Voices of Influence

The study shed light on sources of influence, those voices that inform and shape opinions of young Muslim Australians. It becomes relevant here to consider whose ‘voices’ young Australian Muslims seek for help, who is it they trust, which people and ideas inspire them, and which values they hold dear. Voices of authority (media, religious and political), the voices that contribute to the experience of displacement and those which contribute to social cohesion are also important in this discussion.

A very strong finding of this research reveals that young people seek help and advice about personal problems and information about world events and politics from their families – from parents, elders, uncles, aunts and siblings, and friends, and from their religious advisors and schoolteachers. In addition, these young people seek out news from newspapers and other media sources ‐ the Internet, free to air as well as satellite TV and radio.

Young Muslim Australians are inspired by religious ideas, human rights, education and multiculturalism. Their most important values were honesty, religious practice and responsibility, tolerance and respect for others, politeness and neatness, patience and hard work. These are essential positive social and moral values that can be regarded as universal in nature.

They are mostly inspired by family members and friends, by people of good character, by religious leaders and professionals, and by the Prophet Muhammad. Their role models and figures of inspiration included Australian sporting figures like Hazem El Masri, Basha Houli, and Anthony Mundine, Nobel laureates Muhammad Younis and Shirin Ebadi, Omar Khayyam the poet, Salahuddin the historic political figure, Ahmad Fahour (previous boss of NAB), Randa Abdelfattah the writer, popular musicians such as Mos Def and Lupe Fiasco, Kayne West, Loon and Brothahood, and comedians of Muslim background (e.g. the Salam Café team and others), Dalia Mugahid and Malcolm X.

Voices of authority are to be found in the religious and political domains of life. In general young Muslim Australians hold their religious leaders in high regard, especially those who they feel understand their circumstances as young modern Australians. In regards to political figures, stakeholders are concerned about political messages that are divisive in the mainstream. They also are concerned about the ‘blanket of politics’ that covers all things Muslim, giving Muslim identity a ‘politically embedded’ dimension.

Other voices of authority, such as ‘the media’ played a central role in the lives of young Muslim Australians. Young people are distressed by what they describe as the uneven, distorted coverage and stereotyping of Muslims in the mainstream media. They regard the media as biased, one sided and too American in its content. As such young people seek alternative global news sources, particularly stories about news on Muslims or the Middle East or the ‘War on Terror’.

The mainstream media in the post 9/11 context presents particular challenges for young Muslim Australians especially as they desire to portray positive self images of themselves as Australians. The ‘War on Terror’ and negative coverage of Muslims and Islam has led our informants to develop a sense of being socially denigrated. Fear of engaging the media due to little control and perceived anti‐Muslim bias was noted, even though Muslim Australian commentators see media engagement as essential in changing perceptions of Muslims. Young Muslim Australians are acutely aware that in the media and in the public domain, the attribution of ‘Muslim’ represented something abject or negative.

‘The media’ contributes greatly to young Muslim Australians sense of displacement in society. This compounding effect of the media on their lives can be evidenced in the stereotypes they endure, the discrimination, Islamophia and everyday racisms they experience. They perceive that

^{‘bad’ news stories ascribed to Muslims persist, and that ascriptions to ‘good’ news stories rarely}

apply. The debates surrounding the hijab and burqa, and gang rapes all contribute to perpetuation of negative stereotypes, for young men and women. Hearing ‘voices’ which link a

^{‘Muslim’ descriptor with tags such as ‘terrorist’ was not an uncommon occurrence. One concern}

voiced by a Muslim community worker raised in Australia was the intergenerational nature of prejudice and discrimination, which he saw as now extending to his children.

Voices that do the opposite, that is, those that bridge and bond communities in the Australian landscape were clearly heard in the arts, sporting and other cultural contexts. Young Muslims find inspiration in other Muslim figures such as sportsmen like Hazem El Masri, musicians, and comedians like those involved with Salam café. They also participate in opportunities for cultural expression. The increased participation in community poetry, comedy, music and art events are examples of this. Recreational and sports activities were other ways identified as encouraging social cohesion, cultural interaction and friendships, and breaking down the barriers of displacement.