<i>Shari’a</i>and Everyday Life in Sydney

Possamaï, Adam; Turner, Bryan S.; Cheng, Jennifer E; Voyce, Malcolm; Dagistanli, Selda

doi:10.1080/00049182.2016.1191137

Cited by 15 publications

(8 citation statements)

References 12 publications

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“…Empirical evidence suggests that Muslims rely on such fatwas or have applied their own reasoning and justifications to justify their choice of CHLs. For example, when Muslims in Oslo, Norway and Sydney, Australia purchased homes using CHLs, they possessed a good knowledge of Islamic teachings and riba but applied their own codes or were comforted by fatwa that permitted borrowing conventionally (Borchgrevink and Birkvad, 2022;Possamai et al, 2016). In Egypt, Muslim consumers were satisfied with conventional banks and did not wish to switch to Islamic banks despite higher Islamic convictions (Abou-Youssef et al, 2015), whereas Muslims in Spain did not see conventional banks as harmful (Kaakeh et al, 2018).…”

Section: Religiositymentioning

confidence: 99%

“…The literature suggests that 39.8% of Australian Muslims were in the process of owning a home, as evidenced in the 2016 census (Hassan and Lester, 2018), which is on par with the Australian average of 40.9%. While statistics for Australian IHLs are not available, limited research suggests that Sydney-based Muslims were open to CHLs based on the necessity (Possamai et al, 2016) and lack of awareness of IBF terminology (Nathie, 2021), suggesting that a majority of Australian Muslims fulfill their home loan requirements via CHLs. This corroborates Lum (2022), who suggests that CBF products are integral to the lives of Muslims living in Australia and that it would be difficult to abstain from them (Lum, 2022).…”

Section: Introductionmentioning

confidence: 99%

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Home loans and Muslims – an Australian perspective

Jeffrey,

Pires,

Rosenberger III

2024

JIMA

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Purpose This study aims to investigate how Australian Muslims make consumption-related decisions regarding the purchase of home loan products. Design/methodology/approach This exploratory research used in-depth semistructured interviews with community leaders from leading Muslim ethnic communities. Seventeen community leaders from the six largest Muslim community groups by country of birth and living in Melbourne and Sydney were selected for the interviews. The interview data was analyzed using NVivo 12. Findings The findings suggest that despite knowledge of and concern for Islamic tenets regarding the consumption of banking and financial products, including home loans, most Muslims viewed conventional home loans (CHL) as being permitted, essential or innocuous. Reasons for such views include the interpretation of Islamic tenets, limited awareness of available Islamic home loan offerings, convenience factors related to accessing CHL offerings, service quality levels, availability of technology-based services such as internet banking, and the influence of social groups and communities. Research limitations/implications This research helps marketers understand the attitudes, subjective norms (SN) and behavioral factors related to the Muslim consumption of home loans. Practical implications The findings of this research can facilitate the development of financial products and marketing strategies that better appeal to Muslims. Such loan products can improve the uptake of home loans (and, in effect, homeowners) by Muslims, potentially improving social and financial inclusion. Social implications This research helps marketers understand the attitudes, SNs and behavioral factors related to the Muslim consumption of home loans, which can facilitate the development of financial products and marketing strategies that better appeal to Muslims. Such loan products can improve the uptake of home loans (and, in effect, homeowners) by Muslims, potentially improving social and financial inclusion. Originality/value This qualitative study explores the drivers of Muslim consumers’ uptake of home loans in Australia. Drawing upon the theory of planned behavior and the literature, antecedents to attitude, SNs and perceived behavioral control that influence intention and behavior were investigated. It identifies factors influencing decision-making related to home loans by Australian Muslims, contributing to a theoretical framework to investigate Muslims’ consumption of financial products.

