1. What is/are the research question/s?
2. What is the proposed rationale/contribution?
3. What is the methodology?
4. What are the primary methods utilised?
5. What kind of sampling approach is used?
6. How were the results presented?
7. What ethical considerations were documented?
1. The article on Social integration of Australian Muslims primarily focuses on understanding the social issues that are faced by the Muslims in Australia. Hence, the major research question is based on social issues about Islam that are explained by the Muslim leaders of Australia and the actions that are undertaken by these leaders to resolve the problems (Sohrabi and Farquharson, 2016). According to the leaders, the media misleads the perceptions of the public by interacting biased and distorted narratives. Hence, the primary research question is “what are the social issues related to Muslims in Australia and how does the Muslim leaders in neutralise the issues of social misleads in Australia” (Sohrabi and Farquharson, 2016)?
Evaluation: According to Maggi Walter (2013), social research is differs to a scientific and management research through the context of questions asked in the study. It is important for a social research to ask questions that brings up any social issue that are taking place in the society or community. Walter says that social research is about seeking answer and investigating social questions that people ask about the real world. Considering the fact, it can be seen that the article is up to mark that asks a social question, “what are the social issues related to Muslims in Australia and how does the Muslim leaders in neutralise the issues of social misleads in Australia”? Hence, the research question helps to known about the social status of the Muslims in Australia and how the Muslim leaders deals with the issues of racism, injustice and terrorism status in the Australian state (Kelly, 2016).
2. Article: The identified article shows the Australians support towards multiculturalism and migration. Conversely, the anti-Muslim sentiments in the case of the Muslim migration have been largely defined showing evidence such as media disclosures (Sohrabi and Farquharson, 2016). Meanwhile, anti-Muslim persistent of prominent Australian leaders has been reconciled in the article leading to humiliation, injustice and racism towards the Australian Muslims. Admittedly, the role of the public has been identified through the article as the social public has not largely derived from the misleading information about the Muslim actions (Sohrabi and Farquharson, 2016). Precisely, the article talks about Muslim integrity if the media has replaced the dehumanising images about the Muslim community. Moreover, through the identification of social relationship, the study adopts dramaturgical perspective to judge the position of the individuals from sensitive point of view. As quoted in the study, “Using the imagery of drama, he took advantage of a panoply of theatrical terms such as ‘props’, ‘script’, ‘front and back stages’, ‘role’, ‘scenario’, ‘performance’ and ‘character’ to explain the dynamics of ‘presentation of self’ in face-to-face interactions”, it is quite clear that the implications of the leaders have delivered dynamic roles of social integrity, trust and identity of people (Sohrabi and Farquharson, 2016).
Evaluation: Predominantly, the research study represents the social integration of the Muslim community living in Australia under the leadership political leaders. Throughout the study paper, the authors, Sohrabi and Farquharson (2016) describes the role of the Muslim leaders to build up a political strategy for representing a clear image about Islam has been seemed to be missing in the article. However, according to the investigation, the authors identify that the Australian culture does not derive Muslim community as intolerant, arrogant and egotistical. Critically, the study argues about the foreign policy, labour market structure and cultural values of Australia under the social system integration (Forcese and Richer, 2013). Decisively, the Muslim leaders in Australia have found to be somewhat powerless influencing the dignity of the minority group within the country (Kelly, 2016). Furthermore, through the research study, authors describe the tolerant, law-abiding and peaceful living standards of Australian Muslims. Moreover, through the interviews of the Muslim leaders, Sohrabi and Farquharson (2016) identify the unfair and detrimental media representation about the Muslim community living in Australia.
3. Article: Considering the article on “Social integration of Australian Muslims: A dramaturgical perspective” by Sohrabi and Farquharson (2016), it can be seen that a dramaturgical model has been utilised to collect data and conduct the analysis. The article mainly focuses on the interaction with thirty Muslim leaders in Australia conducted in the form of direct interviews. Most of these leaders hold a good position in the Australian Muslim Community. The research has been conducted on a qualitative basis that presents the findings in a thematic manner. The data has been collected by conducting in-depth interviews of thirty Muslim Leaders who live in Sydney and Melbourne during 2010 and 2011 (Sohrabi and Farquharson, 2016). The article also presents the name of the participants in the list presented in the appendix. The interview has been conducted in an interactive way in which the participants are asked few questions and a discussion has been made on the given topic. The article shows that most of the participants were integrationist who worked for the welfare of the Muslim community in Australia. Integrationists are the people who believe in and support any social integration. They work for the social benefit of the community. Hence, the feedbacks of the participants have been used in context to the research question to present the direct thoughts of the Muslims living in Australia. On the other hand, the research can be termed as descriptive in nature that provides additional information on the chosen field of study.
