The recent rally at Paul Keating Park in Sydney’s south-west has brought to the forefront significant divisions within Australia’s Muslim community concerning political engagement and the government’s stance on Palestine. Central to this discourse is the emergence of the “Muslim Vote” campaign, which aims to mobilise Muslim voters to influence Australian politics, particularly in response to the situation in Gaza. This initiative has elicited a spectrum of reactions, notably from Dr Jamal Rifi, a respected general practitioner and community leader.
Dr Jamal Rifi’s Perspective
Dr Rifi has expressed reservations about the “Muslim Vote” campaign, emphasising the potential risks of aligning voting patterns strictly along religious lines in Australia’s secular political landscape. He argues that such an approach could lead to misunderstanding and marginalisation of the Muslim community. In an interview with the ABC’s Religion and Ethics Report, Dr Rifi stated, “We are a minority in Australia, and we come from countries that suffer from sectarian partisanship, and that’s the last thing we want to see here.”
Furthermore, Dr Rifi highlights the contributions of certain politicians who have actively supported the Muslim community. He mentions, “Ministers like Tony Burke and Jason Clare have done real, on-the-ground work — securing humanitarian visas and education pathways for Palestinians. That’s meaningful support.” Dr Rifi cautions against actions that might inadvertently empower less supportive political figures, noting, “Please don’t risk the lives of the mothers and children still trapped in Al-Roj camp by risking Peter Dutton becoming Prime Minister.”
Advocates of the “Muslim Vote” Campaign
Conversely, proponents of the “Muslim Vote” campaign argue for a more assertive political stance to address issues directly impacting the Muslim community, particularly concerning Palestine. At the rally, Dr Ziad Basyouny, an independent candidate endorsed by the campaign, urged voters to reconsider their traditional political allegiances. He remarked, “If you vote the same way you voted last time, you’re part of the problem. You’re thanking them for ignoring this racism issue.”
Sheikh Wesam Charkawi, a founder of “The Muslim Vote,” emphasised the necessity of mobilising the community in response to perceived governmental inaction. He stated, “The Australian government only offers weak lip service… You’ve offered no meaningful action and nothing that can actually affect the people who have been oppressed and who have been maimed and who have been occupied for the last 16 months in Gaza.”
Community Concerns and Broader Implications
The rally also underscored growing concerns about Islamophobia in Australia. Mariam Tohamy, a rally organiser, criticised both major political parties, asserting that their positions on Israel have “propelled racism” following recent conflicts.
The debate extends beyond immediate political strategies to the long-term implications of faith-based political movements in Australia. Critics, including Dr Rifi, warn that such movements might undermine social cohesion and lead to sectarian divisions. He advises, “I believe that the parties in Australia are already diverse, and those who wish to engage in politics should join parties that reflect their views. An MP cannot represent one segment of society, but must represent society in all its spectrums.”
Conclusion
The emergence of the “Muslim Vote” campaign has sparked a multifaceted debate within Australia’s Muslim community. While some view it as a necessary step towards addressing specific community concerns and influencing foreign policy, others, like Dr Jamal Rifi, caution against the potential pitfalls of religious-based political mobilisation in a secular society. This discourse reflects broader questions about identity, representation, and the most effective avenues for minority communities to engage in the Australian political process.
