Sunday, November 28, 2010
Tadi Aisyah main dress-up, dia pakai baju pelik-pelik dan ambik towel ikat kat tengkok, pastu dia kata dia adalah Super Hero, boleh fly.. hehe..
Saya di komputer tengah buat kerja PhD saya.. pening pening..
'Umi.. tengok ni.. I am a Super Hero..
You can ask anything from me.. I can help you!'
'Ye ker, Can you help me Super Hero? I am having a big problem..'
'Tell me what is your problem. I will help you Umi..'
Saya pun kata,
'I'm having problem with my PhD. Can you do the PhD for me Super Hero?'
Aisyah dengan confidentnya menjawab..
'Ohh About your PhD.. I think I can not help you..'
'But you are Super Hero.. '
'Super Hero can help people in danger, but not in PhD work.
But I can give you other help.. I want to give you some advice.'
'Apa tu Super Hero..'
'Umi, your PhD is your job. You have to do it on your own.
But you have to remember..
First, you have to read a lot and work a lot.
Second, you cannot give up.
Third, you have to believe in yourself.
Ingat Umi.. believe in yourself..
Umi kena kata.. Yes, I can do it.. Yes I can do it....'
'hehe..Umppp a very good advice Super Hero. Now I want to work hard. Aisyah gi main dengan Abah yer..'
Ituler advice from my Super Hero..
I want to tell my ownself...
'You can do it... believe it..amin...
Wednesday, November 24, 2010
Hari raya korban sudah berlalu. Saya sekeluarga menjalankan ibadah korban melalui seorang Ustaz yang akan membawa duit dan sembelih kambing dan lembu di perkampungan miskin di India. Kami ambik 2 ekor kambing. Semoga ALlah menerima ibadah yang kita lakukan. amin..
Melaksanakan korban di tanah dan untuk orang miskin lebih 'puas' pada saya. Kita laksanakan ibadah sebagai bukti kecintaan kepada ALlah, patuh kepada suruhanNya dan rasa hati lagi puas bila ia diserahkan untuk menggembirakan rakan seagama yang dhaif di negara lain.
Jika di kawasan penempatan saya, sama ada di Shah Alam, Selangor, atau di Kota Bharu, Kelantan atau di Bangi Lama, Selangor atau di Reservoir, Melbourne.. rata-ratanya semuanya lebih kurang dengan kita dari segi kehidupan dunia.
ALangkah baik jika sebahagian objektif melaksanakan korban untuk menggembirakan hati mereka yang jarang makan daging lantaran kemiskinan mereka, seperti di India, Kemboja, Acheh, Jakarta, dan juga orang miskin2 di Malaysia diraikan.. Alangkah baiknya...
Meraikan Hari Raya..
Ahad 19 November 2010 jam 2.30pm, saya berjumpa dengan Supervisor saya, mendapat feedback atas kerja saya sebelum ni.. Banyaknya kena cincang.. hehe.. tapi takpa, saya akan membetulkan supaya menepati tahap yang dia nak.. semoga ALlah mudahkan urusan..amin..
Petang jam 6.30pm, balik dari Melb Univ, saya ke rumah Azida, tolong siket-siket persediaan yang Azida buat untuk esok. Sebenarnya semua dah siap, tinggal masak rendang dan sup.. Kami tolong siket2 jer..
Abah dan lain-lain mengacau rendang hasil resipi Arman.. jam 12 malam baru kami balik lepas rendang masak..
Gembira dan asyik ketawa dengan joke2 kawan2 yang jadi tukang kacau..
Sabtu 20 November, kami meraikan hari raya di Edwardes Lake anjuran Desa Bundoora. Makan dan bergembira di samping bertemu kawan-kawan..
Petangnya beraya di rumah Azhar Shidah.. nasi kerabu dan nasi dagang,..nyum nyum..
p/s gambar-gambar yang diuploadkan adalah dari facebook kawan-kawan, saya copy paste jer.. thank you pada empunya camera.
Ahad 21 November, kami ke Jack Ruppert Lake pulak untuk bersama2 rakan2 KgVic meraikan hari raya korban. Makanan sangatlah sedap, daging korban dijadikan satay dan kuahnya alangkah sedapnya... ALhamdulillah dan terima kasih pada semua yang berusaha melaksanakannnya dan menjemput kami semua.
Isnin 22 November - Selasa 23 November-
Aisyah nasihatkan saya..
'Umi.. if you want to present in English, you have to think in English..'
'Umppp.. Aisyah buat macamana kalau kena present kat kelas 'Show and Tell'?
'Aisyah confident. Aisyah kata ..'Hi class3/4M, Today I want to show you something which is very special to me..Anybody wants to guess? Then ada 4 orang angkat tangan, Aisyah said, 'Ok you Eric, what do you guess? Nope.. Anybody else wants to guess?'
'Wow powernya Aisyah.. pastu..'
'Aisyah said..'Ok now I want to show you what I have today. You know last week was my birthday. And I got a special birday present from my mum.. It was a book from Smiggle.. Pastu kawan-kawan semua kata..'woooo smiggle..' Then Aisyah pun story ler about the diary that Umi gave ti Aisyah tu..'
'Camtu la Umi, kalau kita kena bagi speach in English, kena think in English tau.. pastu tak boleh banyak er er.. nanti tak best speach kita..'
hehhe.. saya ketawa jer dengar nasihat Aisyah..
Saya menghadiri CILS Conference di Law School Melbourne Uni. Alhamdulillah saya dah selamat bentang bahagian saya.. Saya bentang bersama-sama Hafilah dan Adli. Alwani present sebelumnya tapi Wani ada ambik video kami bertiga bentang.. nanti boleh kita tengok kembali, apa kekurangan dan kelebihan semasa bentang.. Saya gabra juga nak bentang. ALhamdulillah ALlah mudahkan..kira boleh ler..
Tuesday, November 16, 2010
Hari ini Selasa 16 Nov 2010 adalah Hari Raya di Melbourne. Bagi Malaysia pula, esok adalah hari raya. Banyak perbincangan mengenai kenapa berbeza-beza penetapan hari ini. Semoga semuanya ada berkat dan rahmat.
Kepada semua pelawat blog ini, saya mengucapkan Eid Mubarak.. wishing you a very blessed Eid. Dalam kesibukan hidup, semoga Allah akan selalu memayungi kita dan mendorong kita menjadi hambaNya yang soleh.. amin ya Rabbal A'lamin
Pagi tadi, kami sekeluarga solat hari raya di Preston Hall bersama-sama keluarga pelajar dan rakyat Malaysia. Aisyah hari ini tak pergi sekolah kerana menyambut hari raya. Khutbah raya disampaikan oleh Ustaz Zamri. Selepas solat, diadakan jamuan potluck, alhamdulillah syukur atas rezekinya.
muda lagi orangnya dah nak siap PhD.
Selepas balik rumah, saya terus ke train station dan menuju ke Melbourne Univ, ada appointment hari ni jam 2.00pm. Alhamdulillah hari ini selesai kerja yang saya plan iaitu menghantar permohonan ke Jabatan Perdana Menteri mendapatkan kebenaran mendapatkan data dan interview pegawai-pegawai kerajaan berkaitan kajian saya. Borang sudah saya isi lama dulu tapi saya tak lengkapkan. Tadi baru berjaya saya lengkapkan.
Semoga ALlah mudahkan urusan saya..
Itulah doa saya yang tidak pernah lekang dari hati dan bibir..amin..
Sunday, November 14, 2010
Alhamdulillah my darling Aisyah is 9 years old now. She is a big girl now, my darling, penyeri jiwa dan pemberi semangat untuk saya.
Abah arrived on 10th Nov, just a day before her birthday with two big boxes for Aisyah.. full with jajan untuk Aisyah kasi kawan-kawan on her birthday. Punyalah penuh..
Pada 11 Nov 2010, meraikan Aisyah, kami sekeluarga makan kat luar malamnya. Luar pun bukan kemana pun.. Aisyah sibuk nak McDonald, jadi kami ke McDonald Halal, makan-makan dan saya kasi hadiah..
Aisyah buka.. dia terus menjerit..
'Yayyyy.. cantiknya.. Smiggle ler Umi..mana Umi beli?'
Saya jawab, 'Aik.. how do you know Smiggle smiggle ni..'
Aisyah jawab, 'Everybody at school knows what is Smiggle Umi. It is the best place to get stuff for kids.. All of Smiggle stuff are cool..'
Isyy saya tak tahu menahu Smiggle-smiggle, lajunya budak-budak sekarang. Sebenarnya, saya beli sebuah buku catatan like a diary untuk Aisyah di kedai Smiggle. Kedai tu saya lalu setiap hari ke Univ Melbourne. Kalau naik train, turun di Melbourne Central, nak ke Swanston St, mesti lalu depan kedai-kedai, salah satu kedai yang kena lalu adalah kedai jual barang-barang ni.