Evaluation: Considering the methodology used in the research, it can be seen that the authors have utilised the dramaturgical model of research study (Goffman, 1959). Goffman (1959) first presents a detailed analysis and description of a meaning and process in a mundane interaction. It is a process of conducting an analysis by interacting with different people belonging to a same field of study. Dramaturgical model is primarily used in social research to present the thoughts of the people regarding any social issues going on in the community. According to Glazkov (2016), it is a process of interacting with people to get information about the social matters and observe their thoughts to present the findings in a dramaturgical manner. In the article, the interviews are conducted by interacting with the participants in a discussion manner and findings are transcribed and analysed thematically (Stone, 1957). The research is conducted in a manner of ‘performance’ in which the participants played their ‘character’ according to the ‘role’ and ‘scenario’. Walter (2013) says that dramaturgical perspective is one of the most suitable ways of conducting a social research that helps to present the findings as per the current view of the social volunteers. On the other hand, the methodology shows that the research has been conducted in a descriptive way in which more information can be added to the field of social issues among Muslims in Australia (Somekh and Lewin, 2005). The research is mainly based on qualitative analysis in which the research questions are answered to present a solution to the social issues. Hence, the Dramaturgical method has been well used in the study to provide realistic thoughts of the social activist in the country. It increases the reliability of the findings and makes reader aware of the actual facts in the community.
4. Article: The primary methods that are utilised in the article are the interviews that were conducted to collect primary data from the leading socialist Muslims of Sydney and Melbourne. It can be seen from the article of Sohrabi and Farquharson (2016), that most of the participants were integrationist who actively plays their role in improving the current status of the Muslims in Australia. In other words, the Muslim leaders chosen for the collection of data were the active members of the Australian Muslim Community who promote, encourage and advocate the social integration of the Muslims in the society. Hence, the primary sources of data were selected keeping in mind their professional backgrounds and social activities (Selltiz, 2009). Each interview was conducted for around 40 minutes in which the participants were presented with different themes on integration of Muslims in Australia. The participants were asked to present their views and understanding of the problems (Sohrabi and Farquharson, 2016). On the other hand, the participants were also asked to present the activities they undertake to mitigate such social issues in the community and society.
Evaluation: Precisely, the identified primary methods used in the article are truly effective to evaluate each of the result of the interviews. Through the identification of the primary data received from the interview sessions, the role and responsibility of the leaders have been noted as a source of research data to evaluate how the leaders have played their part in promoting the peaceful mindset of Islamic community (Tahe and Laeheem, 2013). Also, the different approach of integrationists and isolationists has been identified through the primary data collection methods. Admittedly, the review of the interview outcomes has represented the everyday conflict situations of the Islamic community living in Australia that is one of the major benefits of the primary method (Mansouri and Lobo, 2011).
5. Article: As the sampling approach is an essential part of a research study, this particular research case determines significant sampling technique, to say the least. From the study, it is quite clear that in-depth interviews were conducted with well-known Muslim leaders during the period of 2010 and 2011 (Sohrabi and Farquharson, 2016). On basis of the process, the sampling approach has been identified as stratified sampling method to understand the orderly stance of the sub-groups included in the investigation (Stuart and Cochran, 2013). Precisely, the sub-groups included herein were miscellaneous ethnic and political leader groups belong to Muslim religion in Australia. On the other hand, in sampling secondary resources such as the internet has been taken into consideration to produce the best data collection suitable for the research study (Boddy and Dominelli, 2016). Conveniently, majority of the study participants has been recognised as Australian-born or brought up Muslims in Australia. Meanwhile, stratified sampling method has helped to identify the social integration of the participants regarding to the broader perspective. With different knowledge, political views and experience level, the identified thirty interviewing correspondents were asked to reflect their ideas and concepts on the given sections in order to gather compatible data regarding democracy, culture and social responsibility. Clearly, the sampling technique has been issues to promote broader composition of social integration.
Evaluation: On a positive note, the research study has identified significant Muslim people so that their respective social work has been featured in the article. Precisely, most of the selected interviewers have been designated in the higher levels of media working for the social benefits of the Muslim community living in Australia. Through the interview session, it has been identified that most of the leaders are integrationist by nature. Through the media interactions, the leaders have influenced the non-Muslim community to understand the peaceful mindset of the Muslim. On this note the sampling was absolutely significant (Tahe and Laeheem, 2013). Secondly, in sampling approach out of the thirty candidates, eighteen has been male and rest of the twelve interviewers are female candidates. On this regard the sampling for the study includes opinion according to the gender equality.
