman Pendidikan Al-Qur' an (TPA), Raudhatul Atfhal (RA), pesantrens, and madrasas. Further, Islamic family law is implemented in matters of marriage, divorce, waqf, child guardianship, and joint property under the simple, fast, and low-cost principles carried out by the Office of Religious Affairs, Religious Counselors, and the Religious Courts in Denpasar. It seems that historical bonding is highly fundamental that allows the Muslims and the Balinese people in general to continue to live in harmony and peace to this day.

Generalised Trust among Second-Generation Muslim and Non-Muslim Minority Groups in Europe

This study compares generalised trust between second-generation Muslim and non- Muslim migrant groups in Europe, and examines the effect on trust of discrimination and cultural transmission. Analysis of data from the European Social Survey of 4,687 respondents in 32 European countries shows that second-generation Muslim groups have lower levels of trust than second-generation non-Muslim minority groups. The findings provide no evidence that Muslims’ lower levels of trust are due to discrimination and exclusion. Rather, results indicate that the differences are due to cultural transmission: Muslim groups originate more often from low-trust societies, and generalised trust is transmitted from one generation to the next.

Terror Capitalism

In Terror Capitalism anthropologist Darren Byler theorizes the contemporary Chinese colonization of the Uyghur Muslim minority group in the northwest autonomous region of Xinjiang. He shows that the mass detention of over one million Uyghurs in “reeducation camps” is part of processes of resource extraction in Uyghur lands that have led to what he calls terror capitalism—a configuration of ethnoracialization, surveillance, and mass detention that in this case promotes settler colonialism. Drawing on ethnographic fieldwork in the regional capital Ürümchi, Byler shows how media infrastructures, the state’s enforcement of “Chinese” cultural values, and the influx of Han Chinese settlers contribute to Uyghur dispossession and their expulsion from the city. He particularly attends to the experiences of young Uyghur men—who are the primary target of state violence—and how they develop masculinities and homosocial friendships to protect themselves against gendered, ethnoracial, and economic violence. By tracing the political and economic stakes of Uyghur colonization, Byler demonstrates that state-directed capitalist dispossession is coconstructed with a colonial relation of domination.

Protecting Buddhist Women from Muslim Men: “Love Jihad” and the Rise of Islamophobia in Myanmar

Buddhist protectionism in contemporary Myanmar revolves around fears of the decline of Buddhism and deracination of the amyo (group/“race”). Buddhist protectionists and Burmese nationalists have declared Islam and Muslims the greatest threat to race and religion, and Myanmar has witnessed widespread distribution of anti-Islamic and anti-Muslim content, as well as massive violence against Muslim minority communities, the Rohingya in particular. The Indian neologism “Love Jihad” has scarce reference in contemporary Burmese Buddhist discourses, but, importantly, the tropes of aggressive male Muslim sexuality and (forced) conversion through marriage (“love jihad”) have been one of the core issues in Buddhist protectionism in Myanmar. The article shows that such tropes of the threatening foreign male have strong historical legacies in Myanmar, going back to colonial Burma when Burmese concerns over Indian male immigrant workers resulted in both anti-Indian violence and anti-miscegenation laws. Importantly, however, compared to colonial Indophobia and military era xenophobic nationalism, contemporary constructions are informed by new political realities and global forces, which have changed Buddhist protectionist imaginaries of gender and sexuality in important ways. Building on Sara R. Farris’ concept of “femonationalism”, and Roger Brubaker’s concept of civilizationism, the article shows how Global Islamophobia, as well as global discourses on women’s rights and religious freedom, have informed Buddhist protectionism beyond ethnonationalism in the traditional sense.

