The catastrophe that took place on September 11, 2001, in the United States took the lives of many people and caused serious damage to several buildings (Aguirre and Turner 275). This terrorist act was conducted by the members of Al-Qaeda which escalated the racialization of the people of Arab ancestry and Muslims by Americans.
In fact, the relationships between the United States and the terrorist groups of the Middle East had not been easy before the Twin Towers were damaged and an attempt to destroy the Pentagon was made in 2001 (Aguirre and Turner 275). For example, in 1993, there was an attack the purpose of which was to blow up the North Tower of the World Trade Center (Aguirre and Turner 275). However, the events of 9/11 were so tragic and terrifying that they will be long remembered.
The catastrophe caused a wave of hatred and fear of Islam followers and Arabs in the US. Immediately after 9/11, the number of hate crimes increased drastically; even individuals who did not belong to the Arab community but looked like Arabs were targeted. Apart from physical violence, people of Arab descent experienced high psychological pressure though they were not to blame for the attack.
There is long-existing prejudice against the representatives of the Middle East. For example, in 2010, campaigns like Check it right, you aint white that aimed at counting the number of Iranian-Americans in the US were conducted (Shams). Hence, it might be concluded that Americans tend to perceive Arabs as suspicious and foreign people of color.
In my opinion, any sign of discrimination is wrong; despite the impressive progress achieved, people still need to learn how to respect and understand others. It is understandable that Muslims worldview and culture seem strange and foreign to Americans. The terror and anger caused in people by 9/11 are also justified; nevertheless, the US is a multi-national country and it is important to eliminate discrimination and prejudices. No nation should be regarded as wicked; in each country, there are evil people.
As shootings in schools and other incidents have shown, among Native Americans, there is a large number of terrorists, too. That is why, to sum up, I would like to say that although peoples feelings might be understandable, racialization is not the best way to solve problems, it just creates new ones.
Works Cited
Aguirre, Adalberto, and Jonathan Turner. American Ethnicity: The Dynamics and Consequences of Discrimination. 7th ed., McGraw-Hill Education, 2010.
Shams, Alex. Are Iranians People of Color? Persian, Muslim, and Model Minority Race Politics. Ajammc. 2019. web.
It is the great obligation of Christians to love other people despite their religious or national identities and have compassion towards them. One of the main challenges of the church today is Islam yet not because it has a small group of radical followers but because there are more than 1.8 billion Muslims in the world1. A substantial part of them has never known the truth of the Gospel and thus constitute a people who can be saved and become Christians.
The current paper explores a variety of ways in which people pursuing their Great Commission, local churches, and mission organizations can work together to help Muslims see biblical truths. Despite the growth of Islamic fundamentalism, mission organizations must partner with churches in different countries to promote the Gospel among Muslims through charity and debate.
Challenges Posed by Islam
First of all, it is necessary to list various challenges related to the churchs activity in terms of promoting the Gospel among Muslims, especially in countries where Islam is the dominant religion. One of them is the growing influence of Islamic fundamentalism, which promotes the perspective on the Westerners as aggressors wishing to undermine the Muslim societys foundations2. Essentially, mission organizations venturing to Muslim countries may face aggressive treatment on the part of local religious communities. Additionally, according to research, Muslim-majority nations often implement laws discriminating against Christians, thus stimulating social and religious division.3.
Therefore, mission organizations and individuals who wish to fulfill their Great Commission in the Muslim-majority countries have to be careful and should not risk their life by going to places potentially dangerous for them. Thus, the concept of cooperation with the churches which were already established abroad in the countries with a considerable share of Muslim population would be a reasonable strategy to pursue such organizations and individuals.
The Plan for Working with Muslims
The first method in which mission organizations and people pursuing the Great Commission can engage in promoting the Gospel among Muslims abroad is to launch or support a humanitarian aid program with local churches. Countries in the Middle East and other nations with large populations of Muslims often have a low quality of life, especially outside the urban areas. Thus, mission organizations can cooperate with the local churches and provide food and shelter to those in need.
As Paul said to the Ephesians, the words of the Lord Jesus Himself: It is more blessed to give than to receive 4. The partnership with the local church will allow the missionaries to go through sociocultural adjustment, necessary for establishing effective relations with the host culture representatives in a faster manner5. While sharing of food and shelter will promote stronger ties with the local population and will increase the cultural intelligence and awareness of Gods people who came to promote the Gospel truth.
The next step in the work of mission organizations with the local churches would be to introduce the Muslim population to the Gospel by reading and discussing the Bible in their native language. It is also important to provide education to the local children and teach them the basic skills of reading and writing in order to ensure that they understand the religious texts. The idea here would be to encourage the local population to treat the church as part of their ingroup affiliation, meaning that the former Muslims should experience emotional attachment to the clergymen and members of the mission6.
As a result, they will be more inclined to study the Bible and learn about its truths, as well as to live according to Gods will. As noted in the Bible, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven 7. Essentially, by providing food, shelter, and education to the Muslim population and gradually introducing them to the Gospel, the missionaries will be able to make them Gods people.
Finally, the mission organizations should train their members to understand Islam and its core beliefs to confront the aggressive Muslims and show that Jesus has a love for them. In this case, people must have high cultural intelligence, especially in the province of the CQ Action responsible for appropriate functioning in multicultural situations. As Livermore states, leadership is an essential part of any intercultural experience, and missionaries will have to adjust their style depending on the person with whom they communicate8. Essentially, by managing to find a proper way of leading in the conversation, the missionary will be able to challenge Muslims, especially devout ones, and make them interested in exploring the Gospel.
Conclusion
The local churches in countries with large populations of Muslims are the ideal places for mission organizations to launch their charity programs and engage with the locals by exposing them to the Gospel. Today, there are almost two billion Muslims living in the world, and the number is growing, which shows that there are many people wishing to have religious experiences. Yet, currently, the efforts of the church to convert these people to Christianity are lacking, and subsequently, a large number of Muslims end up never learning about biblical truths. Thus, there is an opportunity for mission organizations to help the local churches in different countries to promote the Gospel among the non-believers.
The most effective way to engage in intercultural interactions in countries with many Muslims is to organize humanitarian aid programs which would help the poor and provide them with food and shelter. Such efforts will encourage the locals to have a positive impression of the missionaries and their actions. Gradually, mission organizations have to introduce the locals to the Gospel in their native language by studying the Bible together with them.
Mission organizations also have to teach local children to read the Bible and write and overall encourage them to attend the church. Essentially, the church must become part of the locals ingroup and must cause them to experience an emotional connection with it. Finally, mission organizations members have to be familiar with Islam and the local cultural norms, including established leadership styles, to be able to influence Muslims and make them see the truth of the Gospel.
Bibliography
Abbasi-Shavazi, Mohammad Jalal, and Gavin W. Jones. Population Dynamics and Human Capital in Muslim Countries. Vienna Yearbook of Population Research 16, 1 (2018): 57-82.
Akbaba, Yasemin, and Jonathan Fox. Societal Rather than Governmental Change: Religious Discrimination in Muslim-Majority Countries after the Arab Uprisings. All Azimuth: A Journal of Foreign Policy and Peace 8, no. 1 (2019): 522.
Chang, C. Tim, and Ashley E. Chang. Christian Intercultural Communication: How to Share Gods Love with People of Other Cultures. Dubuque, IA: KendallHunt, 2021.
Hazran, Yusri. Emigration of Christians from the Arab Middle East: A New Reading. The Journal of the Middle East and Africa 10, no. 3 (2019): 189210.
Holy Bible, New International Version. New York: Biblica, Inc, 2011.
Liao, Yuan, and David C. Thomas. Cultural Intelligence in the World of Work: Past, Present, Future. London: Springer Nature, 2020.
Liu, Shuang, Volcic, Zala, and Cindy Gallois. Introducing Intercultural Communication: Global Cultures and Contexts. New York: SAGE Publications, 2018.
Livermore, David. Leading with Cultural Intelligence: The Real Secret to Success. 2nd ed. New York: AMACOM, 2015.
Mashuri, Ali, and Esti Zaduqisti. Explaining Muslims Aggressive Tendencies Towards the West: The Role of Negative Stereotypes, Anger, Perceived Conflict and Islamic Fundamentalism. Psychology and Developing Societies 31, no. 1 (2019): 56-87.
Presbitero, Alfred and Hooman Attar. Intercultural communication effectiveness, cultural intelligence and knowledge sharing: Extending anxiety-uncertainty management theory. International Journal of Intercultural Relations 67, no. 1 (2018), 3543.
Ting-Toomey, Stella and Leeva C. Chung. Understanding Intercultural Communication. New York: Oxford University Press, 2012.
Footnotes
Abbasi-Shavazi, Mohammad Jalal, and Gavin W. Jones. Population Dynamics and Human Capital in Muslim Countries. Vienna Yearbook of Population Research 16, 1 (2018): 61
Mashuri, Ali, and Esti Zaduqisti. Explaining Muslims Aggressive Tendencies Towards the West: The Role of Negative Stereotypes, Anger, Perceived Conflict and Islamic Fundamentalism. Psychology and Developing Societies 31, no. 1 (2019): 56-87.
