Dakwah 2.0: Digital Dakwah, Street Dakwah and Cyber-Urban Activism among Chinese Muslims in Malaysia and Indonesia

Weng, Hew Wai

doi:10.5771/9783845253923-198

Cited by 9 publications

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“…Eventually, 150,000 Masks, medicines (about 50,000RMB or US$7800), and 120,000 RMB (US$18,750) were delivered to the Dungan villages in Kazakhstan and Kyrgyzstan. 4 Chinese Muslim communities' connection to the wider Muslim world during COVID-19 is a result of the expanding digital infrastructure in everyday life and transnational ties in the past decade (Harris and Isa, 2019;Weng, 2015). Based on my long-term observation since 2015, WeChat, websites, online payment methods, and apps for commercial activities have all been incorporated in daily use, especially among urban youth, traders and merchants, and diasporic communities.…”

Section: Strengthening Global Connections With Muslim Worldmentioning

confidence: 99%

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Networked Islamic counterpublic in China: Digital media and Chinese Muslims during global pandemic of COVID-19

Wang

2022

New Media & Society

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How do Chinese Muslims have their own voices heard under China’s tightening online censorship amid a global health crisis like COVID-19? Based on 13-month ethnographic fieldwork, this article examines the active participation and creative use of digital media by Chinese Muslims during the pandemic. This study uses multi-sited ethnography (MSE) and digital ethnography to identify major features of networked Islamic counterpublic in China. It shows how Chinese Muslims creatively blend Islamic discourses of hygiene, scientific discourse, official regulations, and global discourses of public health through digital media. It also examines how Chinese Muslims selectively use digital platforms to cultivate Islamic ethics and strengthening global connections to Muslim world both online and offline. Furthermore, this study shows how resilient the networked Islamic counterpublic in China has been in terms of strategically voicing dissent in the shadows of anti-Muslim sentiments and state policies during a major global pandemic of our time.

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Section: Strengthening Global Connections With Muslim Worldmentioning

confidence: 99%

“…The Internet boom has also paved the way for the Muslim usages of social media platforms in the 2010s. WeChat, a Chinese mobile social media app developed by Tencent since 2011, has emerged as a major platform for fostering Muslim cyber communities both within China and beyond (Harris and Isa, 2019; Weng, 2015).…”

Section: Research Framework and Literature Reviewmentioning

confidence: 99%

Networked Islamic counterpublic in China: Digital media and Chinese Muslims during global pandemic of COVID-19

Wang

2022

New Media & Society

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“…The presence of Islamic knowledge on the internet has responded to the emergence of new kinds of religious engagements (Fakhruroji 2018), including the emergence of online religious counseling (Abdel-Fadil 2015). In the context of Southeast Asia, using the internet to spread Islamic knowledge is characterized by the emergence of cyber-da'wa as a further development of the practice of da'wa, which has previously used other media, such as the radio, audio-cassettes, and television (Weng 2015).…”

Section: Internet-based Islamic Learning As Religious Populism: Indonmentioning

confidence: 99%

Internet and Islamic Learning Practices in Indonesia: Social Media, Religious Populism, and Religious Authority

Solahudin

Fakhruroji

2019

Religions

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Like in many other developing countries, Indonesia’s population has been amongst the most enthusiastic ‘uptakers’ of the internet, especially of social media. Most Indonesians utilize the internet as an information source, including religious ones. Various groups and communities of Islamic studies have appeared on social media along with religious leaders who are also active on social media. Based on the various characteristics that have emerged, Islamic learning practices scattered across various social media platforms have increasingly illustrated the symptoms of religious populism. This is marked by the various socio-religious movements that have emerged from these practices. By using a digital religion perspective in order to observe Islamic learning practices on several social media platforms, this paper argues that social media has become a productive space for the development of religious populism in Indonesia. At first glance, religious populism on social media seems to challenge authoritative figures or religious institutions, but it can also be seen as a way for Islamic agents to convey Islamic teachings in a media-friendly culture.

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“…AA Gym was one of the first to launch a religiously inspired SMS (Validated Added) service in 2002, when he initiated his Al Quran Seluler, which does not seem to have taken off commercially, despite being innovative. In other cases, resorting to the internet has enabled the unlikely rise and popularity of Chinese Southeast Asian Muslim preachers in their use of cyber da'wa (proselytization) (Weng 2015). In all these instances, the use of media technology by a new generation of Islamic net celebrities builds on previous practices and the popularity of national (Indonesian) media preachers, such as Hamka or Zainuddin MZ, who in their time made use of other new technologies, such as radio, audio cassettes, and television.…”

Section: Expressing the Mobile And Islamic Modern: Early And Current mentioning

confidence: 99%

Introduction

Sláma

Barendregt

2018

DIAS

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This article introduces the special issue ‘Online Publics in Muslim Southeast Asia: In Between Religious Politics and Popular Pious Practices’ by discussing prominent approaches in the study of media and the public sphere in light of the specific history of digital media’s rise in Muslim Southeast Asia. It focuses on earlier and current expressions of mobile and Islamic modernity as well as on changing moralities and forms of Islamic authority. Referencing the other contributions to this special issue, it particularly emphasizes the (discursive and visual) contestations and social dramas that take place in the region’s media spaces providing for a variety of Islamic forms, practices, and socialities that can best be grasped, the authors argue, by considering politics, the pious, and the popular not as separate, but as mutually constitutive domains.

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Dakwah 2.0: Digital Dakwah, Street Dakwah and Cyber-Urban Activism among Chinese Muslims in Malaysia and Indonesia

Cited by 9 publications

References 0 publications

Networked Islamic counterpublic in China: Digital media and Chinese Muslims during global pandemic of COVID-19

Networked Islamic counterpublic in China: Digital media and Chinese Muslims during global pandemic of COVID-19

Internet and Islamic Learning Practices in Indonesia: Social Media, Religious Populism, and Religious Authority

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