Beruflich Dokumente
Kultur Dokumente
Of all Australian Universities, UWS probably has the largest number of students who
are both Muslim in religion and Australian in citizenship.1 And, two of the areas where
UWS has campuses – the Canterbury-Bankstown and Parramatta regions – are
among the largest Arabic-speaking populations in Sydney (NSW Premier’s
Department, 2003: 10-11). 2 This contribution hopes to give a view from the inside on
some of the needs and outlooks of these students, while also looking more generally
at the needs and views of Muslim students at Australian universities. I will begin with
a discussing certain erroneous assumptions underlying much of this discourse, then
move to examination of stereotyping of Muslim youth in Australia in theory and
reality. This lays the basis for establishing the social basis of the stigmatisation of
these Muslim youth and to the consideration of some elements in a practical
framework for worthwhile engagement by Australian universities with Muslim
students.
Muslim youth brought up in Australia are obviously ‘Muslim Australians’, in the sense
that they are both Australian (whatever that means culturally) and Muslim. But that is
all it means. A ‘Muslim Australian’ is not qualitatively different in his or her religious
beliefs or practices from a Muslim anywhere else. (And, if they are, they have ceased
being Muslims, and become something else.) Muslim students do generally adhere
to the Islamic dietary code and pray five times daily. These facts generate specific
needs, when large numbers of Muslim students present at an educational institution.
But these requirements are easily accommodated by institutions and do not require
grand philosophising. Nor do the Muslim dress code, or the Islamic practice of not
physically touching persons of the opposite gender, require symposia to be
convened. All these ‘differences’ call for is simple respect.
Australia has over 200 different ethnic and cultural communities and we have all
learned fairly easily to live together and accommodate each other’s peculiarities.
Essentialising Muslims as the exotic ‘Other’, is to fall into the old ‘Orientalist’ trap,
which constructs non-Anglo realities as essentially inscrutable and thus
unfathomable. This essentialising is not politically constrained: it can have either a
right-wing (racist) or left-wing (patronising, ‘politically correct’) face.4 In either
manifestation, it is both ugly and terribly limiting. As Lila Abu-Lughod (2002: 790)
puts it, we need to ‘break with the language of alien cultures’. Muslims are not
qualitatively different from other human beings and deserve to be understood in all
their living human complexity, instead of essentialised — that is, instead of being
marked as utterly different and put in metaphoric glass cases.
Media treatment of Lebanese Muslim Australian youth in Sydney over recent years
has clearly been marred by ethnic and religious (Muslim) stereotyping, which links
these elements inextricably to criminal and socially deviant behaviour. Worse,
Sydney’s Lebanese Muslim community has been held collectively responsible by the
media, acting often in conjunction with the State Government and the police, and
ordered to ‘resolve’ these problems. One media report even stated: there is a
Lebanese ‘way of crime’ (Parnell, 19 January 2004).
Nathalie Wan (2003: 279-80) remarks that humans generally perceive differences
between each other. It is only ‘when particular human differences are evaluated
negatively and viewed with negative moral meaning, [that] the basis for stigma is
created’. Erving Goffman (1963) argues that all human differences are potentially the
basis for the stigmatisation of individuals or groups by society as a whole.
Demonstrating the theoretical framework for investigating the phenomenon of social
stigma, he asserts:
Irwin Katz (1981: iii) notes that the stigmatised can include a multitude of different
societal groups — each of which comprises individuals ‘with ‘attributes that do not
accord with prevailing standards of the normal and good. They are often denigrated
and avoided’ either overtly or covertly’ (Katz, 1981: iii). Goffman (1963: 48) argues
that the ‘visibility’ of a given stigma is ‘crucial’ in deciding whether an individual (or
group) is stigmatised or not. Wan (2003: 281) suggests:
Goffman (1963: 7) adds that a ‘stigmatised individual tends to hold the same beliefs
about identity that we do. The rub here, of course, is that such an individual
understands that others (so-called ‘normals’) do not accept him as an equal, causing
him ‘to be intimately alive’ to his failure to live up to his failure to meet the norm. The
stigmatised individual can then become dominated by shame, ‘arising from the
individual’s perception of one of his own attributes as being a defiling thing to
possess’ (Goffman 1963: 7).
As Paul Tabar (2002) explains, these powerful entities (he calls them ‘identity
definers’) do so because it empowers them:
The September 11 terrorist attacks in 2001 and the 2002 Bali bombing frame the
international political environment for this stigmatising atmosphere. These
international atrocities only exacerbate the demonisation of young Lebanese-
Australians in NSW, as the ‘identity definers’ utilise them, to buttress their supposed
‘case’ against these young people.
Yet, if we stop and ponder for a moment, we can observe that it is not unusual in
modern society for young people of any faith community or ethnic origin to face
problems ‘fitting-in’. Like all youth in Australia, young Muslim Lebanese-Australians
must contend with many challenges impacting on their identity — including stress
and low self-esteem, stereotyping and stigmatisation. A kind of internal war is
frequently played out, within the bodies of these stigmatised young people, between
their own perceptions of themselves and those that society has formed about them.
Rejected as equals by society, they can feel that society assesses the very attributes
that make them what they are (their Muslim and Lebanese-Australian identities) as
sources of shame. It is little wonder, then, that many of these youth conclude that
‘normals’ typically think negatively about them.