Dalam kedai tu, penuh barang berwarna warni, ada buku pink, pen, pencil box dll purple, hijau, biru... segala mak nenek, naik kelabu mata saya. Saya pun tak tahu nama kedai tu Smiggle..
Saya beli satu buku untuk Aisyah warna pink..
Semoga Aisyah tulis cerita Aisyah dalam buku tu yer..
Hari Sabtu 13 Nov, kami buat sedikit majlis makan-makan , kesyukuran meraikan birthday Aisyah. Kami jemput beberapa family sahaja yang anak-anaknya satu kelas dan kawan-kawan dengan Aisyah sahaja. Walaupun hasrat hati nak jemput ramai kawan-kawan, tapi tak mampu..
Tak mampu poket, tak mampu tenaga, tak mampu tempat sebab buat kat rumah saya yang kecil. Yang paling kuat alasannya adalah tak mampu nak sediakan banyak-banyak.. siket-siket tu berani ler.. Al-maklumla.. saya ni bukan lepasan kuliah Master Chef.. hehe..
Majlis berjaya dan kawan-kawan Aisyah ramai yang meraikan dia.
Semoga ALlah berkati Aisyah selalu, dan menjadikan Aisyah seorang anak yang baik akhlak, kuat pegangan agama dan muslimah yang solehah sepanjang usia. amin ya rabbal alamin..
Tuesday, November 9, 2010
Kat bawah adalah gambar menarik pada pandangan saya..
kita abadikan dalam blog ini untuk kenangan ya..
Pakcik ni China dari China, dah duduk berpuluh tahun kat Melbourne tapi masih cakap China.. hehe.. Sekali potong kena AUD10 ..
Ini gambar paling menarik... Saya nak dapat notebook baru... Offer kat KL, dapat RM1,500
Kenangan ... inilah ruang work station saya di Law Faculty di Univ La Trobe yang menjadi kenangan..
Ni kenangan juga.. semasa saya bertiga menaiki Titanic..hehe.. ALhamdulillah kami selamat sampai dengan jayanya..
Monday, November 8, 2010
Saya copy dari website CILS dan letak kat sini, sebagai rujukan di masa depan. Ada 23 Speakers dalam dua hari Conference nanti..
Dulu-dulu, saya sebenarnya tak berapa pandai nak tulis biodata sebagai speaker, tak tahu nak tulis apa. Tapi lepas consult ramai orang, Prof2 dan mereka yang lebih berpengalaman, maka saya pandai ler sikit nak tulis biodata. Untuk CILS ni, saya tulis seperti di bawah...
Dalam menyediakan biodata, mereka yang berpengalaman, Prof-prof yang baik hati memberikan panduan. Pembaca blog ini juga boleh belajar dari nasihat mereka...
Biodata sebagai speaker biasanya 200 perkataan.
Ia hendaklah terdiri dari:
1-Siapa kita-Nama, belajar kat mana, kedudukan formal dalam Jabatan, Majikan mesti letak, kalau boleh siapa sponsor kita kena letak, semua itu adalah credit sebagai penghargaan dari kita. Apa-apa kita buat, hendaklah bagi credit pada siapa yang berjasa pada kita. Parents memang berjasa tapi tak boleh letak parents kita, hanya letak majikan dan sponsor je..
2-Apa penglibatan kita-Dalam kerjaya formal, dalam masyarakat, dalam pertubahan profession, NGO dll contohnya Penulis juga adalah Presiden Persatuan Ibu Bapa..bla bla..., pernah terlibat sebagai sukarelawan ke Palestin pada...., dll
3-Apa yang agak lebih tentang diri kita- contohnya, Di samping bertugas sebagai ....., penulis juga adalah Penasihat Syariah Bank, Penceramah jemputan di kaca TV, penulis tetap majalah apa dll. Semua itu memberi nilai tambah keyakinan masyarakkat bahawa kita bercakap perkara yang memang bidang kita dan kepakaran kita telah diiktiraf oleh ppihak2 lain yang berautoriti.
4-Kita tengah buat apa sekarang?-contohnya penulis telah berjaya menyiapkan empat kajian di bawah MOSTI, FRGS dan sedang menyiapkan satu kajian mengenai .... bertajuk....
Kita belajar dari mereka yang tahu..
Dan bersyukur pada Allah kerana ada yang sudi memberitahu...
Semoga urusan saya dipermudahkan ALlah dan dapat membentang paper nanti dengan baik.. amin
University of Melbourne
Supriyanto Abdi is a PhD student at the Asia Institute, the University of Melbourne. He obtained his Bachelor degree (Sarjana) in Islamic Studies from the Islamic University of Indonesia, Yogyakarta (2000) and Master of Contemporary Asian Analysis from the University of Melbourne (2005).
Islam, Religious Freedom and the Appropriation of Liberalism in the Post-New Order Indonesia
The configuration of Islam-state relations and religious freedom in the post-New Order Indonesia has been subject to ongoing contestation and negotiation among various religious and ideological groups. Focused on a recent public debate over the adequacy of the Presidential Decree No.1/1965 on the prevention of misuse of and/or blasphemous action towards religion, this paper will examine this ongoing dircursive contest over religious freedom in Indonesia and the extent to which competing conceptions of state-religion relations and religious freedom are appropriated and negotiated by competing actors (state agents and various civil society forces, including Muslim groups). In particular, this paper will discuss the extent to which liberal discourses on religious freedom such as state neutrality and public-private divide have been negotiated and appropriated by certain ‘liberal' Muslim intellectuals and Non-Governmental Organizations (NGOs) activists. The discussion will be framed within two particular challenges that confront these ‘liberal' Muslim intellectuals and activists: the rise of Islamists' discourse of Islamizing political and public sphere and the existing state's ideological and political discourse. The paper will argue that while the democratization discourse has broadened the discursive zone for liberal discourse on religious freedom, the accompanying discourse of Islamization and the existing state's ideological discourse has set some discursive limits for it.
Kamilia Al-Eriani is a PhD candidate at Monash University, in the Department of Political and Social Inquiry on an Endeavour Postgraduate Award. She has worked with the European Union Commission as a Development Cooperation Officer in charge of the projects on non-state actors and local authorities, and aid effectiveness and aid coordination in Yemen. She has also volunteered and worked for different civil society organizations in Yemen including the Al-Saleh Foundation and the National Microfinance Foundation. Ms. Al-Eriani did her Masters in International Development and Social Change at Clark University in Massachusetts on a Fulbright Scholarship.
Political Opportunity, Collective Identity, and Framing: Al-Qai'da in Yemen
Yemen is in a state of conflict. The Al-Huthy rebellion in the north and the Al-Hirak movement in the south have long struggled for the dissolution of the present unified Yemeni state. It is under such circumstances that the Al-Qai' da militancy has more recently become an important battlefront for the government. Yet despite the international concern that this movement evokes, the issue has been poorly addressed in the literature. For Al-Qai' da has been seen simply as the local branch of an international movement; there has been no attempt to understand it through a close analysis of the Yemeni political, cultural, and social context, which have all been significant in shaping the movement in this country. There is some evidence to suggest that such Islamic radicalization may have its roots in poverty, corruption and the fragility of the state. These issues have been rewarded with insufficient serious scholarship. To do so, it is important to put the current discussion within a coherent theoretical framework. One possible approach would be to examine the Al-Qai'da phenomenon through the lens of Social Movement theory. My preliminary research suggests that Al-Qai'da in Yemen can be usefully understood by exploring changes in the structure of political opportunities afforded to its leaders, and the tactics and strategies they are accordingly able to frame in order to mobilise support.
Ms Carmela Baranowska
University of Melbourne
Carmela Baranowska is currently a PhD candidate at the University Of Melbourne and is a recipient of the University of Melbourne Human Rights Scholarship. She is also lecturer in media at Australian Catholic University. Carmela is a Walkley Award Winning Journalist and Filmmaker who has been covering conflict and human rights for over fifteen years.
"The Battle of Algiers" Revisited
Gillo Pontecorvo's film "The Battle of Algiers" has now reached iconic status. In 1966 the Algerian government commissioned the Italian director to memorialise its great victory against the French colonisers. However, this one film has come to represent many different meanings: for different times and for different theorists. Writer and director Pontecorvo and co-writer Franco Solinas borrow heavily from the theories of Frantz Fanon. Later writers including Edward Said and Eqbal Ahmad have further historicised the film to explain their own theories of orientalism and of the post-colonial.
One of the recurrent criticisms of "The Battle of Algiers" - and even the Algerian government's own writing of history - is that it does not interrogate the role of Islam in Algeria's long and violent struggle against French colonialism. The avoidance of acknowledging the Islamic contribution to Algeria's own history was further heightened in the 1990s when the Algerian government waged a war against fundamentalist Islam.
