The Phenomenology of Community Activism: Muslim Civil Society Organisations in Australia Author Amath, Nora Published 2014 Thesis Type Thesis (PhD Doctorate) School School of Humanities DOI https://doi.org/10.25904/1912/1953 Copyright Statement The author owns the copyright in this thesis, unless stated otherwise. Downloaded from http://hdl.handle.net/10072/367694 Griffith Research Online https://research-repository.griffith.edu.au The Phenomenology of Community Activism: Muslim Civil Society Organisations in Australia Nora Amath MA (Bond) BHSc (Honours) IIUM School of Humanities Arts, Education and Law Griffith University Submitted in fulfilment of the requirements of the degree of Doctor of Philosophy July 2014 Abstract Muslim communities are among the least well understood in Australia. This thesis examines the emerging phenomenon of Muslim civil society organisations (MCSOs). In contrast to much publicised jihadist and radical groups, MCSOs are far more representative of Muslim communities and integral to the long-term position of Islam in Australia. Using descriptive phenomenology, this study presents the experiences of Australian Muslim civil society actors and the organisations they represent. Through 30 unstructured, in-depth interviews with 15 Australian MCSOs actors, their stories are told for the first time based on their lived experience and in their own words. In particular, this thesis explores how MCSOs have responded to the challenges of the Australian socio-political context, the perceived impact of these experiences, and how Islam is manifested within the contexts of these experiences. The key themes which emerged from these interviews include: community building, social inclusion, the impact of 9/11 and the negotiation of identity. Importantly, based on these four major themes, the phenomenological analysis delineated that the universal essence of Australian MCSOs clearly revealed that Islam does not exist in Australia in isolation from the wider socio-political context. There is a constant, albeit under-recognised, process of negotiated exchange with Australian cultural norms, values, systems and institutions. Moreover, the findings also demonstrated that external events have brought Australian MCSOs full circle in their community building. The findings from this research help to better inform researchers, community developers and policy makers in their understanding of community building, engagement and agency at the local level. Moreover, utilising phenomenology as the methodology provides a unique, yet comprehensive and holistic approach to studying Muslim communities in Australia, allowing Muslims to articulate for themselves their rich experiences, through their own narratives. This is an important area of research which has not been sufficiently investigated nor discussed in the literature related to Islam and Muslims, particularly as minorities in the West. The lack of study in this field does not match the importance nor reflect the major implications the findings will have on inter-community relations in Australia. i Statement of Originality This thesis has not previously been submitted for a degree or diploma in any university. To the best of my knowledge and belief, the thesis contains no material published or written by another person except where due reference is made in the thesis itself. _________________________________________________ Nora Amath 14 July 2014 ii Published and Unpublished Papers included in this Thesis Included in this thesis is a paper in Chapter 5 for which I am the sole author. Appropriate acknowledgements of those who contributed to the research but did not qualify as authors are included in the paper. The bibliographic details for this paper are: Amath, N. (2013). The impact of 9/11 on Australian Muslim civil society organisations. Communications, Politics and Culture, 46, 116-135. (Signed) _________________________________ (Date)______________ Nora Amath (Countersigned) ___________________________ (Date)______________ Supervisor: Susanna Chamberlain (Countersigned) ___________________________ (Date)______________ Supervisor: Ann Ingamells iii Table of Contents Acknowledgements v List of Tables and Figures vii Lists of Acronyms viii Glossary of Arabic terms x Introduction 1 Chapter 1: 13 Background and Context: Conceptualising Civil Society, the Intersection of Religion and Muslim Presence in Australia Chapter 2: 56 Researching through Phenomenological Inquiry Chapter 3: 94 The Muslim Community in Australia: Past and Present Community Building Chapter 4: 135 Engaging in Active Citizenship: Social Capital, Social Exclusion and Social Inclusion Chapter 5: 179 Visible and Vocal Voices of Islam: The Impact of 9/11 on Australian Muslim Civil Society Organisations