Akbaba, Yasemin, and Jonathan Fox. Societal Rather than Governmental Change: Religious Discrimination in Muslim-Majority Countries after the Arab Uprisings. All Azimuth: A Journal of Foreign Policy and Peace 8, no. 1 (2019): 6.
Acts 20:35 (New International Version).
Ting-Toomey, Stella and Leeva C. Chung, Understanding Intercultural Communication. (New York: Oxford University Press, 2012), 96.
Ting-Toomey, Stella and Leeva C. Chung, Understanding Intercultural Communication. (New York: Oxford University Press, 2012), 42.
Matthew 5:16 (New International Version).
Livermore, David, Leading with Cultural Intelligence: The Real Secret to Success. 2nd ed. (New York: AMACOM, 2015), 17.
Becoming familiar with the common practices of the worlds religion is an important part of enhancing a persons perception and education. Attending other congregations is an invaluable experience that allows inquisitive people to compare the exact manners of worship and communication. In this regard, services that are held at mosques appear to be the most interesting ones, as they represent the views of a large portion of the worlds population. Islam is an integral part of todays global community, meaning that its religious practices deserve additional exploration.
First of all, the peculiarity of the experience starts at the entrance to the mosque. Muslim people are encouraged to pray five times per day, facing Mecca. This frequency is surprising, as compared to the Christian tradition. Even though Muslim people are not obliged to attend the mosque for all of the five daily prayers, the midday service saw a great number of visitors. Perhaps, the reason lies in the fact that mosques appear to be more than a place of worship for these people.
They serve as the centers of entire communities where members of the congregation communicate with each other, passing knowledge and experience. From this perspective, I found the image of the Muslim service highly reminiscent of my Christian experience. Both settings serve the same purpose of uniting people on divine premises, building stronger and kinder communities with shared values.
Even though I could not partake in the service through prayers, I respected the rules of the place. For example, I had to take off my shoes at the entrance and did not speak out loud when visiting the mosque. At the same time, I followed the dress-code etiquette, which was typical for the Muslim service. All visitors were dressed modestly and wore clean clothes. As I entered the mosque, I was surprised by the level of security, as guards paid special attention to every person. However, this supervision did not serve to divide the visitors in any sense. On the contrary, it sought to ensure the safety and comfort of every single person inside the mosque.
The enhanced security measures helped me understand the pressure applied to Muslim congregations. They face serious threats both from within and outside their religious communities. I understood the context of the situation and did not object to any security checks, and neither did any of the visitors.
During the prayer, everyone followed the directions of the imam and only engaged in communication when the service was over. Another difference that drew my attention consisted in the ritual washing that was performed by every believer before the service. They attended special bathrooms, which I find highly uncommon in most Christian places of worship. Furthermore, the interior of the mosque did not include any seats, and every person sat on the floor and special rugs. As a visitor, I was allowed to observe quietly from a distance, so I stood throughout the midday service.
Overall, this experience provided me with a more in-depth understanding of how Muslim services are held. Most differences were observed in the level of specific rituals performed before and during the service. However, the overarching atmosphere of the event was highly reminiscent of my Christian experience. In both cases, services united entire congregations, forming strong communities of people united by their faith and values. In my opinion, such observations are highly important to enhance an individuals understanding of other religions while learning to appreciate their own.
Modernized countries have a higher standard of living, recourses, and social resources than non-modernized ones, despite many objections and reluctance to modernity. As a result, many non-Western academics and decision-makers work to modernize or unify their systems (Armajani). Since Weber famously stated that one of the significant conditions for the rise of Modernity was the ethics of austere Protestants, other religions, including Islam, are frequently regarded as lacking in these work values.1 However, Islamic culture resists such change in the Muslim world since many Muslims see modernization as one of the worlds most terrible systems contributing to oppression and social injustice.
Islam does not always resist progress and Modernity, although Islamic cultures have remained constant and have not progressed as they ought to; this is primarily due to the Holy Quran doctrine not being fully comprehended and implemented.2 A claim by the power classes in the Muslim world asserts that their cultures are Islamic. However, when one objectively examines these societies in light of the Qurans values and directives, aside from some rituals, one finds it very difficult to consider the claims seriously after noticing such rites and traditions. As a result of modernization, the Islamic elites have attempted to create a political Islam based on anti-Western sentiment. Still, it has been a complete and utter failure, as seen in Turkeys case. Turkish Islamism has criticized the countrys development model as being Western.
The majority of residents in Turkey are Muslims, and since the Turkish Republics formation, modernization has been a central pillar. After defeating the allied forces, Ataturk and his followers began implementing a severe modernization strategy known as secularization to eliminate Islam from Turkish politics.3 The main goal of such initiatives was to destabilize the radicalism of Islamic orthodoxy, which had come to represent Muslim Turkish society in general. As a result, numerous religious and political parties were abolished and deemed ineffective.
The Kemalist reform program was a thorough application of adaptationism to the Westernizing secularist strategy in modernizing the Islamic paradigm. Rather than reforming, the ancient political structures of Islamic government and society were gradually abolished (Powll 290). The ancient Islamic political parties were eliminated through a series of reforms over the next century, with the sultanates role removed in 1922 and the caliphates in 1924.4 The authorities assumed charge of political foundations immediately, abolished the official tariqat organizations, and took control of religious instruction from the traditional ulema.
Political organizations and parties, nonetheless, currently exist without question. One of the four critical pillars of democracy, political parties help expand it. They play such a vital role in a countrys development that they impact other development patterns. A significant degree of social mobility and the emergence of a new middle class with administrative and bureaucratic capitalist characteristics were the results of the administrations modernization initiatives and economic and social reforms. This groups political ambitions impacted political structures after the post-World War II building era, which consequently helped clear the way for developing political parties in future generations.5 Therefore, the emergence of the middle-income post-revolutionary has had various effects on political parties and politics. Such effects can be seen in areas including influencing the political structures of power, the middle classs influence on political groups and parties, and efforts to change the political culture.
In 1950, Turkey shifted from a one-party to a multi-party system, universally recognized as a significant accomplishment. This gave the perception that democracy could emerge from tyranny and that society was modernizing. Such high hopes were suddenly shattered by the army invasion in May 1960 and, to some extent, by the countrys practices in the years before the revolution. Turkey, regarded as an example of development within a non-totalitarian context, now appeared to have lost its initial vigor and drive, seemingly veering off its course of political development and modernization.
The turning point in Turkish politics and modern society occurred on May 14, 1950, when the Democratic Party of Celal was elected president, and the Republican Party was driven into opposition.6 It initiated a brand-new method of choosing leaders that included social mobilization and increased political participation, which differed from their older Islamic techniques. The success of the Turkish venture into party democracy stands in contrast with political regimes in neighboring nations and the majority of the Third World.
Highly institutionalized political parties differentiate Turkey from other new democracies. The absence of civil society organizations in Turkey has made parties more critical of individuals, resulting from modernization. The political turbulence, party fragmentation, and ideological polarization characteristics of the Turkish political party system started to emerge. The middle Motherland Party garnered adequate support to form a government entirely on its own for a brief period in the 1980s.7 In the 1990s, party system fragmentation resurfaced to a much greater degree. Since 1991, Turkey has been governed by coalition governments.
Like many Turkish parties, the WP is extremely leader-oriented in its organization and internal political dynamics. Informed debate, divergent opinions, and robust leadership elections are not everyday party practices, but due to modernization, they have started being incorporated. The party officials only provide a restricted form of consultation in response to demands for intra-party democracy, which one cynical observer described as the leaders expression of his thoughts and the validation from the others by nodding without expressing a word. 8 The WP has also closely resembled the mass party model and escaped the organizational decline that afflicted the other parties.
The continuities and inconsistencies of the Turkish modernism crisis and victories Paradoxes and anomalies offer debates on Modernity on a wide range of topics. It highlights the presence of Modernity beyond the west and offers political sciences the option to investigate other modernization paths. Since the late imperial era and up till the present, there has been a conflicting between modernizing and industrializing the Turkish case. The Tanzimat period brought about reforms that permitted the Turkish polity to develop a range of civil, economic, judicial, educational, military, and political institutions while maintaining its allegiance to Islam. These indicated modernizations growing influence and functioned as the foundation for the reforms that would define the 20th century.
Islam and Politics around the World. Edited by John L.Esposito and Emad ElDinShamin. Oxford: Oxford University Press, 2018. Pp. 237. Paperback., $21.95. Religious Studies Review, vol. 45, no. 3, 2019, pp. 390390., Web.
John, pp. 237
Powll, Russell. Sharia Politics: Islamic Law and Society in the Modern World. Edited by Robert W. Hefner. Indiana University PRESS2011. Pp. 344. $27.95. ISBN: 0-253-22310-5. Journal of Law and Religion, vol. 28, no. 1, 2013, pp. 287291., Web.
Russell, pp 344
Rusell, Journal of Law and Religion
Rusell, Journal of Law and Religion
Rusell, Journal of Law and Religion
Armajani, Jon. Modern Islamist Movements. 2011, Web.