This paper will deconstruct the myth of the film from the reality.
University of Western Sydney
Juni Chusjairi is currently a PhD student at University of Western Sydney. Her main interest is in media and politics, and Islam in Indonesia.
Depicting "the West" in Islamic Magazines
Indonesia is the most populous Muslim country in the world. It is a plural and a moderate Muslim country, but since the reform era, bombings and terrorism have become a crucial and significant issue and there has also been a rise of Islamism.
This paper focuses on the representation of "the West" in Indonesian Islamic magazine, ‘Sabili', specifically in the articles concerning bombings or terrorism bombings which occurred in Indonesia. Here, "the West" is often described as an enemy attempting to destroy Islam, and conspiracy theory is often used to confront "the West". Western people and Western properties are usually the main target of terrorist attacks, for example, the JW Marriot and Ritz Carlton hotels as symbols of western property. "The West" in this discourse usually refers to America. This presentation asks if "the West" is just America or are there other concepts "concerning the West?" What is the discourse concerning "the West" in the magazines? How do the magazines construct or represent "the West"? By using critical discourse analysis this paper will analyse the textual and social context of discourse on "the West".
After experiencing Sufism and Islam in India over many years, John began researching the common spiritual disciplines of Islam and Christianity. His current research focusses on the Syrian Christian Monastic Practices of Renunciation (Zuhd), remembrance (Dhikr), love of god, and struggle (Jihad), and the similarities with early Sufi practice. John is married with two children, and a priest of the Antiochian Orthodox Church. He finds Rabi'a, Rumi and Ghazali especially inspiring, along with Isaac the Syrian, Ephrem, and Theodoret of Cyrrhus.
Jihad in Syrian monasticism and early Sufism
The concept of jihad is often used in Western literature as a "proof of Islam's innate violence" which allows for a media representation of Islam as the essentially violent enemy. However, "jihad" (struggle), and a cluster of related concepts like "shahid" (martyr), were in widespread use prior to Islam in the Syrian Christian tradition. In both pre-Islamic Syriac and early Sufi Islam, jihad meant primarily the internal spiritual battle against the passions rather than the external forms of battle. Far from being an indictment of Islam, an understanding of jihad provides an insight into a key bridge between Christianity and Islam. This paper explores the pre-Islamic use of the Syriac cognates of the Arabic terms for struggle, martyr and warfare as used in the Syriac Christian ascetical tradition, and the subsequent Arabic usage in the light of this history, which in turn informs the modern interpretation of jihad in Islam.
The Australian National University
Scott has just submitted his PhD to the Australian National University (ANU) for examination. His research interests span the disciplines of Islamic Studies and Security Studies. Since completing his Masters degree (Hons) in Strategic Studies at ANU in 2005, Scott has published in leading peer-reviewed academic journals including the Journal of Pacific Affairs, Journal of Pacific History, Australian Journal of International Affairs, and Defense and Foreign Affairs Strategic Policy. Scott is currently working on a book (co-edited with Muhammad Khalid Masud) about change and continuity within the Tablighi Jamaat since 9/11 (the Tablighi is an international Islamic missionary/revivalist movement). Scott is an honorary Adjunct Research Associate with Monash University's School of Political and Social Inquiry.
Studying Muslim Converts: The Challenges and Issues for Researchers
Since September 11, 2001 (9/11) there has been a significant increase in the number of non-Muslims converting to Islam in the West and globally. In 2007, this increase in conversions coupled with high Muslim birth rates led the Carnegie Endowment for International Peace to rank Islam as ‘the fastest growing religion on earth', adding that ‘the fast-growing faiths are upending the old world order'. It appears as though the media associated with 9/11 was perhaps paradoxically the greatest missionary event promoting Islam in modern times. Despite an increase in Islamic conversions, approaches to researching Muslim converts and the implications of growing convert populations remains relatively undeveloped as a dimension of Islamic Studies.
Based on his PhD fieldwork experience, Scott will discuss some of the problems and challenges of conducting research among the newest members of the ummah, and outline the necessity of using interdisciplinary and qualitative approaches to analysing Islamic conversion growth. Scott's PhD examines the significant spike in Islamic conversions in Papua New Guinea (PNG) since 2001, where the Muslim population has increased by over 500 percent as a result of religious conversions by indigenous Papua New Guineans. His research is based on five months of fieldwork during which he lived among Muslim communities in urban and rural regions of PNG. Using interview data, fieldwork observations and archival records of the Islamic Society of PNG, Scott examined the empirical foundations of Islam's growth to write what is the first comprehensive history of the establishment, institutionalisation and growth of Islam in PNG.
University of Melbourne
Alwani Ghazali is currently a PhD candidate in the Asia institute, the University of Melbourne. researching in the history of Prophet Muhammad's life (Sirah).She obtained her master degree from International Islamic University Malaysia in Islamic Revealed Knowledge, specializing in Usul Al-Din and Islamic thought.
Prophet Muhammad's Dialogic Thinking: Christian-Muslim Relation Of Medinan Period In Focus
This paper uses ‘Abd al-Rahman ibn Khaldun's (723-808 A.H. /1332-1406 A.C.) historical method, or termed as "Khaldunian Hermeneutics", to study the history of Prophet Muhammad's life. It focuses on the dialogue of the Prophet in the Medinan period. Specifically, it analyses two main scenes, i.e. the dialogue of Prophet Muhammad with the Christians of Najran and the dialogue of Prophet Muhammad's representative with the King of Abyssinia. This paper purports at demonstrating a model of dialogue from the Sunnah and extracting some lessons in dealing with multi-faiths society of the 21st century.
Nur Hidayah (from Indonesia)
University of Melbourne
Nur Hidayah is a PhD candidate at the University of Melbourne. She completed her Masters in Islamic Studies at the University of Durham, England. She was working as a researcher and program coordinator for the International Center for Islam and Pluralism (ICIP) prior to joining the University of Melbourne .
Muslim Feminists in Indonesia: Struggles and Strategies
In the late New Order period, Indonesian Islamic feminism flourished in part due to developments which accompanied the process of Islamic renewal. These Muslim feminists have articulated their diverse voices and strategies along a spectrum of traditionalist-progressive, modernist-progressive, and liberal-progressive Islam. They argue for gender justice and equality within an Islamic framework by combining classical Islamic scholarship with modern analytical methods. Responding to democratization, they have struggled to achieve Islamic legal reform, through cultural, structural, and legal advocacy.
However, since 1998 they have to promote their progressive ideas within the context of fierce sharia contestation from other Muslim groups such as conservative and hard-liner Muslims. This contestation reflects a struggle for political influence among different Muslim groups in response to the repression of political Islam during the previous New Order regime. In such contestation, Indonesian progressive Muslims have encountered political, economic, and cultural-religious challenges. While at practical level, the mainstream Muslim groups in Indonesia have accepted the changing realities of women's social status including increased women's public roles and political participation, at the level of religious consciousness, there have been some tensions in reconciling such changes with Islamic law.
Despite such challenges, progressive Muslims, with other allied forces, have not only introduced a shift in Islamic notions of gender equality but they have also actively promoted women's rights and gender equality, mainly through their outreach activities and publications. This case study sheds further light on how discourses of gender have fared in the last decade in Indonesia in the context of a more democratic, but also more Islamicised society.
International Islamic University Malaysia
Mustapha Kara-Ali has previously won the Australian Government's Endeavour Malaysia Award as a Scholarship for his PhD in Islamic Studies at the International Islamic University Malaysia. Prior to this, Mustapha was appointed on the Prime Minister's Muslim Community Reference Group (2005/2006). In 2007, he proposed and led a Government-Community-Partnership named the Building Identity and Resisting Radicalisation (BIRR) Initiative. He was also the lead-author of its publication The Way Forward - an Islamic Mentoring Guide for Building Identity and Resisting Radicalisation (2008), which was academically endorsed. He has since made a number of presentations for both the Government and the community; including the Department of Foreign Affairs (DFAT) and AFP. In 2007, Mustapha was selected by DFAT to join a delegation to Malaysia to strengthen people-to-people relations, and in 2009, DFAT's Council for Australian-Arab Relations funded a public education program for safeguarding links with the Arab World under Mustapha's leadership. Mustapha ran this program between Australian students and students at the American University of Beirut, where he has been a Research Associate at the Center for Arabic and Middle Eastern Studies (2009/2010). Mustapha graduated in 2001 from UNSW with a Masters degree in Biomedical Engineering and a B.E. (Hons) in Computer Engineering.
