Contrary to the secularisation theory which posits that the shift to a non-religious belief system would necessarily equate to the decline of the stronghold of religion in our everyday lives, we observe today an increased awareness of religion’s vital role in contemporary society. (more…)
Read More >
Emerging from the vibrant cultural shifts of the 60s, dangdut is a popular and widely cherished Indonesian music genre rooted in grassroots communities. The name itself is onomatopoeic, derived from the drum sounds “dang” and “dut” — commonly heard in its music. Dangdut typically features traditional instruments like the gendang (a traditional wooden drum), with modern ones like the electric guitar and keyboard. The flute and violin are also frequently included, adding melodic depth. The genre has spawned numerous subgenres across the decades, including koplo, gondang, pantura, electro, rockdut, etc. Despite the diverse subgenres, the most important common feature across all subgenres is the drums. One of the hallmarks of dangdut is its rhythmic structure, characterised by syncopation that creates this irresistibly danceable groove. The dynamic rhythm of dangdut invokes movements and mirrors the lively energy of the genre, making it not just a form of musical expression, but a communal experience. This infectious quality of dangdut’s groove will remain a central theme explored throughout the article — delving deeper into the evolution of dangdut throughout the decades and its impact on society across different eras.
Why is gender justice such an important topic? There are a few reasons. One, gender (not to be confused with sex) is an indelible aspect of our identity. Gender refers to norms and behaviours that we are expected to conform to because of being assigned male or female at birth. Those norms and behaviours are encapsulated in the masculinity and femininity that men and women are expected to portray. Individuals who may not identify with the sex they were assigned at birth are also familiar with these gender norms. Secondly, gender determines how we are treated by people in our private lives and in the larger public. In the former, parents may have separate expectations for their sons and daughters. (more…)
INTRODUCTION
Singapore’s Budget 2024 was introduced at a time of significant global economic turbulence, aiming to provide a blueprint for the city-state’s prosperity. The budget aims to navigate the balance between fostering economic growth and addressing immediate societal needs amid global uncertainties. This article takes a closer look at the budget’s implications, especially for the Malay Muslim community, and evaluates its potential to address both current and future challenges. (more…)
In 1977, Rosabeth Kanter published her book, Men and Women of the Corporation, introducing the concept of “tokenism” as she covered women’s general negative experiences working ‘non-traditionally female’ jobs and, particularly, their inability to achieve equality in the workplace, despite their capabilities due to their attributed token status, i.e. their low proportion in a workplace dominated by men. Over the years, the term has expanded to also incorporate workplace policies with voluntary or mandated quotas, especially towards minority groups and/or women, in ways that will not change (gender or ethnic) majority-dominated power within an organisation, allowing them mere partial participation. Even so, such practices are, arguably, typically used as ‘proof’ that the organisation does not discriminate against such minorities.
The acknowledgement that tokenism exists allows us to unpack how leadership and representation of minorities are enacted in our everyday professional lives. However, for minority individuals who got to the top through their own merits, an unhealthy obsession over any minority leaders being mere token representatives serves to instead, discredit their capabilities to lead. Disgruntled voices spread like wildfire in our current world of inter-connectedness and on platforms where anyone can post biased and poorly informed opinions as ‘truth’ such as social media, it is so easy to create and grow negativity bandwagons to question an individual’s legitimacy to leadership as token representation, despite attaining the position through merit.
TOKENISM VERSUS AFFIRMATIVE ACTION
Tokenism refers to policies or practices of making only a symbolic effort to include participation by individuals from under-represented groups to give the appearance of equality or inclusivity. Affirmative action, on the other hand, refers to policies designed to redress inequalities created by historical legacies e.g. group discrimination and disadvantage experienced by under-represented groups.