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Section: Religiositymentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Home loans and Muslims – an Australian perspective

Jeffrey,

Pires,

Rosenberger III

2024

JIMA

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“…While the research addressed the less controversial aspects of Shari’a practice (e.g. Possamai et al, 2015, 2016), the whipping case study provided opportunity to speak directly to the ‘limits’ aspect of the research. We later outline examples of the prevailing narratives that construct Shari’a as an intolerable practice beyond the boundaries of Australian multiculturalism.…”

Section: The Broader Research: ‘Testing the Limits Of Multiculturalism’?mentioning

confidence: 99%

“…Namely, a stereotyping and reactionary approach to the misdemeanours of a few individuals within a large, culturally diverse group speaks as much to the limits or limitations of a social context that remains myopic in its understanding of Muslims and their values as incommensurable and threatening. A third notion of ‘limits’ is also discernible in allusions to un/acceptable Shari’a outlined by practising Australian Muslims themselves in the context of a broader project on everyday Shari’a practices (see Possamai, Turner, Cheng, Voyce, & Dagistanli, 2016; Possamai, Turner, Roose, Dagistanli, & Voyce, 2015).…”

Section: Introductionmentioning

confidence: 99%

The limits of multiculturalism in Australia? The Shari’a flogging case of R v. Raad, Fayed, Cifci and Coskun

Dagistanli

Possamaï

Turner

et al. 2018

The Sociological Review

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This article focuses on the marginal extremities – the limits – of Shari’a practices in Australia, through the example of a criminal case in which four Sydney-based Muslim men whipped a Muslim convert to punish him for his excessive consumption of drugs and alcohol. The men claimed they acted in line with the doctrines of Shari’a practice to ‘purify’ or absolve the victim of his sins. While the case was tried before a magistrate in a lower court, it is argued in this article that its social and political significance was wider, reaching into contemporary debates around multiculturalism and immigration from non-western, non-liberal and mainly Muslim nations. Mainstream media and political narratives viewed the whipping as an example of the moral dangers of accommodating Shari’a norms, eliding the differences between peaceable Shari’a and its violent extremities, while situating the case at the limits of multicultural accommodation. This article interrogates the objectionable margins of some cultural practices through this limit case. At the same time it questions the limits or limitations of a multiculturalism that homogeneously views the practices of entire ethnic or religious groups as violent and incommensurable with dominant norms, while using these understandings as a justification for marginalising these groups.

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“…Socio-political struggles and conflicts around Muslims are, to some extent, related to the fear of the religious occupation of social spaces (Ryan, 2011;Scott, 2007;Najib & Hopkins, 2019b;Van Liere, 2014;Seul, 1999). In Islamophobic discourses, Islam is regarded as a religion that commands, oppresses, hates, deceives, conspires, and wages war (Possamai et al, 2016). There are also stereotypes such as militancy, fanaticism, intolerance, fundamentalism, misogyny, and alienness .…”

Section: Introductionmentioning

confidence: 99%

Encountering the Other

Ardekani¹

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It has been a long journey to finish this dissertation. The idea for this project is partly based on my personal experiences of being the Other. Many of the stories presented in this thesis are, one way or another, similar to my own Othering experiences within everyday life, academia, and beyond. Finishing up this PhD trajectory, however, means that I came to peace with being the Other. I could transfer my anger into hope. As my favourite poet, Sohrab Sepehri, says "I have stayed long enough in the darkness to speak of the light." This dissertation is an important stage in my life to move forward, emotionally, personally, and professionally.Writing this book would have been impossible without the support and encouragement my supervisors. Bettina and Sander, I learned a lot from you. Your comments and suggestions on research ideas improved the quality of the arguments. You supported me throughout my journey. I very much appreciate all the opportunities that you generously offered me, including teaching activities, links with co-authors, call for papers, fellowship in Tallinn, and attendance to courses and conferences. I appreciate, admire, and cherish your dedication to my work.Many thanks to my paranymphs, Erik and Donya. Erik, bruh, I had the pleasure of sharing that legendary office with you. We had indeed great times discussing ethnography and the fleshiness whilst playing dart competing over high or low score with the Good, the Bad, and the Ugly in background. Thanks for being a great friend. Donya, you are the contemporary embodiment of Khayyam, the appreciation of the passing moment, joy, laughter, light in the deep darkness. You never let me feel alone. For your friendship, and for many other things, thank you.Thanks to all my colleagues at the Faculty of Spatial Sciences those with whom I could share my thoughts, feelings, teaching, and fun including Dimitris,

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Shari’aand Everyday Life in Sydney

Cited by 15 publications

References 12 publications

Home loans and Muslims – an Australian perspective

Home loans and Muslims – an Australian perspective

The limits of multiculturalism in Australia? The Shari’a flogging case of R v. Raad, Fayed, Cifci and Coskun

Encountering the Other

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