The Muslim Brotherhood is a group whose ideologies are deeply rooted in the teachings of Islam. The group was founded in Egypt in the year 1928 shortly after the disintegration of the Ottoman Empire (Wickham 54). The founder, Hassan al-Banna, had a different view regarding the organizations purpose from the one that the group embraces today. The group has been linked with several instances of Islamic terrorism, violence, jihad, and liberation wars in numerous countries. For instance, in 2002, the group was linked with a suicide bombing in Grozny that led to the demise of five people. After its founding, the groups motto was Believers are but Brothers (Wickham 58). However, as the group expanded and spread, the motto morphed into a slogan that encompassed the groups objectives and belief system. The group aims to establish a theocracy in Muslim countries by sponsoring terrorism and opposing any efforts to encourage religious tolerance in Muslim states.
Ideologies and beliefs
The groups beliefs are based on the founders ideologies. He believed that it is the responsibility of Islam to control all states by implementing its laws. The founder wanted the group to take over the governance of the entire world. The group acts based on the founders beliefs. As a result, it opposes any Islamic nation that does not impose Islamic law on its people. One of the most prominent acts of the group is its opposition to Western influences on Islamic nations (Wickham 57). Also, it opposes extreme Sufism through violence and terrorism. Members participate in bonding activities such as prayers, social meetings, and sporting activities. The groups motto is the foundation on which its beliefs, ideologies, and activities are expressed. For instance, jihad and terrorism are based on the belief that dying for the sake of Allah is the groups highest responsibility and hope. Jihad is a core belief and goal of the group that aims to liberate Islamic states from Western influence and extreme Sufism. The group has spread to several countries in the Middle East, where it is considered as the source of Islamic terrorism.
For instance, it has deep roots in the United Arab Emirates. According to Dr. Ahmad al-Rabi, all cases of religious terrorism experienced in the UAE originate from the ideologies of the Muslim Brotherhood (Ibrahim par. 4). This statement is true, considering that the group was responsible for the rapid growth of al-Qaida. After the United States killed Osama bin Laden, the group condemned the act and waged several attacks in revenge. Another aim of the group is to take back Palestine from the control of the Israelis who seized from Muslims. The groups leader has spoken in many instances and urged all Muslims to fight toward liberating Jerusalem from the occupation of Israelis (Ibrahim par. 6). According to a 1997 study commissioned by the Harvard International Review, the Muslim Brotherhoods goals include the introduction of Sharia law in all Islamic states and the liberation of Islamic states from western imperialism (Wickham 64).
Muslim Brotherhood in the UAE
The Muslim Brotherhood is represented in the UAE by an Islamist group known as Al Islah (Shehab par. 2). The groups presence in the UAE dates back to the 1960s when its members from Egypt fled into the region for refuge from the tyrannical rule of Gamal Abdul Nasser. The group was officially launched in 1974 after the approval of Dubais ruler. In several instances, Al Islah has participated in activities similar to those of the Muslim Brotherhood (Jones and Cullinanne par. 8). The group has shown its power by attacking the UAE for religious tolerance in the region (Shehab par. 4). The group aims to seize power and establish a religious government that will rule the region based on Islamic law. Also, the group has been in the frontline in the fight against womens rights. They have presented several claims that support the limitation of womens rights and several social issues that go against Islamic precepts. The groups efforts have been thwarted by the present UAE government that opposes its activities and brands it as a terrorist group (Ibrahim par. 8). The UAE is a strategic target for the group because of its economic stability and the presence of Islam as the dominant religion.
Al Islah is a threat to the stability of the UAE concerning security and the economy. The group has been accused of recruiting young Emiratis and retired army officers in efforts to create a military faction that will eventually take power from the UAE government (Jones and Cullinanne par. 7). However, the groups members have denied these allegations and claimed that they are furnished against them to serve as a gateway to destroy them. In 2013, reports surfaced that the group was collaborating with members of the Muslim Brotherhood in Egypt to destabilize the UAE (Boghardt par. 3). After investigations into the allegations, 11 Egyptian expatriates were arrested and charged with trying to overthrow the UAE government. A trial involving 94 individuals linked to the group gave hints about the groups determination to destabilize the region. The verdict of the trial led to the issuance of jail sentences to 56 suspects (Boghardt par. 6). Twenty-six were acquitted, and others sentenced to 15 years in prison for involvement in illegal activities aimed at destabilizing the government (Boghardt par. 7).
The Muslim Brotherhood has been branded a terrorist group in the UAE, and it is under the strict watch of the government for illegal activities. In January 2014, an Abu Dhabi court sentenced 20 Egyptians and 10 UAE citizens to imprisonment for participating in activities that were intended to compromise the countrys security. Today, the group is a threat to the stability of the UAE, especially after the events of the Arab uprisings. The Arab spring that took place in Egypt strengthened the group and furthered its ideologies of establishing religious governments in Islamic states. The UAE is concerned that Al Islah has the same motives that the Muslim Brotherhood has (Jones and Cullinanne par. 9). The trial revealed the governments commitment to fight and eliminate the groups influence in the UAE.
Conclusion
The Muslim Brotherhood was founded in Egypt in the year 1028 but later spread to other African countries and parts of the Middle East. The group is famous for its stringent ideologies that promote jihad, terrorism, and violence. Members believe that it is their responsibility to die for Allah. The group has been largely efficacious in implementing and spreading its ideologies. For an instant, the Arab Spring that occurred in Egypt was spearheaded by the group. The two main goals of the group include the introduction of Sharia law in all Islamic states and the liberation of Islamic states from foreign imperialism. The Muslim Brotherhood is present in the UAE through al Islah, one of its affiliate groups the group has threatened to destabilize the UAE government for allowing religious tolerance in the region. The trial of 94 members of the group was proof enough that the government was not ready to let the groups influence spread and take root in the region.
Muslims have faced significant political and social problems in the 20th century. The political troubles faced by many Muslim nations have been caused by poor governance and increased violence as people react to various socio-political injustices. In response to the crises faced by Muslims, a number of prominent Muslim scholars have analyzed the situation facing Muslims in the 20th century and offered solutions.
Two scholars who have presented solutions and suggestions are Hasan al-Banna and Yusuf al-Qaradawi. This paper will analyze the solutions and suggestions presented by these two scholars and highlight the major differences between the recommendations that the two propose to the political crises affecting Muslims in the 20th century.
Solutions and Suggestions
Al-Banna and al-Qaradawi believe in the importance of democracy. Al-Banna asserts that the political and social foundations of Nations are destroyed by dictatorship (232). Dictatorial rule is unjust and tyrannical in nature. It leads to the suffering of millions of citizens. Al-Banna shows a deep dislike for the political and religious teachers who use their position to enrich themselves at the expense of the society (50).
Al-Qaradawi reveals that the Muslim community has been troubled for many centuries since Muslims have allowed arrogant and powerful rulers to govern over them (243). These rulers neglected the principle of consultation and instead ruled as dictators. The troubles faced by Muslims can therefore be solved by embracing an inclusive government where the citizens are allowed to decide on matters such as the head of the state, the tax imposed by the government, and organization of commerce.
The two scholars view foreign powers as detrimental to the well being of the Islamic society. Al-Banna condemned the exploitation of native Egyptians by the foreign powers (50). He saw the domination of foreign capital on Muslim societies as undesirable. This view is shared by al-Qaradawi who sees foreign aggression as a cause of immense strive in Muslim countries (235).
Foreign capital reinforces the position of unpopular leaders who oppress their subjects. Reducing the influence of the foreign powers on Muslim communities is therefore a desirable goal for both scholars. Once Muslims are free from foreign interference, they can freely elect leaders who will have concern for the well-being of their citizens.
Both Scholars encourage Muslims to seek knowledge from fellow Muslims and non-Muslims alike. Al-Qaradawi exhorts Muslims to gain a deeper knowledge and understanding of the Western concepts of science and politics and then adopt them to suit Islamic laws and needs (235).
Al-Banna admits that the Western civilization was brilliant by virtue of the scientific perfection of its past (58). He then proceeds to declare that science is necessary for a nation to be powerful. This knowledge can be acquired from believers or non-believers since Islam does not reject science but rather makes it obligatory. Due to the evident link between science and power, al-Qaradawi and al-Banna propose that Muslims should increase their scientific knowledge in order to solve some of the problems they face in the 20th century.
Al-Qaradawi and al-Banna make provision for engaging in violent insurrection against tyranny. The two hold the view that an oppressive ruler should be deposed by the masses since there is a link between tyranny and the spread of corruption in the nation. Allowing tyrants to rule therefore causes ruin and destruction of the nation. According to al-Qaradawi, the people who allow themselves to be ruled by tyrants are guilty (234).
He further declares that taking action against an oppressive ruler is a noble act that every Muslim should engage in (al-Qaradawi 234). Al-Banna declares that Islam permits the use of violence for the sake of justice for the believers (62). Muslims are therefore supposed to take action against the tyrant ruler since allowing him to lead will make the subjects wholly or partly responsible for the injustices done against them.
Major differences between Recommendations
The two scholars differ in the form of Islam that should be used to resolve political crises. For al-Qaradawi, the most effective form of Islam is that which is neither extreme nor too liberal in nature (230). As such, the most effective form of Jihad is one that is waged through words.