Re-Imagining War: A Theological Security Paradigm
A realistic re-imagining of the ideological struggle between Islam and the West is crucial for those who have become overwhelmed by its intensity and scope. Such re-imagining can take place within the historical context of Muslim-Western relations and the centrality of the issue of Jerusalem to the worldview and narrative of the Islamists. In 2003, Lewis argued that the confrontation is being presented as a "clash of civilizations", between the "liberal democratic West" and "radical forces". But, politically speaking, the recent confluence of globalism and radicalism has amounted to what Joseph Nye has called the ‘privatization of war'. In this milieu, some academics have argued that the nature of the post-9/11 security dilemma renders most traditional state security institutional arrangements inadequate to respond. Today, the point could be made that there is a legitimate and authentic role for transnational and local Islamic NGOs to play in providing, in the era of globalisation, a justice-oriented governance framework for the Islamic religious order. The proposed theological security arrangement, therefore, constitutes a multi-pronged strategic and rebuttal blueprint based on a framework for the immutable principles of Islam as defined through Muslim scholarly consensus (ijma`). Further, it is in the Islamic NGO that we envisage a growing domestic political role in the West as further engagement and cooperation is exercised between the Islamic NGO and the Western liberal state. In political realism terms, the West has to gradually accommodate more Islamists, or consequently face increasing instability and insecurity.
University of Melbourne
Sadik Kirazli is currently a PhD candidate in the Asia Institute. He obtained his both M.A. in Social and Public Policy with a concentration in Policy Analysis and Administration, and Graduate Certificate in Conflict Resolution and Peace Studies at the Duquesne University in the US. The title of his master thesis was: "Changes in Islamic Hermeneutics and Social Evolution: A Comparative Study of Turkey and Algeria." He completed his B.A. in Islamic Studies with major in Islamic Law at the Marmara University, Turkey.
Sadik's research is on the conflict resolution and peace-building within Islamic context with a special focus on the conflict resolution aspect of the Prophet Muhammad's life (570-632 CE) at the heart of a specific social, political and cultural environment of the Arabian Peninsula in the seventh century. From the perspective of contemporary conflict resolution theories and precepts, his research specifically seeks to understand the Prophet's conflict resolution approaches and methods amongst his Muslim community and between his community and the pagan, Jewish, and hypocrite communities in his Medinan period (622-632 CE).
The conflict resolution approach and methods of the Prophet Muhammad among his Muslim community.
As conflict is inherent in all societies, conflict resolution tradition and experience passed on consciously or unconsciously through generations. Today, the age-old rituals and traditions of sulh (settlement) and mus?la'ah (reconciliation) are very familiar and effective ways of dealing with conflicts among Muslim communities. A number of anthropological studies confirm that conflict resolution mechanism has a long history in Arab-Muslim communities and dates back to the pre-Islamic period. For example, the case of the Black Stone in which the Prophet Muhammad utilized such arbitrating and mediating skills and principles is a well-known classic example for the pre-Islamic period conflict resolution mechanism.
On close investigation of the topic in a wider sense, it becomes apparent in fact that the Prophet Muhammad's attitude towards the existing Arabian customs and usages in the Islamic times varies from outright rejection to adaptations and modifications on different levels. This fact let us to presume that the continuity between the pre-Islamic natures of the conflict, handling of the conflict, and principles in the dealing of conflict into Islamic times.
As a result of the research, Islamic textual authorities, the Qur'?n and Sunnah, as well as the early historical writings demonstrated that the Prophet had acted as a third-party conflict resolver in many cases. At this conference, I will present my findings related to the conflict resolution approach and methods that the Prophet Muhammad employed among his Muslim community.
University of Technology Sydney
Mehal Krayem has completed a Bachelor of Arts (Hons) at the University of Sydney. She is currently completing her PhD at the University of Technology Sydney in the area of communications. Her focus is on the politics of representation of Australian Muslims in Australian popular culture television series. Mehal has contributed to several publications including Next Wave Cultures and is the postgraduate representative for the Australian Critical Race and Whiteness Studies Association.
Creating Spaces: Australian Muslims in local popular culture programs.
Over the last 10 years the Australian Muslim community have been the focus of much media attention. For an even longer time Muslims across the world have been negatively portrayed in popular culture film and television. A generation of young Australian Muslims has grown up in this media frenzy and has equipped itself with the skills to produce and write their own forms of popular culture.
This paper explores the freedoms and limitations young Australian Muslims have found in depicting themselves/ seeing themselves depicted in local popular culture programs. It will explore how these productions are intended to serve both an educational and entertaining purpose. It will also touch on how these spaces they have created for themselves are sometimes compromised or unfairly negotiated.
University of Western Sydney
Farjana Mahbuba has completed her Bachelor and Masters from IIUC (International Islamic University Chittagong), Bangladesh, and achieved Vice-Chancellors' awards. Being passionate about studying Islamic gender issues, she started doing her PhD at UWS last year. She has had more than four hundred articles published in her native language in various Bangladeshi national newspapers, along with her three story books. Her writings mostly deal with the issue of Muslim women. Her current research is designed to understand the social, economical and political development of Muslim women in post-war Urban Bangladesh and to explore their gender perceptions.
State Secularization and Muslim Women's Agony: Context Bangladesh
The present Bangladesh government has declared Bangladesh a secularist country despite the fact that 91% population of the country is Muslim. Bangladesh Supreme Court has already granted permission for government to ban all religion-based parties. State government has taken an emphatic stand against Muslim women's religious dress-up. Burka and Hijab have been banned in various governmental sectors followed by governments' anti-religious actions. This article discusses the current scenario of Muslim women's suffering in Bangladesh as a consequence of secularization of the country. It also argues that Islamists response to this scenario has been politically compromised and both secularists and Islamists have failed to represent the voice of general Muslim women in the context of Bangladesh.
University of Western Australia
Muhammad Moj is a PhD candidate at UWA. His thesis is about the rise of madrassahs in Pakistan as a counterculture and the comparison of values of students of madrassahs and mainstream educational institutions. He worked for the Government of Pakistan prior to joining UWA. He was part of the civil service of Pakistan approximately 15 years ago and served in several Ministries including Social Welfare, Women Development, Sports & Culture etc. He has also worked as a freelance social development consultant whereby he had the opportunty of interacting with different national and international NGOs as well as multilateral donor agencies. He has also worked for some local NGOs whereby he was directly involved in community development and social organization at the grass root level. He was initially qualified as a medical doctor at the prestigious King Edward Medical College, Lahore. He also studied the history of US and Europe, local literature, mass media and Islam. He subsequently did his Master of Development Policy with ANU. He has also attended umpteen short courses on project planning and management, HRM, financial management, rural development, economics, public administration, community organization, poverty, gender etc.
Madrassahs in Pakistan: Rise of a Counterculture
In the backdrop of the education system introduced by the British and after the unsucessful war of independence in 1857, a madrassah movement was launched in the subcontinent which was marked by the establishment of Darul-ulum Deoband in 1866. Initiated with the main objective of ‘protecting and preserving' the Islamic knowledge and Muslim values, these madrassahs represented a ‘value-oriented' movement and as such contained the seeds of a ‘marginal' counterculture when seen against secular scenario of the British system and the Hindu majority culture. However, being a part and parcel of the overall Muslim minority culture in India, this movement epitomized a ‘subculture'. After the partition in 1947, the madrassahs in the new state of Pakistan were faced with a dilemma when their justification and existence on the basis of resistance against the British system and Hindu majority culture evaporated overnight and they found themselves to be in a strange situation where they had to preserve Islamic knowledge and values in a Muslim majority culture. However, they justified themselves by taking refuge in the ‘colonial dichotomization' of secular-religious, profane-sacred and public-private. Later on, involvement of madrassahs in the Afghan ‘Jihad' in 1980s under state patronage revived their original confidence when they closely associated themselves with the resistance of ‘Mujahideen' against the ‘Godless' communist values. However, sudden withdrawal of state support in late 1980s after the Afghan War, left madrassahs in a state of ‘relative deprivation' marked by ‘status inconsistency'. The seeds of counterculture in the foundation of madrassah movement, which soaked up the moisture from the resistance against the colonial system and which got the fertilizer from the Afghan Jihad, have germinated into a seedling of counterculture, which now ‘radically rejects the dominant culture of society and prescribes a sectarian alternative'.
Nurhidayah Muhammad Hashim (Ini saya ker...)
University of Melbourne
Nurhidayah is a PhD candidate at the University of Melbourne (Asia Institute and CILS/Law School) under Professor Abdullah Saeed and Professor Tim Lindsey. She is the Associate Professor at the Centre for Islamic Thought and Understanding (CITU), University Teknologi MARA (UiTM), Shah Alam, Malaysia and also a Shariah Lawyer in Selangor, Malaysia.