When Mdm Halimah Yacob was sworn in as the 8th president of Singapore on 14 September 2017, she was Singapore’s first Malay president in 47 years, and the first woman president in the country’s history. She also joined the list of other Muslim-female heads of state worldwide like Benazir Bhutto of Pakistan, Khaleda Zia and Sheikh Hasina of Bangladesh, Tansu Çiller of Turkey, Mame Madior Boye and Aminata Touré of Senegal, Megawati Sukarnoputri of Indonesia, Roza Otunbayeva of Kyrgyzstan, Atifete Jahjaga and Vjosa Osmani of Kosovo, Cissé Mariam Kaïdama Sidibé of Mali, Sibel Siber of Northern Cyprus, Ameenah Gurib-Fakim of Mauritius, Samia Suluhu of Tanzania, and Najla Bouden of Tunisia. From the list above, most are Muslim-majority countries.
Singaporeans then did, however, and understandably, have mixed feelings as they couldn’t exercise their right to vote for the winning candidate who would go on to play the largely ceremonial role. Even so, she handled the criticisms with grace and calmly told reporters outside the Elections Department on 11 September 2017, “I promise to do the best that I can to serve the people of Singapore, and that doesn’t change whether there is an election or no election…my passion and commitment to serve the people of Singapore remains the same.”
Mdm Halimah was a strong advocate for social issues long before she was elected and championed various social causes, from mental health issues to help for disadvantaged groups. During her term, she continued to support charities and initiatives for various groups, and she leaves the unique legacy of having steered the country through COVID-19, a global pandemic that led to more than 1.8 million official deaths globally by the end of 2020 alone (World Health Organization), giving her assent to the government to draw on past reserves for COVID-19 public health expenditure.
She also spoke up on behalf of Singapore Muslims amid announcements by the Internal Security Department (ISD) regarding the detention of self-radicalised youths, asserting that their aspirations neither represent Islam, nor the Singapore Muslim community at the interfaith group, Roses of Peace’s 10th anniversary celebration in 2023. She spoke up in encouragement of the Malay community’s significant progress in education and household income in 2023 when much public discourse persists in highlighting achievement gaps between the community and the national average. She also spoke up in support of the White Paper on Singapore Women’s Development in 2022 as well as increasing participation by women in the economy and leadership positions at the Women’s Forum Asia in 2019.
The point here is, it has become clear, 6 years on, that using the term ‘token’ in the same line as her name when she became President is grossly unfair.
Furthermore, representation matters and it matters further that a Muslim and a female is the one championing the causes of her own community. For me, seeing a fellow Muslim female in a headscarf, in a position of power who remained focused on her responsibilities and delivered despite initial raised eyebrows is something I am proud of as a fellow Muslim woman. Beyond Singapore, let’s also not forget that much of the secular world views Islam as an intolerant religion that oppresses women, and it is always refreshing to see strong female Muslim leaders holding their ground in a political sea of men.
WHEN YOU THINK YOU’RE ‘ONE OF THE GUYS’ AND ‘NOT LIKE OTHER GIRLS’
Beyond Singapore politics and politics in general, the percentage of women in leadership positions has only risen slowly and the statistical representation of women in top management and executive positions continues to change at a very emancipation and access to education among women worldwide. Women generally enter the workforce in almost equal proportion to men but the share of women in managerial and leadership positions progressively drops higher up the seniority ladder (see Figures 1 and 2).
In other words, it gets increasingly lonely for women higher up the seniority ladder. This has multiple implications but most importantly, this signifies an increasing under-investment in social capital. Social capital that is usually built through socialising with colleagues and building professional networks. This is made especially difficult when as a gender minority, the influential networks are made up of mostly men who partake in more ‘masculine’ activities or topics of conversation and you face the awkwardness of being the only woman in a boardroom. In addition, as Muslim women trying to make it in more secular workplace settings, there may be activities that may not necessarily align with their faith, like a working lunch at the team’s favourite non-halal restaurant. These may seem trivial but present real, practical challenges to women. In addition to this, working mothers are even more pressed to juggle work and family.
