In June 2013, Rohingya Muslims in Myanmar faced one of the community’s worst levels of persecution to date, with several hundred individuals murdered by Buddhist religious zealots inspired by extremist Buddhist monks. Buddhist nationalist groups such as the 969 movement in Myanmar have encouraged anti-Muslim violence. In India, the rise of the Hindu nationalist movement, particularly since the Bharatiya Janata Party returned to power in 2014, has coincided with the rise in the forced conversion of Muslims by Hindutva actors, Muslims being lynched for eating beef, and Muslim men being assaulted for seducing Hindu women to convert and marry them in order to increase the country’s Muslim population – an accusation described as ‘Love Jihad’. In July 2017, the Filipino police lobbied authorities in Central Luzon to propose issuing a ‘Muslims-only’ identification card on the grounds that it was necessary to monitor all Muslims since they believed it would otherwise be logistically impossible for them to track Islamist fighters travelling from Marawi to other parts of the country.
Scholars have described Islamophobia as both an increasingly accepted form of racism, as well as the most dominant form of racism globally. Islamophobia has been studied in great depth in the US, Canada, Western Europe, and increasingly, Eastern Europe as well. There has been an increase in scholarship on Islamophobia in Australia too. However, research on Islamophobia in Asia pales in comparison. This is surprising, not just because most Muslims live in Asia, but also since Muslim – Non-Muslim hostilities in various parts of the continent have been entrenched by divisive and detrimental colonial and post-colonial politics. With this in mind, this special issue seeks to better understand Islamophobia in the Asia by examining the case studies within Asian countries. The editor welcomes papers that examines the following themes
1) Conceptual Approaches to understanding Islamophobia in Asia
2) Factors Contributing to the Rise of Islamophobia in Asia
3) Manifestations of Islamophobia in Asia
4) Hate crimes, state-endorsed persecution, discriminatory policies, hate speech in cyberspace, the construction of dehumanizing political narratives in Asian countries.
5) Islamophobia Industry in Asian countries
6) Transnational linkages between Islamophobic Groups within Asia and beyond
7) Comparative studies of Islamophobia in Asia and the West
Papers examining case studies of India, China, Myanmar, Sri Lanka, Philippines and Thailand are especially welcomed. Authors who are interested to contribute to the special issue are requested to send a 500 word abstract to the attention of the editor of the special issue, Dr. Nawab Osman by the 1st of August 2019. Final papers are due by the 1st of December 2019.
Please use this site to submit original articles to be considered for publication in the Islamophobia Studies Journal.
The Islamophobia Studies Journal is a bi-annual peer-reviewed publication that focuses on the critical analysis of Islamophobia and its multiple manifestations in our contemporary moment.
ISJ is an interdisciplinary and multi-lingual academic journal that encourages submissions that theorize the historical, political, eco- nomic, and cultural phenomenon of Islamophobia in relation to the construction, representation, and articulation of “Otherness.” TheISJ is an open scholarly exchange, exploring new approaches, meth- odologies, and contemporary issues.
The ISJ encourages submissions that closely interrogate the ideo- logical, discursive, and epistemological frameworks employed in processes of “Otherness”—the complex social, political, economic, gender, sexual, and religious forces that are intimately linked in the historical production of the modern world from the dominance of the colonial/imperial north to the post-colonial south. At the heart of ISJ is an intellectual and collaborative project between scholars, researchers, and community agencies to recast the production of knowledge about Islamophobia away from a dehumanizing and sub- ordinating framework to an emancipatory and liberatory one for all peoples in this far-reaching and unfolding domestic and global process.