Search results

The Media of Diaspora examines how diasporic communities have used new communications media to maintain and develop community ties on a local and transnational level. This collection of essays from a wide range of different diasporic contexts is a unique contribution to the field

The Media of Diaspora examines how diasporic communities have used new communications media to maintain and develop community ties on a local and transnational level. This collection of essays from a wide range of different diasporic contexts is a unique contribution to the field.

Multiculturalism has redefined the nation as comprising a culturally pluralist population. However, the increased linkages between countries, produced by accelerated globlisation, have also engendered intricate transnational networks between diasporas residing in several states. The
telephone, internet, satellite television and other media help construct a web of connections among these transnations enabling them to maintain and enhance their cultural identities. Diasporas have creatively engaged with transnational media and are participating in a globalisation-from-below.
An increasingly cosmopolitan outlook has been fostered by the inter-continental links. But multiculturalism policies tend erroneously to continue viewing members of immigrant communities as having engaged in a oneway trajectory that breaks ties with their past. The current conceptualisation
of multiculturalism as fixed within the context of the nation-state does not allow for a well-considered response to the transnational contexts in which immigrants live out their lives. Some migrant-producing states have begun to address these circumstances, but those of immigrant-receiving
governments have generally been reluctant to acknowledge them.

Investigates historical Eurocentric stereotypes of Muslims in an analysis of various popular texts & evidence from the secondary literature. Four organizing frames for representing Muslims in Western cultures are discerned: (1) wealthy, (2) sex-crazed, (3) barbaric & uncultured, & (4) terrorist. These frames, apparent in Western media since the 19th century, embody a macrostructure for discourses representing Muslims in the Western world. However, in the post-Cold War period, the Muslim as terrorist has particularly emerged as a dominant Other in Western discourses. These stereotypes prevent greater intercultural exchange & instigate antagonism to Muslim immigrants in Western countries. 91 References. D. M. Smith

Gratification has been practiced by Muslim since centuries ago untill now. Basically, gratification is a paying a tribute from one to another. But today, there is a legislation rule ban gratification practice. Therefore, this study will be examined the concept of gratification based on Islamic law. This study used descriptive-analytic method and normative approach, which means gratification concept is observed as according to al-Qur'an, hadist and opinion of theologians. The result of this study shows that, gratification has a very broad meaning in Islam, which may take forms in any kinds of tributes or charity. The gratification concept sometimes means shadakah, hibah, gift and risywah. The sort of gratification in Islam is classified to positive categories and negative categories. Shadakah, hibah and gift are including to positive dividend, these are recommended in Islam. Yet, it will be negative dividend if state officials are as receivers. While risywah and gift (state officials) are including to negative gratification, these practices are prohibited and immoral (maksiat) based on al-Qur'an, hadist and opinion of theologians. Risywah and gift (state officials) are categorized to jarimah ta'zir, the doer can be punished with ta'zir penalty, ranging from the heaviest to it should be heaviest and lightest punishment.