She completed her Higher Diploma in Legal Shariah & Practice (fDLSA) in 2005, Master in Shariah & Law from University of Malaya in 2001, LL.B (Shariah) (Hons) in 1993 and LL.B (Hons) in 1992 from International Islamic University, Malaysia. She has published five books and several articles on Islamic Family Law, Islamic Law in Malaysia, Shariah issues in Malaysia and Islamic Civilization in many journals. She has been involved in a few professional associations - as the Executive Committee of Malaysia Shariah Lawyers Association (PGSM) from 2006-2009, as a former President of Victoria Malaysian Postgraduate Students Association (VMPGA) until July 2010, and asf a member of Malaysia Muslim Lawyers Association (PPMM) since 2006.
Her PhD research is about child maintenance after divorce in Shariah and Civil practice in Malaysia and what Malaysia can learn from Australia's Child Support Scheme.
Child Maintenance after Divorce in Shariah and Civil Court in Malaysia: A Case Study
Maintenance for children becomes a big issue after their parents divorce. Research shows that divorce or separation can affect the maintenance of the child where the child lives full time with one parent (usually the mother) and the other non-custodial parent (usually the father) fails to provide sufficient maintenance. In Malaysia, increasing numbers of cases and applications regarding maintenance of the affected children has become an issue that needs to be addressed. Children's' right to maintenance is specified clearly in the United Nations Convention on the Rights of the Child (UNCRC) 1989. It is also clear from the Shariah perspective. This paper discusses maintenance protection for children after their parents divorce in the current context of Malaysian Civil and Shariah practice. A collection of cases decided by both the civil High Court and the Shariah Court in Malaysia concerning child maintenance will be examined to identify patterns that emerge from the judgments. The paper also attempts to shed some light on possible reforms to child maintenance and offers a vision for a future child maintenance scheme in Malaysia.
Muhammad Adli Musa
University of Mebourne
Muhammad Adli was born in Kuala Lumpur, Malaysia. He holds a Bachelor of Engineering (Honours) Electronic and Electrical from University College London. During his time in London, he frequented Cairo to study Arabic. Upon his return to Malaysia, he decided to switch to Islamic Studies and obtained a Masters in Islamic Revealed Knowledge (Quran & Sunnah Studies) from the International Islamic University Malaysia. He is now pursuing his PhD in Islamic Studies under the supervision of Prof. Abdullah Saeed at the Asia Institute, Faculty of Arts, University of Melbourne.
Islamic Business Ethics And The Role Of Shari‘ah Supervisory Boards (Ssb) Of Islamic Banks In Malaysia
Malaysia introduced the Islamic Banking Act in 1983, which created a dual system where Islamic banks operate and compete alongside conventional banks. Islamic banks are often distinguished by the Shari‘ah compliant products and services they offer. The Shari‘ah Supervisory Boards (SSB) of Islamic banks are responsible for ensuring that the products and services offered are Shar?‘ah compliant, i.e. comply with Islamic jurisprudential requirements. What role does the SSB play with respect to the Islamic "ethical requirements" of Islamic banks? Should the management of Islamic banks consult the SSB in matters other than the Shari‘ah compliancy of products and services? This paper explores the role of the SSBs in ensuring that the operations of Islamic banks are governed by Islamic ethical norms, which should be in fact the core of their existence. It also argues that the role of the SSBs should go beyond the Shari‘ah compliancy of the products and services offered by Islamic banks.
University of Melbourne
Nurhafilah Musa is currently a PhD candidate at the Melbourne Law School. In her current research, she explores the interaction between Islam and Federalism in Malaysia. She studied law in the International Islamic University Malaysia, where she also obtained her second degree in Syariah Law. She subsequently completed her Master of Syariah in Malaya University, Malaysia. She is affiliated with the Law Faculty of Universiti Kebangsaan Malaysia (Malaysia National University).
The Intergovernmental Relations between Islamic Religious Departments In the Federation of Malaysia - An Analysis
The Malaysian Federal Constitution provides a limited scope for states to administer Islamic matters. At the same time, the Constitution states that the federal government has power and jurisdiction in civil and criminal law and the administration of justice including ascertainment of Islamic law and other personal laws for purposes of federal law. Therefore, it is a misconception to say all Islamic matters are a state matters in Malaysia while, in actual fact, the states' power in dealing with Islamic matters is restricted by the Federal Constitution. Other Islamic matters not enumerated under the State List which need to be ascertained for the purpose of federal law falls within the jurisdiction of the federal government. Although there is a division of power in the administration of Islamic matters, cooperation between the federal government and the state governments does exist. Such cooperation can be seen in coordination meetings organized by Islamic federal religious agencies, allocation of federal budget and training of staff. This thesis argues that co-operative federalism could overcome some of the practical difficulties faced in the administration of Islamic matters in Malaysia. Three problems were chosen to demonstrate the intricacies in the division of power with regards to administration of Islamic matters and how cooperative federalism could overcome the problem. They are inter-religious marriage, administration of Muslim property and halal consumer products.
Saira Bano Orakzai
University of New England
Saira is a PhD Scholar in University of New England, Armidale, Australia. She holds a MPhil degree in International Relations from the University of Peshawar and a postgraduate diploma in International Law of Human Rights and Islamic Law. Saira has published several articles in the areas of conflict resolution and diplomacy. She has worked on comparative study of Islamic and Western concepts of Human Rights specifically focusing on concept of Gender in both world views and also working on Islamic and Western concepts of Conflict Resolution and aspires for research on interfaith understanding on issues confronting International Politics. Her current work examines the Theory of Conflict transformation from an Islamic and Western perspective.
Conflict in the Tribal Areas of Pakistan: An Assessment in light of War against Terror and Islam-West Relations.
Tribal areas of Pakistan have become the flash point in the war against terror in the post 9/11 era. This has not only raised questions concerning the status of this region within Pakistan but also the effects of this conflict at regional and international level. This paper examines a different aspect of this conflict. It takes this conflict as the central point in war against terror which has deep impact on the Islam-West relations at the civilizational Level. This paper uses ICCO & Kerk in Actie Conflict Analysis for Conflict Transformation (ICCO: Inter Church organisation for development cooperation) in order to analyse this conflict. The overall objective of Conflict Transformation for ICCO & Kerk in Actie is to change negative relationships between the conflicting parties, and the political, social or economic structures that cause such relationships. For ICCO & Kerk in Actie it is additionally important to assess the role of religion and gender dimension as part of the underlying structures of specific conflicts. The important aspect of conflict in tribal areas is the use of religion especially the civilizational conflict thesis of S.P Huntington and destruction of girl's schools as a western symbol in the tribal areas. . These two aspects have given a new dimension to this conflict which was previously considered as the cultural/ regional issue. The impact of this conflict on Islam -West relations is discussed while examining the ways of transforming this conflict to change the negative relationship and pave a way for peace between two civilizations.
Mohamed Nawab Mohamed Osman
Australian National University
Mohamed Nawab Mohamed Osman is a PhD candidate at the Australian National University and an Associate Research fellow at the Rajaratnam School of International Studies. Nawab has written widely on the subject of Islam and politics and his articles have been published in several international journals including studies in conflict and terrorism, terrorism and political violence, Southeast Asian research and South Asia. He is also a frequent commentator on contemporary Muslim politics and has contributed articles in The Straits Times, Bangkok Post, Today Zaman (Istanbul), Jakarta Post, India Daily Express and The Star (Kuala Lumpur).
Accounting for Intra-Islamist Ideological Struggle in Indonesia
The Islamic resurgence in the late 1970s and 1980s have contributed to the politicization of Islam in many Muslim countries. In some countries such as Indonesia, the proponents of the resurgence were Muslim student activists. Groups such as the Muslim Brotherhood (MB), Hizb ut-Tahrir (HT) and Salafis were active in Indonesian universities convincing Muslim students of the need to revive Islam and in some cases establish an Islamic state in Indonesia. Some of these groups were also engaged in intra-Islamic ideological debates convinced that their interpretation of Islam is the most accurate. One such debate occurred within the Lembaga Dakwah Kampus (The Campus Proselytizing Front, LDK), a coordinating body for Muslim student activities where activists of HT and MB were engaged in a struggle for control over the body in (Osman, 2010). HT activists decided to leave the LDK as a result in 1990.
Two decades on, this ideological struggle continues albeit at a larger scale. The MB has now established a political party, the Prosperity Justice Party (Partai Keadilan Sejahtera, PKS) seeking to change the system through electoral means while HT continues to operate outside the system seeking to transform the political system through a peaceful revolution. This paper is an attempt to understand the intra ideological struggle between two Islamist movements with very similar goals. The paper will examine this struggle from the lens of Micheal Freeden's conception of ideology. Freeden argued that "political success" of an ideology depends on its ability to popularize its own conceptual definitions as the right ideology (Freeden, 2001). Borrowing Freeden's conception, the paper will argue that the competition between HT and PKS is an ideological struggle that seeks to define the shape of Islamism in Indonesia. There will be three parts to the paper. The first part will briefly introduce Freeden's conception of ideology. The second part will provide some background to both HTI and PKS. The last part of the paper will examine the competition between the movements and the impact of this competition to the landscape of Islamist politics in Indonesia.