PARTISIPASI POLITIK DALAM PEMERINTAHAN NON MUSLIM PERSPEKTIF YUSUF QARDAWI

This study aims to reveal the thoughts of Yususf Qordawi about Muslim political participation in non-Muslim governments. Data obtained from the main source in the form of the book ghoiru Muslim fi al-mujtama 'al Islami (non-Muslim minority in the Islamic society). Then the data were analyzed using the content analysis method. The results showed that the existence of a Muslim must be carried out within the framework of the state and society life order as an implementation of obedience to the leader. This thought is based on the interpretation of fundamental Islamic values in the sentence rahmatan lil 'alamin, in every case it must be placed in a balanced place and in accordance with the rules or laws that apply in the region. So Muslim participation in non-Muslim governments is allowed.

The Muslim Minority and Communal Harmony in India: A Study of the Views of Wahiduddin Khan

The partition of the Indian subcontinent placed her religious harmony at stake. In postindependence India, one of the most crucial issues was to maintain communal harmony between the Muslim minority and non-Muslim majority. Renowned Muslim Scholars and organisations came forward and expressed their concerns on the issue. However, Wahiduddin Khan (1925-2021) suggested a different methodology, contrary to his contemporaries. Through the application of descriptive and content analytical methods, this study investigates Khan’s ideas of communal harmony in post-independence India. The study found that Khan emphasised da’wah and peace activism. Contrary to his preceding views, he blamed the Muslim populace for communal disharmony in the country. Further, based on his reading of the Treaty of Ḥudaibiyyah, he recommended Muslims take a unilateral and passive step to establish communal harmony in the country and assumed it to be the only possible way for the Muslim minority. This study observes that Khan’s understanding of Ḥudaibiyyah is questionable as he ignored all other significant incidents of the sīrah. Nevertheless, his views on the unity of religion remains significant.

Discrimination of Black and Muslim Minority Groups in Western Societies: Evidence From a Meta-Analysis of Field Experiments

This article examines discrimination against black and Muslim minority groups in 20 Western labor markets. We analyze the outcomes of 94 field experiments, conducted between 1973 and 2016 and representing ∼240,000 fictitious job applications. Using meta-analysis, we find that black minority groups are more strongly discriminated against than non-black minority groups. The degree of discrimination of black minority groups varies cross-nationally, whereas Muslim minority groups are equally discriminated across national contexts. Unexpectedly, discrimination against black minority groups in the United States is mostly lower than in European countries. These findings suggest that racial–ethnic discrimination in hiring can be better understood by taking a multigroup and cross-country perspective.

What do newspapers talk about when they talk about Muslims?

This chapter uses topic modeling analysis to show that newspapers cover Muslims differently depending on the geographic context in which the stories are set. Reporting on Muslim-majority countries varies from that on Muslim-minority countries, where stories are more likely to highlight separatism, militancy, and extremism. In contexts where Muslims have been victimized by non-Muslim groups, we see an emphasis on Muslims as a vulnerable group or simply as civilians. The inductive approach used in the chapter also reveals that approximately a third of all stories are not primarily associated with the major themes identified by previous research. While almost no topic related to Muslim coverage is positive, several of these themes are linked with far less negativity than others, suggesting pathways for journalists to pursue if they are seeking more balanced coverage of Muslims and Islam over the longer term.

Protection of civilians in the law of war: A case study of Myanmar

The paper is aimed to analyses the Law of War violation in Myanmar. Current communal conflicts in Myanmar among Buddhists and Muslims have cast a pall over the country's transition to democracy. The Rohingya, a Muslim minority group, has been disproportionately affected by the recent round of violence. The Rohingya have been subjected to many human rights violations, which has drawn international attention to the situation. Because the Myanmar government does not recognize Rohingya as a separate ethnic group, they are effectively stateless. Rohingya claim to be indigenous people of Myanmar, despite the government's statements that they came from Bangladesh. The research concludes that as positive as the recent political change has been, the Rohingya's future development does not appear bright. International human rights organizations are urging the global community to pressure Myanmar's administration to amend the Citizenship Law, which effectively makes the Rohingya homeless. The end of this article will give a solution for the Myanmar conflict and protect the Muslim minorities.