Al-Qaradawi advises that Muslims leaders should engage in consultation with their followers in case of contention (245). In contrast to this, al-Banna advocates for a form of religious extremism to solve the political problems (62). He asserts that instead of a pacific form of jihad, the believers should engage in an armed fight against unbelievers.
Hasan al-Banna and Yusuf al-Qaradawi differ in their emphasis of ideology and action in tackling the political crises facing the Muslims. For Al-Qaradawi, the Muslim should seek in-depth knowledge of ideas to help tackle their problems (232). These ideas should then be adopted for favorable use by Muslims to resolve their political problems.
Al-Qaradawi states that democracy is the only means through which Muslims can hold their leaders accountable and if necessary replace them with other leaders without having to resort to violent revolutions (236). On the other hand, al-Banna shows a preference for action over words (53). He asserts that deeds outweigh words or theoretical knowledge. Muslims are supposed to engage in action to bring about the political changes they desire.
There is a difference in the level of religious ideology that each scholar suggests should be imposed on the society. For al-Qaradawi, Islamic principles are crucial to the prosperity of the Muslim nation (239). A nation that adheres to these principles will be just and fair to its citizens. However, al-Qaradawi does not support a State that would use Islam to stifle the individual freedoms of its citizens (231). On the other hand, al-Banna recommends the formation of a State that is founded on strict Islamic laws (74).
He advocates for Islamic teachings to be imposed on people not only in Mosques but also in schools and government offices. Al-Banna also supports greater surveillance of personal conduct, which essentially leads to privacy invasion (74). These proposals by al-Banna are contrary to al-Qaradawis ideas of how Muslims should solve their political problems in the 20th century.
Conclusion
This paper set out to highlight the solutions offered by Hasan al-Banna and Yusuf al-Qaradawi to the political crises that Muslims face in the 20th century. It began by noting that Muslims have experienced significant political upheaval in the 20th century.
This turmoil has primarily been caused by despotic rulers and foreign influence on Muslim countries. It then noted that both al-Banna and al-Qaradawi support democracy and are of the opinion that tyrants should be deposed by the people. The two also agree that science should be used as a tool for empowering Muslim States.
The paper notes that the two scholars differ significantly in their tolerance for the use of force to achieve political objectives. Al-Banna places a strong emphasis on using force to achieve the goals of an Islamic state. Al-Qaradawi advocates dialogue and the use of democracy to bring about a just State. Al-Banna is a strong proponent of a strict Islamic State while Al-Qaradawi favors a State that followers Islamic principles without being repressive.
Works Cited
Al-Banna, Hasan. Toward the Light. Princeton Reading in Islamic Thought: Texts and Contexts from Al-Banna to Bin Laden. Eds. Euben Roxanne and Muhammad Qasim. New Jersey: Princeton University Press, 2009. 49-78. Print.
Al-Qaradawi, Yusuf. Islam and Democracy. Princeton Reading in Islamic Thought: Texts and Contexts from Al-Banna to Bin Laden. Eds. Euben Roxanne and Muhammad Qasim. New Jersey: Princeton University Press, 2009. 230-245. Print.
Geographic Information System (GIS) can be used in Melbourne as a powerful tool for accessing hidden locations (Carter and Rinner 351). TSF includes locations such as Halal butcheries, Islamic schools, Islamic hospitals, mosques and so on. By applying GIS in the most appropriate manner, an Islamic visitor in Melbourne city can reduce both the time taken and distance covered to access a service or facility (Eastman 29).
The GIS methodology that can be used to access Islamic services in Melbourne requires two broad procedures (Amiri et al 640). First, a network of accessible streets should be identified. The streets should be those linking Islamic facilities like schools, hospitals, butcheries and mosques. Second, using demographic characteristics of this city, the transit market potential should be estimated. This objective can be attained using a GIS program that has the potential to visualize and analyze the existing demographic data (Yin 2925).
In order to demonstrate the methodology in the most appropriate manner, a case study should be used. For instance, a portion of a network route within the targeted areas in Melbourne is given proper analysis. In addition, an estimation of Transit Potentials index is conducted. TFSs (mosques, halal butcheries and so on) can then be located using index values. Since this process requires articulate management of the available information, a GIS tool like Arc View can be of great help. Planning and travel patterns are also instrumental irrespective of the GIS tool used. For example, means of transport being used in Melbourne is important when locating places.
Spatial population distribution of Melbourne
Australias population and in particular Melbourne city is highly diverse in terms of spatial distribution. Figures derived from the 2011 population census reveal that 25 percent of the entire Melbournes population was born abroad (Sui and DeLyser 116). Ancestry diversity in Melbourne is also another crucial area when discussing spatial distribution.
To begin with, Melbourne is among the largest Australian cities. Its population profile is multicultural and diverse. By 2025, Melbournes population is expected to pass beyond the 5 million mark. It currently has a population of slightly above 4 million. A total of 116 religious faiths are practiced in Melbourne, Islam being one of them. The Asian population is the second largest group in Melbourne. About 100,000 Muslims reside in Melbourne city.
Ethical mix of Melbourne is also evident. The degree of ethical segregation in Melbourne is crucial in this discussion. In addition, it is vital to note that Islamic facilities in Melbourne have been largely overshadowed by other physical developments bearing in mind that Islam is not dominant religion in this city. Gaining access to crucial services within Melbourne city is a challenge that many residents face on a daily basis (Blaschke 186).
Figures provided by the Australian Bureau of Statistics indicate the following: Italians (5.5 percent), Scottish ((5.7 percent), Irish (6.9 percent), Australian (20.7 percent) and English (21.1 percent). These are the dominant Melbournes ancestries. The population profile of Melbourne shows that all the ancestral groups are evenly spread inside and within the outskirts of the city.
The spatial distribution has been summarized in the chart below:
The spatial distribution.
Works Cited
Amiri, Naeim, et al. Analysis of the Spatial-local Distribution of the Sport Complexes using GIS System. Scientific Journal of Pure and Applied Sciences 3.7 (2014): 636-644. Print.
Blaschke, Thomas. Geographic Object-Based Image AnalysisTowards a New Paradigm. ISPRS Journal of Photogrammetry and Remote Sensing 87 (2014): 180-191.Print.
Carter, Brad, and Claus Rinner. Locally Weighted Linear Combination in a Vector Geographic Information System. Journal of Geographical Systems 16.3 (2014): 343-361. Print.
Eastman, Ronald. IDRISI Kilimanjaro: Guide to GIS and Image Processing. Worcester: Clark Labs, Clark University, 2003. Print.
Sui, Daniel, and Dydia DeLyser. Crossing the Qualitative-Quantitative Chasm I Hybrid Geographies, the Spatial Turn, and Volunteered Geographic Information (VGI). Progress in Human Geography 36.1 (2012): 111-124. Print.
Yin, Li. Neighbourhood for Playing: Using GPS, GIS and Accelerometry to Delineate Areas within which Youth are Physically Active. Urban studies 50.14 (2013): 2922-2939.Print.
One of the most important factors in assimilation is learning the English language as its use becomes more diverse. Nearly all universities in Saudi Arabia offer the opportunity for learning English. In their quest to learn English as a second language, Saudi females are often challenged by cultural diversity in a highly structured society. As indicated by learning theories, motivation is the key to integrating English learning. However, there are issues that arise in the process of attempting to learn a second language that might keep Saudi females in Imam Mohammad bin Saud University from learning English despite the motivations behind the original desire to learn.
Some of these issues are based on the way in which staff and students view their clothing or other cultural behaviors. In a study that attempts to understand the experiences of Saudi Muslim females in language center at Imam Mohammad bin Saud University, a qualitative research investigation will attempt to reveal ways in which some of those experiences are impeding progress into assimilation and are overriding the motivations that should be helping them to learn.
Introduction
Overview
The aim of this study is to better understand the gap that is contributed by cultural diversity on Saudi females in their quest to learn English as a second language in order to establish a balance between the culture and better participation in the English language learning process. This study will attempt to assess the common experiences that Saudi Muslim females face when attempting to learn English as a Second Language (ESL) in Saudi Arabia especially at Imam Mohammad bin Saud University.
Through an analysis of case studies developed from interviews of five Imam Mohammad bin Saud University Muslim female students, this research will evaluate those experiences for ways in which the programs and those who participate in running those programs can better serve these women. South Asian Muslim women are continually negotiating and renegotiating their cultural, religious and personal identities (Ahmad 2001, p.137). Challenges they face are related to identity as a Muslim include symbol of identity, demands for respect from everybody regarding the values and traditions of cultural identity in the learning process.
Background of the study
Muslim Females at Imam Mohammad bin Saud University
Due to religious and cultural beliefs, the needs of Muslim females in Saudi are different from those of their male counterparts because of traditions, especially Muslim culture, which draws clear differences from other traditions and cultures in gender role and place in the society. Difficulty in accessing the English languages entitlements isolates these females and limits further their already isolated position.
The research is founded on the experiences that were originally related to me by a friend that impeded her ability to successfully study the language. After a discussion of the background of the study and why it is important of learning English as a second language among the Saudi females in order to function within society, a reflection on quantifiable effects of social and cultural factors that are impeding their study will be addressed through qualitative case study analysis.