In a study conducted in the United States (Hewlett, 2002), it was found that 33% of women with successful careers (in reference to business executives, doctors, lawyers, academics, etc.) in the 41 to 55 age bracket are childless and that figure rises to 42% in corporate America. Yet, most of these women yearn for children but were unsuccessful in conceiving later on as they had crowded out the possibility of having children in their earlier years meeting the brutal demands of their ambitious careers. High-achieving men, on the other hand, do not experience such a difficult trade-off. 79% of the men surveyed reported wanting children and 75% have them. I suspect this trend is close to the realities in other communities too, including our own.
Having said this though, I am not proposing a gender war but rather I am looking inward into what it means to be an educated and career-focused Muslim woman of today, navigating male-dominated professional hierarchies without downplaying my femininity, to be taken more seriously. Beyond my community, to be accepted in more secular professional circles which may or may not have formed opinions on the rights of Muslim women from biased reporting without downplaying my faith. Unfortunately, internalised misogyny is also present within us women, and as mentioned above, it is already increasingly lonely for women striving to reach the top of their careers. It is especially lonelier to be judged by other women with varying ideas of what it means to be a woman and a good Muslim woman on top of it.
TEAM MUSLIMAH
At the end of the day, we are all trying to be the best versions of ourselves regardless of what our aspirations may be, and we can indeed be kinder to ourselves as well as our peers from a place of compassion and female camaraderie. By the time this piece is published, Mdm Halimah would have already stepped down and I will miss seeing her portrait around our institutions, what it represents and proudly proclaiming to my non-Muslim family members overseas that we have a Muslim woman in power so no, we Muslim women are not oppressed. As a headscarf-wearing Muslim woman, I also want meaningful representation, not tokenism. Perhaps, sometime soon, we will again have another Malay elected head of state whom the public voted for, and we can finally burn that token to the ground.
1 LinkedIn. “Gender Equity in the Workplace.” LinkedIn, linkedin.github.io/gender-equity-2022/. Accessed 29 Sept. 2023.
Rifhan Noor Miller is Centre Manager for the Centre for Research on Islamic and Malay Affairs (RIMA). Her research interests include gender, equity and social justice issues.
From mid-2023, major supermarkets in Singapore will be required to charge at least 5 cents for a disposable carrier bag[1]. The rationale goes beyond the need to reduce single-use plastic waste; producing plastic bags itself is resource-intensive. Reports suggest that approximately 37 million kilograms (kg) of crude oil and 12 million kg of natural gas have gone into the production of three billion plastic bags, all of which were used by Singapore residents in a year[2]. (more…)
2024 marked a pivotal year for Singapore as Mr Lawrence Wong delivered his first National Day message as the nation’s fourth Prime Minister. Following his ascension to office in May, PM Wong’s speech introduced “bold but necessary”[1] policies designed to fortify Singapore’s social compact in an increasingly uncertain global landscape. His speeches, delivered in English, Malay, and Mandarin, each touched on different aspects of this vision for Singapore’s future, though some elements stood out more strongly in certain languages.
In June 2024, news of the US-Saudi Arabia petrodollar deal expiring after 50 years went viral and within weeks, the US stock market suffered. Reports now claim that there was never such agreement in the first place (Morningstar[1], July 17th, 2024). The premise of said agreement was that Saudi Arabia would price its crude oil exports in US dollars and use proceeds to purchase US Treasury bonds. In exchange, the United States would give the kingdom military aid and equipment. Under said arrangement, Saudi Arabia secured its economic and general security while the United States gained a reliable supply of oil and a captive market for its debt.
Caregiving is a vital yet often underappreciated responsibility, shouldered by countless individuals worldwide who care for aging parents, disabled children, or chronically ill loved ones. While caregivers play an indispensable role in ensuring the well-being of those they care for, this duty often comes at a profound personal cost: caregiver burnout. (more…)
On 23 December 2023, Reverend Dr Munther Isaac delivered the Christmas eve sermon at the pulpit of the Evangelical Lutheran Christmas Church in Bethlehem, West Bank[1];. In his stirring address, he said “If Jesus were born today, he would be born under the rubble in Gaza. […] Born among the occupied and marginalised. He is in solidarity with us in our pain and brokenness.”