The purpose in raising these issues is not to evoke pessimism; it is simply to point
out that a certain living context exists for this conference’s discussion of the ‘specific
needs of Muslim students’ — such as praying space and halal food, and acceptance
of the Muslim dress code and the Islamic practice of not physically touching persons
of the opposite gender. Despite the pervasive anti-Muslim media discourse, by the
way, you might be surprised to learn that the Holy Qur’an instructs Muslims: [2.256]
‘There is no compulsion in religion’. So, despite what the right-wing essentialists
assert, requests by Muslim students for prayer space and other so-called ‘specific
needs’ mentioned earlier are not part of a sinister jihadi plot to impose creeping
Shari’ah Law.
Such requests are merely a statement of needs, and granting such requests is
merely meeting the needs of UWS’s most sizeable group of students. Non-Muslim
students demand bars on campus and get them. Students of all backgrounds want
subsidised sporting facilities on campus and get them. No-one has ever suspected a
fiendish plot behind lobbying for such ‘specific needs’. No Muslim student at UWS
has ever demanded that non-Muslims be forced to pray or to eat only halal food!
There is nothing extraordinary or even exotic in catering for the needs of a group (in
UWS’s case the largest single identifiable group) in one’s student body.
UWS promotes itself very much as the university for Western Suburbs students and
sees its chief market for students to be the Western Suburbs.3 The pronounced
‘Muslim’ character of much of the Western Suburbs means that UWS must address
the requirements of students from the Western Suburbs, just as it must ensure that
international students have assistance with accommodation and settlement
problems. In both cases, this is only showing due respect and acceptance, not to
mention displaying sound business acumen.
Goffman (1963: 2) showed beyond any doubt that it is society which establishes how
persons are categorised. One of the big challenges facing Australian universities in
the first quarter of the twenty-first century is whether they are capable — or willing —
to play a positive role in helping reverse the current dangerous stigmatisation of
Muslim Australian youth. If they want to, Australian universities, especially those with
high Muslim student enrolments, have the potential to do much good in this regard.
Some Australian academics (most notably, Scott Poynting, Greg Noble, Paul Tabar
and Jock Collins) have already done some pioneering work that contributes towards
this worthy goal. The work of these scholars is effective because it seeks to
fearlessly address the real issues, avoiding narrow stereotypes of the right or left.
University hierarchies can learn from this, by resolving to avoid all manifestations of
essentialism. This is the precondition for achieving the stated Conference aims of
‘engag[ing] the Australian Muslim community in partnership and dialogue about
educational aspirations, and local involvement’ (UWS: 2007).
• Must shun the temptation to impose agendas and projects which imply that
Muslim students (if not Islam itself) are misogynist, tyrannical and perhaps
even inherently violent. Practicing Muslims — that is, Muslims committed to
embodying the universal values of the Holy Qur’an — are aware that Islam
advocates precisely the opposite values and will only recoil from projects
implying the opposite. And, as the Turkish woman academic Lila Abu-Lughod
(2002: 790) pithily observes: ‘Missionary work and colonial feminism belong in
the past’. Universities should leave such political games to the politicians and
the media; they are paid to push such barrows, after all!
• Must not take the form of talking only to hand-picked so-called ‘leaders’
recognised by no-one (as in the Commonwealth Government’s failed
‘Reference Group’ model), but engage in serious dialogue directly with
elected Muslim student representatives, in the campus Muslim Student
Associations.
I am certain that a number of my colleagues here today will find some aspects of
what I have said today to some extent challenging. Welcome to the world of real
dialogue with real Muslims! Muslims are predisposed by their worldview to engage in
genuine dialogue and ask only that universities interact with them frankly, without
branding them as utterly different from other humans, and at all times respect what
they believe to be their Divine set of values.
The author is the Researcher/Muslim Advocacy Worker for the University of Western
Sydney Students’ Association (UWSSA). He has a PhD in Middle East Politics and
has researched the effects of racism on Lebanese Muslim youth in Sydney. Prior to
taking his current position, he taught Islamic and Middle East Studies and Politics at
Australian universities.
Notes
1. The University of Western Australia may well have a higher number of Muslim
students enrolled; nevertheless, the majority of these are international
students.
4. The UWS press release announcing this Conference contains a hint of this,
when Professor Janice Reid speaks about ‘those who experience
disadvantage or ethnic/religious minority status’.
References
Abu-Lughod, Lila (2002) ‘Do Muslim Women Really Need Saving? Anthropological
reflections on Cultural Relativism and its Others’, in American Anthropologist, Vol.
104, No. 3, September, pp. 783-90.
Bollard, Sheila & Harrison, Jason & Munns, Geoff (1996) “Who's on top?” A
Challenge to Canter from the Research of Undergraduate Students, at the following
URL:
http://www.atea.schools.net.au/ATEA/96conf/bollard.html.
Parnell, Aaron (2004) ‘Middle East Gang Unit Back on Agenda’, Sydney Morning
Herald, 19 January.
Tabar, Paul (2002) Youth Identity: A Site of Contestation, paper delivered at the 2002
NSW Young Labor Conference.
UWS (2007) ‘UWS to Host Muslim Students Conference’, 24 May, at the following
Web site: http://apps.uws.edu.au/media/news/index.phtml?act=view&story_id=1920.