User Guide
Why can I only view 3 results?
You can also view all results when you are connected from the network of member institutions only. For non-member institutions, we are opening a 1-month free trial version if institution officials apply.
So many results that aren't mine?
References in many bibliographies are sometimes referred to as "Surname, I", so the citations of academics whose Surname and initials are the same may occasionally interfere. This problem is often the case with citation indexes all over the world.
How can I see only citations to my article?
After searching the name of your article, you can see the references to the article you selected as soon as you click on the details section.
  Citation Number 4
 Views 49
 Downloands 4
Japonya’ya Müslüman Göçü
2020
Journal:  
Hitit İlahiyat Dergisi
Author:  
Abstract:

Japonya ile Müslümanların karşılaşması 19. yüzyılın sonlarına denk gelmektedir. Tokugawa döneminde yaklaşık 250 yıl boyunca kendini dünyanın büyük bir kısmına kapatan Japonya, 1853 yılında Amerika Birleşik Devletleri'nin etkisiyle dünyaya kapılarını açmış ve dünyanın birçok ülkesi ile iletişim kurmaya başlamıştır. Müslümanlar ve İslam dünyasıyla karşılaşması da bu dönemin ardından olmuştur. Japonya'ya ilk gelen Müslümanların ticaret gemileriyle gelen tüccarlar olduğu düşünülmektedir. Böylece, Müslümanların Japonya'ya yolculuğu, 19. yüzyılın sonlarına doğru Hintli Müslüman tüccarlarla başlamıştır. 1905 Rus-Japon savaşından sonra Japonya'ya sığınan Türk-Tatar Müslümanlar, Japonya'daki ikinci önemli Müslüman göçmen grubudurlar. İkinci Dünya Savaşı sırasında ve sonrasında Hintli ve Türk-Tatar Müslümanlar ya anavatanlarına dönmüş ya da başka ülkelere göç etmişler ve göç açısından durağan bir döneme girilmiştir. Savaşı takip eden yıllarda iş ve eğitim gibi bazı amaçlar ile yapılan bireysel ziyaretler dışında Müslüman ülkelerden önemli bir göç faaliyeti yaşanmamıştır. Üçüncü göç dalgası, 1970'lerden sonra Japonya'nın ekonomik açıdan hızla geliştiği ve yabancı iş gücü göçünün başladığı döneme denk gelmektedir. Bu dönemi takiben Endonezya, Pakistan, Bangladeş ve İran gibi ülkelerden daha iyi çalışma koşulları ve maaş arayan birçok kimse kendilerini Japonya'da bulmuştur. Onları, yoğunlukla çalışmak ve okumak amaçlı gelen Endonezyalı ve Malezyalı Müslüman stajyerler takip etmektedir. Günümüz Japonya’sındaki Müslüman sayısı, son dönemde iş veya eğitim sebebiyle ülkeye kısa bir süreliğine gelen göçmenler, 1970’ler sonrası çalışmak için gelmiş, ülkeye yerleşmiş, aile kurmuş ve ikinci nesilleri yetiştirmeye başlayan yerleşik göçmenler ve Japon Müslümanlar da dâhil olmak üzere tahminen 150.000 kişi civarındadır. Bu sayının% 10'u Japon Müslümanlar, geri kalanı ise göçmen olarak kabul edilmektedir. Çağdaş Japon toplumunda göçmen Müslümanlar ayrımcılıktan uzak bir yaşam sürmekte ve sayıları gün geçtikçe artan cami, mescit, İslami kuruluşlar ve helal yemek hizmetleri ile dini ihtiyaçlarını karşılamada önemli sorunlar yaşamamaktadır. Öte yandan, toplumun kalıcı üyeleri olarak kabul görmede birtakım problemler ile karşılaşmaktadırlar. Bu çalışmanın amacı Japonya'ya Müslüman göçü tarihini gözden geçirmek ve Japonya'daki göçmenlerin mevcut durumunu incelemektir. Bunun için, 2016 Eylül - 2017 Aralık ile 2019 Şubat ve 2020 Ocak dönemleri arasında toplam 2 buçuk yıl Tokyo’da sürdürülen kütüphane ve saha çalışmasında toplanılan literatür ve gözlem verilerine başvurulacaktır. Japonya'ya Müslüman göçü tarihi bir asırdan fazla bir süre önce başlamasına rağmen, göçmen Müslümanların Japon toplumunun kalıcı bir parçası olarak kabul edilmekte hala güçlükler yaşadığı görülmektedir. Bunun iki nedeni olabilir. Birincisi, istikrarsız göç dalgalarıdır. Göçmenlerin İkinci Dünya Savaşı sırası ve sonrasında anavatanlarına dönmeleri veya başka ülkelere göç etmeleri sebebiyle, Japonya'da 80'li yıllara kadar sabit bir Müslüman nüfus oluşmamıştır. İlk camiler ve eğitim merkezleri uzun zaman önce kurulmasına rağmen Japonya'daki Müslümanların sayısı ancak 70'li yıllardaki göç dalgasından sonra istikrarlı bir şekilde artmaya başlamıştır. İkincisi ise, Japon toplumu, bir yabancının Japoncayı yeterince öğrenmesinin mümkün olmayacağı ve Japon toplumsal hayatına ve kurallarına uyum sağlayamayacağı düşüncesiyle asla bir Japon gibi yaşayamayacağı kanısında olup yabancıları misafir olarak görme alışkanlığına sahiptir. Bu yüzden de, göçmen bir Müslüman Japonya’da ne kadar uzun yaşamış olursa olsun, bir işi ve ailesi de olsa bile, toplum tarafından geçici ve misafir olarak görülebilmektedir. Bu durum göçmen bir kimsenin başarılı bir şekilde sosyalleşmesinin ve topluma aidiyet hissetmesinin önünde bir engel oluşturmaktadır. Ancak, göçmenlerin ülkedeki kalış süreleri uzadıkça ve dile hakimiyetleri arttıkça Japon toplumuna olan uyumları da artmaya başlamakta, ev sahipleri ile gittikçe daha anlamlı ilişkiler kurmakta ve Japonya’daki yaşamlarından memnuniyetleri artmaktadır.

