Multifaceted Islam: Malaysia

This paper analyzes the Islam’s impact on the Malaysian politics. Islam as an instrument of Malaysia’s foreign policy has been used by the political elite of the state for decades. Observers note the Islamization of the country’s foreign policy, especially during the premiership of Najib Razak (2008– 2018). However, the trend towards Islamization can be traced back to the moment Malaysia gained independence from Great Britain in 1957 and especially during the premiership of Mahathir Mohamad (1981–2003). The formation of such a foreign policy of Malaysia took place against the background of the Islamization of the political and social environment within the country, which, in turn, was the result of an internal political struggle. Thus, the projection of Malaysia’s identity into the outside world and the foreign policy corresponding to this identity was often motivated by the need to retain or attract the support of the malay-muslim majority in the domestic political arena. Since many of the issues raised in the article relate to identity both at the national and global level, a constructivist paradigm is used to conceptualize Malaysia’s foreign policy with a special emphasis on the identity of states. Particularly important in this process is the formation of domestic and foreign policy discourse. Malaysia’s Islamic identity is viewed externally in three dimensions: the Sunni state, the activist state in the Islamic world and the standard of moderate Islam. Consideration of these dimensions reveals quite obvious contradictions between them, as well as between rhetoric and real politics.

ROHINGYA REFUGEES IN INDONESIA: THE DYNAMICS OF STATELESSNESS AND THE VIEWS OF LOCAL PEOPLE

Rohingya refugees who are experiencing a crisis due to the genocide in Myanmar have attracted international attention. The existence of the Rohinghya as an ethno-religious minority group was officially discriminated against which led to forced expulsion by the Myanmar government in 1982 with the issuance of the citizenship law which stated that Rohingya citizenship was denied or not recognized as one of the official ethnicities in Myanmar. So, the Rohingya were forced to flee their country to other countries, including Indonesia. This paper aims to determine the dynamics of Rohingya Muslims while in Indonesia. Using qualitative research methods by conducting observations, interviews and data analysis. The results of this study indicate that the Rohingya ethnicity in Indonesia as stateless (without citizenship) undergoes a process of acculturation, marriage with local Indonesian citizens (WNI), and developing survival strategies because some have lived in Indonesia for more than eight years. In conclusion, the Rohingya ethnicity while in Indonesia experienced conditions of uncertainty in their lives because they did not have citizenship status and hoped to be sent to a third country by UNHCR. Indonesian people accept Rohingya Muslims to stay in Indonesia temporarily because there is a common Islamic identity and in the name of humanity.

3. Towards the idea of Pakistan

‘Towards the idea of Pakistan’ highlights the forts, tombs, and mosques that summed up the presence of the Mughuls in West Pakistan. These markers of conquest and conviction have created a physical landscape that is aesthetically awe-inspiring and spiritually soothing. Looking at the partitioned history of the Indian subcontinent from the 11th to the 18th century, shows where Buddhism migrated, Sikhism manifested, Hinduism strengthened, and Islam became established. The period produced a protracted, hybridized composite Indo-Islamic identity, which became involved in the politics of the mid-20th century. The inability to resolve the political tension between the various religious and political groups inevitably resulted in the Partition and creation of Pakistan in 1947.

Perempuan, Islam, dan Wacana Kolonial: Pembacaan Pascakolonial terhadap Novel Ratu yang Bersujud (2013) Karya Mahdavi

Representations of women, Islam, and colonial discourses appear in the Ratu yang Bersujud (2013). The novel is a counter discourse towards the representation of women and Islam in global discourse. The main problem of this research is the representation of Islam and women towards the Western world within the perspective of the author's subject. The purpose is to show the representation of Islam and women according to the author's subject view. This research uses a post-colonial perspective, especially the way colonized subjects present re-representation or overwriting. The objects are the Ratu yang Bersujud (2013) and the views of colonized subjects on the representation of Islamic identity (women and Islam). This research data consists of text narrative structure, thematic ideas of the text, social context of the author or colonized society, and discourse of modern colonialism. The result of the research is that the author's subject carries out a deconstruction that leads to the defense or resistance to the image or representation of Islam and women in the global discourse. However, it is trapped in ambiguity, which is trapped in colonial discourse and does not voice women in Islam but Islamic identity in the perspective of the patriarchal subject. It is proven as a representation of women as objects of misfortune.

