Been labeled the ‘Muslim Quarter’ because of its past, Kampong Glam keeps hold of sturdy bonds to the Malay and Muslim community. The Sultan Mosque stays a most important marker and gathering place for Singapore Muslims, the district stays a focal point for Muslim activities and Muslim population still stays a major presence.
It takes in the parameters of Bali Lane, North Bridge Road, Beach Road, Aliwal Street, Sultan Gate and Kandahar Street (Urban Redevelopment Authority, 2015) (refer to Appendix A). However, the area is more commonly known as Arab Street which typifies the Arabian lifestyle. Everyone get together here to indulge in Arab Street's rich culture, whether to delight in the history, the souk-style retail experience or the ethnic
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To have a modern look, the district was flooded with a myriad of lifestyle retailers, fashion boutiques, restaurants and cafes. This urban development means a lot more for Singapore’s Malay-Muslim community, as Kampong Glam has been their cultural centre for many years (Imran, 2005).
Based on Stone’s (1989) type of causal stories, Kampong Glam is facing the ‘inadvertent cause’. The area where Muslims are associated with are witnessing unforeseen side effects with the rising of eateries and convenience stores serving alcohol. As alcohol consumption is not allowed among the Muslim community, thus the URA has been cautious with their conservation strategy here, putting in place policies to direct the permissible uses to support traditional trades in the district. Examples of incompatible trades are health centers, pubs and bars which are prohibited in Kampong Glam (URA, 2008).
Nevertheless, businesses can work around this policy and supply alcohol if they enlist their businesses under restaurants and cafes instead of under clubs or bars and submit an appliction for a liquor license separately from the Singapore Police Force. Herein lies the issue of neglect for respect of the area which was raised in the ‘inadvertent
where no alcohol is permitted (CBC News, 2008). Alcohol is not the only substance being
During 1920 to 1933, the prohibition of did not fix all of the social problems it intended to that occurred because of alcohol. It made the problems worse, crimes rates skyrocketed and people’s morals and ethics went out of the window. Since the prohibition period, then the three-tier system alcohol distribution has been into effect. This system, far from perfect and may not be a hundred percent of the fix to social our problems. However, since 1933 when the three tiered alcohol distribution took effect it has managed to maintain a partial neutral ground and a fine line for beer producers and distributors to follow. Therefore, as you can see without the three-tier system in place, the manufacturing and distribution of alcohol would be chaotic and unorganized in the United States and in other countries.
...required to sell alcohol, and those that did still had difficulty obtaining alcohol to serve. Some legal establishments were forced to buy directly from speakeasies and bootleggers. Others opened up stock remaining from pre-Prohibition days as well as bottles purchased in the ensuing years under medicinal permits. (Brayton)
Government officials adopted the destruction of alcohol by dumping out the beverage , as it is evident in t...
In this essay, I will be looking at the adoption of Islam in Island South East Asia, how it spread over time and why the people of this region converted to Islam.
As we walk to the right from Via Dolorosa Street, we enter the Muslim quarter. In the Mus...
For a Muslim pilgrim of the Malay world, the Hajj is also experienced within the context of the kerajaan and Malay royalty, and simultaneously “subsumed beneath the doctrines of Malay nationalism” (Matheson & Milner 1984: 37). It is also experienced within a context of traditional Sufi, and Hindu-Buddhist beliefs which once dominated the Malay world. Further, through the requisite rituals of the ihram, tawaf, and s’ay, for example, Malay Muslims are able to gain a sense of spiritual elevation and significance during their Pilgrimage. With this in mind, my essay aims to explore the specific characteristics of Islam in the Malay world through examining the requisite rituals within the hajj. It will address the arrival of Islam in the Malay world, as well as how historical, political, social and cultural significance is drawn from the hajj experience.
“One of its sides consisted of a shop, a café, and a bakery, the other of another shop and an office. It ends abruptly, just as its ancient glory did, with two adjoining houses, each of three stories” (Mahfouz 1). Just as all authors do with any character, Mahfouz wants his readers to visualize Midaq Alley.... ... middle of paper ... ...
Whenever people mention Hong Kong in the context of where it stands on a global front, they always talk about it being a colonial city that worked its way through post colonization and successfully established itself as a world-renowned city. Or they talk about how it has recognized itself as a world-class city by excelling on the economic fore front and becoming one of the worlds leading international financial centres. However, people barely associate Hong Kong with being a multicultural city. Why is that so? Is it because the locals of Hong Kong are keener on promoting traditional culture than diversity? Or is it because multiculturalism creates more tension amongst the residents than brotherhood? Through this paper I would like to explore Hong Kong from the perspective of being a multicultural city, building up on how colonization established multiculturalism in Hong Kong and leading on to how multiculturalism affects Hong Kong as a global city, in today’s world.
Through its history and influence, Colonial mosques should be embraced as historical landmarks and reserve their purpose in Malaysian society.
Around 60% populace are Muslim in Malaysia, Muslim countries are subject to be interested in overall business, gave that such associations act in a manner that is steady with Islamic morals. The company also concentrate the government rules, cultural, and lifestyle of host country. Based on this company take right person at right place. (Edwards, 2010)
With its mishmash of old pre-war conservation flats, artisan cafes and fashion boutiques, today’s Tiong Bahru is Singapore’s capital of quirk. In contrast to the bustling streets of downtown Singapore, Tiong Bahru stands out
Many of the barangay communities were primarily Islamic towards the southern islands, and an assortment of religious mixtures to the northern islands based of neighboring countries (Francia 32). The reason for the Islamic religion was the diffusion of the Islamic beliefs through the trade with Islamic merchants and barangays (Francia 33).... ... middle of paper ... ... Philadelphia: J. C. Winston, 1906.
As a culture that comes from foreign country, people barely recognize Islam culture as a local culture and a cultural heritage. However, Islam culture in Hong Kong has developed its own network and culture that is different from the others. Cultural heritage is something that plays an important role in helping people to form their own sense of self and identity. It helps sustaining communities and allowing people to share a collective history. It is a social capital of a society (Chu & Uebegang, 2002). In Hong Kong, people have been defining the city as a “multi-cultural” and “international” city for a long time and the presence of different cultures could contribute to this definition of the city. As Muslims have been part of Hong Kong community since long ago, Islam culture is a collective history of people, and it has its own importance in the society.
Dubai is finely and well-planned city in UAE. The city has majorly turned into business hub. Sky-scrapers, malls or public park, everything here large and pulls the attention of tourist across world. So how can mosques and other religious places to be left out. Every mosque in Dubai is perfectly structured and designed by experts giving and traditional but modern look towards it. Few years back, it was reported that between 2008-2012 over 400 mosques were built keeping growing infrastructure and tourist hub in mind. These mosques not only offer spiritual satisfaction, but also are masterpiece in Muslim architecture. A trip to Dubai without visit any of these mosque is incomplete.