Teaching English and Saudi Muslim Learners
English has long become the lingua franca for most countries. As English grows in importance as a global language, so does the dependence of people on it from across the world. This is perhaps because the language of science is English, and most scientific developments have been recorded using English as the medium of interactive communication. In addition, the interdependence of nations in the world is growing as businesses and multinational corporations across the globe develop and grow. That is the reason why English will perhaps remain the most active and dynamic language for global communication on the Internet and through all forms of communication that are now possible at a global level.
For instance, international telephone information is easier when both parties have a similar language. According to Gardner &Lambert (1972), two possible approaches to teaching English depend on the orientation of the learners and can be divided into two categories, that is, interpretive and integrative. In communities where English is used as a foreign language, people follow the interpretive approach. On the other hand, in communities where English is adopted as a second language, people follow the integrative approach. The interpretive approach is adopted by most learners who treat English as a foreign language and use it as a lingua franca in the case of Saudi Arabia.
Why learning English language matters to Saudi females
It is important for Saudi females to learn English because most business activities and global interactions are carried out in English. Lack of sufficient knowledge of the same can be marginalizing, isolating, and may prevent entire communities from making the process of global integration smooth and seamless. There is a huge difference in the cultural orientation between females who speak English as a native language and those who learn the same as a foreign language in terms of religions, accents, traditions and customs.
However, since the English language plays an important role in imparting education, which in turn helps in shaping future generations, it is important for Saudi Muslims females to be proficient in English. In the thesis, I will use the concept of identity in order to explore the difference in cultural orientation between females and male students at the subject university. Identity is important because the identity that an individual creates in society will eventually determine the persons destiny, in terms of professional opportunities and social status. The nature of identity is dynamic and keeps changing depending on the stage of adaptation.
The aims of the study
The following aims of the study will be used as a framework from which to create a dialogue on the topic of study. In creating this study, the focus will be on how Saudi females perceive their experiences in learning English as a second language at the subject university and how this affects their position within Saudi society.
What perspectives of Saudi cultural identity do Saudi females bring to English learning at Imam Mohammad bin Saud University?
To what extent does Saudi Muslim identity impact the Saudi females learning at Imam Mohammad bin Saud University?
To maintain their cultural values, do Saudi females prefer learning English isolated from English culture?
What are some implications of cultural identity in learning English as a second language among Saudi females?
Literature review
Definition of the Term Identity
According to Phan (2008), Identity refers to what makes an entity definable or recognizable and personal identity is the continuity of existence of a person through time (Phan 2008, p. 45). According to (Gilroy et al, 2000), identity refers to an articulation of cultural, ethnic, gender, and sexual distinction (Gilroy et al, p.34). In this way of thinking about identity Traditions are thus constantly salvaged, created, and marketed in a productive game of identities (Gilroy et al, 2000, p. 100).
The beliefs and cultures of a community directly affect their level of integration another language or even culture. The beliefs of an Islamic society are one major hindrance to their integration into other cultures especially where other religions are involved. Some beliefs are bound to change or to be abandoned in order to peacefully co-exist yet there are those which will always be upheld since they give the Muslim community its identity. Gilroy et al (2000) state that cultural identity has also been defined as one shared culture, a sort of a collective term where one true self is hiding in a collective with many other superficial ones (Gilroy et al, 2000, p. 256).
(Gilroy et al, 2000) suggest this as a possible form of identity, but he prefers the definition that suggests that identity is in constant flux, never standing still or settling, but evolving and changing as the moment and experiences dictate (Gilroy et al, 2000). Identity then is a mouldable part of the self, a place in which the many things to which a person is exposed will provide a new dimension to the identity. Gilroy et al (2000) support the argument that many identities are created within a Muslim woman when she is made to integrate another language related to another culture.
(Phan 2008) discusses the complexity of social identity, saying that it includes concepts such as self-perception and self-definition. It also involves psychological and mental development, relationships between people, the ability to adapt, and empowerment. This clearly points to the relationship between a persons learning process and how well he or she adapts to the skills of the language in question (Phan 2008). It implies that if one can readily accept identity change and has a good relationship with the target language society, he or she is in a better position to learn the language.
Different views on the Concept of Identity
Muslim scholars generally have argued that identity is stable and unchangeable in contrast to some contemporary Western scholars. However, some liberal Muslim scholars and many Western scholars have proposed a change in Islamic concepts especially regarding the identity of Muslim women. When it comes to the wearing of the veil by Muslim women to show their Islamic identity, some Western scholars view this as a sign of the oppression of Muslim women (Phan, 2008, p. 57) Other Western critics have condemned the position imposed on women in Islam as a way of maintaining an unchangeable identity as unchangeable (Gilroy et al, 2000, p. 98).
Phan (2008) reiterates that:
Identity is continuously constructed. This means that in a particular place, certain identities will be useful whereas at other places such identities may not be of importance&Teachers are seen to be fastening their identities to particular spaces and times and then unfastening them as circumstances alter, and then refastening them again as they talk of and justify their beliefs. This theory sits well with the notion that teachers have a common core identity but ever-changing additional identities. (p. 154)
The relationship between Identity and Language learning
Contemporary theorists of second language acquisition such as Norton (1998) are centrally concerned with the contexts of social, historical, and cultural backgrounds in which identity is formed, including the relations of power. This draws our attention to the contexts of social, historical, and cultural backgrounds in which the L2 learners are engaged and how these learners negotiate different positions in the geographical context. Furthermore, they do not fully agree with the psychology-based view that learners should be seen as either introverted or extroverted.
This is because these affective factors are mainly constructed socially and change through time and place. According to Norton (1998), learning a language also involves the identities of learners. This is because language is a complex social system, with the meaning being determined partially by the value attached by the speaker; it is not just a system of signs and symbols (Norton, 1998, p.56). He further argues that despite the differences between the learning experiences of children and those of adults, both struggle for identity, and this struggle may lead to the acquisition of more than one identity for an individual (Norton, 1998, p.59).
The role of Saudi culture in learning English among female Muslims
The Saudi educational system is typically what (Guild 2001) calls teacher-centered . This means that the teacher possesses the concentration of power and authority. The teacher also takes the role of knowledge communicator. It is expected of them to give ideas and information. On the surface, it may seem that Saudi students would simply take in whatever is fed to them, but there is more to it than simply accepting and eventually echoing the information received (Guild 2001, p.79).
Thyer (2009) opines that educational resources used are essentially based on the local culture which becomes rather obvious considering how mono-cultural the society is (Thyer, 2009, p. 46). According to Guild (2001), CLT is one of the most common methods of teaching English to students who study English as a second language. This primary objective of CLT is to empower students to use English as a natural tool of expression. It puts students in real-life situations where communication is indispensable, which enables ESL students to learn practically. CLT employs a wide range of activities including role-plays, interactive games, group work and learning by teaching techniques. These activities would go beyond basic grammar, and take socio-cultural aspects of language into consideration.
Methodology
Qualitative Research
In order to study the experiences of Saudi Muslim females learning English as a second language, a qualitative approach will be undertaken. This approach will be founded upon the premise that a qualitative form of research, over a quantitative form, will allow the researcher to use the experiences of the participants to gather data. The primary purpose of a qualitative study is to know more about a phenomenon (Merriam, 2009, p. 3). A phenomenological approach to qualitative study will be undertaken. According to Merriam (2009), the phenomenological approach to qualitative research is founded upon the desire to take the phenomena of experience and transform it into general terms in order to create a validated sense of the experience that can be predicted (Merriam, 2009, p.45).
Case studies will be created from interviews with five Saudi Muslim students who are currently learning English at Imam Mohammad bin Saud University and have lived their whole lives in Saudi Arabia. Their experiences will form links to the overall phenomenon in order to create data from which to observe generalities from which conclusions can be drawn. The data will be formulated according to commonalities that are appreciated within the case studies.
Validity and Reliability
According to Thyer (2009), the validity of qualitative research can come from several safeguards put into place by the researcher in order to balance the subjectivity of the interview format which develops the insider perspective. As well, it is important to write solid descriptions of the interview experience so that readers of the research are open to their own interpretations of the perspectives presented by the insiders, as well as the interpretations of the researcher (Thyer, 2009). In order to assure validity and reliability, I approached the interviews with an open mind and with the need to hear their stories without insinuating my own concepts onto those stories.
Selection of participants
The sample group for this study consists of five Saudi Muslim female students at Imam Mohammad bin Saud University between the ages of 20 and 23. They are all learning English as a second language. This demographic was selected because these women have the maturity to speak about their experiences and relate them to an adult context.
Methods for data collection
Open-ended questions were designed to allow the participants to fully express their experience without being too confined within the boundaries of a question. The semi-structured interview was used as it allowed the greatest possible advantages in creating an understanding of the experiences of the participants. This structure allows for guidelines consisting of questions to be used to initiate the conversation but has some latitude for the participant to expand upon and divert in areas they perceive as more important to the experience. The structured set of questions acts as an outline allowing the participant to inject a personal perspective and diverse lines of inquiry that may not have occurred to the interviewer (Thyer, 2009).
