Nahid Afrose Kabir

Muslims and the Australian labour market, 1980–2001

The unemployment of Muslims in Australia was 28 and 25 per cent compared to the national total of around nine per cent in 1986 and 1996 respectively (Australian Bureau of Statistics). This article conceptually analyses the disadvantaged position of the Muslims in the Australian labour market from 1980 to 2001 within a framework of ‘structural racism’. It studies the Muslims from three perspectives: first, a comparative study of the qualifications and unemployment of the Muslim labour force in relation to the dominant population. Secondly, it examines the extent of this disadvantaged position in comparison with other ethnic minorities within an historical context. Finally, the basis of structural racism is explored to demonstrate how the Muslims have become systematically victimized. The analysis concludes that Muslims are significantly disadvantaged in Australia on the basis of their ethnicity and religion.

Muslims in Australia: The double edge of terrorism

Self-improvement is often seen as the driving force behind international migration. In other cases, people are forced to depart because of social or political upheaval, oppression or national disaster. Finally, people may migrate for family reunion. Immigrants acquire new identities as they settle into the new society and learn to refer to themselves as, for example, ‘Australians’ or ‘British’. In doing so, a former national identity may become an ‘ethnic identity’. As they settle into a new country, migrants face numerous challenges as ethnic or religious minorities. In this paper, an historical perspective is given to settlement issues of various religious migrant groups in Australia, with a special focus on Muslims. The paper examines how a religious group can become the victim of resistance from the wider society when the group is perceived to be a direct or an indirect threat. It concludes that Muslim Australians have become the ‘current enemy’ because the perceived international threat of militant Islam is negatively impacting on them. This paper relies on both primary and secondary sources, including oral testimonies.

Young British Muslims: Identity, Culture, Politics and the Media

This book was published by Edinburgh University Press, 2010. Open access to this book available at https://www.jstor.org/stable/10.3366/j.ctt1r1xzn

Not Friend, Not Foe: The Rocky Road of Enfranchisement of Muslims into Multicultural Nationhood in Australia and New Zealand

This paper compares the images of citizenship available through multicultural policy provisions to the Muslim minority in Australia and New Zealand. Its enfranchisement is fraught with difficulties in both countries. A comparison between the two nations, however, shows some striking differences. Not only is there a considerable discrepancy between the images of citizenship and the images projected by this minority, but despite many similarities that both nations have in common, but this discrepancy also appears to be much larger in Australia. Some explanations for this difference will be offered.

Are Young Muslims Adopting Australian Values

Recently politicians in Australia have raised concerns that some Muslims are not adopting Australian values to a sufficient extent. In this paper I explore the notion of Australian values with respect to immigrant youth. By analysing interviews with 32 Muslim students who are 15-18 years of age and of diverse backgrounds in two state schools in Sydney, I focus on the extent to which these young people seem to be adopting Australian values. I discuss the factors that hinder the adoption of Australian values, and whether such hindrance can lead to a possible jihadi threat. This paper relies on oral testimonies and secondary sources, including international literature.

Australian migrant children: ICT use and the construction of future lives

This book chapter was published in the book Migration Diaspora and Information Technology in Global Societies [

A Study of Australian Muslim Youth Identity: The Melbourne Case

Australia is the home of 340,393 Muslims and they constitute about 1.7% of the total national population of 19,855,287 million people.1 Muslims have migrated to Australia from several Muslim countries on their own will for a better life. The Australian government also welcomed the immigrants because it needed labor for a sustainable economy. However, in times of crisis, for example, after the 9/11 incident the media and some politicians positioned the Muslims as the “Other”. In December 2005 there was a riot at Sydneys Cronulla beach between some Lebanese-Australians and the mainstream Australians but the politicians and the media sided with the wider society. In September 2006, when the Egyptian-born Mufti al-Hilali presented a controversial sermon in Arabic in which he depicted scantily-dressed women as uncovered meat and blamed them for inciting men to rape, the rhetoric of “us” and “them” was final. The racial profiling of Muslims through the Australian Anti-Terrorism Act 2005 has also caused unease in the society. Against this backdrop I interviewed 14 Muslim youths of diverse backgrounds, 15–17 years in Melbourne and tried to gain an understanding of their identity. Overall, the participants appeared to be peaceful, and their bicultural skills strengthened their Australian citizenship.

The culture of mobile lifestyle: Reflection on the past – the Afghan camel drivers, 1860–1930

In modern times when we speak of a mobile lifestyle we think of backpackers, fruit pickers, tourists, bikies or people living in caravans. Some people, of course, deliberately choose such a lifestyle. In the context of the historical past, of the people who moved in and out of this place – Kalgoorlie (our conference venue) – one group in particular had a very mobile lifestyle, though not by choice. I refer to the Afghan camel drivers who came to Australia for economic reasons. They mostly arrived as single men and assisted the explorers in their expeditions, and contributed to the development of the infrastructure of the Australian outback. The camel drivers steered the camels, ‘the ships of the desert’, that carried water tanks out to the mining areas such as Kalgoorlie and Coolgardie and other areas where water was scarce. The camels also carried wool bales and boxes of merchandize from one part of Australia to another. And they carted sleepers for the construction of railway lines from Perth to Coolgardie, and materials for the development of the Overland Telegraph Line in South Australia back in 1870–1872. The mobile nature of the lives of the Afghan camel drivers never permitted them to stay in one place for long. The Afghans were predominantly Muslims. They retained their culture and religion in such a harsh lifestyle. In this paper I examine the pattern of their mobile lifestyle from 1860 to 1930 and discuss their identity when they were with other ethnic groups, conflict when they faced resistance and their outspoken nature when they were regarded as the ‘other’. Finally, I consider their loyalty to their Australian employers (and explorers). This paper relies on both primary and secondary sources, including oral testimonies.

Mackay Revisited: The Case of Javanese-Australian Muslims, 1880–1999

The development of Queenslands sugar industry in the nineteenth century led to an influx of non-European laborers, such as Melanesians, Cingalese and Javanese. Years later, under the Immigration Restriction Act, 1901, many Asian people were expelled from Australia, but some Javanese remained in Mackay. This paper examines the Javanese settlement pattern during the colonial, “White Australia,” and multicultural periods in terms of race, ethnicity, culture and religion. These accounts were derived largely from interviews with Australia-born second, third and fourth generation Muslims of Javanese origin in Mackay.

Muslim Women in Australia, Britain and the United States: The Role of “Othering” and Biculturalism in Identity Formation

Abstract When Muslims migrate to Western countries, they bring their identity and culture with them. As they settle in their host countries, some Muslims encounter structural inequality, which is often revealed through media representation, unequal labour market status and racial profiling. Through the dynamics of structural inequality, some Muslim women remain doubly disadvantaged. Within their ethnic/religious community, Muslim women are expected to follow their cultural traditions and in the wider society their overtly Muslim appearance is often questioned. The discussion of identity formation in this paper is based on interviews with Muslim girls and women in Australia, Britain and the United States, aged between 15 and 30 years. Though the cultural and political contexts of these three countries are different, the practice of “othering” women have been similar. Through their life stories and narratives, I examine the formation of the participants’ identities. It was found that for many of these women their sense of identity shifted from single to multiple identities, thus revealing that identity formation was a flexible process that was affected by a variety of factors, including the relevance and importance of biculturalism in the women’s identity formation.