Journal articles on the topic 'International Middle-Eastern students'

International students attending schools of business at Western universities encounter various interrelated academic, language, cultural and socio-emotional challenges that impact their educational performance and success in their respective study programs, thus, shape their future professional prospects. The purpose of this paper is three-fold. First, develop a better understanding of the cultural and socio-emotional experiences of international Middle Eastern students attending American, British, and Australian universities in 2018, 2019, and early 2020. Secondly, find ways in which American, British, and Australian higher education providers can enhance their efforts in meeting the cultural and social-emotional needs of their international Middle Eastern students. Thirdly, discuss the academic and language experiences of international Middle Eastern students attending schools of business at Western universities in the above mentioned three countries. To this end, case studies have been designed for this purpose, where data is collected through semi-structured in-depth interviews. Accordingly, this study is guided by a series of research questions, as opposed to hypothesis testing. The participants involved in this study are all full-time international Middle Eastern students (n=90), undertaking their programs of study at both the undergraduate, graduate, and doctoral levels at higher education institutions/providers in the three major world leaders in international education.

The Arab uprisings, like the fall of the Berlin Wall more than two decades ago, are watershed events that have raised fundamental questions about our understanding of the processes of political change, the emergence and diffusion of contentious collective action, and the role of the international context in facilitating or hindering political change. The uprisings have further strengthened a growing focus within Middle Eastern studies on framing questions about the social, economic, and political dynamics in the region in ways that allow for more robust linkages with comparative theorizing about the dynamics of contentious collective action and the processes of political change. In other words, the Arab uprisings have injected new energy into the comparative study of contentious politics. In addition to new research agendas the uprisings have also provided opportunities for introducing students in survey and theory courses to the region's political dynamics, enriching students' engagement with theoretical concepts and honing their critical thinking and analytical skills while making the Middle East less “exceptional” for the students. Here, I focus on how incorporating of Middle Eastern cases allows instructors to raise questions and engage students in discussions about the emergence and diffusion of contentious collective action.

The geopolitical location as well as the historical itinerary of Greece into time turned the country into a meeting place of the European, the Northern African and the Middle-Eastern cultures. Fables, beliefs and religious ceremonies, linguistic elements, traditional dances and music of different regions of Hellenic space testify this cultural convergence. One of these regions is Thrace. The aim of this paper is firstly, to deal with the music and the dances of Thrace and to highlight through them both the Balkan and the middle-eastern influence. Secondly, through a listing of music lessons that we have realized over the last years, in schools and universities of modern Thrace, we are going to prove if music is or not a useful communication tool – an international language – for pupils and students in Thrace. Finally, we will study the influence of these different “traditions” on pupils and students’ behavior.

The potential international university education market value is expressed in billions of dollars. Countries are trying to increase their competitiveness to attract international students and get a decent market share. Countries that can accurately analyze the factors affecting the country and school preferences of international students will be more advantageous in developing appropriate competitive strategies. The primary purpose of this study is to try to understand and explain the effects of the quality of university education service and socio-cultural adaptation difficulties factors on the satisfaction levels of international students. The research was carried out at Karabuk University, with the highest number of international students in Turkey. The data obtained through an online questionnaire using the convenience sampling method from 413 international students were analyzed with the “Structural Equation Model.” According to the analysis results, assurance and empathy from service quality dimensions, and cultural differences and religious belief variables from socio-cultural adaptation difficulties positively affect general student satisfaction. The research sample mostly consists of Syrian students who migrated to Turkey due to the war and bright students from low-income African, Asian and Middle Eastern countries. Turkish universities form attraction centers for international students flowing toward western countries. In this respect, the results of the research offer original contributions to the higher education literature.

Role playing is more likely to promote active learning amongst undergraduate students than a traditional university lecture. This teaching method has been employed effectively in disciplines such as history and in area-studies subjects such as Middle Eastern politics in which students assume the role of particular historical or political agents. However, it is not obvious how role playing might be used to teach political theory. In this article, I discuss a role-play exercise that I devised and consider how it helped to promote what Paul Ramsden calls a ‘deep-holistic’ approach to learning amongst undergraduate students in a second/third year subject in political theory.

Social trust is related with phenomenon strictly, in Central Europe from over 20 years of social change getting. I have devoted problems of social trust in international investigative project 2009-2012 taking part concerning perception category social trust including country post-communist particular note and from these countries systems of values of young people. Values are declared present by students in daily life frequently definitely than in functioning social structure at the nature institutional-organizational.

It is testimony to the sad state of the study of economics in the Middle East that a work such as The Political Economy of Middle East Peace: The Impact of Competing Trade Agendas, edited by J. W. Wright, Jr., could be produced. This collection of essays attempts to shed light on the relationship between international economic relations and the peace process. The sloppy scholarship included in this volume would be inexcusable when looking at any other region, but it appears to be acceptable when analyzing Middle Eastern economies. Although this description is not characteristic of all of the essays in the volume, it diminishes the overall quality of this work to such a degree that it detracts from the some of the more enlightening and important papers that are included. For example, Laura Drake's careful examination of “A New Middle East Order” in the first chapter lays out the potential stumbling blocks and hurdles as the process of normalization between Arab states and Israel continues. Unfortunately, the next chapter, by Wright, primarily examines the same topic but almost completely ignores relevant data and scholarship critical to his thesis. While some chapters examine key issues and analyze nuances in the political economy of the Middle East peace process, this uneven and incongruous group of essays is of little value to policy-makers, academics, or students of Middle Eastern political economy.

Indonesia is classified as developing country which still have low level of national education. One of the way to improve the level of education happening in this era is by studying abroad. There are lot of universities in Indonesia that already establish cooperation with foreign universities. This cooperation helps Indonesia student get the accessibility to join study abroad program. This paper has two objectives. The first one is to know the development of studying abroad program conducted by Indonesian student spatially and temporarily. The second one is to know Indonesian student’s perspectives about study abroad program from their level of satisfaction. This paper uses primary and secondary data to analyze this issue. This primary data was taken from questionnaire through 14 respondents and the secondary data was taken from UNESCO statistical data and news. The results of the paper show that the spatial distribution of Indonesian student international mobility varies from Asian, European, Middle Eastern, and American countries. Indonesian student tends to visit development economy countries rather than developing economy countries. According to the data collected from 14 respondents, Japan is the most visited country and also shows that the temporal development of this international mobility is growing from 2013 to 2019. This positive development is reinforced by the high level of satisfaction according to 14 respondents. These respondents had joined 23 program and only two programs were not satisfactory for two respondents.

Subject area Internationalization, entrepreneurship, franchising, international marketing. Study level/applicability First year undergraduate students of Management courses. Case overview This case is about a newly established fast food company that expands very rapidly in Malaysia. Growing from merely a single pushcart, the company has evolved into one of the most successful purely-local food franchise businesses with almost 100 franchises throughout the country and abroad. The company keeps on looking at bigger expansion plans abroad and eyeing the Middle Eastern markets. Expected learning outcomes After carrying out this exercise, students are expected to be able: to understand how a new business start up grows; to provide a simple illustration on how internationalization of small firms can took place; to analyze the various factors of considerations prior to internationalization; to identify the basic issues of international franchising and how the system works. Supplementary materials Teaching note.

Young people with a migrant background are often overrepresented in crime statistics. This study used data from the third International Self-Report Delinquency (ISRD3) study to examine to what extent cultural alignment—cultural resemblance between host and heritage country—and structural influences—socioeconomic starting position and related disadvantage—mediated differences in offending between native students and students of four different migrant backgrounds—Western, Post-Communist, Asian, Middle Eastern—in five Western European countries. This study showed that all migrant groups, except for the Asian group, had significantly higher lifetime serious offending rates than native students. Opposed to the expectations, however, the Western group with the highest levels of cultural alignment—suggesting easier adaptation to the host country—also had the highest offending rates. In the mediation analysis, cultural alignment and structural disadvantage did not satisfactorily explain the relatively large differences in offending between Western and native students and further research would be needed to better understand these differences. In contrast, for the Middle Eastern group, structural disadvantage fully explained differences in offending with native students, also when accounting for cultural alignment; in other words, mechanisms related to structural disadvantage—for example, exposure to risks of delinquent development—for this group appeared to be more determining in explaining differences in offending with natives than their level of cultural alignment or background. For Asian and Post-Communist students, structural disadvantage mediated the largest part of the difference in offending with natives, but cultural alignment for these groups also explained part of this difference. This finding suggests that for these two groups mechanisms related to both cultural alignment—for example, acculturation processes, higher probability of parent–child conflict, and so on—and structural disadvantage are needed to understand differences in offending with native students.

Pronkjewails in distant places: Mortuary studies in the eastern Mediterranean by the GIA. The Greek Archaeology research group of the GIA specializes in mortuary archaeology, studying sites in the eastern Mediterranean and Middle East that date from the Bronze Age through to the Late Roman period. Our methodology includes theoretical approaches; cemetery excavations; the analysis of legacy data; studies of grave architecture, tombstones and grave goods; osteological analyses; digitization of datasets and digital applications; and DNA analysis, as well as isotopic and biomolecular studies, and we are focused on performing integrated studies with thorough contextual analyses. Our central question is how people dealt with death and what their funerary remains tell us about their lives and their world. Together with our local and international network of researchers and laboratories, our staff and students aim to perform innovative research, reach out to the public, and provide diverse perspectives on life and death in the ancient eastern Mediterranean.