Methods for data analysis
Three functions were used to analyze the data collected, that is, emotive, poetic, and phatic functions. The Emotive Function was used in order to observe the way in which the participants felt when they expressed their experiences (Thyer, 2009). During the interview process, the researcher observed the ways in which the stories were told and assessed the emotional context in which the females who were relating their experiences displayed.
This provided for a sense of the experience and created a level of importance to the overall experience of the women. The Poetic Function is found through an assessment of the content for its sense of reality and the perception of reality that is conveyed by the participant. Belief in the experience as it allows for the perception of the experience is as important as understanding the content of the verbal communication of the participant (Thyer, 2009). The believability of the stories related by the participants has been deemed credible due to the level of emotions that were relayed. Therefore, through the use of the emotive function, the poetic function was given value.
The Phatic Function is used when an open channel is developed between the researcher and the participant which allows for a more truthful and honest interview within a bond of trust. This allows for deeper revelations that will add dimension to the research project (Thyer, 2009). This was a very important aspect of the interview process. In order to establish a sense of trust, the researcher has an advantage as being from the same cultural orientation as the participants.
Limitations
With five case studies, the data will be limited to the defined experiences within this small group and will have limited possible overlap from which to calculate commonalities. As well, the translation will create a limitation in regard to the differences between Arabic expression and English expression.
Findings and Discussion
Through listening to the stories told by Fatima, Layla, Sarah, Zahra, and Zainab, it was clear that the cultural diversity among the males and female counterparts created a barrier between the ambition to learn and the experience in trying to learn. While the barriers are not insurmountable, the task to integrate the Muslim culture could be a daunting undertaking. In the process, a sense of isolation can develop within the women, creating a sense of dissatisfaction and loneliness within their immigration experience.
The research subjects perspectives on their Islamic Identity
Three of the females identified themselves with being Arabic, while two of the females identified themselves as Saudis. The identity associated with being Arabic most often indicates a shared linguistic, geographical, and sociological background forms an underlying identity that is associated with the place in the world a person was originally located.
However, according to (Norton, 1998), there is a common association between the Arabic language and the Islamic religion, suggesting that to say that one is Arabic is to create an identity that suggests far more than geographic and linguistic heritage. To be Arabic suggests a connection to a larger community that is defined by underlying cultural connectivity that is beyond the superficial (Norton, 1998). The sense of identity was very strong within all five Saudi females. In discussing the issue of identity, it was clear that the way in which they had constructed their identity was built upon pride in their belief systems and in their culture.
Attitudes towards integrating and learning the English language as a second Language in Saudi
All five females agreed that they feel constrained by their religion and their culture in trying to learn English as a second language. There was a feeling that because they represented their identities through such strongly identifiable means such as the hijab, this meant that they stood out and were obviously different from others within the community. This situation created a sense of isolation that did not have an easy way out.
As Zainab discussed, if they were to choose to abandon the cultural habits and rituals that identified them as Muslim women, the women in their own communities would reject them. Therefore, they are subject not only to their belief in maintaining their cultural identity, but trapped even if for some reason they chose to create a change in order to adapt. The decision to adapt to a liberal approach in learning English was not possible as their own community would then reject them.
Factors that affect Saudi Muslims females learning the English language
This kind of contact is a cultural norm that infringes on the interactions of Muslim men and women. Zahra discussed how the openness with which her teacher discussed her own life with the class created discomfort for her. The Muslim culture considers privacy and appropriateness between men and women important cultural norms and this has limited interactive space between females and male counterparts. This creates a problem when attempting to learn within the culture that has strict protocols on the limits of interaction among students based on gender.
Since the classes are mixed, male dominance plays out in the learning process. As claimed by Fatima, Layla, and Sarah, they often feel discouraged to participate in this stereotyping society in class discussions. As a result, they majorly depend on personal effort and studies with limited consultations to the few available teachers of the English language.
The ways in which classes are arranged in the school do not suit the needs of the learners very well. The first and most predominant problem that has been a theme throughout the discussions about problems within the learning center in regard to barriers to learning for Muslim women is the mixture of males and females within the classroom that leads to situations that are not allowed within their culture. This issue is a serious problem for Muslim women who are not used to having to co-mingle in situations where interaction is a possibility. Interactions between males and females is an uncomfortable and threatening problem that puts Muslim women in situations that create problems within their own sense of appropriate behavior in learning English.
Suggestion for future study
In creating a better understanding of the difficulties that Muslim women are experiencing in trying to learn English in learning centers, opportunities for further study have been opened. Initially, the creation of a study of the misunderstandings that might exist among those of the Western culture might allow for a better understanding of what information is needed to close the gaps of understanding. Furthermore, a study that finds ways through which Muslim women can continue to express their identity while integrating into the Islamic culture might provide some benefit as Saudi Muslim females learning English as a second language with ease. If properly carried out, it will be possible to establish a quantifiable relationship between culture and education.
Conclusion and Recommendation
Conclusion
Among the Saudi females in mixed learning centers, learning English seems to be associated with the fear of losing ones Islamic identity. Apart from that, most Muslim women are scared to lose their cultural identity and want to ensure that their children learn Islamic values. At the same time, they desire to adapt to the global language in order to lead a safe and happy life with their families.
However, they face several socio-cultural barriers and practical difficulties on the way, which discourages them from participating in the ESL classes. Based on the research conducted, it is apparent that Saudi females are willing to learn English to integrate with the rest of the community, but not at the cost of losing their Islamic identity. Therefore, ESL classes have to be tailored to meet the unique requirements of Muslim women, since learning can only take place in a congenial environment. Also, it is crucial for teachers as well as other non-Muslim students to respect Muslim womens beliefs and traditions.
Recommendations
Some of the most critical issues that crop while Muslim women learn English in a learning center could be very simply addressed by providing a safe and comfortable atmosphere for them. While the CLT approach is quite effective in enabling students to express their values and emotions in English, it does hit a roadblock. As the activities and learning materials used in CLT are based on Western culture, it becomes counter-intuitive if the subject matter disagrees with the values of Muslim women. CLT activities should be tailor-made to suit the unique requirements of Muslim women, by focussing on aspects that practically matter to them. In a nutshell, CLT materials should give them exposure to day-to-day conversations and common expressions, which would enable Muslim women to function effectively in society, beyond the confines of the classroom.
References
Ahmad, F. (2001). Modern traditions: British Muslim women and academic achievement, Gender and Education, 13(2), 137-152.
Gardner, R. C., & Lambert, W. E. (1972). Attitudes and motivation in Second-Language Learning. Rowley, Mass: Newbury House Publishers.
Gilroy, P., Grossberg, L., Hall, S., & McRobbie, A. (2000). Without guarantees: In honour of Stuart Hall. London: Verso.
Guild, P. (2001). Diversity, Learning Styles, and Culture. Web.
Merriam, S.B. (2009). Qualitative Research: A Guide to Design and Implementation San Francisco: Jossey-Bass.
Norton, B. (1998). Rethinking acculturation in second language acquisition, Prospect Journal, 13(2), 1-19
Phan, L. H. (2008). Teaching English as an international language: Identity, Resistance and Negotiation. Caledon: Multilingual Matters.
Thyer, B.A. (2009). The handbook of Social Work Research Methods. Alabama: Sage Publications.
One of the most important factors in assimilation is learning the English language as its use becomes more diverse. Nearly all universities in Saudi Arabia offer the opportunity for learning English. In their quest to learn English as a second language, Saudi females are often challenged by cultural diversity in a highly structured society. As indicated by learning theories, motivation is the key to integrating English learning. However, there are issues that arise in the process of attempting to learn a second language that might keep Saudi females in Imam Mohammad bin Saud University from learning English despite the motivations behind the original desire to learn.
Some of these issues are based on the way in which staff and students view their clothing or other cultural behaviors. In a study that attempts to understand the experiences of Saudi Muslim females in language center at Imam Mohammad bin Saud University, a qualitative research investigation will attempt to reveal ways in which some of those experiences are impeding progress into assimilation and are overriding the motivations that should be helping them to learn.
Introduction
Overview
The aim of this study is to better understand the gap that is contributed by cultural diversity on Saudi females in their quest to learn English as a second language in order to establish a balance between the culture and better participation in the English language learning process. This study will attempt to assess the common experiences that Saudi Muslim females face when attempting to learn English as a Second Language (ESL) in Saudi Arabia especially at Imam Mohammad bin Saud University.
Through an analysis of case studies developed from interviews of five Imam Mohammad bin Saud University Muslim female students, this research will evaluate those experiences for ways in which the programs and those who participate in running those programs can better serve these women. South Asian Muslim women are continually negotiating and renegotiating their cultural, religious and personal identities (Ahmad 2001, p.137). Challenges they face are related to identity as a Muslim include symbol of identity, demands for respect from everybody regarding the values and traditions of cultural identity in the learning process.
Background of the study
Muslim Females at Imam Mohammad bin Saud University
Due to religious and cultural beliefs, the needs of Muslim females in Saudi are different from those of their male counterparts because of traditions, especially Muslim culture, which draws clear differences from other traditions and cultures in gender role and place in the society. Difficulty in accessing the English languages entitlements isolates these females and limits further their already isolated position.
