DemographicProfileof MuslimYouth
IslamisthefourthlargestreligiousgroupinginAustralia,withthe2006Censusreportingthat approximately1.71%(340,392people)of thepopulationidentify asMuslim.The distributionof Muslim followers differs between states, with 3.1% of the South Australian population identifying as Muslim(DepartmentofImmigrationandCitizenship[DIAC],2008a).
The Australian Muslimcommunity isamongthemostethnicallyand raciallydiversereligious groupings,withmembersfrom over60differentethnicandracial backgrounds.
Sincethelate1960s,therehave beena numberof significantMuslimmigrationsintoAustralia, mostnotablyfromTurkeyandLebanon. Inthe1990s,refugeesand migrantsfromthe Hornof Africa, Afghanistan,Iran,Iraq,Bosnia-Herzegovina, Albania, IndonesiaandMalaysiahaveallalso migratedtoAustralia.Therecent migratorywavesof Muslimsto Australiaincludethenationsin theMiddleEast, North Africa, SouthEastAsia, IndiaandmostrecentlySub-SaharanAfrica. The largestproportionofrefugeeand migrantMuslimsin Australiaoriginatefromthenationsinthe MiddleEast(AustralianBureauofStatistics[ABS],2006;DIAC,2008b).
Thefollowing lists thecountries oforiginof Muslim peopleinAustralia:
Australia:36% Lebanon: 10% Turkey:8.5%
Bosnia-Herzegovina: 4.0% Afghanistan:3.5% Pakistan: 3.2% Indonesia:2.9%
Iraq: 2.8% Bangladesh:2.7% Iran: 2.3%
Fiji:2.0%
TheMuslimpopulationinAustraliaisarelativelyyounggroupwith58.6%aged29yearsand under.Fromthisgroup,thesecondgeneration Australian-bornMuslimpeopleconstitutethe largestproportion,where81.8%areunder25years. Overseas-bornMuslimpeoplemigratingto Australiatendtobeinthe25to44yearagegroup(DIAC,2008a).
1
InformationaboutIslam inAustralia
Islamconsistsofthreemaingroups:(1)themajoritySunni;(2)theminorityShi’aand;(3)the smallerSufisect.Thesethreemainreligiousgroupsdonotdifferintheirprincipalbeliefs:the SunniandtheShi’afollowtheteachingsoftheProphetMuhammadandtheQuran,however, thesplit intheirreligiousbeliefsoccurredfollowingthesuccessionoftheprophet,andtheSufis arecharacterisedbyamoremysticalorientation(CanberraIslamicCentre[CIC],2009;ABC,
2000).
AtthecoreofIslamarefivereligiousdutiesknownastheFive Pillarsof Islam.Theseare:the declarationoffaith(Shahadah),fiveprescribeddailyprayers (Salat),contributiontocharity (Zakat), fastingduringthemonthofRamadan(Sawm)andapilgrimagetoMecca(Hajj).The consumptionofalcoholandrecreationaldrugs isreligiouslyprohibited, as isengaginginany immoral actorbehaviour suchas criminal behaviour(CIC,2009;ICNSW,2004).
The Australian Muslim community is not a homogenous group, but rather a multilayered mixtureofthevariousstreamsofthereligion.In addition,aswithmanyreligions,the interpretationofIslamand itsreligioustenetsvaries betweennationsandfollowers.Arecent reportindictedthatingeneralapproximately33%ofAustralianMuslimsdonotfollowIslamic practicebutremainculturalMuslims,30%areverycommittedtotheirreligion, whilst approximately37%fitin-between(ABS,2006;IslamicCouncilofNewSouthWales[ICNSW],
2004).
Thefollowingdescribesthecultural differences betweenthemain MuslimgroupingsinAustralia neededforconsiderationwhenworkingandengagingwithyoungMuslims.Itisimportantto notethattherearelikelyto bevariationswithineachcountry oforigingrouping:
InAfghanistanthe majorityofthepopulation identifiesasSunniMuslim(84%).The AfghanMuslimsconsiderfamilyveryimportantanda man’sfamilyand familyaffairs are strictly off-limits to all outsiders. It is considered disrespectful to intervene intrude orprobeintofamilylife.