The present work is mostly based on BA, Masters degree and PhD theses on Middle Eastern issues and countries that have been written by students of international relations since 1980 in four Mexican universities. Predominant topics as well as methodological and theoretical tools are identified, which are then linked to the question of knowing how the growing interest in the Middle East among Mexican internationalists, and their efforts in this field, are effectively reflected in both the publication of articles and books in Mexico, and in the policy relevance and public engagement of scholars. What has been detected so far gives an encouraging and at the same time disconcerting picture, related to research and documentation networks, financial resources, and the priorities set out by Mexico’s national neoliberalist identity and structural positionality.

The present work is mostly based on BA, Masters degree and PhD theses on Middle Eastern issues and countries that have been written by students of international relations since 1980 in four Mexican universities. Predominant topics as well as methodological and theoretical tools are identified, which are then linked to the question of knowing how the growing interest in the Middle East among Mexican internationalists, and their efforts in this field, are effectively reflected in both the publication of articles and books in Mexico, and in the policy relevance and public engagement of scholars. What has been detected so far gives an encouraging and at the same time disconcerting picture, related to research and documentation networks, financial resources, and the priorities set out by Mexico’s national neoliberalist identity and structural positionality.

<em>This study examines the cultural and social experiences of international students using data collected through semi-structured in-depth interviews, as part of case studies designed for this purpose. The participants in this study are all full-time international students (n=30), undertaking their educational qualifications at higher education institutions/providers in Sydney, Australia, and coming from Asia, Middle East and Far Eastern countries. As part of the case studies, the individual and personal transitional pathways/journeys of the students are sketched through a four-phase progressive cycle extending from an initial algorithmic/jumbled state, characterised by a crisis situation following the feelings of excitement and high expectations, moving into an experimental phase, characterised by continued culture shock and possibly denial. The student then goes into a transitional phase, characterised by making partial accommodation and adjustments; and, finally, gets into a new algorithmic state, characterised by routinisation, relative stability, acceptance of the new state, settlement and finding of coping mechanisms to handle the new order. Furthermore, the current study considers the way the geographical and social-emotional factors experienced shape the student’s individual experiences, self-concept, capacity to cope with life’s new challenges and level of satisfaction with the overall experience of studying overseas.</em>

“International Msc Educational Programme in Environmental Management and Modelling” (GeoNetC) is a European Commission funded project under ERASMUS+: Higher Education – International Capacity Building programme (Project No 561967-EPP-1-2015-1-SE-EPPKA2-CBHE-JP). It began in October 2015 and ended in October 2018. Initiated by the Lund University and partners from the Middle East countries, the GeoNetC project is an ambitious project aiming to match labour market needs with geospatial education offer both in Europe and Middle East countries. The aim of this three-year project is to enable European universities to exchange best practices and innovation with each other and with Middle Eastern universities regarding the mismatch between Europe’s geospatial education and training and the geospatial education in Middle East countries. There is a growing need for well-trained students at all levels – vocational, bachelors, masters – in the field of geospatial technologies. Obviously there is a growing number of jobs available in land surveying, mapping data collection, data processing, data delivery and turning data into information in both European and Middle East countries. Through cooperation, all partners will improve the quality of their respective academic programs. The European partners will make their courses more attractive and well adjusted for students from the Middle East. As well, they will increase the general quality and add state-of-the-art learning components to their offerings, and the partners from the region will significantly increase the academic level and quality in the education they provide. There will be spin-offs into other subjects than environment/Geomatics, since both the pedagogic models developed (e.g. e-Learning) and communication and administrative tools can be used throughout the partner universities. Therefore, this partnership cooperation will be of great value to Partner Countries as well as to Programme Countries. A number of distance learning courses/modules are developed jointly by partner institutions in Europe and the Middle East. The main aim of the network is to promote the use of spatial information and earth observation for environmental management and modelling through capacity building and institutional development, via a network in which all partners would contribute from their own positions of strength. All 13 modules are following EU higher education standards regarding e.g. ECTS, and learning outcomes. The outcome of the project, in terms of courses/modules, will be freely used among the partners, with the possibilities of offering individual courses or a whole MSc programme, whether individually or together. All produced material was evaluated/quality controlled by an external evaluation group of independent experts within environmental management and modelling, higher education, as well as pedagogy.

Purpose – Since conducting the literature review revealed that assessing quality in secondary schools has been an unexplored territory, and where most educational service quality research studies have mainly focussed on assessing quality from a student’s perspective in higher education, comes into play with a two-fold objective: first, to identify the quality dimensions most vital to students in a developing country such as Jordan, and then to develop a framework consisting of these dimensions; and second, to investigate the extent of satisfaction of students enrolled into international qualifications in Jordan by measuring the gap between expectations and perceptions. The paper aims to discuss these issues. Design/methodology/approach – A focus group meeting consisting of experts in the field of secondary school education, specifically in internationally recognized qualifications, was conducted. These expert’s objective input helped develop the framework for assessing quality in secondary schools. Findings – A framework was developed specifically to suit private secondary schools in Jordan with reference to the SERVQUAL model. The resulting questionnaire is intended to be distributed to over 200 students enrolled in an international qualification program among private schools in Jordan. Research limitations/implications – The framework could be considered as a form of reality check for schools supplying school administrations in Jordan with a suitable tool to measure whether they are exceeding their students’ expectations. This framework might not be applicable to public schools in Jordan, since it was customized to be applied in schools who have adopted international qualification(s). Originality/value – This study contributes to quality service research that addresses the context of high schools in a developing Middle-Eastern country.

Abstract Objectives This study aimed to determine factors influencing food preferences of international students in Universiti Putra Malaysia. Methods This was a cross-sectional study and a total number of 649 respondents were recruited by using random sampling method. A twenty-minute online questionnaire that consisted of seven different sections was used to determine socio-demographic characteristics (age, gender, marital status, household composition, income, level of education, race and religion) physiological factors (attitudes and emotions), food environment, general acculturation, food choice motives, general nutrition knowledge (food groups and sources of nutrients in food and diseases related to diet and weight management) and food preference. The food preference questionnaire required participants to rate their preference of 77 food items on a Likert scale, ranging from dislike a lot to like a lot. Pearson and Spearman Correlation, one-way ANOVA, Mann-Whitney U test and multiple linear regression were applied to measure research objectives. Results The number of subjects recruited in this study was higher in males (60.7%) than females (39.1%). They were mainly Middle Eastern (37.2%) and Asian (33.8%) and marital status of respondents were mostly single (67%). The results showed that gender (β = −0.125, P = 0.001), food availability (β = 0.182, P &lt; 0.001), food affordability (β = −0.165, P &lt; 0.001), nutrition knowledge about diet/ill management (β = 0.257, P &lt; 0.001), and food choice motives; price (β = 0.179, P &lt; 0.001), weight control (β = −0.149, P = 0.001), health (β = 0.159, P &lt; 0.001) and natural content (β = 0.250, P &lt; 0.001) were significantly influenced on food preferences among international students in Universiti Putra Malaysia. Conclusions Food availability and food affordability, food choice motives and general nutrition knowledge emerged as prominent factors that influence food preferences of international students in Universiti Putra Malaysia. Therefore, further study is needed to understand how these factors influence other international students throughout Malaysia. Funding Sources None.

The purpose of this paper is to examine the perceptions of a sample of Kuwaiti students about their knowledge and interest on the adoption of International Financial Reporting Standards (IFRS) and the usefulness of learning IFRS. A questionnaire survey is used in this study to identify the attitudes of the students towards adoption IFRS in Kuwait. Questionnaires were distributed to 350 students who study in colleges of business administration in Kuwait. They were asked to express their perception about the adoption of IFRS. 228 questionnaires returned completed resulting in 65% usable response rate. The surveyed students gained knowledge about IFRS through their academic program. Most of the surveyed students knew nothing about IFRS before taking an accounting course that addresses the IFRS Standards. They became interested in learning more about IFRS after studying an accounting course. The surveyed students demonstrated that they acquired information about IFRS through formal academic lectures and the Internet. Yet, they prefer to study more about IFRS through formal lectures, practical case studies applied to Kuwaiti companies and seminars. There is consensus among the respondents that the business administration academic program must have more about IFRS offered as elective courses. Although Kuwait was one of the Middle Eastern countries that adopt IFAS, the vast majority of the students who took part in survey indicated that they were not aware of this. This gives clear indication that the financial reporting courses offered in business colleges in Kuwait are theoretical and hardly use the financial reports of companies listed on the national stock exchange as cases studies. The respondents believe studying IFRS helps in mastering accounting measurements and disclosure and this would help in proceeding in their studies and support them in developing their future career.

Globalization of medical education is occurring at a rapid pace and many regions of the world are adapting curricula, teaching methods, and assessment tools from established programs. In the Middle East, the use of Objective Structured Clinical Examinations (OSCEs) is rare. The College of Pharmacy at Qatar University recently partnered with the University of Toronto and the Supreme Council of Health in Qatar to adapt policies and procedures of a Canadian-based OSCE as an exit-from-degree assessment for pharmacy students in Qatar. Despite many cultural and contextual barriers, the OSCE was implemented successfully and is now an integrated component of the pharmacy curriculum. This paper aims to provide insight into the adoption and implementation process by identifying four major cultural and contextual challenges associated with OSCEs: assessment tools, standardized actors, assessor calibration, and standard setting. Proposed solutions to the challenges are also given. Findings are relevant to international programs attempting to adapt OSCEs into their contexts, as well as Canadian programs facing increasing rates of cultural diversity within student and assessor populations.