The research is founded on the experiences that were originally related to me by a friend that impeded her ability to successfully study the language. After a discussion of the background of the study and why it is important of learning English as a second language among the Saudi females in order to function within society, a reflection on quantifiable effects of social and cultural factors that are impeding their study will be addressed through qualitative case study analysis.
Teaching English and Saudi Muslim Learners
English has long become the lingua franca for most countries. As English grows in importance as a global language, so does the dependence of people on it from across the world. This is perhaps because the language of science is English, and most scientific developments have been recorded using English as the medium of interactive communication. In addition, the interdependence of nations in the world is growing as businesses and multinational corporations across the globe develop and grow. That is the reason why English will perhaps remain the most active and dynamic language for global communication on the Internet and through all forms of communication that are now possible at a global level.
For instance, international telephone information is easier when both parties have a similar language. According to Gardner &Lambert (1972), two possible approaches to teaching English depend on the orientation of the learners and can be divided into two categories, that is, interpretive and integrative. In communities where English is used as a foreign language, people follow the interpretive approach. On the other hand, in communities where English is adopted as a second language, people follow the integrative approach. The interpretive approach is adopted by most learners who treat English as a foreign language and use it as a lingua franca in the case of Saudi Arabia.
Why learning English language matters to Saudi females
It is important for Saudi females to learn English because most business activities and global interactions are carried out in English. Lack of sufficient knowledge of the same can be marginalizing, isolating, and may prevent entire communities from making the process of global integration smooth and seamless. There is a huge difference in the cultural orientation between females who speak English as a native language and those who learn the same as a foreign language in terms of religions, accents, traditions and customs.
However, since the English language plays an important role in imparting education, which in turn helps in shaping future generations, it is important for Saudi Muslims females to be proficient in English. In the thesis, I will use the concept of identity in order to explore the difference in cultural orientation between females and male students at the subject university. Identity is important because the identity that an individual creates in society will eventually determine the persons destiny, in terms of professional opportunities and social status. The nature of identity is dynamic and keeps changing depending on the stage of adaptation.
The aims of the study
The following aims of the study will be used as a framework from which to create a dialogue on the topic of study. In creating this study, the focus will be on how Saudi females perceive their experiences in learning English as a second language at the subject university and how this affects their position within Saudi society.
What perspectives of Saudi cultural identity do Saudi females bring to English learning at Imam Mohammad bin Saud University?
To what extent does Saudi Muslim identity impact the Saudi females learning at Imam Mohammad bin Saud University?
To maintain their cultural values, do Saudi females prefer learning English isolated from English culture?
What are some implications of cultural identity in learning English as a second language among Saudi females?
Literature review
Definition of the Term Identity
According to Phan (2008), Identity refers to what makes an entity definable or recognizable and personal identity is the continuity of existence of a person through time (Phan 2008, p. 45). According to (Gilroy et al, 2000), identity refers to an articulation of cultural, ethnic, gender, and sexual distinction (Gilroy et al, p.34). In this way of thinking about identity Traditions are thus constantly salvaged, created, and marketed in a productive game of identities (Gilroy et al, 2000, p. 100).
The beliefs and cultures of a community directly affect their level of integration another language or even culture. The beliefs of an Islamic society are one major hindrance to their integration into other cultures especially where other religions are involved. Some beliefs are bound to change or to be abandoned in order to peacefully co-exist yet there are those which will always be upheld since they give the Muslim community its identity. Gilroy et al (2000) state that cultural identity has also been defined as one shared culture, a sort of a collective term where one true self is hiding in a collective with many other superficial ones (Gilroy et al, 2000, p. 256).
(Gilroy et al, 2000) suggest this as a possible form of identity, but he prefers the definition that suggests that identity is in constant flux, never standing still or settling, but evolving and changing as the moment and experiences dictate (Gilroy et al, 2000). Identity then is a mouldable part of the self, a place in which the many things to which a person is exposed will provide a new dimension to the identity. Gilroy et al (2000) support the argument that many identities are created within a Muslim woman when she is made to integrate another language related to another culture.
(Phan 2008) discusses the complexity of social identity, saying that it includes concepts such as self-perception and self-definition. It also involves psychological and mental development, relationships between people, the ability to adapt, and empowerment. This clearly points to the relationship between a persons learning process and how well he or she adapts to the skills of the language in question (Phan 2008). It implies that if one can readily accept identity change and has a good relationship with the target language society, he or she is in a better position to learn the language.
Different views on the Concept of Identity
Muslim scholars generally have argued that identity is stable and unchangeable in contrast to some contemporary Western scholars. However, some liberal Muslim scholars and many Western scholars have proposed a change in Islamic concepts especially regarding the identity of Muslim women. When it comes to the wearing of the veil by Muslim women to show their Islamic identity, some Western scholars view this as a sign of the oppression of Muslim women (Phan, 2008, p. 57) Other Western critics have condemned the position imposed on women in Islam as a way of maintaining an unchangeable identity as unchangeable (Gilroy et al, 2000, p. 98).
Phan (2008) reiterates that:
Identity is continuously constructed. This means that in a particular place, certain identities will be useful whereas at other places such identities may not be of importance&Teachers are seen to be fastening their identities to particular spaces and times and then unfastening them as circumstances alter, and then refastening them again as they talk of and justify their beliefs. This theory sits well with the notion that teachers have a common core identity but ever-changing additional identities. (p. 154)
The relationship between Identity and Language learning
Contemporary theorists of second language acquisition such as Norton (1998) are centrally concerned with the contexts of social, historical, and cultural backgrounds in which identity is formed, including the relations of power. This draws our attention to the contexts of social, historical, and cultural backgrounds in which the L2 learners are engaged and how these learners negotiate different positions in the geographical context. Furthermore, they do not fully agree with the psychology-based view that learners should be seen as either introverted or extroverted.
This is because these affective factors are mainly constructed socially and change through time and place. According to Norton (1998), learning a language also involves the identities of learners. This is because language is a complex social system, with the meaning being determined partially by the value attached by the speaker; it is not just a system of signs and symbols (Norton, 1998, p.56). He further argues that despite the differences between the learning experiences of children and those of adults, both struggle for identity, and this struggle may lead to the acquisition of more than one identity for an individual (Norton, 1998, p.59).
The role of Saudi culture in learning English among female Muslims
The Saudi educational system is typically what (Guild 2001) calls teacher-centered . This means that the teacher possesses the concentration of power and authority. The teacher also takes the role of knowledge communicator. It is expected of them to give ideas and information. On the surface, it may seem that Saudi students would simply take in whatever is fed to them, but there is more to it than simply accepting and eventually echoing the information received (Guild 2001, p.79).
Thyer (2009) opines that educational resources used are essentially based on the local culture which becomes rather obvious considering how mono-cultural the society is (Thyer, 2009, p. 46). According to Guild (2001), CLT is one of the most common methods of teaching English to students who study English as a second language. This primary objective of CLT is to empower students to use English as a natural tool of expression. It puts students in real-life situations where communication is indispensable, which enables ESL students to learn practically. CLT employs a wide range of activities including role-plays, interactive games, group work and learning by teaching techniques. These activities would go beyond basic grammar, and take socio-cultural aspects of language into consideration.
Methodology
Qualitative Research
In order to study the experiences of Saudi Muslim females learning English as a second language, a qualitative approach will be undertaken. This approach will be founded upon the premise that a qualitative form of research, over a quantitative form, will allow the researcher to use the experiences of the participants to gather data. The primary purpose of a qualitative study is to know more about a phenomenon (Merriam, 2009, p. 3). A phenomenological approach to qualitative study will be undertaken. According to Merriam (2009), the phenomenological approach to qualitative research is founded upon the desire to take the phenomena of experience and transform it into general terms in order to create a validated sense of the experience that can be predicted (Merriam, 2009, p.45).
Case studies will be created from interviews with five Saudi Muslim students who are currently learning English at Imam Mohammad bin Saud University and have lived their whole lives in Saudi Arabia. Their experiences will form links to the overall phenomenon in order to create data from which to observe generalities from which conclusions can be drawn. The data will be formulated according to commonalities that are appreciated within the case studies.
Validity and Reliability
According to Thyer (2009), the validity of qualitative research can come from several safeguards put into place by the researcher in order to balance the subjectivity of the interview format which develops the insider perspective. As well, it is important to write solid descriptions of the interview experience so that readers of the research are open to their own interpretations of the perspectives presented by the insiders, as well as the interpretations of the researcher (Thyer, 2009). In order to assure validity and reliability, I approached the interviews with an open mind and with the need to hear their stories without insinuating my own concepts onto those stories.
Selection of participants
The sample group for this study consists of five Saudi Muslim female students at Imam Mohammad bin Saud University between the ages of 20 and 23. They are all learning English as a second language. This demographic was selected because these women have the maturity to speak about their experiences and relate them to an adult context.
Methods for data collection
Open-ended questions were designed to allow the participants to fully express their experience without being too confined within the boundaries of a question. The semi-structured interview was used as it allowed the greatest possible advantages in creating an understanding of the experiences of the participants. This structure allows for guidelines consisting of questions to be used to initiate the conversation but has some latitude for the participant to expand upon and divert in areas they perceive as more important to the experience. The structured set of questions acts as an outline allowing the participant to inject a personal perspective and diverse lines of inquiry that may not have occurred to the interviewer (Thyer, 2009).