Muslim Women in Wellington: Discursive Construction of Religious Identity in Personal Narratives.

<p>Using a social constructionist framework this thesis investigates the construction of Muslim women's religious identity through an analysis of the discursive and linguistic features of their narratives. Muslim identity in the west is increasingly becoming a research focus for the social sciences and sociological and anthropological research on Muslim identity has much to offer sociolinguistics. Similarly, sociolinguistic research on ethnicity in narrative can also contribute to understanding the position of Muslim women. Following a review of the relevant research, the methods of data collection, transcription and analysis are described. An ethnographic approach, combined with small group discussions, was used to elicit data from eight Muslim women in the Wellington region. The women's narratives are analysed with a focus on the linguistic and discursive strategies used in identity construction. Three different dimensions of identity were identified: (i) comparative identity contrasts Muslim/Islamic identity with the West, constructing the self in opposition to the 'other'; (ii) Islamic identity is constructed on an intellectual/philosophical level, asking 'who am I within my religion, and how do I relate to the wider concept of Islam?'; (iii) Muslim identity focuses on the practical/physical level, integrating the guidelines and rituals of Islam into daily life; it asks 'how do I go about my everyday life as a Muslim?'. Patterns and similarities, as well as differences between narratives in each category are identified and discussed with particular reference to the discursive and linguistic features, which characterise each. In addition, attention is paid to the linguistic and discursive devices used to express Muslim identity through the subversion of societal discourses. Finally, suggestions for further research are presented.</p>

Muslim Women in Wellington: Discursive Construction of Religious Identity in Personal Narratives.

<p>Using a social constructionist framework this thesis investigates the construction of Muslim women's religious identity through an analysis of the discursive and linguistic features of their narratives. Muslim identity in the west is increasingly becoming a research focus for the social sciences and sociological and anthropological research on Muslim identity has much to offer sociolinguistics. Similarly, sociolinguistic research on ethnicity in narrative can also contribute to understanding the position of Muslim women. Following a review of the relevant research, the methods of data collection, transcription and analysis are described. An ethnographic approach, combined with small group discussions, was used to elicit data from eight Muslim women in the Wellington region. The women's narratives are analysed with a focus on the linguistic and discursive strategies used in identity construction. Three different dimensions of identity were identified: (i) comparative identity contrasts Muslim/Islamic identity with the West, constructing the self in opposition to the 'other'; (ii) Islamic identity is constructed on an intellectual/philosophical level, asking 'who am I within my religion, and how do I relate to the wider concept of Islam?'; (iii) Muslim identity focuses on the practical/physical level, integrating the guidelines and rituals of Islam into daily life; it asks 'how do I go about my everyday life as a Muslim?'. Patterns and similarities, as well as differences between narratives in each category are identified and discussed with particular reference to the discursive and linguistic features, which characterise each. In addition, attention is paid to the linguistic and discursive devices used to express Muslim identity through the subversion of societal discourses. Finally, suggestions for further research are presented.</p>

Persevere in Adversity: Perrceived Religious Discrimination and Islamic Identity as Predictors of Psychological Wellbeing in Muslim Women in New Zealand