University of Western Australia
Taufiqur Rahman is a postgraduate student affiliated with Centre for Muslim States and Society the University of Western Australia. He is working as a lecturer in Universitas Muhammadiyah Yogyakarta Indonesia and is currently on study leave to undertake his PhD degree. He holds a Master of Arts in Communication Management from the University of Technology Sydney (2003) and a Bachelor of Arts in Mass Communication from Universitas Gadjah Mada Yogyakarta Indonesia (1999). His main research interests lies in the areas of media studies, intercultural communication and strategic communication.
The Polarization of Indonesian Muslim Identity through the Internet: The discourse of jihad in Arrahmah and Center for Moderate Muslim Websites
Media plays an important role in the formation and expression of identity and internet is increasingly becoming the preferred medium in this endeavour because of its convenient use and relatively free of censorship. A collective identity formation often uses shared beliefs such as religion to construct self identity including the attempt to differentiate between "us" and "them."This research investigates how the polarization of Indonesian Muslims identity is constructed through the discourse of Jihad represented in two Indonesian Islamic online media Arrahmah and Centre for Moderate Muslim (CMM). It is argued that two Islamic online media analysed in this research represent two different types of identity, namely global resistance identity (represented by Arrahmah) and middle path identity (represented by CMM), especially in the attempt to articulate the meaning of Jihad to their audience. The contesting identity expressed in the website of Arrahmah and CMM clearly represents the war of ideas within Indonesian Muslims communities in response to global terrorism issue. The analysis of the polarization of Indonesian Muslims identity is an important step to understand their position in the war against global terrorism.
University of Queensland
Amana Raquib completed Master of Philosophy and has done additional courses on Islamic studies like Quranic Exegesis, Hadith and other Islamic Sciences from Pakistan. She is interested in contemporary intellectual challenges facing Muslims. She taught at the University of Karachi, Pakistan for almost 4 years. After having commenced her Master of Philosophy Studies in Religion at the University of Queensland, she presented a paper at the AASR 2010 conference.
Elaborating on (Maqasid-al-Shari'ah) Intents of Islamic law in keeping with critical theory of technology
The postmodern debates in Philosophy of Science, Critical theory and Sociology of Knowledge have questioned the rational and humanist ideals of modernity that were based on objectivity and value neutrality of human knowledge and an element of disinterestedness on part of the observer. The enlightenment project was also intimately tied to the notion of civilizational progress. This paper will examine, in the context of these western debates, if the values informing the current paradigms of modern science and technology that have emanated largely from a nonreligious West, and have, according to some critics, reached the thresholds of nihilism, can be incorporated within the Islamic worldview of human progress and wellbeing, or are certain values intrinsic to the contemporary logic of science and technology such that its very systematic pursuit constitutes forward progress irrespective of the short term or long term effects it might have on human wellbeing, as defined from an Islamic vantage point.The study of higher goals/intents/objectives of the religion of Islam, is carried under the Islamic philosophy of law and is termed Maqasid Al-Shari'ah. It would be seen how the cumulative understanding of the scientific and technological phenomenon in the contemporary world can be integrated within the (maqasid) objectives-based approach, which should provide a framework for unifying modern technological pursuits with Islamic notion of (falah) holistic wellbeing.
University of Melbourne
Joshua Roose is a PhD Student and researcher at the National Centre of Excellence for islamic Studies Australia focussing on identity construction and expression amongst Australian born Muslim men. Joshua has also worked on a wide range of projects researching aspects of multiculturalism, political Islam and terrorism.
The Truth of the Matter: Conflicting Claims to Islamic Legitimacy in the Context of Australian Multiculturalism
Islam in Australia has evolved dramatically in Australia in the past decade (2000-2010). In the face of intense scrutiny from Government, security, media and the wider public, Muslim Australians have been forced to confront key existential questions about what it is to be Muslim living in a Western secular nation and to respond to these challenges.
The paper traces how the events of September 11 2001 and 7/7 2005 have shaped the development of Australian Islam and reveals the emergence of Australian born young Muslim men and women who possess the necessary cultural capital to act with great agency and skill in shaping representations of Australian Islam from a variety of different political perspectives. Whilst the emergence of ‘moderate' Muslims working within secular institutional frameworks has worked to strengthen multicultural Australia, a more vigorous critique of multiculturalism and moderates has emerged from Islamist organisations who question the subordination of Muslim identity to the national identity and assert a claim to Islamic legitimacy and ‘truth' that makes their differences with moderate Islam and wider Australia seemingly irreconcilable. This paper, based on fieldwork with Australian Muslims and theoretical engagement with contemporary discourse seeks to outline the core defining attributes of moderate Islam and the Islamist perspective in the Australian context, with a particular focus upon their respective claims to Islamic legitimacy In doing so this paper will draw attention to the possible impacts of this contest upon the majority of secular, mainstream Australian Muslims.
University of Adelaide
Jillian Schedneck arrived in Australia in July 2010 to begin her PhD in Gender Studies at the University of Adelaide. She received the Adelaide International Scholarship (AIS) to complete her dissertation proposal, which will explore the gendered experiences of modernity among young Emirati women in Dubai and Abu Dhabi. Jillian has a Bachelor of Arts in English from Boston College and a Master of Fine Arts in Creative Writing from West Virginia University in the United States. From 2006 to 2008 she was a lecturer of English Composition and Literature at two private universities in Abu Dhabi and Dubai. Jillian has also written a travel memoir about her experiences in the United Arab Emirates called Abu Dhabi Days, Dubai Nights, which is under consideration by several literary agents and small presses. Her article and essays about women and identity in the UAE have been published in Practical Matters Journal and Milspeak Anthology in the United States. Her experiences in Abu Dhabi and Dubai led to her dissertation topic and the field of Gender Studies.
Performing Modernity and Tradition: Representations of Emirati Women
The Muslim world's various responses to modernity have frequently employed women as symbols of modern progress and cultural authenticity, and the United Arab Emirates is no exception. Since 2000, the nation-building efforts of the UAE have featured Emirati women as their most visible public relations tool and mark of development. Local women are being highlighted for their advanced educational and career opportunities alongside their ability to maintain the Arabian Gulf's conservative Islamic values. Western media has followed suit, noting that the new Emirati female does not fit the hidden, meek stereotype of the Muslim woman, but instead has come to embody the perfect blend of modern and "tradition." While my paper and proposed dissertation research will not assume that modern and tradition are incompatible, I will assert that they intertwine in complicated and distinct ways that deserve further consideration. Through discourse analysis, my presentation will deconstruct the national and international media's representations of the UAE woman, and I will analyse the ways Emirati women are used to embody the UAE national identity through a balanced performance of liberal modernity and Islamic tradition. I will also look ahead to my ethnographic field research in Dubai and Abu Dhabi, where my larger dissertation project will explore young local women's identity formation and means of self-expression in relation to their experiences with modernity through semi-structured, open ended interviews and participant observation.
University of Melbourne
Richard Shumack has worked in Inner-City Melbourne amongst Muslim Refugee communitees for the last twelve years. He has researched Muslim Philosophy part time at NCEIS at the University of Melbourne for the last 4 years. He is married with 4 boys.
Contemporary Muslim Epistemologies: Is there a poverty?
There is a remarkable consensus among a majority of Muslim scholars suggesting some sort of poverty in contemporary Muslim epistemology - both in qualitative and quantitive terms . In this paper I a) suggest a philsophical framework for considering the question of poverty in religious epistemology, and b) use this framework to consider the contrasting emerging epistemologies of S.M.N.al-Attas and Shabbir Akhtar. Of particular interest is how such epistemologies might provide pathways for public religious discourse in the Australian context.
University of Queensland
Mohammadreza Tahmasbi is a PhD student in School of History, Philosophy, Religion and Classics at the University of Queensland. Before that he was a PhD student in Philosophy at the University of Tehran, Iran. He was awarded Master of Arts in Philosophy in 2007 from University of Tehran where he was chosen as the Distinguished Research Student in November 2007 because of his research results. During his studies in Philosophy and Religion, he has been working mainly in the areas of Islamic Philosophy and Continental 20th Century Philosophy. In particular he has a special interest in subjectivity. He tends to think about the concepts of self-awareness and ego in eastern and western philosophical traditions. He is a native Iranian, which explains his interest in researching on the subjectivity in the works of Iranian philosophers such as Suhrawardi, Avicenna and Mulla Sadra. He has done some publications such as Jostarhay e Sadra'ie (Sadrian Issues) (Elm publication, Tehran, Iran, 2008), Beyond The Transparent Mind; A Foucaultian Approach To Artificial Intelligence (Studia universitatis Babes-Bolyai philosophia,2008). He is also interested in applied ethics and its relationship with Islamic philosophy. He conducted a research project on research ethics for National Research Institute for Science Policy, Iran (2009-2010).