Keywords:

Muslim immigration to Japan
2020
Author:  
Abstract:

Japan and Muslims meet in the late 19th century. During the Tokugawa period, Japan, which closed itself for almost 250 years to the majority of the world, opened its doors to the world in 1853 under the influence of the United States and began to communicate with many countries of the world. The Muslims and the Islamic world have come after this time. It is believed that the first Muslims to come to Japan are traders who come with commercial ships. Thus, the journey of Muslims to Japan began with Indian Muslim traders in the late 19th century. The Turkish-Tatar Muslims, who refugeed to Japan after the Russian-Japan War of 1905, are the second major group of Muslim immigrants in Japan. During and after the Second World War, Indian and Turkish-Tatar Muslims either returned to their homeland or migrated to other countries and entered a stable period in terms of immigration. In the years following the war, except for individual visits for some purposes, such as business and education, there was no significant immigration activity from Muslim countries. The third wave of immigration resembles the period in which after the 1970s Japan developed economically rapidly and foreign labour migration began. After this period, many people seeking better working conditions and wages from countries such as Indonesia, Pakistan, Bangladesh and Iran have found themselves in Japan. They are followed by Indonesian and Malaysian Muslim practitioners who are intended to work and study intensely. The number of Muslims in today's Japan is estimated to be about 150,000 people, including immigrants who came to the country for a short period of time due to work or education in recent periods, settled in the country after the 1970s, established families and began to educate second generations, and Japanese Muslims. 10 percent of these are Japanese Muslims and the rest are considered as immigrants. In the modern Japanese society, immigrant Muslims live a distant life from discrimination, and the number of them is increasing, and the number of them is increasing, and the number of them is increasing, and the number of them is increasing, and the number of them is increasing, and the number of them is increasing, and the number of them is increasing, and the number of them is increasing, and the number of them is increasing, and the number of them is increasing, and the number of them is increasing. On the other hand, they face a number of problems in being accepted as permanent members of the society. The aim of this study is to review the history of Muslim immigration to Japan and to examine the current situation of migrants in Japan. For this purpose, literature and observation data collected in the library and field work that will be held in Tokyo for a total of 2 and a half years between September 2016 - December 2017 and February 2019 and January 2020. Although the history of Muslim immigration to Japan began more than a century ago, it appears that immigrant Muslims are still experiencing difficulties in acceptance as a permanent part of the Japanese society. This can be due to two reasons. The first is unstable immigration waves. As migrants returned to their hometown or migrated to other countries after the Second World War, Japan has not formed a fixed Muslim population until the 80s. Although the first mosques and educational centers were established a long time ago, the number of Muslims in Japan only began to grow steadily after the wave of immigration in the 1970s. Second, the Japanese society believes that it is not possible for a foreigner to learn Japanese enough and that it will never be able to live like a Japanese, with the idea that it will not be able to adjust to Japanese social life and rules, and that it has the habit of seeing foreigners as guests. Therefore, no matter how long a immigrant Muslim has lived in Japan, even if he has a job and family, he can be seen as temporary and guest by society. This situation constitutes an obstacle to a successful socialization of a migrant and to the feeling of belonging to society. However, as migrants stay in the country longer and their language dominance increases, their adaptation to the Japanese society also begins to increase, they build more and more meaningful relationships with their hosts, and they are increasingly satisfied with their lives in Japan.