Representing the Palestinian Christian community, Rev. Munther expressed his unwavering solidarity with Palestinians in Gaza, regardless of faith. He criticised how leaders around the world had refused to call for a ceasefire on the basis of Israel’s “right to self-defence” and for their financial complicity, whether directly funding the genocide[2] or indirectly supporting Israel’s military industry[3]; and arms research and development ventures (which are currently used against innocent Palestinian civilians).
Ramadhan, the ninth month of the Islamic calendar, is widely recognised as a period dedicated to fasting, prayer, and spiritual reflection among Muslims worldwide. From dawn until sunset, we abstain from food, drink, and other physical needs, purifying the soul, fostering self-discipline, and deepening our respective connections with Allah. This month is also traditionally associated with self-reflection, heightened devotion, and acts of charity, which align closely with core Islamic values.
In recent years though, observers have noted a shift in how Ramadhan is practiced with greater commercialisation, particularly over-consumption and opulence. While this article merely focuses on food consumption, it merely scratches the surface as this extends well into excess spending and flagrant displays of materialism. One may argue that these may diminish the spiritual essence of the month, emphasising indulgence over introspection and piety, particularly regarding the consumption of food during sahur (the pre-dawn meal) and iftar (the meal to break the fast at sunset). These meals, initially intended as simple sustenance to support the fast and encourage gratitude, are becoming more elaborate. This trend toward indulgence and culinary excess has drawn attention for its potential to diverge from principles of moderation and self-restraint that are integral to fasting, as well as its impact on the opportunities for spiritual growth and empathy toward those in need.
These changes stand in stark contrast to the realities faced by many Muslims worldwide who are unable to observe Ramadhan in comfort due to war, displacement, and severe economic hardships. In countries like Syria, Yemen, Palestine, and Afghanistan, ongoing conflicts leave countless families struggling with hunger and insecurity. Refugees and internally displaced persons often lack access to even basic necessities, let alone the ability to celebrate Ramadhan in the traditional sense.
For these communities, fasting takes on an entirely different meaning – an extension of their daily struggle for survival. The evening meal to break the fast, which is a moment of celebration and gratitude for many, might consist of the barest scraps, if anything at all. This stark disparity between those who endure Ramadhan in hardship and those who observe it amidst abundance prompts a deeper question about how Muslims worldwide can embody the spirit of the month: through empathy, solidarity, and action to alleviate suffering.
Commercialisation to Materialism
Iftar, arguably, traditionally a family-centred tradition, has increasingly evolved into a platform for economic and social posturing. Lavish iftar dinners hosted by larger organisations have become tools for public relations and, according to some critics, a way to showcase wealth. This trend reflects the rising visibility of religion in public spaces and the emergence of an affluent Muslim bourgeoisie, which is not necessarily a bad thing. However, there appears little resistance to such gatherings being politicised and highly focused on their lavishness and social exclusivity, increasingly turning them into more a social activity than a religious one.
A good example[1] from Türkiye is the Ciragan Sarayi, a lavish 19th-century Ottoman palace now operating as a luxury hotel, usually used for hosting high-profile weddings. During Ramadhan, it becomes a hub for corporate iftar gatherings and as expressed by Ulku Karadaglilar, an executive at the Ciragan that “a company to have iftar here is a kind of statement…It is like asking, ‘Where did you have your wedding or gala event?’ With only one chance each year, they want the very best.” This shift is also felt by high-ranking individuals like Cemal Usak, secretary-general of Istanbul’s Intercultural Dialogue Platform, who admits to “have an iftar to attend almost every night…I’ve only had a chance to break fast with my family twice this Ramadhan.”
Ozlem Sandikci, a marketing professor at Ankara’s Bilkent University specialising in consumerism, noted that “Across the Muslim world, Ramadhan – a time for fasting, prayer, and reflection – is increasingly resembling a cultural and commercial holiday.” Nilufer Narli, a sociologist at Istanbul’s Bahcesehir University also noted that “the religiously conservative and newly urbanised middle classes and upper middle classes have given increased importance to the iftar dinner and have influenced the established middle classes.” The trend is not limited to Türkiye. In Dubai, luxury hotels set up elaborate iftar tents with vast buffet spreads, catering to those seeking an opulent way to break their fast. In Cairo, exclusive restaurants and clubs attract diners eager to see and be seen, spending on a single meal what the average Egyptian earns in two weeks.