Chapter 6: 219 “Bringing the two worlds together:” Negotiating Minority Identity in a Multicultural Western Context Conclusion 266 Appendix A: Muslim Civil Society Organisations in Australia 283 Appendix B: Information and Consent Form for Participants 308 Appendix C: Sample of Field Notes: A Summary of TC’s Interview 311 Appendix D: Meaning Units Derived from Phenomenological Interviews with Australian MCSOs 313 References 316 iv Acknowledgements What a journey this has been– from my days of wanting to do my PhD, but struggling to find the ‘right’ topic, to serendipitously meeting someone at a book launch who simply asked me: “What are you passionate about?” With over 15 years of community work under my belt and volunteering in five community organisations (and chairing two of them), I immediately responded: community building and engagement. That conversation sparked more ideas and that person later became one of my supervisors. A few years later, with a completed thesis on the topic, I am even more passionate about community building and engagement. First and foremost, I would like to acknowledge the Australian Muslim civil society actors who generously made the time and effort to accommodate my research in their busy lives. I am immensely grateful that they have allowed me space to enter their world and hear their stories, sharing so openly and honestly the complexities as well as the nuances of what it means to be a Muslim political actor in a Western socio-political context. Most importantly, I am appreciative that they have given me permission to share their stories with others. I would also like to thank my supervisors, Dr Susanna Chamberlain and Dr Ann Ingamells who have guided, supported and provided valuable advice throughout my candidature. Since our very first meeting to outline my research plan, to the monthly coffee catch-ups, to these difficult last few months of putting it all together, their professional and moral support gave me the guidance, inspiration and motivation I needed to complete this. I am especially thankful for their tough questions which, ultimately, took this thesis to another level; I could not have done this without both of them. I would also like to thank Dr Nezar Faris who took the time to help me navigate the NVivo System. His valuable assistance made my life that much easier. I am grateful for all of his help. Additionally in my first year of candidature, my confirmation examiner, Dr Jacqui Ewart (whose book launch was where I met Dr Susanna Chamberlain) v provided valuable direction for the rest of the thesis, and I thank her greatly for her input. I am also indebted to my good friend Ramila Chanisheff who graciously and generously opened her home to me while I conducted my field research in Melbourne. Over the years I have had to ‘disappear’ for periods of time to research and write- a huge thank you to my friends for their understanding and, most importantly, for being my cheerleaders when I needed it most. There are too many of them to list, but they know who they are. I am blessed to have wonderful people like them in my life. I would, especially, like to acknowledge my parents, Asseary and Khoticha Amath, who as newly arrived refugees sacrificed the little money they had to join me up to a book club so that I could receive a new book every month; who over the years continued to sacrifice so much so that their kids never went without; who painfully allowed me to leave home to study overseas so that I could have the freedom and space to follow my own dreams; and who continue to believe in me. I am also indebted to my in-laws, Jemal and Zorah Rane, whose love, generosity, care, support and guidance have been vital, not only during my years of candidature but from the very beginning of our relationship. I would also like to thank my 3 beautiful children, my heart: Usama, Amira and Humza who have been patient with me all of these years. Kids- I know there were many times when I have been overwhelmed and too tired to fully “be there” for you- thanks for understanding and for encouraging me to keep going. You can now stop asking, “Are you finished yet, Mum?” Finally, but most importantly, I wish to deeply acknowledge and thank my husband, Halim Rane. We started this journey together as undergraduate students, navigating the wonderful world of knowledge. 20 years later, you remain my inspiration. Thank you for your encouragement, your support, your advice, your insights and your valuable input. Thank you for being my rock. Words cannot fully convey how I feel about you. vi List of Tables and Figures Tables: Table 1.5.1: Birthplace of Australian Muslims 36 Table 1.5.2: Geographic Distribution of Australian Muslims 37 Table 1.5.3: Age and Gender Distribution 38 Table 1.6.6: