制度化与人性化：社会转型期我国城市穆斯林流动人口管理服务研究

在我国进入社会转型的快速发展时期,越来越多的穆斯林流动人口进入城市。穆斯林流动人口既有一般流动人口所共同面临的就业、子女教育、住房等基本社会服务需求,也有因民族文化差异而存在的宗教生活、清真食品等特殊的社会服务需求。流入地政府及相关部门应当树立以人为本,服务为先的理念,满足穆斯林流动人口合理的社会服务需求,创新穆斯林流动人口管理服务体制机制,以制度化和人性化的管理服务促进穆斯林流动人口更好地融入城市,构建我国社会转型期和谐的城市民族关系,实现各民族共同发展与繁荣。     

A Study of the Development of Alcohol Use Disorder in Muslim Immigrant Workers in Korea

Abstract

This study examines the process by which Muslim immigrant workers, prohibited by their religion from drinking, develop alcohol use disorder when working in Korea. Participants were seven male immigrant workers who have lived in Korea for 6–10?years and all experienced a change in immigrant status, shifting from registered to unregistered. Utilizing grounded theory devised by Strauss and Corbin, 87 concepts, 24 subcategories, and 10 categories were derived as a result. By converting these categories into a paradigm model, participants moved through stages of “self-monitoring,” “confusion,” “self-despair,” and “daily collapse” as they developed alcohol use disorder, and began to take on an existence as drifters, not settling into life in Korea. Their “learning experiences of drinking to survive turning into experiences of causing social death” is considered a core category. The study’s results suggest that a rehabilitation program for immigrant workers needs to be developed wherein the program not only enables them to reflect on their current existence but also allows them to develop specific coping skills. Future research should be broadened to consider social support mechanisms and viewpoints of other people, including female immigrant workers, and local community members in close contact with Muslim immigrant workers.     

News media and the Muslim identity after the Christchurch mosque massacres

ABSTRACT

This article discusses news about Muslims via one researcher’s social media news feeds after the Christchurch tragedy. Using intercultural and Islamic communication theories, the contents of several news stories are analysed for their contribution to the Muslim person’s identity. Findings reveal four main categories: Muslim women and hijab; religion and terrorism; media, government, democracy and the politics of oppression; and representation of the Muslim voice. Substantial news content also depicts peace, love and forgiveness in its presentation of the human angle in New Zealand media. There is a significant shift from the negative othering rhetoric of international media to an inclusive national approach in the tone of the New Zealand press. However, Muslim narratives reveal that structural discrimination and systemic oppression do exist and pose safety and identity challenges. While news continues to divide and unite people depending on the press agenda, their depictions of Islam and Muslims have potentially major influences and serious consequences on the Muslim person’s identity within the local and global Muslim communities.     

Reconciling Local with Global: New Zealand Muslim Women Articulating Faith in their Lives

This article explores the dynamics of personalised faith in the lives of minority and migrant Muslim women. Research that localises women's understandings of faith contrasts with the considerable literature that focuses on the transnational, politicised character of religion, as well as the discourses that examine religion as a form of gendered patriarchy. This article is a contribution to research that approaches gender and religion from a localised perspective. Drawing on the notion of ‘third space’, this discussion provides ethnographic narratives of Muslim women in New Zealand, focusing on four specific women. Each woman's story illustrates the significance of faith in her life, and demonstrates the unique, and interactive, ways that faith creates new meanings and interpretive possibilities in local contexts, as well as providing emotional solace and a source of coping with wider life stresses.     

‘Upholding the Banner of Islam’: British Converts to Islam and the Liverpool Muslim Institute,c.1887–1908

Much has been written in recent years about the life of William Henry Abdullah Quilliam, late-Victorian propagator of Islam in Britain and founder of the Liverpool Muslim Institute (LMI). However, little attention has been given to Quilliam's fellow British Muslim converts, who constituted Britain's first indigenous Muslim community. This article briefly looks at the LMI as a missionary organisation. It then quantifies and examines the socio-demographics and post-conversion lives of the British Muslim community. It argues that individual commitment to both the LMI and Islam was affected by discrimination and misunderstanding of Muslims and their faith in society. However, by considering the fate of the Muslims following the LMI's demise, it is shown that a core of resolute converts held fast to their beliefs and played an important role in the consolidation of Islam in early twentieth-century Britain.     