In this collaborative article, we – Anwar Mhajne and Crystal Whetstone – investigate our positionalities in diverse area studies through a critical reflection on our experiences as political science graduate students conducting fieldwork for our dissertations. We work across different area studies – the Middle East and North Africa (MENA) and South Asia and Latin America – mainly as an insider (Mhajne) or simply as an outsider (Whetstone). Taking an interpretive approach and using the method of autoethnography, we critically reflect on our different fieldwork experiences undertaken as political science graduate students, relying on postcolonialism to guide us. We ask: how can our fieldwork experiences complicate the structures of insider and outsider in relation to our situatedness in different regions of area studies? We engage with a decolonial feminist framework to help unpack these experiences and to imagine how our varied experiences disrupt the colonization processes embedded within area studies. We conclude by identifying eight ways to further decolonize area studies based on our fieldwork and other scholars’ work.

Subject area The subject area is international business and global operations. Study level/applicability The study includes BSc, MSc and MBA students and management trainees who are interested in learning how an industry can be assessed to make a decision on market entry/expansion. Even senior management teams could be targeted in executive education programs, as this case provides a detailed procedure and methodology that is also used by companies (multinational corporations and small- and medium-sized enterprises) to develop strategies on corporate and functional levels. Case overview A group of five senior executive teams of different Swiss luxury and lifestyle companies wanted to enter the Middle East market. To figure out the optimal market entry and operating strategies, the senior executive team approached the Head of the Swiss Business Hub Middle East of Switzerland Global Enterprise, Thomas Meier, in December 2012. Although being marked with great potential and an over-proportional growth, the Middle Eastern luxury market contained impediments that international firms had to take into consideration. Therefore, Thomas had to analyze the future outlook for this segment of the Middle East retail sector to develop potential strategies for the five different Swiss luxury and lifestyle companies to potentially operate successfully in the Middle East luxury and lifestyle market. Expected learning outcomes The study identifies barriers and operations challenges especially for Swiss and other foreign luxury and lifestyle retailers in the Middle East, understands the future (2017) institutional environment of the luxury and lifestyle retail sector in the Middle East and applies the institutions-resources matrix in the context of a Swiss company to evaluate the uncertainties prevailing in the Middle East luxury and lifestyle retail sector. It helps in turning insights about future developments in an industry (segment) into consequences for the corporate and functional strategies of a company. Supplementary materials Teaching notes are available for educators only. Please contact your library to gain login details or e-mail support@emeraldinsight.com to request teaching notes. Subject code CSS 5: International Business.

Many researches conducted in knowledge sharing have been focusing on organisational context. Yet, not many studies exist that explore knowledge sharing in education institutions. This paper provides an insight of how attitude, environment, motivation indicators, and individual factors (culture, age, and gender) would help in determining the preferences of information and communication technology (ICT) based communication channels among the students in multicultural institutions. The study uses quantitative design approach where data is collected from students studying in International Islamic University Malaysia (IIUM) Gombak Campus. The participants consisted of students originating from the regions of Middle East, West Africa, Southeast Asia and Eastern Europe. Information was solicited by the use of a survey. The survey was administered to a total of 184 participants. The research model designed for the study is based on the Theory of Planned Behaviour and Social Cognitive Theory. Factors involved in this study are attitude, environment, motivation, and demography, which includes cultural background. Six different communication channels have been looked through this study, i.e., instant messaging chat, social network, email, e-bulletin board, VOIP service, Telephone, and SMS. The results of the study can be used as a guide for identifying appropriate ICT based communication channels to be provided to the students for their knowledge sharing activities.

Consumers respond to their lack of satisfaction with service provision in a variety of ways. For instance, research findings indicates that consumers’ response options to service dissatisfaction is related to customer loyalty, which may impact their future repurchase intentions (Janjua, 2017). The current study investigates the impact of loyalty, and its cultural understanding, on dissatisfaction response styles of university students. In particular, it compares the variations in response options between Anglo-Saxon Australian students and international Middle Eastern students, attending Australian universities and other tertiary higher education Australian institutions, in an attempt to explore the impact of culture on dissatisfaction, and the resultant response options chosen by students, as guided by culturally defined perceptions and values (Newsome & Cooper, 2016). Findings indicate that there are significant variations in terms of the degree of ethnic loyalty and the response options that students engage in as a reaction to educational service dissatisfaction, mostly attributable to differences in cultural values. The contributions of this study are three-fold. First, the current research study further develops our understanding of cultural loyalty and its impact on students’ future repurchase intentions. Secondly, it provides an understanding of the dissatisfaction response styles of university students coming from different ethnic backgrounds. Finally, this study further contributes to our understanding of the relationship between students’ ethnic backgrounds and their respective repurchase decisions.

Abstract Objectives While the number of international students has been increasing in Malaysia, understanding their needs and emphasizing their food-related- issues became more significant. This study aimed to determine the relationship, differences and contributions between socio-demographic factors and food preferences of international students in Universiti Putra Malaysia. Methods About 619 respondents participated this cross-sectional study. International students were recruited through their email addresses. Firstly, participants were asked about their socio-demographic factors. Then, their food preferences were assessed with food preference questionnaire. About 77 food items were selected to fall into six food group categories; animal (14), starch (12), dairy (eight), fruit (15), snack (eight), and vegetable (20). Participants were asked to rate 77 food items on a Likert scale, ranging from dislike a lot (1 point) to like a lot (5 points). Pearson's and Spearman correlation, Independent t-test, Kruskal Wallis and multiple linear regression were conducted. Results The participants were mainly between 18 to 25 years old (37.2%) and single (67%). The majority was males (60.7%). More than half (57%) of the respondents had monthly income equal to or less than RM 2000 (478 USD). As for education level; 38% of the respondents were doing PhD while 33.6% were undergraduate students. About 37.2% were Middle Eastern followed by Asians (33.8%). Age was found to be significantly correlated with animal (r = −0.105, p = 0.010), starch (r = −0.115, p = 0.005) and snack-related (r = −0.155, p &lt; 0.001) food groups. Likewise, education level was found to be negatively correlated with food preferences including animal (r = −0.142, p &lt; 0.001), starch-related foods (r = −0.125, p = 0.002) and vegetable (r = −0.140, p = 0.001). There was a significant difference between males and females (t = −3.742, p &lt; 0.001) in terms of vegetable preferences. Gender, education level, household composition and age were significant contributors to food preferences. Fruits (apples and grapes) were the most liked food group among all six food categories. On the other hand, dairy foods were the least preferred one. Conclusions Age, gender and education level were important demographic factors towards food preferences among international students in Universiti Putra Malaysia. Funding Sources None.

Joseph Heller, associate professor of international relations at the Hebrew University of Jerusalem who has previously written about the transition from the Palestine Mandate to Israel (including a study of the Stern Gang and of Zionist politics in the pre-state period), examines a period of great interest to students of contemporary Middle Eastern history and politics, as well as to those who focus on Zionism, Israel, and the Arab–Israeli conflict. He analyzes the internal decision-making of the Zionist Yishuv (Jewish community in Palestine) leadership in Jerusalem from the end of World War II until the armistice agreements at the termination of the first Arab–Israeli War (the Israeli War of Independence; al-Nakba for the Arabs)—in other words, the events leading to and immediately following the creation of the State of Israel.

At STAIN Curup, Arabic development is not as fast as English development. This can be seen from the holding of international seminars by presenting speakers from Middle Eastern countries but the language used in the seminar is English. Students' interest in admission to the English Tadris Study Program is higher than that of the Arabic Education Studies Program. They consider English easier than Arabic. This research focuses more on the implementation of teaching Arabic and English in STAIN Curup covering objectives, materials, methods, media and evaluation. The research method used is descriptive qualitative. Data collection uses observation, interviews, and documentation. Data analysis techniques are data reduction, data display, data analysis, and narrative analysis results. The research result is Muhadatsah teaching and Speaking teaching equally train the students ability in using those languages in communication and interaction with the other person. In teaching not only using the book as a reference but also gives freedom to students in practicing foreign languages by finding new ideas outside reference books that are used as a reference. The learning of Muhadatsah and Speaking in STAIN Curup is Student Centris, by presenting various methods. In learning Muhadatsah only utilize audio media, while in learning Speaking in addition to audio media also use audio-visual media. Overall it can be seen that the teaching of Muhadatsah and Speaking as the teaching of Arabic and English speaking skills is emphasized by the learning process that is learning rather than emphasizing the evaluation.

This study aims to explore the effect of intrinsic and extrinsic motivation on business school students’ aspirations to become entrepreneurial managers in the future and whether the gender of their university instructor affects such a relationship. Gender equivalence proved to devour an instructive advantage over students (Aragonés-González, Rosser-Limiñana, & Gil-González, 2020), in addition to the idea that gender competence is a key element in the educational field (Palmén et al., 2020). The hypothesized paradigm is tested through multiple regression and univariate tests based on the responses of 321 Jordanian university students who finished entrepreneurship courses to pursue nexuses between the endogenous and exogenous variables. Results indicated that both intrinsic and extrinsic motivations affect students’ aspirations to become entrepreneurial managers in the future in favor of their role models. Additionally, both intrinsic and extrinsic motivations are affected by female instructors. However, male instructors only inspired the intrinsic motivation of the students. As female academic instructors face challenges attributed to gender bias, especially in the Arab and Middle Eastern countries, the results of the study hope to help change the discerning negative perceptions of female instructors in Jordanian and Arab universities. Such problems in gender inspiration affect the prospect of the outcomes required and may have an indirect effect on the educational field in general. The study recommends focusing more on the effect of motivation and innovation efficiency based on gender type in addition to converging entrepreneurship educational research due to the COVID-19 pandemic (Ratten & Jones, 2021).

