How Australian Muslims are fitting into a newly emerging Australian identity

So, one of the critical next steps is to engage with education/curriculum consultants nationally and at a state level. They may propose inclusion of courses related to the building of a multicultural Australia, including courses on the diversity of Muslim, Christian and Jewish cultures around the world. Educators will also have to be knowledgeable about the emerging identities of children of Christian-Muslim (and other mixed) marriages and their willingness and eventual participation in the cultural, artistic, literary, and political expression of the mainstream society.

Children of mixed marriages, can make their position clearer as to their stance on issues of extremism and moderation - that a minority of extremists do not speak in the name of a majority. In doing so, they will allay the fears of many 'other' Australians in wanting to know who the moderates are and who the fanatics are? Such a dilemma has often been expressed in the 'Letters to the Editor' section of print media. One suggested:

"Either you are opposed to barbarism in the name of your religion or you are not… If you do not, you shouldn't be surprised when those who are the targets of terrorists eye you suspiciously" (The Age, Letters, 22 October 2002).

That said, significant differences between the two religions, Christianity and Islam, are not to be side-stepped. This could lead to a false sense of security. Differences in interpretation of social values and way of life, individual accountability, consensual decision-making, and attitudes towards implementing moral imperatives do exist. It is feasible that we should be able to acknowledge them, respect them and address them without necessarily aiming for compromise.

Dialogue doesn't always mean compromise. These different approaches have concrete implications to these communities who are living together in a shared place. Prof. Robert Manne has referred to this capacity of accommodating many cultural and religious expressions - within a single language, law and polity - multiculturalism.

Moderate Muslims who keep their faith on a personal level avoid bringing religion into politics, and who feel embarrassed at violent actions taken under the banner of their religion, are in particular need of such an endorsement. Absence of a religious hierarchy – one that is similar to the Catholic one with the Pope at is pinnacle, has prompted many moderate Muslims to take matters into their own hands and become more organized. For a self-serving extremist minority of a mainstream society it may be politically convenient to demonize others on the basis of race or religion, but it never defeats their own phobias.

As Australian society matures into a culture of full inclusiveness, those who promote Islamophobia, Australia's fear of non-Western cultures and assertion of 'their' culture and life, will shrink in numbers. When a conservative member of Parliament, Fred Nile, called for a ban on Muslim women wearing the hijab he sparked an uproar both in the Parliament and community (Sydney Morning Herald, Nov. 22, 2002). He was made to account for his attack on the values of modesty/religious observance, and for his apparent misunderstanding of the nature of religious freedom in a liberal-democratic society.

I have assembled, for my new book "Education Integration Challenges – The Case of Australian Muslims" (David Lovell Publishing, Jan. 2014), a collection of essays that explore the issues and challenges faced by both the Muslim minority in Australia and mainstream society, including apathy, misunderstanding and discussions around the assimilation Western values and lifestyles.

Many Muslims in Australia find themselves caught in the middle of two cultural traditions and wonder if their growing community is being accepted by mainstream society. What are some of the predictors of what may constitute negatives attitudes towards Muslims?

This book maps the thoughts, practices and discourses of mediated, spiritualized social change in pluralist Australia; bringing together scholarly perspectives from around the country and across disciplines.

The authors demonstrate how many of the recent changes within the Australian society have triggered a number of unexpected and unpredictable consequences, including as evidenced in the media. The authors also explain ways in which they, the church and others are engaged in efforts to restructure institutions, beliefs and practices in order to affect social change.

The essays are written by contributors who are members of the Muslim community and outsiders; lay and religious; academic and free thinkers; Australian and beyond. This, is many ways widens the frame of reference, effectiveness of argumentation, and style of criticism.