Keywords:

2020
Author:  
Abstract:

The encounter between Muslims and Japan coincides with the end of the 19th century. Japan, whom has closed itself to most of the world for about 250 years during the Tokugawa period, opened its doors to the world with the influence of the United States in 1853 and started to establish communication with many countries of the world. Following this, the encounters with Muslims and Islamic world also started. The first Muslims that arrived in Japan are thought to be merchants who came with the commerce ships. Thus, the journey of Muslims to Japan began with Indian Muslim merchants towards the end of the 19th century. Turko-Tatar Muslims who took shelter in Japan following the Russo-Japanese war in 1905 comes as the second significant Muslim immigrant group in Japan. During and after the Second World War the immigration slows down and the Indian and Turko-Tatar Muslims either returns to their homelands or immigrate other third countries. In the years following the war, although there were some individual visits, no significant migration activity from the Muslim countries is occurred. The third immigration wave coincides with the bubble economy of Japan after the 1970’s. Many who sought better work conditions and salaries from countries such as Indonesia, Pakistan, Bangladesh and Iran found themselves in Japan. The current the number of Muslims in Japan, including short time migrants who came to work or study, residents who had already settled in the country, had families and started to raise second generations, and Japanese Muslims, is around 150,000. %10 of this number is considered as Japanese Muslims and the rest as immigrants. In the contemporary Japanese society, immigrant Muslims have a life away from discrimination, and do not have significant problems on fulfilling their religious needs with increasing number of mosques, masjids, Islamic organisations and halal food services. On the other hand, they still do not feel that they are being accepted as local members of the society. The aim of this study is to describe the Muslim migration history in Japan, and to analyse the current situation of migrants in Japan. In order to do this, the literature and the field study data derived in between 2016 September-2017 December and 2019 February-2010 January will be consulted. In this paper, we tried to explain that although the Muslim migration history to Japan has started more than a century ago, immigrant Muslims are still having hardships on being accepted as permanent part of the Japanese society. This could be of two reason. Firstly, due to unstable migration waves, and immigrants returning to their homelands or migrating to other countries, there was not a stable Muslim population in Japan until 80’s. Although first mosques and education centers were established a long time ago, the number of Muslims in Japan has only started to increase after the migration wave of 70s. Secondly, Japanese has a habit of seeing foreigners as guests, on the grounds that foreigners cannot learn Japanese sufficiently and cannot adapt to Japanese customs, hence can never live like a Japanese. Because of these reasons, immigrant Muslims still have difficulty of feeling a belonging to the country they are residing in. However, the more they live in the country and the more they become proficient in the language, the more their life satisfaction increases, and they start to have meaningful relationships with the locals.

Keywords:

Citation Owners
Attention!
To view citations of publications, you must access Sobiad from a Member University Network. You can contact the Library and Documentation Department for our institution to become a member of Sobiad.
Off-Campus Access
If you are affiliated with a Sobiad Subscriber organization, you can use Login Panel for external access. You can easily sign up and log in with your corporate e-mail address.
Similar Articles








Hitit İlahiyat Dergisi

Field :   İlahiyat

Journal Type :   Uluslararası

Metrics
Article : 639
Cite : 1.706
2023 Impact : 0.158
Hitit İlahiyat Dergisi