As expected with any commercialised holiday, an opportunity is created for businesses to sell the “Ramadhan vibes” to maximise customer spending and engagement through for example, competing TV shows, advertisements, decorations, new clothing and furniture – basically new everything. On top of that, racing to reserve a place in a popular restaurant for the food, exclusive dishes carefully designed for the occasion and social media posts of having been there. This is not a trend centred in the Middle East and Türkiye. In the Southeast Asian regions, specifically Singapore, Malaysia and Indonesia, renowned restaurants and especially hotels have jumped on this bandwagon for years offering lavish buffets, offering immersive experiences breaking one’s fast in a luxurious setting. While these events provide opportunities for communal gatherings, they also raise questions about maintaining the spiritual essence of Ramadhan amidst increasing commercialisation and indulgence.
This list is non-exhaustive, and it would be interesting to have a study conducted in our community on evolving Ramadhan traditions and activities but here is what I feel is the real problem: this is a religious occasion, materialism and indulgence are redefining it and not everyone will be able to afford this evolving new Ramadhan.
Over-eating
Despite Ramadhan being a time for fasting and spiritual reflection, overeating has ironically, become a common issue once the sun sets. Jumping back to the Middle East, many hospitals across the Gulf states see a significant rise in inpatient cases during Ramadhan.
Doctors in this region generally see a surge in patient visits with gastronomic issues during Ramadhan. Dr Rabee Harb, a family doctor at Kuwait’s Royale Hayat Hospital, noted he sees a noticeable increase in digestive-related complaints, particularly indigestion, gastroenteritis, and peptic ulcer disease. The impact of fasting on health has become a growing concern in Gulf countries and in 2011, the Hamad Medical Corporation in Doha reported over 7,700 cases in the first week of Ramadhan alone. Dana Al Shakaa, a dietitian at the American Hospital in Dubai, claims to “treat an extra five to six patients a day during this time” and even points out a troubling trend: a rise in diabetes diagnoses during Ramadhan, with many patients neglecting their medications due to disrupted eating and sleeping patterns[2].
In the United Arab Emirates, emergency departments also report an increase in food-related health issues during Ramadhan, particularly due to overeating. Indigestion is the most common complaint, as people tend to consume substantial amounts of food in a short period. Dr Archana Baju, a clinical dietitian at Burjeel Hospital, explains that after long hours of fasting, the metabolism slows down, and it is crucial to introduce food slowly when breaking the fast[3].
Food waste
There is little data available on the state of food wastage in our Southeast Asian region during the month of Ramadhan, though the Middle East has, in recent years started looking into addressing food wastage. Looking at the data below, it may not surprise us that we probably reflect similar trends due to evolving trends in how Ramadhan is being practiced in our own community. In general,[4]
So, this Ramadhan, what can you do to be more mindful of your food purchases and consumption?
Practicing Greater Mindfulness in Ramadhan
Ramadhan is a month of abrupt changes, from disrupted mealtimes and sleep schedules to balancing our busy lives on an empty stomach. I personally find this month the greatest test of self-discipline. At the heart of our consumer society though, where we are spoiled with options and convenience of easy access to goods and services for our various needs and wants, I feel this month requires us to take a step back and return to the centre and meaning of our lives. Through deep introspection, it reminds us of the importance of detail, precision and discipline in our religious practices; specific days and timing of our fasts, the specific days and timing within the month itself for additional acts of worship and charity; the meaning of this holy month goes beyond going hungry and preparing for the first day of Shawal and its celebrations.