6. Article: Throughout the entire research, most of the Muslim leaders have been identified as integrationist whereas some of the leaders are found to be isolationists. The integrationist leaders are quite clear about their views promoting Islam and peace through media. On the other hand, isolationist Muslim leaders have seemed to decline the thought of social integration (Hjelm, 2011). Although the minority of Muslim leaders are identified as isolationist, it shows negative intents of the leaders to the larger audience. In terms of broader perspective, descriptive analysis of the leadership thought and ideas have been presented as the result outcome to influence the non-Muslim community in a positive way.
Evaluation: In terms of evaluation of the article, the reporting of identified data has been produced in a strategic way to show how majority of the Muslim leaders in Australia have performed their roles and responsibilities. Moreover, the outcome of the research has verified the attempts of the integrationist Muslim leaders to build up a Muslim identity according to the Australian culture (Sohrabi and Farquharson, 2016). Evidently, the outcome of the research article shows how the leadership has changed the mindset of the Muslim community towards non-Muslim Australians enhancing communication standards and societal benefits. Clearly, a peaceful image of Muslim community and their intention have been briefed throughout the study.
7. Article: Both the political and collective aspects associated with the Muslim community have been considered to conduct the study. Precisely, the respondents of the interview have been given the options to use either their real name or pseudonyms (Sohrabi and Farquharson, 2014). Meanwhile, the secrecy of the respondents has been kept secret following the ethical dignity. In addition to that, the alternative peaceful image of the Muslim life has been promoted to the non-Muslim community of Australia showing the symbolic feature of Islam. Thus, the ethical role of the Muslim leaders has been highlighted throughout the study paper (Hjelm, 2011). Apparently, the research does not describe the hostile climate of the Muslim community’s everyday life due to ethical background.
Evaluation: In order to conduct the research, there have been issues regarding Muslim activism attached to the role of the Muslim leaders in enhancing conflict situation. For ethical basis, the outcome has been restricted to some extent. However, the research on integrationist Muslim leaders has been depicted in the research outcome to show the misleading information of the news channels and Australian media (Jupp, 2001). Typically the research has documented that the Muslim leaders have participated in the media interviews to denounce terrorism and hostility condemning the activities. Meanwhile, such attributes may ethically inspire the non-Muslim community to identify the peaceful mindset of Muslims.
References
Boddy, J. and Dominelli, L. (2016). Social Media and Social Work: The Challenges of a New Ethical Space. Australian Social Work, pp.1-13.
Forcese, D. and Richer, S. (2013). Social research methods. Englewood Cliffs, N.J.: Prentice Hall.
Glazkov, K. (2016). Erving Goffman’s Gaming Concept of Everyday Life: Between Symbolic Interactionism and Ethnomethodology. RSR, 15(2), pp.167-191.
Goffman, E. (1959). The Presentation of Self in Everyday Life. New York, Penguin.
Hjelm, T. (2011). Religion and social problems. New York: Routledge.
Jupp, J. (2001). The Australian people. Cambridge [England]: Cambridge University Press.
Kelly, A. (2016). Social Research Methods. University of London International Programmes.
Mansouri, F. and Lobo, M. (2011). Migration, citizenship, and intercultural relations. Farnham, Surrey: Ashgate.
Selltiz, C. (2009). Research methods in social relations. [New York]: Holt.
Sohrabi, H. (2015). Identity and Muslim leadership: the case of Australian Muslim leaders.Contemporary Islam, 10(1), pp.1-16.
Sohrabi, H. and Farquharson, K. (2014). Australian Muslim leaders and normalisation discourses.Ethnicities, 15(5), pp.633-651.
Sohrabi, H. and Farquharson, K. (2016). Social integration of Australian Muslims: A dramaturgical perspective. Journal of Sociology, 52(2), pp.387-402.
Somekh, B. and Lewin, C. (2005). Research methods in the social sciences. London: SAGE Publications.
Stone, G. (1957). The Presentation of Self in Everyday Life. Erving Goffman. American Journal of Sociology, 63(1), pp.105-105.
Stuart, A. and Cochran, W. (2013). Sampling Techniques. Econometrica, 31(4), p.773.
Tahe, H. and Laeheem, K. (2013). The Causes of Reduction of the Role in Youth Management According to the Islamic Way among Muslim Leaders in the Three Southern Border Provinces.Asian Social Science, 9(17).
Walter, M. (2013). Social research methods. 3rd edition. Australia, Oxford Press University.
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