PERFORMING SOMALI IDENTITY IN THE DIASPORA

Somali refugees who fled the collapse of their homeland and resettled in the US narrate ‘who they are’ within a bewildering entanglement of cultural differences layered with diasporic tensions. This analysis examines the storytelling of a young woman refugee to Lewiston, Maine, who embodies the performative tensions that animate Somali identity at this intense historical moment and in this dense cultural space. I follow her unfolding counter/narrative dance within the confluence of gazes – feminist, colonialist, multiculturalist, and academic – which dialogically inform the possibilities of her identity as she contests definitions of Somali ethnicity, feminism, blackness, and Islam. Her storytelling circulates and reworks two dominant narratives used to explain Somali identity: identity-as-culture and identity-as-religion. Performance analysis of her storytelling makes evident that Somali culture and Islamic religion are co-articulated as well as inescapably liminal and localized by the bodily differences of gender and race in the diaspora. I problematize the narrative event as a dialogic, co-constructed, and transnational encounter in which the narrator reads and talks back to regulating discourses at the same time that I question my own complicity in dominant designs. The narrative performance and analysis display a Somali ethnicity fleshed out, critically inflected, and creatively nuanced by the diaspora which inserts an emerging Somali story in US immigration narratives.     

‘The politics of free speech’

The present article addresses the support and supervisional relations of Palestinian Israeli single mothers vis-à-vis their families and communities. It links the theoretical discussion on intersectional analysis with power relations and gender. In this article I focus on the importance of employing analytical models that take into consideration the internal variance within this social category of ‘Palestinian Israeli single mothers' which emerge due to the contradictory social trends typifying Palestinian society in Israel today – models that examine the implications of the complexity of women's lives in discrete locations, the changes society is undergoing, together with processes of discrimination and the strengthening of conservative trends. The article is based on data gathered during in-depth, semi-structured interviews that were conducted and analyzed with a commitment to the principles of feminist research.     

Icons vs satirical inversions: Islamic rule and the ‘death of the author’ – the murder of the Charlie Hebdo cartoonists in Paris

The satirical inversions of the images of the Prophet Muhammad by the Charlie Hebdo cartoonists that brought the wrath of two gunmen to their authors, projected a world in which the reader is recognised as an autonomous subject. Consequent on this autonomy is the restricted power of the author who used to derive it from the re-enactment of sacred Truth. Multiple and diverse readers, on the other hand, owe their authority from the right of the individual to reason and judge independently, which places them at arm's length from the author. The inverted images drawn by the cartoonists represented a departure from the Prophet's traditional iconic images whose resemblance to the referent left little room for variation among their faithful viewers driven to identify with the Messenger of Allah either by desire to imitate or for fear of punishment. The fixed iconic ‘reading’ by the faithful was mediated by the homogeneous Muslim Community (Umma) whose members were unable to use words to objectify among an association of citizens their internal sense of injury as an excess. As a consequence, this injury caused by the readers operating outside the Community called for the use of force by its members in retaliation (qisas) for the infidels’ reading as sanctioned in the sacred text. The more entrenched the membership of the Umma, largely the product of reading the sacred text – where the author retains his traditional power – the more inclined were the members to resort to brutal force to restore the traditional power of the author.     

To be or not to be an Australian: Focus on Muslim youth

In 2001, 67% of Australians identified themselves as Christians and only 1.5% as Muslims, according to the Australian Bureau of Statistics. Other Australians are Jews, Buddhists and Hindus – to name just a few of the religious minorities. Since 1975 until recently when the Anti-Discrimination Act was legislated, multiculturalism has been the official policy of the Federal Government. Yet in these terror-ridden times, the policy – however interpreted – has well and truly fallen into disfavour. This article discusses both the historical and contemporary dimensions of Muslim Australians’ national identity, focusing particularly on Muslim youth. It examines how one group of Australian-born Muslims exhibited their national identity during the Second World War and how the newly arrived Muslims feel about their identity during the ‘War on Terror’. The article is based on both primary and secondary sources – particularly on oral testimonies.     

由重叠共识到和解共生——塔里格·拉玛丹论西方穆斯林的未来

时至今日,西方穆斯林还远未融入欧美社会。西方穆斯林向何处去？这已成为公共辩论的核心议题。作为当代备受瞩目的西方伊斯兰学者,塔里格.拉玛丹提出,西方穆斯林必须首先坚守伊斯兰原旨教义和基本原则,固守宗教认同;而为了主动地融入并适应西方社会,穆斯林应转化传统观念,改变伊斯兰与西方水火不容的极化观点,借助改革伊斯兰教育,加强文明对话,重建公民伦理,鼓励公民参与,从而与西方现代性达成重叠共识与和解共生,并为全人类的发展作出应有的贡献。他的思想为人们认识西方穆斯林的发展趋向提供了重要的洞见与参照。