A native of Iraq,Wadie Jwaideh founded the Islamic and Near Eastern studiesprogram at Indiana University (Bloomington) in the early 1960s and oversawitsrise to national and international recognition until his retirement in themid-eighties. Under his leadership, Indiana University became an internationallyrenowned center for the study of Islam and the Middle East. Hiscounsel was often sought by many, including heads of state. Moreover, hisencyclopedic knowledge of Arabic, Islamic history, and culture wasunmatched. In 2004, his students and friends founded the Jwaideh MemorialLecture. This book chronologically follows the developments of the Kurdishquestion from the suppression of semi-autonomous Kurdish emirates (principalities)in the Ottoman Empire during the nineteenth century, throughthe First World War and the Kurdish rebellions of the 1930s and 1940s andthe establishment and fall of the short-lived Kurdish Republic of Mahabad.Although his main concerns revolve around the Kurdish nationalistmovement’s relative strength and relations to international politics in theMiddle East, he follows a comprehensive analytical approach and givesthe role of economic, religious, and psychological factors considerableweight.In his foreword, the well-known Kurdologist Martin van Bruinessenwrites that “many scholars have recognized its importance not only as astudy of the earlier phases of Kurdish nationalism, but also as a frameworkfor understanding later developments.” During the preparation of this study,which was originally a Ph.D. dissertation for Syracuse University in 1960,Jwaideh states of the Kurds: “Their behavior is one of the important factorsin the future stability and security not only of the Kurdish-inhabited countries,but of the entireMiddle East” (p. xiv). I strongly agree with Bruinessenthat this statement is more relevant today than ever; current events in Iraqonly serve to bear out how far-sighted Jwaideh was about the Kurds’ role inthe modern Middle East ...

Saudi Arabia is an important country among the Middle Eastern nations and a pivotal one because of its key position in international petroleum production. Sustainable practices are becoming prominent considerations among public and private sector Saudi Arabian business enterprises. Secondary and primary data pertaining to sustainability and carbon management practices in Saudi Arabia and its business enterprises were analyzed in this study. Saudi Arabian government has been serious in tackling the environmental problems. Primary data revealed private sector managers were better prepared and eager to deal with sustainability and carbon management problems compared to public sector enterprises. Surveyed Saudi managers reported hope that their employers would start rewarding positive sustainability actions and focus on educating managers about carbon management practices. There is a need to reform the educational system to prepare future managers who are ready to implement sustainability policies in their organizations. The findings of this project can assist Saudi Arabian policymakers and leadership of public and private sector universities to restructure the higher education sector to prepare students for the jobs of the future and help Saudi Arabia in pursuing sustainability goals.

This collection of papers, presented at a Princeton University conference heldin May 2008, opens with an extensive bibliography of Abraham L. Udovitch’sworks and a preface detailing his scholarship on the medieval Islamic world’seconomic institutions, social structure, legal theory, and practices. The prefacealso highlights Udovitch’s role and scholarly contributions, prolific publicationsand international academic collaboration, his respect for interdisciplinaryexamination and combination of various methods, as well as the diversity ofhis intellectual pursuits and teachings. The editors praise his visionary approachof focusing on seemingly unconnected texts to uncover the past, suchas combining normative legal texts with narratives from diverse sources andgenres. His students, as demonstrated in this volume, have adopted these methods.Udovitch’s role in changing the writing of medieval Islamic history islauded, as is his encouragement to explore new techniques and methodologiesas well as his attention to the human experience within history.Mark Cohen, whose introduction examines Udovitch’s many roles (viz.,scholar, leading historian, activist, and teacher) provides a biography focusedon the professor’s life and projects. The nine essays, loosely grouped into fourunmarked categories, discuss the main areas of Udovitch’s interests: (1) “EconomicHistory” highlights the intersections between the legal theory of commerceand the commercial practices of institutions. It includes contributionsby Petra Sijpesteijn and Michael Bonner; (2) “Social History” relates economicand social actions, underlines their thematic and methodological commonalities,and comprises essays by Adam Sabra and Jonathan Berkey; (3)“Mediterranean and Indian Ocean” deals with “Middle Eastern History in itsGeographic contexts” and coalesces around what has been termed Udovitch’s“Mediterraneanist” concerns, namely, interdenominational relations and negotiationsbridging the gap between “rigid principles and supple accommodation.”This includes contributions by Olivia Remie Constable, YossefRapaport, and Hassan Khalilieh; and (4) “Urbanism,” the study of cities assites of economic exchanges and interactions between individuals and groups,combining legal, political, ideological, and intellectual dimensions to formthe realities of daily life. This includes two contributions by Boaz Shoshanand Roxani Margariti ...

The five-year-old Palestinian uprising, the intifada, was the first of many mass mobilizations against nondemocratic rule to appear in the Middle East, Eastern Europe, East Asia, and the former Soviet Union between 1987 and 1991. Although the Palestinian struggle against Israeli occupation of the West Bank and Gaza Strip is seldom included by the media or by social scientists in their treatments of this putative wave of “democratization,” many studies of the uprising are available. Although largely atheoretic in their construction of the intifada and in their explanations for it, the two general questions posed by most of these authors are familiar to students of collective action and revolution. On the one hand, why did it take twenty years for the Palestinians to launch the uprising? On the other hand, how, in light of the individual costs of participation and the negligible impact of any one person's decision to participate, could it have occurred at all? The work under review provides broad support for recent trends in the analysis of revolution and collection action, while illustrating both the opportunities and the constraints associated with using monographic literature as a data base.

Students of Middle Eastern, North African, and Balkan history of the period extending roughly from the middle of the fifteenth or the beginning of the sixteenth century to the end of World War I ought to know about the vital developments that have occurred since 1985 in the Turkish Archives or Başbakanlik Arşivleri (prime minister’s archives). These materials were to be moved to the central archive building in Ankara, but the ultimate decision was made to keep the Ottoman documents in Istanbul and to use the large Ankara archive building for preserving the material accumulated during the Republic.An international conference was convened by the Turkish government in 1985 to discuss the situation of the Ottoman archives. The meeting was opened by Prime Minister Turgut Ozal, who promised on behalf of the government to do whatever was necessary to expedite the classification of the existing material and facilitate its use. After the conference, Professor Halil Inalcik and I were invited to Ankara to discusss with Mr. Hasan Celal Güzel—then prime minister’s aide, currently minister of culture—the measures necessary to train archivists. Later, in the summer of 1986, I participated in several working sessions presided over by Mr. Güzel to discuss various technical questions, such as the administrative framework of the archives, the training of personnel both at home and abroad, and so on. In a recent visit to the archives (November 1988), I was able to assess on the spot the work carried out since 1986 under the supervision of Professor Ismet Miroglu, the current director general of the archives.

Most students of Middle Eastern history in the West will probably recognize the title of this paper as an allusion to Bernard Lewis's well-known article “Ottoman observers of Ottoman decline”. The allusion is meant to be more than a mere play on words, however, for Professor Lewis's discussion of the reactions of Ottoman statesmen to the crises that rocked their society in the late sixteenth and early seventeenth centuries contains much that is relevant to an understanding of Chinese reactions to similar crises in the Ming (1368–1644) empire at about the same time. Indeed, whether or not one accepts the still controversial notion that there was a “general crisis” in seventeenth-century world economic and political history, it has become increasingly clear in recent years that during the period from approximately 1550 to 1680, a revolution in world monetary history, sharp fluctuations in the levels of international and domestic trade, dramatic increases in governmental expenditure, significant changes in the growth rates and geographical distribution of population, deteriorating climatic conditions, and outbreaks of epidemic disease affected many economies, including those of the Ming, Ottoman, and Spanish empires, in ways that rulers, officials, clerics, and political commentators from London to Edo found deeply disturbing.

The ongoing multi-country human monkeypox (HMPX) outbreak was declared as a public health emergency of international concern. Considering the key role of healthcare workers (HCWs) in mitigating the HMPX outbreak, we aimed to assess their level of knowledge and their confidence in diagnosis and management of the disease, besides the assessment of their attitude towards emerging virus infections from a conspiracy point of view. An online survey was distributed among HCWs in Jordan, a Middle Eastern country, during May–July 2022 using a questionnaire published in a previous study among university students in health schools in Jordan. The study sample comprised 606 HCWs, with about two-thirds being either physicians (n = 204, 33.7%) or nurses (n = 190, 31.4%). Four out of the 11 HMPX knowledge items had <50% correct responses with only 33.3% of the study respondents having previous knowledge that vaccination is available to prevent HMPX. A majority of study respondents (n = 356, 58.7%) strongly agreed, agreed or somewhat agreed that the spread of HMPX is related to a role of male homosexuals. Confidence in the ability of diagnosis based on the available monkeypox virus diagnostic tests was reported by 50.2% of the respondents, while the confidence levels were lower for the ability to manage (38.9%) and to diagnose (38.0%) HMPX cases based on their current level of knowledge and skills. Higher confidence levels for HMPX diagnosis and management were found among physicians compared to nurses. The endorsement of conspiracy beliefs about virus emergence was associated with lower HMPX knowledge, the belief in the role of male homosexuals in HMPX spread, and with lower diagnosis and management confidence levels. The current study highlighted the gaps in knowledge regarding HMPX among HCWs in Jordan as well as the lack of confidence to diagnose and manage cases among physicians and nurses. Raising the awareness about the disease is needed urgently considering the rapid escalation in the number of cases worldwide with reported cases in the Middle East. The attitude towards male homosexuals’ role in HMPX spread necessitates proper intervention measures to prevent stigma and discrimination among this risk group. The adoption of conspiratorial beliefs regarding virus emergence was widely prevalent and this issue needs to be addressed with proper and accurate knowledge considering its potential harmful impact.