Beyond the practices, let us also not neglect practicing our faith with our hearts through acts of forgiveness, charity and understanding, particularly those around us who cannot afford to keep up with material purchases for Aidilfitri celebrations and acknowledge the struggles of fellow Muslims enduring conflict and hunger in conflicted countries worldwide. This upcoming Ramadhan, let us observe it more mindfully, to transform Ramadhan of 2025 from a time of personal indulgence into a meaningful expression of faith and compassion.
[1] Schleifer, Y., (2008). Ramadan trend: Iftar emerges as high-profile social event. The Christian Science Monitor. Retrieved from https://www.csmonitor.com/World/Middle-East/2008/0923/p01s04-wome.html
[2] Carrington, D., (2013). Not so fast: Ramadan sees rise in binge eating and A&E cases. CNN. Retrieved from https://edition.cnn.com/2013/08/07/world/meast/ramadan-over-eating-eid/index
[3] Bell, J. (2021). UAE doctors warn of overeating at Iftar to avoid a trip to the hospital. Alarabiya News. Retrieved from https://english.alarabiya.net/News/gulf/2021/04/15/UAE-doctors-warn-of-overeating-at-Iftar-to-avoid-a-trip-to-the-hospital-#:~:text=Doctors%20in%20the%20United%20Arab,gastroenteric%20issues%20and%20stomach%20ulcers.
[4] Altantawy, S. (2024). Overeating on the rise in Ramadan: rpt. LinkedIn News. Retrieved from https://www.linkedin.com/news/story/overeating-on-the-rise-in-Ramadhan-rpt-5958924/
[5] Taga, A. H. (2016). A third of Ramadan food is wasted. Arab News. Retrieved from https://www.arabnews.com/node/941786/saudi-arabia
Rifhan Miller is Centre Manager for the Centre for Research on Islamic and Malay Affairs (RIMA). Her research interests include gender equality, and social justice issues.
Ujub, an Arabic term that can be translated to vanity, self-admiration or self-conceit, denoting a spiritual ailment when a person becomes excessively impressed with their own abilities, accomplishments or status. A sickness pertinent to someone like me, who works in the entertainment industry. As I navigate life in the entertainment business, one that is performative on television and on the silver screens, I can’t help but to notice the changes in my behaviour throughout my 18 years of career. One that I wish to share, in hopes that I can enlighten hearts and minds alike with this humble read. The world today is more connected and more visible than ever before, largely due to social media. Platforms like Instagram, Facebook, TikTok, and X allow myself and millions of others to showcase curated snapshots of our lives – a social practice I had to get acquainted with. I still remember the days when I was pursuing my diploma in the arts back in 2005, where social media was not as pervasive as it is today. Then, for one to be recognised in the field, you need to be exceptional in your craft. That, however, has changed. The amount of visibility attached to one’s name in the online space can pretty much secure contractual gigs due to the perceived value one has to offer. (more…)
On 23 December 2023, Reverend Dr Munther Isaac delivered the Christmas eve sermon at the pulpit of the Evangelical Lutheran Christmas Church in Bethlehem, West Bank[1];. In his stirring address, he said “If Jesus were born today, he would be born under the rubble in Gaza. […] Born among the occupied and marginalised. He is in solidarity with us in our pain and brokenness.”
Representing the Palestinian Christian community, Rev. Munther expressed his unwavering solidarity with Palestinians in Gaza, regardless of faith. He criticised how leaders around the world had refused to call for a ceasefire on the basis of Israel’s “right to self-defence” and for their financial complicity, whether directly funding the genocide[2] or indirectly supporting Israel’s military industry[3]; and arms research and development ventures (which are currently used against innocent Palestinian civilians).
Beyond selfies and viral trends, social media has undeniably had an impact on society and human communication.
One of the areas where platforms like Facebook, Instagram and X (formerly known as Twitter), among others, have shaped conversations is in the field of activism.
From the Arab Spring to Black Lives Matter to MeToo — which in 2019 found a local equivalent in Monica Baey’s voyeurism case going viral — it is hard to think of a major movement over the past decade or more where social media has not played a role in amplifying and bringing to a wider audience. (more…)