Methods for data analysis
Three functions were used to analyze the data collected, that is, emotive, poetic, and phatic functions. The Emotive Function was used in order to observe the way in which the participants felt when they expressed their experiences (Thyer, 2009). During the interview process, the researcher observed the ways in which the stories were told and assessed the emotional context in which the females who were relating their experiences displayed.
This provided for a sense of the experience and created a level of importance to the overall experience of the women. The Poetic Function is found through an assessment of the content for its sense of reality and the perception of reality that is conveyed by the participant. Belief in the experience as it allows for the perception of the experience is as important as understanding the content of the verbal communication of the participant (Thyer, 2009). The believability of the stories related by the participants has been deemed credible due to the level of emotions that were relayed. Therefore, through the use of the emotive function, the poetic function was given value.
The Phatic Function is used when an open channel is developed between the researcher and the participant which allows for a more truthful and honest interview within a bond of trust. This allows for deeper revelations that will add dimension to the research project (Thyer, 2009). This was a very important aspect of the interview process. In order to establish a sense of trust, the researcher has an advantage as being from the same cultural orientation as the participants.
Limitations
With five case studies, the data will be limited to the defined experiences within this small group and will have limited possible overlap from which to calculate commonalities. As well, the translation will create a limitation in regard to the differences between Arabic expression and English expression.
Findings and Discussion
Through listening to the stories told by Fatima, Layla, Sarah, Zahra, and Zainab, it was clear that the cultural diversity among the males and female counterparts created a barrier between the ambition to learn and the experience in trying to learn. While the barriers are not insurmountable, the task to integrate the Muslim culture could be a daunting undertaking. In the process, a sense of isolation can develop within the women, creating a sense of dissatisfaction and loneliness within their immigration experience.
The research subjects perspectives on their Islamic Identity
Three of the females identified themselves with being Arabic, while two of the females identified themselves as Saudis. The identity associated with being Arabic most often indicates a shared linguistic, geographical, and sociological background forms an underlying identity that is associated with the place in the world a person was originally located.
However, according to (Norton, 1998), there is a common association between the Arabic language and the Islamic religion, suggesting that to say that one is Arabic is to create an identity that suggests far more than geographic and linguistic heritage. To be Arabic suggests a connection to a larger community that is defined by underlying cultural connectivity that is beyond the superficial (Norton, 1998). The sense of identity was very strong within all five Saudi females. In discussing the issue of identity, it was clear that the way in which they had constructed their identity was built upon pride in their belief systems and in their culture.
Attitudes towards integrating and learning the English language as a second Language in Saudi
All five females agreed that they feel constrained by their religion and their culture in trying to learn English as a second language. There was a feeling that because they represented their identities through such strongly identifiable means such as the hijab, this meant that they stood out and were obviously different from others within the community. This situation created a sense of isolation that did not have an easy way out.
As Zainab discussed, if they were to choose to abandon the cultural habits and rituals that identified them as Muslim women, the women in their own communities would reject them. Therefore, they are subject not only to their belief in maintaining their cultural identity, but trapped even if for some reason they chose to create a change in order to adapt. The decision to adapt to a liberal approach in learning English was not possible as their own community would then reject them.
Factors that affect Saudi Muslims females learning the English language
This kind of contact is a cultural norm that infringes on the interactions of Muslim men and women. Zahra discussed how the openness with which her teacher discussed her own life with the class created discomfort for her. The Muslim culture considers privacy and appropriateness between men and women important cultural norms and this has limited interactive space between females and male counterparts. This creates a problem when attempting to learn within the culture that has strict protocols on the limits of interaction among students based on gender.
Since the classes are mixed, male dominance plays out in the learning process. As claimed by Fatima, Layla, and Sarah, they often feel discouraged to participate in this stereotyping society in class discussions. As a result, they majorly depend on personal effort and studies with limited consultations to the few available teachers of the English language.
The ways in which classes are arranged in the school do not suit the needs of the learners very well. The first and most predominant problem that has been a theme throughout the discussions about problems within the learning center in regard to barriers to learning for Muslim women is the mixture of males and females within the classroom that leads to situations that are not allowed within their culture. This issue is a serious problem for Muslim women who are not used to having to co-mingle in situations where interaction is a possibility. Interactions between males and females is an uncomfortable and threatening problem that puts Muslim women in situations that create problems within their own sense of appropriate behavior in learning English.
Suggestion for future study
In creating a better understanding of the difficulties that Muslim women are experiencing in trying to learn English in learning centers, opportunities for further study have been opened. Initially, the creation of a study of the misunderstandings that might exist among those of the Western culture might allow for a better understanding of what information is needed to close the gaps of understanding. Furthermore, a study that finds ways through which Muslim women can continue to express their identity while integrating into the Islamic culture might provide some benefit as Saudi Muslim females learning English as a second language with ease. If properly carried out, it will be possible to establish a quantifiable relationship between culture and education.
Conclusion and Recommendation
Conclusion
Among the Saudi females in mixed learning centers, learning English seems to be associated with the fear of losing ones Islamic identity. Apart from that, most Muslim women are scared to lose their cultural identity and want to ensure that their children learn Islamic values. At the same time, they desire to adapt to the global language in order to lead a safe and happy life with their families.
However, they face several socio-cultural barriers and practical difficulties on the way, which discourages them from participating in the ESL classes. Based on the research conducted, it is apparent that Saudi females are willing to learn English to integrate with the rest of the community, but not at the cost of losing their Islamic identity. Therefore, ESL classes have to be tailored to meet the unique requirements of Muslim women, since learning can only take place in a congenial environment. Also, it is crucial for teachers as well as other non-Muslim students to respect Muslim womens beliefs and traditions.
Recommendations
Some of the most critical issues that crop while Muslim women learn English in a learning center could be very simply addressed by providing a safe and comfortable atmosphere for them. While the CLT approach is quite effective in enabling students to express their values and emotions in English, it does hit a roadblock. As the activities and learning materials used in CLT are based on Western culture, it becomes counter-intuitive if the subject matter disagrees with the values of Muslim women. CLT activities should be tailor-made to suit the unique requirements of Muslim women, by focussing on aspects that practically matter to them. In a nutshell, CLT materials should give them exposure to day-to-day conversations and common expressions, which would enable Muslim women to function effectively in society, beyond the confines of the classroom.
References
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Norton, B. (1998). Rethinking acculturation in second language acquisition, Prospect Journal, 13(2), 1-19
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Without a doubt, mass media has been instrumental in the liberalization of information and a vehicle to highlight the publics sentiment. As much as it reports public opinion it also molds it because of its prevalence and pervasiveness in modern societies. In issues related to ethnic and ethnonational sentiments, this relationship is made even more sensitive by the human interest of issues.
Lewis (2001) reflects that the negative image that Muslims and Americans have of each other is one that has been cultivated and reinforced over a period of time that it has become difficult to trace the origin of the sentiments. The conflict was featured by American television reality show 30 Days, where a devout Christian David Stacy, who had expressed negative sentiments about Muslims, to live in a Muslim community for a month (Doggart, 2005). The thirty-day anthology documented Stacys experience living as a Muslim in the United States and a turnabout in his views about the religion. A review of the source of Stacys sentiments indicates that his views were highly influenced by 9-11 and subsequent stories about Muslim extremists linked to terrorist movements. (Lewis, 2001).
Similarly, Lewiss (2001) investigation about the prevalence of Muslim rage is said to root from what has been seen as a deliberate and insensitive treatment of Muslim and Middle East sentiments. These include land settlement issues after World War II, conflicts during the Cold War, economic embargoes and even the comic portrayal of Muslims and Arabs in entertainment programs. Lewis believes that issue has been made personal and used in propaganda to justify military and political action against the United States featured in popular local or state-controlled media organizations.
Imai (2006) believes that the media should not be considered as an impartial source of information since they are vulnerable to the motivations of the state, its management and the personalities that deliver the news. Furthermore, by accepting that the conflicts are due to ideological differences, Khouri (2007) points out that many of the issues are most critical in the Middle East. The suggestion that conflicts are based on ideological difference suggests little levity for compromise or co-existence. Therefore, the idea of a clash of civilization promoted by the mass media preempts the development of real solutions. This is not to say the there are no ethnicity or culturally based conflicts. However, there should be the realization that they can be considered as an encompassing explanation to the enmity that has developed between Muslims and the United States.
In issues related to ethnic and ethno-national sentiments, this relationship with the media is made even more sensitive by the human interest of issues. At the same time, mass media is an enterprise, economic or otherwise and therefore has its own agenda and motivations. In conclusion, there should be the realization that regardless of how truthful the media is, it presents a limited perspective of an issue.
References
Doggart, S. (2005). Muslims and America. 30 Days, Season 1, Episode 103. FX Network.
Imai, K.(2006). Culture, Civilization, or Economy? Test of the Clash of Civilizations Thesis . International Journal on World Peace Vol. 23 No. 3-29.
Shrestha, N. and Gray, K. (2006). Clash of Civilizations or Cartography of U.S. Global Domination . International Journal on World Peace Vol. 23 No. 3: 33-44.