Cultural diplomacy is a recent diplomatic practice. Although elements of cultural-diplomatic actions have been evident ever since the early beginnings of diplomacy, it is safe to assume that cultural diplomacy saw its full development during the Cold War. Through cultural contents and forms, diplomacy promotes the system of values, ideas, representations and perceptions of a particular country. Cultural diplomacy is in direct and dynamic relation with both the internal and foreign political processes and contexts. When political, diplomatic, economic and military instruments and tools fail to produce the desired results, cultural diplomacy can unobtrusively create a favorable perception, affection and friendliness to its state and its policies. In this context, and from the aspect of international relations, the efforts of the former SFRY to implement cultural-diplomatic actions in its foreign policy are quite interesting. The first more complex international cultural-diplomatic representation of the SFRY occurred in years of unfavorable economic and social performance on the internal political scene and tense political relations with the countries of the Eastern Bloc on the foreign political scene. The profiling of the SFRY as a country different than those of the so-called "communist camp" and the creation of a favorable perception among the Western states and peoples shifted to the terrain of culture, and quite successfully so. Although the then Yugoslav authorities and official political intellectuals treated these activities as international cultural cooperation, from today's point of view, those were actually cultural-diplomatic actions that were strategically well devised and created, and also realized in the best possible way - in the spirit of the best practices of cultural diplomacy. The more fruitful cultural-diplomatic activities of the former SFRY, the better the possibilities for successful international political and economic positioning of the country. And vice versa, the new international positioning of the then Yugoslavia, changed the directions, methods and contents of its cultural diplomacy. The creation of the perception of a leader country in the Non-Aligned Movement was directly related to the cultural-diplomatic actions towards the countries of the so-called Third World. Statistical parameter analysis of the scholarships, students exchange and educational programs with countries from Africa, the Middle East and Asia indicates that the SFRY practiced extremely serious, thorough and modern cultural diplomacy, which for several decades had been effectuating excellent results in the international positioning of the country, simultaneously improving the domestic socio-economic and cultural performances.

Background and objective: Higher education has witnessed significant changes in order to provide quality education that meets the needs of the 21st century. To be in par with international best practices, the foundation program was established to prepare the high school leavers for higher education in Oman, a middle-eastern country. The aims of this study were to (1) assess the relationship between students’ high school scores and their cumulative grade point average (CGPA) among the graduates of the nursing program in Oman, and (2) compare the CGPA of the student who attended the general foundation program (GFP) compared to the ones who did not attend the GFP. Methods: Secondary data analysis approach was used to access the alumni files one year before and one year after the implementation of the GFP. A retrospective approach was used to gather data from the alumni files, which included high school grade, whether the graduates have attended the foundation program or not, their first year Grade point average (GPA), and their CGPA.Results: Six hundred twenty-seven (n = 627) graduates were recruited from two cohorts, one attended the GFP (n = 287; 45.8%) and the others did not attend the GFP (n = 340; 54.2%). Majority of the participants who were included in this study were female graduate (n = 535; 85.3%). The students who attended the GFP were found to have higher first year GPA and higher CGPA compared to those who did not attend the GFP. High Diploma Scores and First Year GPA were significant predictors of the graduation CGPA of the graduates who did not enroll in the GFP whereas First Year GPA was the main predictors of the CGPA of the graduates who attended the GFP. It was also obvious that the first year GPA showed a higher significant correlation with CGPA among GFP attenders (r = 0.912, p < .01) in comparison to non GFP attenders (r = 0.775, p < .01).Conclusions: This study sheds light into the impact of foundation program on the overall students’ performance in the nursing program. It significantly reveals that GFP, has a positive impact on the overall CGPA, as it equipped the students with the necessary study skills and increased their English proficiency levels.

Each year, the Harvard Islamic Finance Information Program (HIFIP) of the Center for Middle Eastern Studies organizes this forum. This year's forum had an international flavor, thanks to participants from Malaysia, South Africa, the Middle East, and Europe. Participants were mainly finance industry representatives from the Islamic Development Bank, the Kuwait Finance House, HSBC Amanah Finance, the Dow Jones Islamic Index, Bank Indonesia, Freddie Mac, and others. In addition, several experts in Islamic economics and finance, such as Monzer Kahf, M. Nejatullah Siddiqi, Nizam Yaquby, and Frank E. Vogel participated. Many other participants sought to educate themselves about the principles of Islamic finance and the availability of lslamically approved financial products. Overall, the forum was more of an opportunity for those interested in Islamic finance to meet each other, network, and present some of their latest lslamically approved financial instruments and contracts. The forum fea­tured a few research papers and many case studies. Most presentations and panel discussions focused on current and past experiences in the Islamic finance industry, challenges facing the development of new financial instru­ments, effective marketing and delivery of products to end-users, and areas where applying jjtihad is most needed and promising. Participants also dis­cussed the need to develop relevant financial institutions to strengthen the stability and perfonnance of Islamic financial service providers ( e.g., man­aging liquidity and risk). Thomas Mullins, HIFIP's executive director, welcomed the guests. He stressed the Islamic finance industry's important role in creating a dialogue between I slam and the West - a role made especially relevant after Septem­ber 11. Forum chairperson Samuel Hayes, Jacob Schiff Professor Emeritus at Harvard Business School, used his opening remarks to commend the industry on its many accomplishments during the past decade and outlined areas for improvement. In his introduction, Saif Shah Mohammed, presi­dent of the Harvard Islamic Society, suggested that the industry should prer vide relevant services to students, such as Shari'ah-compliant educational loans and young professional programs. Ahmad Mohamed Ali, president of the Islamic Development Bank (IDB), delivered the keynote address: "The Emerging Islamic Financial Architecture: The Way Ahead." He discussed the infrastructure required to strengthen the Islamic financial industry, which is in a process of evolution. Some recent major initiatives include the Accounting and Auditing Organ­ization for Islamic Financial Institutions, the Islamic Financial Services Organization, an international Islamic financial market with a liquidity management center, and an Islamic rating agency. Currently, there are ...

The article reviews major milestones in the history of the Communist University of the Toilers of the East (KUTV) and its role in formation of the Soviet-centric political avant-garde in some countries of the East. The creation of this educational institution was connected with the resolution of the Central Committee of the RCP(b) оf January 21, 1921 On Organization of the Eastern Courses under the People's Commissariat of Nationalities (Narkomnats), later enshrined in the decree of the All-Russian Central Executive Committee (April 21, 1921). The university firmly established itself within the vast network of international institutions of the Comintern. Although it had never been quantitatively dominant in the institute, the Sector ‘A’ (or the Special Sector, or the Inosektor, as this department for international students was known in different periods) was crucial for the development of its complex system, as the policy of the 3rd International formed the core of its activities. The modest historiography on the history of the university in the Soviet period describes its development as overcoming difficulties in on-going forward movement. A more comprehensive picture emerges in the documents from the KUTV archival fond stored in the RGASPI (fond 532). 12,000 files of the fond include about 10,000 personal files of students and teachers. They show the sinuosities of the KUTV history from its organization to high noon of its activities and to its end in consequence of the restructuring of the party education system in the USSR in 1938. The university accumulated unique experience of training almost illiterate people to become middle-ranking executives in a very short time. A considerable part of the future leaders of colonial countries passed through the university. This Comintern coordinated process secured Soviet national interests. The university also laid the basis for Soviet Oriental studies. All this does not allow to call the university a purely propagandistic institution for ‘export’ of the world revolution and prompts to look behind utilitarian ideological clich?s. The article studies its unique experience in forming the national elites of the Oriental countries, which were to become communist champions of world revolution, and thus provides a professional-level picture of the university organization and management that recognized special nature of the multiethnic student body. It introduces statistical and personal data on the graduates that prove the efficiency of the university. The study may be of interest to political technologists, who determine mode of modern universities’ interaction with the Oriental countries.

The article is devoted to the scientific and organizational activities of O. Prytsak in Ukraine after 1991. It was during this period against the background of favorable political circumstances that the scientist was able to come to Ukraine and begin his active work on the development of historical science in our country. The key directions to which the scientist’s activity was directed are considered. First of all, much attention is paid to the establishment of the Institute of Oriental Studies of the National Academy of Sciences of Ukraine, as well as the revival of the journal “Eastern World”. In addition to the development of Oriental studies, O. Prytsak dealt with other issues concerning the development of historical science in Ukraine. He proposed to create the Department of Historiosophy at Kyiv State University named after Taras Shevchenko. At the historical faculty of this university O. Prytsak gave lectures on philosophy and methodology of history. During the study period, the scientist had repeatedly acted as a dissertation supervisor and was an official opponent in the defense of dissertations. In the personal archive of the scientist one may find reviews and responses to works on the history of Ukraine of the Middle Ages, the age of the Cossacks, the history of nomadic peoples of Asia, oriental linguistics, general linguistics, as well as political and cultural history. The article highlights O. Prytsak’s participation in the scientific events, in which he made reports that were the results of his research in the field of the Ukrainian history and oriental studies. As a result of the study, it was concluded that O. Prytsak made a great contribution to the revival of Oriental Studies in Ukraine, was active in establishing the Department of Historiosophy at Kyiv State University named after Taras Shevchenko, brought up a whole galaxy of students who are currently well-known and authoritative researchers both in Ukraine and abroad. The scientific activity of the scientist has received recognition all over the world, as evidenced by his numerous international awards and distinctions.

