Journal of Asian Pacific Communication - Volume 32, Issue 2, 2022

Abstract

The Arabic language is associated with Islam and is the language of the Holy Qur’an, which Muslims believe to be God’s words. Due to religious, educational, socio-cultural, and geographic factors, Qur’anic Arabic is revered by many Muslims in the Asian Pacific countries, who use the language to perform religious rituals. Those Muslims use the language as an Islamic lingua franca to communicate with each other. This paper discusses the historical relationship between Islam and Arabic, how this relationship strengthens both of them, and how they both spread across the world, especially to the Asian Pacific countries that have the majority of the world’s non-Arab Muslims. It also sheds light upon the ways in which Islam preserves the Arabic language and converts it into a universal language that is used in all of these countries. This leads the discussion of how learning Arabic in Asian Pacific communities strengthens communication not only among Muslims but also within each Muslim to conduct his/her religious deeds, prayers, and behaviors. The paper also attempts to explore the possibility of learning Arabic as a foreign language by some Non-Muslims in those communities.

Abstract

In this study I examine the interplay of Islam, Arabic and intra-Asian student mobility. Specifically, through semi-structured interviews with three Indonesian male students who are pursuing their Arabic medium of instruction (AMI) degrees in Islamic Sharia at the Islamic University of Madinah in Saudi Arabia, I investigate two central questions: (1) What are the driving forces behind Indonesian Muslim students’ mobility to Saudi Arabia for pursuing their degrees in AMI? (2) How do Indonesian Muslim students perceive Arabic in general and AMI programs in particular? The findings reveal that the participants’ desire to move and pursue their AMI degrees in Saudi Arabia were charged with different expectations, objectives and agendas. At the heart of these differences lies what I term as the sacralization of language phenomenon among the participants. This very phenomenon refers to the ways in which Arabic (including its practice) is construed by the participants as beneficial in this world and the Hereafter; as a linguistic vehicle for sustaining Islamic identity; and as a tool through which they show their true engagement with and commitment to Islam and Islamic life. I conclude the paper with a call for serious scholarly engagement with the sacralization of language phenomenon in the emerging scholarship of intra-Asian student mobility within the Asian region.

Abstract

Religion plays a pivotal role in some societies, but the interaction between language and religion as a sociolinguistic field of study has not fully been explored. The overlap between the two has recently been considered by Omoniyi and Fishman (2006). Many studies have been conducted regarding language use within institutional settings, such as schools, universities, workplaces and courtrooms. However, less attention has been paid to language use outside of these settings, such as within religious contexts, although mosques are viewed as institutional in nature. In particular, imams may switch between languages in their sermons in the mosque. To explore this phenomenon, a qualitative study was undertaken by means of simulated recall interviews and non-participant observation with imams (n = 10) and mosque audiences (n = 7) where the participants are of Asian pacific origins (Pakistan, India & Indonesia). The study reveals that employing more than one language in one-way religious speech is a means of increasing historical authenticity, exposing audiences to Arabic, overcoming a lack of easy equivalents in English, emphasizing religious authority, assuming audiences’ knowledge of some Arabic features, or accommodating the diverse backgrounds of the audience, some member of whom have knowledge of Arabic. This has been described as having spiritual, historical and emotional significance, invoking religious links associated between Arabic and Islam. Stakeholders, especially audiences, claim benefits beyond the language used in the sermons themselves. Imams, in addition, tend to see the use of both English and Arabic as socially and culturally salient, a means of uniting people in an otherwise often fractured world, or one frequently presented as such in the media.

Abstract

Indonesia has been facing a serious threat from fake news and hate speech which is wildly disseminated through social media. As the largest Muslim-majority country in the world, health issues and their link to religion are one of the most discussed topics on social media in this country. The aim of this study is to introduce a strategy to counterbalance fake news on vaccine issues. This research employed a mixed-method approach that used content of analysis data obtained from social media monitoring. In addition, semi-structured interviews were conducted with 15 participants from various sectors related to vaccine issues. Monitoring of six female Facebook users in anti-vaccine groups revealed that the top five topics discussed in Indonesia were halal certification, conspiracy, adverse effects, adjuvants, and vaccine substitution. This research recommends a communication strategy to counterbalance fake news on the vaccine, employing both medical professionals and trusted, influential members of the religious community to educate the public. They should have a strong background in medical issues and understand Islamic perspectives. The involvement of Ulama (Islamic religious leaders) is important and needed to explain that vaccines do not violate religious law.

This article reviews Sounding Islam Voice, Media, and Sonic Atmospheres in an Indian Ocean World