Why is Suhrawardi's Concept of Self-Awareness not Avicennan?
This article investigates the difference between Suhrawardi's (d.1191) and Avicenna's (d.1037) concept of the self-awareness. Suhrawardi's concept of the self-awareness is based on the notion of selfhood or I-ness ("ana'iyyah"), at the core of which is the concept of the presential knowledge (ilm al-Huduri). Although there are some passages in Avicenna's texts which might allude to presential knowledge , Suhrawardi should be viewed as the one who introduced this notion. In the third part of al-Isharat wa al-Tanbihat (Remarks and Admonitions) Avicenna discusses self-awareness by proposing the hypothetical example of the Flying person. Based on Avicenna's example, every human being is aware of himself/herself in a way that is different from the knowing of objects. Also, as is clear from Avicenna's al-Mobahethat (p.119) the human soul is aware of itself by means of a kind of knowledge which is acquired by the soul itself. I will argue that, we cannot interpret this kind of knowledge as Suhrawardi's concept of presential knowledge,because in the second part of Hikmat al-Ishraq (The Philosophy of Illumination) Suhrawardi criticized the peripatetic notion of self-awareness and writes that his view is totally different from the view of the peripatetics. Also, in the third chapter of al-Talwihat (Intimations), Suhrawardi mentions that he derived the concept of the presential knowledge from the mystical tradition. In fact, we cannot find this notion of presential knowledge in Avicenna's peripatetic philosophy.
University of Western Sydney
Lisa obtained a Bachelor of Arts in Communications from UWS in 2005 and in mid 2007 finished her honours year in the Human Geography department at the University of Sydney. Her thesis title was "Challenging the Stereotypes: Factors Supporting and Hindering Arab-Muslim Women in Sydney in Their Teaching Careers". She currently is undertaking a Masters of Arts (Hons) at the Centre for the Study of Contemporary Muslim Societies at The University of Western Sydney focusing on the activities and gender roles of Muslim women in Sydney. Her research interests include Muslims in a minority context, Islamic feminism and fundamentalism, and Muslim women.
Is Islamic Feminism Relevant to Australian Muslim Women?
Feminism in Islam has become the subject of intensified academic debate as well as a topic of public concern in recent years. Concurrently, it remains the subject of confusion, contention and considerable ignorance, both within and beyond Muslim communities in the East and West. Feminism in Islam has long been presumed non-existent by most in the West, who have insisted that ‘feminism and Islam' is an oxymoron. Coverage of Muslim women's issues in the Australian media has prompted a nationwide debate over the position of women in Islam. This leads to the question: is Islamic feminism relevant to Sydney Muslim women? This research is based on fifteen interviews that were undertaken with Muslim women in Sydney that explored topics such as employment, volunteer work, gender roles and education. This study is limited to Muslim women residing in Sydney Australia. Several ethnic groups were interviewed including Palestinians, Malaysians, Lebanese, Pakistanis and Singaporeans. This paper argues that while elements of Islamic feminism are relevant to Muslim women in Sydney these women do not identify directly with the word ‘feminist' or with the ideology of Islamic feminism.
Saturday, November 6, 2010
Mahkamah wajar rahsia nama dalam pertelingkahan Undang-undang disaran guna nama pertama bagi jaga reputasi pasangan, anak dalam kes
Oleh Nurhidayah Muhd Hashim
KEPUTUSAN mengenai pertikaian panggilan dalam rumah tangga yang diputuskan Mahkamah Keluarga Adelaide pada Mac lalu yang menjadi tajuk utama akhbar, menarik untuk dibincang dan difikirkan.
Seorang ibu membawa kes ke mahkamah menghalang anak perempuannya berumur enam tahun memanggil isteri baru bekas suaminya (ibu tiri anak itu) dengan panggilan ‘mum’, ‘mummy’ atau ‘my other mummy’ (ibu saya satu lagi).
Wanita itu dalam hujahnya mengatakan apabila bekas suami menyuruh dan membenarkan anak mereka memanggil ibu tiri sebagai ‘mum’, ‘mummy’ atau ’mummy D’ (D adalah huruf pertama ibu tiri dalam kes itu), ia bermaksud suaminya secara langsung dengan niat merendah harga dirinya, menafikan peranannya dan memberi kesan kepada kedudukannya sebagai ibu kandung.
Ia juga bermaksud bekas suaminya berusaha menggantikan tempat beliau di hati anak dengan ibu tirinya dengan panggilan itu. Ia sudah tentu boleh menghakis kasih sayang anak terhadap dirinya dan beralih kepada ibu tiri.
Masyarakat Barat umumnya memanggil semua orang dengan nama pertama saja kecuali ibu, ayah dan orang terdekat. Jadi dalam kes itu, wanita berkenaan berhujah bahawa ibu tiri seharusnya dipanggil dengan nama pertama dan tidak wajar dipanggil dengan gelaran ibu atau sama maksud dengannya.
Mahkamah Keluarga Adelaide sebenarnya sudah memutuskan satu duluan kepada ribuan keluarga yang terbabit dalam ‘pergaduhan’ panggilan nama ini.
Menariknya, mahkamah tidak membuat keputusan memihak kepada ibu tetapi menolak daripada membuat sebarang arahan. Bermakna, mahkamah membuat keputusan untuk tidak membuat sebarang arahan mengenai panggilan dalam rumah tangga.
Dalam penghakimannya, hakim prihatin jika beliau membuat arahan, ia akan membawa kepada tuntutan lain iaitu kemungkinan mahkamah perlu membuat keputusan, sama ada bapa berkenaan sudah melanggar arahan apabila menggalakkan anaknya memanggil ‘mummy D’.
Hakim turut menyebut harapannya adalah apabila anak itu besar, dia akan dengan secara rela hatinya mula memanggil ibu tirinya dengan nama pertama.
Bagaimana jika perkara sebegini berlaku di negara kita? Dalam masyarakat kita, ibu tiri selalunya dipanggil ibu, mak, umi, mama, mak muda atau makcik. Perkara ini kerap berlaku dalam keluarga berpoligami atau pasangan berkahwin lain selepas bercerai.
Bagaimanapun, ia jarang digembar-gemburkan mungkin kerana masyarakat menganggap ia perkara kecil dan tidak wajar orang lain tahu. Apa yang penting, Islam menyuruh kita menghormati orang lebih berusia dengan panggilan hormat bersesuaian untuk mereka.
Jika diperhatikan, kes membabitkan keluarga atau perebutan anak, mahkamah hanya melaporkan dengan nama pertama atau nama keluarga berserta nombor kes diberikan pendaftar mahkamah seperti Whisler v Whisler (2010 42 Fam LR 633), atau Smith v Smith , Allen v Green, tanpa merekodkan nama penuh pasangan.
Ia penting untuk menjaga nama baik pasangan terutama anak yang terbabit dalam kes dilaporkan. Nama anak dalam setiap laporan kes juga hanya menggunakan huruf pertama seperti, pasangan mempunyai anak iaitu L (enam tahun) dan M (dua tahun).
Walaupun kes itu dilaporkan dalam bahan bercetak atau secara maya dalam arkib mahkamah, atau dirujuk dalam artikel ilmiah perundangan, nama mereka yang bertelingkah tidak diketahui secara nyata. Yang penting adalah prinsip dan penghakiman yang ingin dirujuk.
Saya berpendapat Mahkamah Syariah dan Sivil yang membicarakan kes membabitkan pertelingkahan keluarga wajar menggunakan pendekatan sebegini kerana kes dibicarakan di mahkamah terbuka dan dilaporkan dalam Jurnal Hukum adalah dianggap harta umum.
Jika menggunakan nama pertama saja, pembaca tidak mengetahui siapa terbabit dan nama baik mereka serta anak dalam pertelingkahan itu akan terpelihara.
Penulis adalah Pensyarah Pusat Pemikiran dan Kefahaman Islam (CITU), UiTM Shah Alam kini melanjutkan pengajian di Australia
Friday, November 5, 2010
Saya sekarang berada di bawah dua department;
1-Asia Institute di bawah Faculty of Art
2-Centre for Islamic Law and Society (CILS) di bawah Faculty of Law.
Satu pembahagian yang sangat unik.
Saya ada dua kaki di dua buah fakulti.
60% di bawah Asia Institute, Faculty of Art
40% di bawah faculty of Law.
