Voices Shaping the
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Religious observanceGraph 12 shows that two in three (66%) of young male and female respondents identified as Sunni and one in ten (11%) as Shi’a, with one in five (21%) identifying as Muslim per se without specifying further. Graph 12. Religious Affiliation of Respondents 
Most of those surveyed indicated that they were religiously observant, for example praying five times a day, attending a mosque, fasting during Ramadan, and/or wearing the hijab. Graph 13 shows that most of the young Muslim men and women surveyed reported that they prayed five times a day. This is perhaps consistent with a sample of young Muslim Australians recruited among attendees to the Sydney Eid festival. This high result may also reflect a tendency of encouraging the regular observance of prayer and other devotional practices during the month of Ramadan. Graph 13. Regularity of Respondent Praying by Gender (%) 
It is also interesting to see this incidence of religious observance varies according to the age of respondents, As Graph 14 shows, the incidence of praying five times a day is greater for the 18‐25 year old cohort than the 15‐18 cohort. Graph 14. The incidence of praying by age of respondent (%)
Graph 17. Location of Mosques Attended by Respondents 
Graph 18. Respondents Who Fast during Ramadan 
Graph 19. Respondents Who Eat Halal Food 
 As Graph 20 shows, half (49%) of the young Muslim females surveyed reported that they wear the hijab while one in eight (13%) do not. We also asked respondents if the scarf that Muslim women wear creates a misunderstanding between Muslims and non‐Muslims. One in four (26%) of those young women who wore the scarf responded in the affirmative, as did a similar number (19%) of those young women who did not wear the scarf (Graph 21). On the other hand, the majority of those young Muslim females surveyed (three out of every four) did not think that the hijab creates a misunderstanding between Muslims and non‐Muslims. This could be interpreted as a measure of Australian society’s (or at least in some parts of Sydney) acceptance of the hijab, a measure of Muslim social inclusion. However, the fact that one in four of the young Muslim females surveyed did think it caused problems suggests there is room for considerable improvement in this regard.
Graph 20. Young Muslim Women who Wear the Hijab 
Graph 21. Respondent Views on if the Hijab Creates Misunderstanding between Muslims and Non‐Muslims Note: The remainder of responndents did not answer this question. Being a Muslim young person not only meant having links to Muslim organizations for religious observance, but also belonging to Muslim organizations for social purposes. Graph 22 shows that a slight majority of young Muslim women surveyed (57%) belonged to a Muslim organisation, a similar rate of membership to that of young Muslim men (60%). This cannot however, be construed to support the argument that young Muslims are isolated from mainstream Australian society. As Graph 23 shows, one in four young Muslim women (26%) and nearly one in two young Muslim men (43%) belong to non‐Muslim organizations. Graph 22. Belonging to Muslim Organizations by Respondent Gender
Graph 23. Belonging to Non‐Muslim Organizations by Respondent Gender 
The kinds of activities that the youth who joined Muslim organizations engaged in were also explored. Graph 24 shows that these range from university or school based societies to national and locally based organizations. One percent (1%) was involved in web‐based groups and 6% were involved in international societies. Young people identified socialising, understanding the Muslim religion better and a sense of belonging as the best things they got out of this involvement (Graph 25). Respondents indicated multiple answers. Graph 24. Types of Muslim Organization/s Respondents Belong To/Participate In 
Note: there are many respondents that put down more than one organisations in their answers and these organisations fall into different categories and the right wheel reflects this. ‘Support’ means getting support from others involved in organizations’ activities or offering support to others. Graph 25. The Best Thing/s Respondents Associated with Belonging to These Muslim Organizations   70%
60% SO% 40% 30% 20% 10% 0% 61.% 2%
Directory: sites -> default -> files -> documents -> 01 2014 documents -> Ace abi catair customs and Trade Automated Interface Requirements documents -> Mobile audio/video recording systems documents -> The south australian government gazette documents -> All public acts appearing in this gazette are to be considered official, and obeyed as such documents -> Union interparlementaire inter-parliamentary union 01 2014 -> Muslim Voices – Hopes and aspirations of Muslim Australians Centre for Muslim Minorities & Islam Policy Studies 01 2014 -> Prepared by: Kais Al‐Momani Nour Dados Marion Maddox Amanda Wise C 01 2014 -> Editors: Kerry Download 1.05 Mb. Share with your friends:
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