InIranthemajority ofpopulationidentify asShi’aMuslim(90%).IranianMuslims familiestendtostaytogetherandparents areverydevotedtotheirchildren. Parents are very involved in their children’s lives including their career and marriagedecisions.Daughtersaregenerallysubjecttomoreparentalrestrictions thansons.
InIraqthe majorityofthepopulation identifyasShi’aMuslim(60-65%). IraqiMuslim familiesareheadedbythehusbandwho makesallmajordecisionsandhasauthority overtheeducation,occupationandmarriageofhischildren.Daughtersaresubject tomorerestrictionsthansons.
In Sudan it is estimated that 70% of the population are Sunni Muslim. The
2
SudaneseMuslims incorporateextendedfamilymembers intothefamilynetwork where the first-born son is the head of the family. As the children age, they becomeresponsibleforthecareoftheirparentsaswelltheirextendedfamily members.
InSomaliathegreat majorityofthepopulationidentifyasSunniMuslims.ForSomali Muslims, familyisextremelyimportantand livingwithextendedfamilyisthenorm. Menareusuallytheheadofthehouseholdwhilewomenmanagethefinancesand takecareofthechildren. Itis consideredunacceptableforamantonotbeperceived asbeinginchargeofhishome.Adulthoodisconsideredtobeginaroundtheageof
18yearsthoughitisacceptabletomarryandhavechildrenaroundtheageof15 years.
InBosnia-Herzegovinaitisestimatedthat40%ofthe populationpractice Islam. BosnianMuslims aremoderateintheirreligious beliefs andthereforemany practicesobservedintheMiddleEastwouldnotbeseeninBosnia.ManyBosnian familiesinAustraliadonot strictlyadheredtoallreligiouspractices.
(MulticulturalYouth SAinc[MYSA],2006)
ManyMuslimcommunitiesarenowenteringtheirsecondandthirdgenerationsinAustraliaand their religious practices are increasingly merging into Australian culture. This leads to alternationsinreligiouspractices,suchthatthesepracticesarelessexternalandvisibleand moreinternal andpersonal, particularlyamong youngpeople.
YoungMuslimsarestrivingtoachievesuccessfulintegrationandsettlement intoAustralia.As such, young Muslims are practicing the teachings of Islam which are consistent with the dominant valuesoftheirAustraliansurroundings.This maybereflectedin theirincreased internal religiouspracticesand secondaryfocusontheexternal,visiblereligiouspractices.
AlthoughalternationsinIslamicpracticesmaynotbeacceptableintheircountryoforigin, young Muslims are beginning toblend their religious andcultural practices intoAustralian culture,withmanydevelopingadistinctAustralian-Muslimidentity(ICNSW, 2004).Thiscanbea challengingprocessofidentitydevelopment,withyoungpeoplestrugglingtoequallymerge theirvaluesandbeliefsfromtwodifferentculturalsystems.MuslimsinAustraliacomefrom over60differentethnicandracialbackgrounds.Asa result,culturalvaluessometimesoverride Islamic teachings.Thepracticeof Islam isnowalsobeingshapedbytheprevailingvalues, norms andpractices ofAustraliansociety,particularlyamongyoung people.
3
Key IssuesImpactingonPolice-YouthRelations
Focusgroupsofyoungpeopleaged17to23 yearsfromSomalia, CongoandAfghanistanwere conductedtoexploreissuesimpactingonpolice-youthrelations.Thekeyissuesidentifiedareas follows:
TheyoungMuslimsfelt stereotypedduetotheirappearanceandreligiouspractices. Young people feel that they are more likely to get randomly searched and questionedbecausetheyare Muslim.
The young people felt police officers rarely take their side, primarily due to religiousand culturaldiscrimination.
Theyoungpeopletendedtoresponddefensivelytopolicebecauseofthewaythey believedthe policeapproachthem andthelackofrespecttheyfeel theyshow.
Young people tend to ‘act out’ when they perceive they are being treated
differentlybypoliceofficersduetotheirreligionand culture.
Theyoungpeople feltthatsomepoliceofficers werequicktoformulateconclusions without adequateexplorationofthesituation, particularlyintermsofunderstandingthesituationfromtheyoung person’sperspective.