The article briefly analyzed the biography of the students of I.P.Lviv, the associate professor of the Chernihiv Pedagogical Institute. The purpose of our article was to show the biography of the students of the lecturer I.P.Lvov, who was known all the world. Our graduates were born and grew up in the Chernihiv region. We briefly wrote about the graduates of I.P.Lvov, and there are P. Tychyna, H. Verevka, F. Los and V. Dyadychenko. All of them grew up and lived in difficult times, when Ukraine was part of the Soviet Union. I. P. Lvov’s students made an outstanding contribution to science, culture of pedagogy in Ukraine. P. Tychyna was a famous Ukrainian poet, interpreter, public activist, academician, and statesman of the Ukrainian Soviet Socialist Republic. He was born in a big family. His father was a village deacon and a teacher in the local grammar school. In 1900, he became a member of an archiary chorus in the Troitsky monastery near Chernihiv. Simultaneously P. Tychyna studied in the Chernihiv theological school. In 1907−1913 P. Tychyna continued his education in the Chernihiv Theological Seminary. In 1913−1917, he was studying at the Economics department of the Kiev Commercial Institute. At the same time, he worked on the editorial boards of the Kiev newspaper Rada and the magazine Svitlo. In the summer, he worked for the Chernihiv statistical bureau. In 1923, he moved to Kharkiv, entering the vibrant world of early post-Revolution Ukrainian literary organizations. Later he started to study Georgian, and Turkic language, and became the activist of the Association of Eastern Studies in Kyiv. P. Tychnya printed many works, but we viewed only Major works Clarinets of the Sun, The Plow, Instead of Sonnets or Octaves, The Wind from Ukraine, Chernihiv and We Are Going into Battle, Funeral of a Friend, To Grow and Act. H. Veryovka was a Ukrainian composer, choir director, and teacher. He is best known for founding a folk choir, and he was director it for many years, gaining international recognition and winning multiple awards. Veryovka was also a professor of conducting at the Kyiv Conservatory, where he worked alongside faculty including B. Yavorsky, M. Leontovych. H. Veryovka was born in town of Berezna. In 1916, he graduated from the Chernihiv Theological Seminary. In 1918−21 H. Veryovka studied at the Lysenko music school studying a musical composition by B. Yavorsky. In 1933, he received an external degree from the institute. Since 1923 Veryovka continued to work at the Lysenko institute and later Kiev Conservatory. In 1943 in Kharkiv, H. Veryovka organized his well-known choir and until his death was its art director and a main conductor. In 1948-52 he headed the National society of composers of Ukraine. F. Los was born in the village of Pivnivchyna. He studied at the Chernihiv Institute of Social Education. He taught at the secondary school of Volochysk then at the Gorodiansky Pedagogical College of the Chernihiv Region. In 1935, he was a post-graduate student to the Institute of History of the All-Ukrainian Association of Marxist-Leninist Institutes. He researched on the rural community of the early twentieth century. F. Los worked in institutes at such departments: the head of the Department of History of the USSR and Ukraine of the Kiev Pedagogical Institute, the lecturer of the Higher Party School by the Central Committee of the Communist Party (Bolshevik), Taras Shevchenko National University of Kyiv, and the professor of the History Department. He published over 200 scientific papers, such as: 15 textbooks on the history of Ukraine co-authored about 20 collective monographs, collections of articles, collections of materials and documents. He buried in Kiev. V. Dyadychenko was a researcher, lecturer and methodologist. He was born in Chernihiv in a family of statistician. He graduated from the Chernihiv Institute of Public Education. Having received a diploma of higher education, he taught at the Mykolaiv Pedagogical Institute. Later V. Dyadychenko moved to Kiev and worked at the Institute of History of Ukraine Academy of Sciences of the Ukrainian SSR. In the Taras Shevchenko National University of Kyiv V. Dyadychenko worked at such chairs: the Department of History of the USSR, the history of the Middle Ages and the ancient history, archeology and museology. Professor V. Dyadychenko collaborate in the writing of school-books on the history of Ukraine for students in grade 7-8. V. Dyadychenko was social and political active worker. In 1973, he died.

In this study, the most and the least common vocabulary learning strategies was explored among Eastern Mediterranean University international students. Besides, the role of personal factors such as gender and English proficiency level of students were considered. After distributing the questionnaire, the data were analyzed applying t-test and ANOVA. It was revealed that the level of importance of vocabulary learning strategy use was moderate for the EMU international students. Furthermore, it was found that metacognitive strategies and social strategies are the most and the least common vocabulary learning strategies respectively utilized by EMU international students for learning vocabulary. Regarding the role of gender and proficiency level, the t-test and ANOVA results indicated that gender was an effective factor; whereas, proficiency was not an influential factor in preference of students for using vocabulary learning strategies. Male students preferred detrimental strategies but females preferred metacognitive strategies.

Middle East Studies for the New Millennium sheds light on the trials and tribulations of Middle East area studies in the highly charged and politi- cized context of American academia and broader US policy. In this respect, it is an important exposition of how American universities produce knowl- edge about different world regions (ix). The study is the outcome of a research project that spanned a period of nearly fifteen years since 2000. The introductory chapter, by book editors Shami and Miller-Idriss and titled “The Many Crises of Middle East Stud- ies” (MES), refers to the contextual status of the field and relates its ‘crises’ to an American setting in which knowledge and power are intrinsically, even if not always clearly, juxtaposed. Shami and Miller-Idriss point out that three main institutional actors define the politics of the field: univer- sities, federal government, and private philanthropic foundations (8). The role of the US federal government in producing knowledge, the relation- ship between knowledge and power, and ways of knowing about ‘other’ cultures and places has long been a source and subject of numerous debates and controversies (1), but the authors problematize it in terms of the “se- curitization of academic knowledge in the name of ‘national interest,’ the challenges arising out of the possibilities of unbounded, transnational fields of scholarship and the future of the university as an institution” (2). The MES also faced an additional crisis as a growing number of social scientists came to perceive it as too focused on in-depth studying of areas instead of seeking to produce knowledge based on universal theories or explanations. MES, thus, increasingly occupied a diminishing space in social sciences in favor of a humanistic turn toward cultural and linguistic approaches (9). This, according to Shami and Miller-Idriss was not simply a matter of intel- lectual skepticism, but rather a reflection of deliberate attempts at siphon- ing social scientists from universities, narrowing knowledge to specific agenda-settings, and limiting space for alternative perspectives. Due to the perceived ‘anti-Americanism’ of MES, in good measure emanating from claims about Edward Said’s “pernicious influence,” the field has increasingly come under siege through federal monitoring, campus watch, scrutiny of scholars exchanges, and funding restrictions (10). Problematizing the context of MES in such terms helps frame the ap- proach of this study around three main themes that comprise the three parts of the book and its eleven chapters. These include the relationship be- tween MES and other social science disciplines, reconfigurations, and new emphases in MES focusing on university restructuring, language training and scholarly trends, and the politics of knowledge as they relate specifical- ly to the many crises in the Middle East (11). Part I, titled “Disciplines and its Boundaries,” comprises four chap- ters, which highlight the interdisciplinary nature of area studies as a sub- field within the entire “problem-solving” structure of social sciences. This tendency distinguished area studies from earlier Orientalist/civilizational scholarly traditions. The four chapters in Part I cover the relationship be- tween area studies and political science (Lisa Wedeen), sociology (Reshat Kasaba), economics (Karen Pfeifer), and geography (Amy Mills and Timur Hammond). Together, they demonstrate how the privileged discipline or “prestige area” for theorizing reflects a different relationship with area studies depending on the discipline’s definition of the “universal” (11). Wedeen challenges positivist/methodological claims about the separation of fact and value, and the unification of liberalism and science in such a fashion as to render the subfield of American studies a standard universal “nonarea”, reflecting American exceptionalism (12). Kasaba examines the historically cyclical relationship between sociology and area studies “as a push-and-pull reaction to particular political imperatives,” related to how social sciences and American foreign policy have been intertwined since WWII (12). Pfeifer focuses on how international financial institutions have shaped much of western economists’ approaches to the Middle East region, entrenching neoclassical economic ideas associated with stabilization, lib- eralization, and privatization (13). Mills and Hammond examine the “spa- tial turn” in area studies, and how spatial methodologies have provided for a means to understand the broad socio-economic and political dynamics that have served to shape the Middle East. They point also to the interdisci- plinary nature of spatial studies that could very well transform area studies by linking the region to its global context (14-15). Part II, titled “Middle East Studies and the University,” comprises four chapters by Jonathan Z. Friedman and Cynthia Miller-Idriss, Elizabeth An- derson Worden and Jeremy M. Browne, Laura Bier, and Charles Kurzman and Carl W. Ernst. These chapters highlight how knowledge about the Middle East are produced through changing institutional structures and architectures, particularly in relation to the rise of “the global” as a major organizational form within American universities. They also focus on the “capacities” needed to produce a new generation of qualified specialists ca- pable of dealing with profound regional changes that would also require dif- ferent policy and educational approaches (15). Friedman and Miller-Idriss look at the Hagop Kevorkian Center for Near Eastern Studies at New York University (NYU) in order to investigate how area studies centers as well as universities are to transform themselves into global institutions. They point to two separate but coexisting logics of internationalization: that of the specialist with deeper knowledge of the area, and the cosmopolitan who emphasizes breadth in global experience in order to produce the ‘global citizen’ (15-16). Worden and Browne focus on reasons why it was difficult for American institutions to produce proficient Arabic language speakers in significant numbers. They offer an explanation in terms of structural and cultural factors related to time constraints that graduate students face in or- der to learn the language, the relative lower status of language instructors, the devaluation of language learning by some social sciences disciplines, and, for all practical purposes, the difficulty of learning Arabic. Bier ana- lyzes PhD dissertations concerned with the Middle East across six social sciences disciplines (political science, sociology, anthropology, economics, history and MES) during the period 2000-2010, focusing on their themes, topics and methods (253). She points out that neoliberalism and what is termed the ‘Washington Consensus’ have come to dominate political sci- ence, sociology and economics, while issues of identity, gender, colonial- ism, the nation, and Islam dominate in anthropology, history, and MES. Kurzman and Ernst go beyond Bier’s thematic approach to highlight the renewed and significant institutional growth of interest in Islamic studies for national security concerns. They point as well to the encouragement offered by a number of universities to promote cross-regional approaches, not constrained by narrower definitions of distinct regions, although they also raise the problem of lack of adequate federal funding for such purpos- es. Part III, titled “the Politics of Knowledge,” comprises three chapters by Seteney Sami and Marcial Godoy-Anativia, Ussama Makdisi, and Irene Gendzier; and an ‘Afterward’ by Lisa Anderson. These chapters examine not only the production of knowledge but also how knowledge is frequently silenced by forces that “structure and restrict freedom of speech, censor- ship and self-censorship”—the so-called “chilling effects” (19). Sami and Godoy-Anativia examine the themes of campus watch or surveillance and public criticism of MES, especially after the 9/11 events of 2001, and their impact on academia and “institutional architectures” as knowledge is secu- ritized and “privatized” (19). Makdisi and Gendzier question how Ameri- can scholarship about the region has changed over time, yet almost always highly charged and politicized in large measure due to the Arab-Zionist/ Israeli conflict (20-21). Despite moves toward more critical and postna- tionalist approaches, Makdisi emphasizes that overall academic freedom has nevertheless been curtailed. Genzier, in turn, points to how “ignorance has [come to have] strategic value,” as “caricatured images” pass for anal- ysis (21-22). Finally, given the securitization and other intimidating mea- sures undertaken around campuses and universities, Anderson concludes that the state of a “beleaguered” (442) MES is deplorable, describing it as “demoralized, lacking academic freedom and reliable research data, and function in a general climate of repression, neglect and isolation” (22, 442). This important book—with extensive bibliographies in each chapter and its detailed exploration of the state of the field of United States MES in the twenty-first century—stands as a reference source for all interested in Middle East studies. “Infrastructures for Knowledge” could have made for a provocative main title of this work, in reference to the production of knowledge on the Middle East and the reproduction of new generations of Middle Eastern specialists. Its most salient aspect is that it highlights and underscores the formal and informal authoritarian and securitization mea- sures adopted by US federal agencies as well as universities to set effective restrictions on what can or cannot be said and/or taught about MES, both in academic institutions and in the media. In addition to the proliferation of both private and public watchdogs monitoring how MES is being taught on campuses, the establishment since 2003 of twelve Homeland Security Centers of Excellence at six universities (with grants totaling about 100 million dollars) is indicative of the scale of intrusive measures (101). The broader problem is that such infringements do not take place only in US universities. Given that county’s totalizing and vested interests in influenc- ing how knowledge is produced and consumed globally, not least in and about the Middle East, the extent of its hegemonic control in that region can only be surmised. Amr G.E. SabetDepartment of Political ScienceDalarna University, Falun, Sweden