Saya sering terfikir, apakah suatu hari nanti UiTM akan membenarkan penggabungan sebegini untuk postgrad.. saya bercita-cita mengetengahkan perkara ini nanti.. ya suatu hari nanti selepas saya tamat pengajian ini..
Saya berharap Dato' VC dan Board of UiTM nanti akan benarkan satu pembaharuan, di mana jika ada pelajar Master or PhD yang berminat, boleh berada di
Faculty of Law (60%) dan CITU (40%).. atau sebaliknya..
Apakah ia bisa menjadi kenyataan?
Insya Allah.. mudah-mudahan..
CILS akan menganjurkan seminar tahunan mereka dan saya menunggu-nunggu seminar tersebut. Maklumat lanjut mengenai CILS boleh diperolehi di sini. Sila click di atas perkataan di bawah ...
Saya sedang berusaha menyiapkan kertas kerjanya..
Semoga saya dan semua berjaya..
Sapa-sapa nak hadir dipersilakan..
Thursday, November 4, 2010
Sama-sama kita fikir ya..
Mudah-mudahan ada yang baik kita faham dari kata-kata di bawah..
Live so that when your children think of fairness, caring, and integrity, they think of you.
(Kita kena jadi baik, supaya anak kita dapat jadikan kita sebagai contoh..Dan jangan pilih kasih antara anak-anak, selalulah kita beramal dengan yang baik terhadap kawan dan sesama insan)
Be brave. Even when you're not, pretend to be. No one can tell the difference.
(Walaupun kita takut dan gabra.. keep relax.. ingat yer.. keep relax.. dan jangan bagitau kita takut. contohnya kita kena bagi talk/public speaking, jangan kita sebut 'Please bear with me, I'm really nervous..' Salah tu.. itu nasihat dalam buku 'The Art of Talking'.
Choose your life's mate carefully. From this one decision will come ninety percent of all your happiness or misery.
(Pilihlah pasangan yang baik, ada pegangan agama, mudah-mudahan bahagialah hendaknya hidup kita seterusnya...)
(Saya, anda , dia dan mereka... semuanya ada 24 jam sehari, tidak lebih tidak kurang... buatlah yang terbaik, isilah dengan yang baik-baik.. Lecturer saya Dr Roger said, 'Life is too short to read irrelevant things, and life is too short not to read relevant things..'
Know when to keep silent - know when to speak up.
(Bercakaplah bila perlu. Dan keluarkan ayat dari mulut selepas otak berfikir kesan ayat tersebut. Do not overdo others and do not ever belittle others.. -Itulah nasihat penulis 'The Art of Talking to anyone'.. )
Get your priorities straight. No one ever said on their death bed,
"Gee, if I'd only spent more time at work".
(marilah kita buat yang penting ikut mana kepentingannya. Penting didulukan. kurang penting kita belakangkan dulu...)
Improve your performance by improving your attitude.
(Sikap... sikap... sikap.... susahnya nak ubah sikap.. tapi move on... ubah juga siket demi siket...)
Every person you meet knows something you don't; learn from them.
(Orang bijak adalah orang yang tahu bagaimana menzahirkan penghormatan kepada orang yang layak dan patut dihormati.. Semoga kita termasuk dalam orang yang bijak itu..)
Don't use time or words carelessly. Neither can be retrieved.
(Ingat selalu.... masa berlalu tak dapat dipanggil balik.. so buat yang terbaik. )
The only dumb question is a question you don't ask.
(Tak tahu, kena bertanya, jangan diam...)
Jumpa lagi dengan kata-kata berhikmah untuk kita sama-sama renungkan....
Sekadar pendapat saya mengenai perkembangan cerai yang semakin bertambah dalam masyarakat kita. Sebagai isteri, ibu, ahli masyarakat, civil servant, penyokong dakwah, saya gusar melihat keadaan ini. Semoga ALlah menyelamatkan rumah tangga kita daan rumah tangga orang-orang yang kita sayang.. amin..
Artikel Kesan Cerai Pada Anak-anak
Oleh: Nurhidayah Muhd Hashim
Keluarga seumpama satu blok yang tersusun menjadi bangunan dalam masyarakat. Keluarga adalah tempat hidup kita bermula dan kita terikat kepadanya. Jika perasaan sayang dan rasa terikat antara ahli keluarga utuh, semakin tenang serta bahagia sesebuah keluarga.
Malaysia sekarang menyakskan perubahan nilai terhadap institusi perkahwinan dan kekeluargaan. Bilangan perceraian semakin meningkat. Rekod JAKIM menunjukkan perceraian di kalangan orang Islam sepanjang tahun 2008 adalah 22289. Perceraian kini menjadi perkara biasa, diterima umum dan dianggap lumrah. Ia berlaku dalam semua kelompok masyarakat sehingga tanpa sedar memberi nilai rendah kepada satu akad nikah yang perlu dipertahankan.
Dalam satu kajian yang dijalankan di Amerika, ‘The Social Scientific Data on the Impact of Marriage and Divorce on Children’, Dr Patrick F. Fagan menyatakan bahawa apabila wujud rasa terbuang (rejection) di antara pasangan sehingga membawa kepada pertengkaran, bergaduh, apatah lagi bercerai, maka seluruh isi keluarga terutama anak-anak berasa sangat sengsara.
Kajian beliau turut disokong oleh pakar-pakar sosiologi keluarga membuktikan bahawa graf tertinggi sikap positif adalah terhasil dari keluarga di mana ahli keluarganya berhubungan baik, saling terikat dengan perasaan . Anak-anak dari keluarga sebegini lebih mendapat gred yang tinggi, mempunyai sikap yang baik, lebih ceria dan bagus dalam hubungan sosial. Mereka juga kurang terlibat dengan penyakit kejiwaan seperti kemurungan, kecewa keterlaluan dan sebagainya.
Apabila ayah dan ibu tidak lagi mempunyai rasa terikat dan saling ‘membuang’ salah satu seperti ayah meninggalkan ibunya kerana wanita lain, atau ibu meminta cerai kerana lelaki lain, atau anak diberitahui dia adalah anak zina dan sebagainya, Dr Fagan dapati anak-anak ini mempunyai kesamaan dalam urusan kejiwaan mereka. Kekuatan dalaman anak tersebut tidak terbentuk dengan baik. Banyak perkara negatif memenuhi jiwa dan memberi kesan langsung dengan tumbesaran mereka. Mereka kecewa dengan hidup, murung, suka membuli, melakukan keganasan, gagal dalam akademik dan juga gagal dalam hidup. Anak-anak tersebut juga mengalami tekanan emosi yang teruk, kesihatan badan tidak kuat, kemurungan, bimbang dengan hidup, bahkan lebih pendek jangka hayat mereka, ramai yang berhenti belajar awal, tidak berminat dengan ilmu dan kerjaya, sedikit yang berusaha ke menara gading, bahkan ramai yang menghisap dadah dan kaki arak. Anak-anak ini menjadi seumpama bunga yang tidak tersiram, layu, kekeringan dan akhirnya mati kerana tanahnya kering kontang dan tidak dibajai.
Kaitan langsung apabila anak-anak ini membesar dan membina rumah tangga pula, ramai yang menjadi pembuli, suka keganasan, berlaku ganas dan mendera pasangan dan anak-anak, malas bekerja, tidak suka menerima tanggungjawab, suka keganasan seperti mencuri, memukul dan banyak lagi kesan negatif.
Apabila bilangan perceraian semakin bertambah dan anak-anak mangsa cerai yang mengalami ‘tekanan kejiwaan’ bertambah ramai, mereka membesar dan berkahwin, mengulangi kesilapan mereka, maka masyarakat umum akan turut menerima kesan negatif daripada perkara tersebut.
Semakin banyak rumah tangga hancur, maka semakin banyak peruntukan kewangan dan program sosial yang perlu diadakan.
Kajian beliau walaupun melibatkan masyarakat di Amerika, tetap menjadi iktibar kepada kita di Malaysia terutama melibatkan keutuhan ikatan kekeluargaan. Jika Malaysia ingin maju di masa depan, blok terpenting yang perlu dijaga adalah keluarga dan anak-anak yang terhasil dalam keluarga tersebut.
Kita perlu menanam dan menyuburkan rasa ‘keterikatan’ antara pasangan suami isteri sehingga perceraian dilihat sebagai jalan terakhir selepas semua usaha sudah gagal. Kepatuhan kepada agama, taat kepada Allah, memegang tanggungjawab sebagai pasangan dan ibu bapa kerana perintah agama perlu diterapkan. Apabila ibu dan ayah saling berkasih sayang, rasa ‘terikat’ sesama mereka, sering berdekatan dan saling sokong menyokong atas nama Allah, semakin kuat blok kekeluargaan kita dan semakin kurang masalah yang timbul ke atas anak-anak.