<p>Given the increasing prevalence of Islam, current socio-political climate and visibility of Muslim women in Western societies the current study aimed to investigate 1) the nature of religious discrimination experienced by Muslim women in New Zealand and 2) the influence of perceived religious discrimination and differing facets of Islamic identity (psychological, behavioural and visible) on the psychological wellbeing (life satisfaction and psychological symptoms) of 153 Muslim women. The results of the present study revealed that Muslim women rarely feel discriminated against, although women originating from the Middle East and Africa reported significantly more discrimination than women from Asia. When discrimination did occur, it was more likely to come from strangers and service people and take the form of social exclusion as opposed to direct harassment. Furthermore, Muslim women wearing highly visible hijab experienced significantly more religious discrimination. A strong sense of Islamic identity (psychological, behavioural and visible) and low frequency of perceived religious discrimination were hypothesized to predict significantly greater life satisfaction and fewer psychological symptoms in Muslim women. Contrary to the hypothesis, psychological and behavioural facets of Islamic identity, in addition to perceived religious discrimination, failed to independently predict psychological wellbeing. Islamic visibility did however predict greater psychological wellbeing. Strong endorsement of the different aspects of Islamic identity was hypothesized to buffer the detrimental influence of perceived religious discrimination on psychological wellbeing. The results of the present study however indicated strong psychological affiliation with Islam may have exacerbated the detrimental effect of perceived religious discrimination and as a consequence was associated with poorer psychological wellbeing. The act of participating in Islamic practices, on the other hand, seemed to provide a degree of resistance against the detrimental effects of religious discrimination and was associated with better psychological wellbeing.</p>

Persevere in Adversity: Perrceived Religious Discrimination and Islamic Identity as Predictors of Psychological Wellbeing in Muslim Women in New Zealand

<p>Given the increasing prevalence of Islam, current socio-political climate and visibility of Muslim women in Western societies the current study aimed to investigate 1) the nature of religious discrimination experienced by Muslim women in New Zealand and 2) the influence of perceived religious discrimination and differing facets of Islamic identity (psychological, behavioural and visible) on the psychological wellbeing (life satisfaction and psychological symptoms) of 153 Muslim women. The results of the present study revealed that Muslim women rarely feel discriminated against, although women originating from the Middle East and Africa reported significantly more discrimination than women from Asia. When discrimination did occur, it was more likely to come from strangers and service people and take the form of social exclusion as opposed to direct harassment. Furthermore, Muslim women wearing highly visible hijab experienced significantly more religious discrimination. A strong sense of Islamic identity (psychological, behavioural and visible) and low frequency of perceived religious discrimination were hypothesized to predict significantly greater life satisfaction and fewer psychological symptoms in Muslim women. Contrary to the hypothesis, psychological and behavioural facets of Islamic identity, in addition to perceived religious discrimination, failed to independently predict psychological wellbeing. Islamic visibility did however predict greater psychological wellbeing. Strong endorsement of the different aspects of Islamic identity was hypothesized to buffer the detrimental influence of perceived religious discrimination on psychological wellbeing. The results of the present study however indicated strong psychological affiliation with Islam may have exacerbated the detrimental effect of perceived religious discrimination and as a consequence was associated with poorer psychological wellbeing. The act of participating in Islamic practices, on the other hand, seemed to provide a degree of resistance against the detrimental effects of religious discrimination and was associated with better psychological wellbeing.</p>

Contemporary Turkish-French Rivalry in Libya

The research represents a real attempt to show the contemporary competition and conflict that erupted between countries to control the countries that affected by The Arab Spring. Especially the oil-rich, including Libya, which has a distinguished geographical location, so this is what made France and Turkey engage in a political adventure, an economic competition, and an attempt to establish influence in Libya. The State of Libya was completely destroyed in order to control its oil, which is targeted by Western countries and their oil companies. The Turkish government tried to exploit its Islamic identity to influence the emotions of the Libyan parties and provided support for them. Then, it made an agreement with the Libyan government headed by Fayez al-Sarraj to demarcate the maritime borders, which gave it space to pressure against its opponents in the Mediterranean, after its negotiations to join the European Union failed due to France's refusal to join. The research was divided into five parts, the first dealt with contemporary Turkish-French relations, while the second one dealt with Turkey's position on the French intervention in Libya in 2011. The third one showed France's position on Turkey's accession to the European Union. The fourth one clarified the Turkish-French relations after the 2011 Libyan crisis. The fifth one included the contemporary French strategy in Libya, and finally the sixth one revolved around the impact of the Turkish-French competition on Libya. Keywords: crisis, oil, Libya, Turkey, competition, France.