Middle East Studies for the New Millennium sheds light on the trials and tribulations of Middle East area studies in the highly charged and politi- cized context of American academia and broader US policy. In this respect, it is an important exposition of how American universities produce knowl- edge about different world regions (ix). The study is the outcome of a research project that spanned a period of nearly fifteen years since 2000. The introductory chapter, by book editors Shami and Miller-Idriss and titled “The Many Crises of Middle East Stud- ies” (MES), refers to the contextual status of the field and relates its ‘crises’ to an American setting in which knowledge and power are intrinsically, even if not always clearly, juxtaposed. Shami and Miller-Idriss point out that three main institutional actors define the politics of the field: univer- sities, federal government, and private philanthropic foundations (8). The role of the US federal government in producing knowledge, the relation- ship between knowledge and power, and ways of knowing about ‘other’ cultures and places has long been a source and subject of numerous debates and controversies (1), but the authors problematize it in terms of the “se- curitization of academic knowledge in the name of ‘national interest,’ the challenges arising out of the possibilities of unbounded, transnational fields of scholarship and the future of the university as an institution” (2). The MES also faced an additional crisis as a growing number of social scientists came to perceive it as too focused on in-depth studying of areas instead of seeking to produce knowledge based on universal theories or explanations. MES, thus, increasingly occupied a diminishing space in social sciences in favor of a humanistic turn toward cultural and linguistic approaches (9). This, according to Shami and Miller-Idriss was not simply a matter of intel- lectual skepticism, but rather a reflection of deliberate attempts at siphon- ing social scientists from universities, narrowing knowledge to specific agenda-settings, and limiting space for alternative perspectives. Due to the perceived ‘anti-Americanism’ of MES, in good measure emanating from claims about Edward Said’s “pernicious influence,” the field has increasingly come under siege through federal monitoring, campus watch, scrutiny of scholars exchanges, and funding restrictions (10). Problematizing the context of MES in such terms helps frame the ap- proach of this study around three main themes that comprise the three parts of the book and its eleven chapters. These include the relationship be- tween MES and other social science disciplines, reconfigurations, and new emphases in MES focusing on university restructuring, language training and scholarly trends, and the politics of knowledge as they relate specifical- ly to the many crises in the Middle East (11). Part I, titled “Disciplines and its Boundaries,” comprises four chap- ters, which highlight the interdisciplinary nature of area studies as a sub- field within the entire “problem-solving” structure of social sciences. This tendency distinguished area studies from earlier Orientalist/civilizational scholarly traditions. The four chapters in Part I cover the relationship be- tween area studies and political science (Lisa Wedeen), sociology (Reshat Kasaba), economics (Karen Pfeifer), and geography (Amy Mills and Timur Hammond). Together, they demonstrate how the privileged discipline or “prestige area” for theorizing reflects a different relationship with area studies depending on the discipline’s definition of the “universal” (11). Wedeen challenges positivist/methodological claims about the separation of fact and value, and the unification of liberalism and science in such a fashion as to render the subfield of American studies a standard universal “nonarea”, reflecting American exceptionalism (12). Kasaba examines the historically cyclical relationship between sociology and area studies “as a push-and-pull reaction to particular political imperatives,” related to how social sciences and American foreign policy have been intertwined since WWII (12). Pfeifer focuses on how international financial institutions have shaped much of western economists’ approaches to the Middle East region, entrenching neoclassical economic ideas associated with stabilization, lib- eralization, and privatization (13). Mills and Hammond examine the “spa- tial turn” in area studies, and how spatial methodologies have provided for a means to understand the broad socio-economic and political dynamics that have served to shape the Middle East. They point also to the interdisci- plinary nature of spatial studies that could very well transform area studies by linking the region to its global context (14-15). Part II, titled “Middle East Studies and the University,” comprises four chapters by Jonathan Z. Friedman and Cynthia Miller-Idriss, Elizabeth An- derson Worden and Jeremy M. Browne, Laura Bier, and Charles Kurzman and Carl W. Ernst. These chapters highlight how knowledge about the Middle East are produced through changing institutional structures and architectures, particularly in relation to the rise of “the global” as a major organizational form within American universities. They also focus on the “capacities” needed to produce a new generation of qualified specialists ca- pable of dealing with profound regional changes that would also require dif- ferent policy and educational approaches (15). Friedman and Miller-Idriss look at the Hagop Kevorkian Center for Near Eastern Studies at New York University (NYU) in order to investigate how area studies centers as well as universities are to transform themselves into global institutions. They point to two separate but coexisting logics of internationalization: that of the specialist with deeper knowledge of the area, and the cosmopolitan who emphasizes breadth in global experience in order to produce the ‘global citizen’ (15-16). Worden and Browne focus on reasons why it was difficult for American institutions to produce proficient Arabic language speakers in significant numbers. They offer an explanation in terms of structural and cultural factors related to time constraints that graduate students face in or- der to learn the language, the relative lower status of language instructors, the devaluation of language learning by some social sciences disciplines, and, for all practical purposes, the difficulty of learning Arabic. Bier ana- lyzes PhD dissertations concerned with the Middle East across six social sciences disciplines (political science, sociology, anthropology, economics, history and MES) during the period 2000-2010, focusing on their themes, topics and methods (253). She points out that neoliberalism and what is termed the ‘Washington Consensus’ have come to dominate political sci- ence, sociology and economics, while issues of identity, gender, colonial- ism, the nation, and Islam dominate in anthropology, history, and MES. Kurzman and Ernst go beyond Bier’s thematic approach to highlight the renewed and significant institutional growth of interest in Islamic studies for national security concerns. They point as well to the encouragement offered by a number of universities to promote cross-regional approaches, not constrained by narrower definitions of distinct regions, although they also raise the problem of lack of adequate federal funding for such purpos- es. Part III, titled “the Politics of Knowledge,” comprises three chapters by Seteney Sami and Marcial Godoy-Anativia, Ussama Makdisi, and Irene Gendzier; and an ‘Afterward’ by Lisa Anderson. These chapters examine not only the production of knowledge but also how knowledge is frequently silenced by forces that “structure and restrict freedom of speech, censor- ship and self-censorship”—the so-called “chilling effects” (19). Sami and Godoy-Anativia examine the themes of campus watch or surveillance and public criticism of MES, especially after the 9/11 events of 2001, and their impact on academia and “institutional architectures” as knowledge is secu- ritized and “privatized” (19). Makdisi and Gendzier question how Ameri- can scholarship about the region has changed over time, yet almost always highly charged and politicized in large measure due to the Arab-Zionist/ Israeli conflict (20-21). Despite moves toward more critical and postna- tionalist approaches, Makdisi emphasizes that overall academic freedom has nevertheless been curtailed. Genzier, in turn, points to how “ignorance has [come to have] strategic value,” as “caricatured images” pass for anal- ysis (21-22). Finally, given the securitization and other intimidating mea- sures undertaken around campuses and universities, Anderson concludes that the state of a “beleaguered” (442) MES is deplorable, describing it as “demoralized, lacking academic freedom and reliable research data, and function in a general climate of repression, neglect and isolation” (22, 442). This important book—with extensive bibliographies in each chapter and its detailed exploration of the state of the field of United States MES in the twenty-first century—stands as a reference source for all interested in Middle East studies. “Infrastructures for Knowledge” could have made for a provocative main title of this work, in reference to the production of knowledge on the Middle East and the reproduction of new generations of Middle Eastern specialists. Its most salient aspect is that it highlights and underscores the formal and informal authoritarian and securitization mea- sures adopted by US federal agencies as well as universities to set effective restrictions on what can or cannot be said and/or taught about MES, both in academic institutions and in the media. In addition to the proliferation of both private and public watchdogs monitoring how MES is being taught on campuses, the establishment since 2003 of twelve Homeland Security Centers of Excellence at six universities (with grants totaling about 100 million dollars) is indicative of the scale of intrusive measures (101). The broader problem is that such infringements do not take place only in US universities. Given that county’s totalizing and vested interests in influenc- ing how knowledge is produced and consumed globally, not least in and about the Middle East, the extent of its hegemonic control in that region can only be surmised. Amr G.E. SabetDepartment of Political ScienceDalarna University, Falun, Sweden