YoungMuslimscanhave anegativeviewofthe policeforceintheircountryof origin,where authorityis oftennottrusted.This negative viewtowards authority cansometimesbetransferredtopoliceandauthorityfigures.
Policeofficerscouldbenefitfromtrainingand resourcestoenhancetheir understandingofthediverseMuslim populationsin Australia, particularlythediverse customspracticedbyyoung Muslims.
Police officers could benefit from training in multicultural issues, cultural awarenessand interpersonalskillsin interacting withyoung Muslims.
4
Howto EngageEffectivelywithYoungMuslims
PoliceofficerscouldidentifythemselveswheninitiallyapproachingayoungMuslim. Thisisconsideredasignofrespect.
Policeofficerscouldworktowardsdevelopingan understandingandemploying culturallyappropriate meansof engagingwithyoungMuslims,especially young women.
oIslamgivesconsiderableguidanceaboutinteractionsbetweenmen andwomen.Propercodesofconductaretobeobservedbetween unrelatedmembersoftheoppositegenderandlimitssettocasual interactionandphysicalproximity.Therefore,manyMuslims willnot shakehandswithunrelatedmembersoftheoppositegender.Itis preferablethatfemalepoliceofficers interview youngMuslim women.
oIslamicdressismorethanone’sclothing.Itmustmeetthelarger goalofcommitment andobediencetoAllah.TheHijaborKhimar (headscarf)isarequirementanddemonstratestheMuslim woman’s commitment toGod.Sheshouldnotfeelcompelledtoremoveit unlessinanemergencysituation.
Aimtorecruitpolice officers,particularlywomen,whoareof Muslim background.
Althoughaquickresponse isoftennecessary,theresponsemust include communicationinthefirstfewmomentsofcontactwithayoungMuslimperson.If notacrisis situation,askwhetheractionsandstrategiesareculturallyandreligiously appropriate.
Policewouldbenefit fromengagingwith youngMuslimswithequalconsiderationas otheryoungpeople.Thisimpliesthatthereisnopreconceivedopinion orconclusion whenengagingwithyoungMuslims.Thisalsoimpliesanunderstandingthatyoung peopleshouldrecognise policerolesinproviding safetyfor thecommunity.
Negotiateconflictingvalues. AsthevaluesandgoalsofpoliceandyoungMuslimsare notalwaysinconcordance,itisimportantthat conflictsareaddressedtothe satisfactionofall parties.
Ensurethatthesituationisheardandunderstoodfromtheperspectiveoftheyoung
Muslim person.
AvoidactingonapreconceivednotionthatagroupofyoungMuslimsareengagedin illegal activity,simply byvirtue ofbeing inagroup.
‘Hardpolicing’approacheswithyoungMuslimsmayleadthemtofeelthattheyare
beingtargetedduetotheirreligion.Adialoguethataimstoknowmoreaboutthe
5
personnotonlytheirbehaviourisalsolikelytoreducefeelingsofvictimization.
Rapport and trust are often established with young people through open communicationandobjectiveexplorationofissuesandconcerns.
Aim to develop an understanding of Muslim practices and employ this understandingto contextualise issuesinvolvingyoungMuslims.Thiswillensureall perspectivesareexploredandtheissues areapproachedina contextandculturally sensitiveway.
Communication, opennessandacceptanceofdifference inreligion, andreligiousand culturalmattersareessentialcomponentsofsuccessfulengagement with young Muslims.
Furtherinformation
MulticulturalYouth SAInc
Shop9,MillersArcade
28HindleyStreet
Adelaide SA 5000
Telephone:(08)82120085
IslamicSocietyOfSouth Australia Inc.
658MarionRoad
ParkHolmeSA5043
Telephone:(08) 82778725
MiddleEasternCommunitiesCouncilof SA(MECCSA)
Telephone:(08)82233604
Australian MulticulturalFoundation
Level1
185FaradayStreet
CarltonVIC3053
Telephone:(03)93476622
MuslimWomen’sAssociationof SouthAustralia Inc.
TorrensBuilding, 220VictoriaSquare
AdelaideSA5000
Telephone:(08)82120800
Fax:(08)84106835
Email:
6