To identify ways that national culture, school characteristics, and individual attributes impact the victimization of students in Grade 8, data from the United States and three East Asian countries (i.e., Japan, S. Korea, and Taiwan) were compared using the 2011 Trends in International Mathematics and Science Study (TIMSS) and Hierarchical Liner Modeling (HLM). The school-level factors measured by school size, school resources, and perceived behavioral problems on campus did not predict middle school students’ victimization in the United States, but significant positive parental involvement and negative school resources were found to impact the victimization of students in the East Asian countries. Regarding the effects of the student-level variables, boys, in comparison to girls and students showing less attachment to the schools, were more victimized in U.S. and East Asian schools. Individual students’ perceived parental monitoring was a significant and positive predictor of students’ victimization in the East Asian schools only. The standard test scores in mathematics were not predictive of victimization in U.S. and East Asian participants. The results indicated that understanding the ecological factors involved in victimization is important to intervene effectively, protect students, and prevent peer victimization on campus.

ABSTRAK Kemisikinan merupakan suatu permasalahan yang harus ditemukan cara mengentaskannya. Islam agama yang sempurna telah memberikan solusi melalui instrument zakat, infak, dan sedekah. Tujuan dari penelitian ini adalah untuk menilai dampak zakat, infak, sedekah di LAZNAS LMI (Lembaga Manajemen Infaq) dengan Pendekatan CIBEST. Metode penelitian yang digunakan adalah kuantitatif dengan uji beda antara kondisi material dan spiritual mustahik sebelum dibantu dengan setelah disalurkan dana ZIS. Hasil analisis dari 355 penerima manfaat menunjukkan bahwa pada kuadran I, penerima manfaat yang dikategorikan sejahtera bertambah 28% sesudah dibantu. Pada kuadran II, penerima manfaat yang dikategorikan miskin secara material menurun sebesar 27,7%. Selain itu pada kuadran IV penerima manfaat yang dikategorikan miskin secara absolut, juga ikut menurun sebesar 0,3%. Hasil Uji Beda juga menunjukan ada perbedaan indeks spiritual maupun indeks material penerima manfaat antar sebelum dan sesudah pemberian dana ZIS dibuktikan dengan Uji Beda Wilcoxon untuk indeks material value, dan Uji T berpasangan untuk indeks spiritual value.. Dengan adanya hasil penilaian kaji dampak ini diharapkan dampak dari bantuan yang diberikan bisa terukur dan juga menjadi bahan evaluasi serta perencanaan untuk program-program yang akan datang. Implikasi temuan penelitian ini dapat memberikan refrensi terkait manfaat zakat, infak, sedekah dalam membantu mengetaskan kemiskinan yang dilakukan oleh lembaga amil zakat nasional. Secara praktik, Lembaga Manajemen Infaq perlu memberikan perhatian khusus kepada mustahik yang berada di kategori miskin absolut, dengan memberikan intervensi ekonomi dan pembinaan secara spiritual. Kata Kunci: Kaji Dampak, ZIS, Kemiskinan, CIBEST, Lemabga Amil Zakat, Lembaga Manajemen Infaq. ABSTRACT Poverty is a problem that must find a way to eradicate. Islam, the perfect religion, has provided a solution through the instruments of zakat, infaq, and shadaqah. The purpose of this study was to assess the impact of Zakat, Sedekah, and Infaq in Lembaga Manajemen Infaq with the CIBEST Approach. The method used is quantitative by distributing questionnaires and testing the difference between the material and spiritual conditions of the mustahik before being assisted with after the ZIS funds are distributed. The results of the analysis of 355 beneficiaries showed that in quadrant I, beneficiaries categorized as prosperous increased by 28% after being assisted. In quadrant II, beneficiaries categorized as materially poor decreased by 27.7%. In addition, in quadrant IV, beneficiaries who are categorized as absolute poor also decreased by 0.3%. The results of the Difference Test also show that there are differences in the spiritual index and material index of beneficiaries between before and after the provision of ZIS funds, as evidenced by the Wilcoxon Difference Test for the material value index, and the paired T-test for the spiritual value index. The assistance provided can be measured and can also be used as material for evaluation and planning for future programs. The implications of the findings of this study can provide a reference regarding the benefits of zakat, shadaqah, and infaq in helping to alleviate poverty carried out by the national amil zakat institution. In practice, Amil Zakat Organization needs to pay special attention to mustahik who are in the absolute poor category, by providing economic intervention and spiritual guidance. Keywords: Assessment of Impact, ZIS, Poverty, CIBEST, Amil Zakat Organization, Lembaga Manajemen Infaq. DAFTAR PUSTAKA Ahmed, B. O., Johari, F., & Wahab, K. A. (2017). Identifying the poor and the needy among the beneficiaries of zakat Need for a zakat-based poverty threshold in Nigeria. International Journal of Social Economics, 44(4), 446–458. https://doi.org/10.1108/IJSE-09-2015-0234 Amalia, & Mahalli, K. (2012). Analisis peran zakat dalam mengurangi kemiskinan: Studi kasus dompet dhuafa republika. Jurnal Ekonomi dan Keuangan. Andam, A. C., & Osman, A. Z. (2019). Determinants of intention to give zakat on employment income: Experience from Marawi City, Philippines. Journal of Islamic Accounting and Business Research, 10(4), 528–545. https://doi.org/10.1108/JIABR-08-2016-0097 Ashar, M. A., & Nafik, M. (2019). Implementasi metode CIBEST (Center of Islamic business and economic studies) dalam mengukur peran zakat produktif terhadap pemberdayaan mustahiq di lembaga yayasan dana sosial al-falah (ydsf) Surabaya. Jurnal Ekonomi Syariah Teori dan Terapan, 6(5). 1057-1071. https://doi.org/10.20473/vol6iss20195pp1057-1071 Asian Development Bank. (2021). 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The effectiveness of distribution of zakat funds on ZDC South Sumatra. Opción, Año 35(20), 1572–1588. Widyaningsih, N., Hafidhuddin, D., & Beik, I. S. (2016). Studi dampak zakat di Sulawesi Selatan dengan model CIBEST. Jurnal Ekonomi Islam Republika, 28. Retrieved from https://fem.ipb.ac.id/d/iqtishodia/2016/Iqtishodia_20160128.pdf Yacoub, Y. (2012). Pengaruh tingkat pengangguran terhadap tingkat kemiskinan kabupaten/kota di Provinsi Kalimantan Barat. Jurnal Eksos, 8(3), 176-185.

ABSTRAK Kemisikinan merupakan suatu permasalahan yang harus ditemukan cara mengentaskannya. Islam agama yang sempurna telah memberikan solusi melalui instrument zakat, infak, dan sedekah. Tujuan dari penelitian ini adalah untuk menilai dampak zakat, infak, sedekah di LAZNAS LMI (Lembaga Manajemen Infaq) dengan Pendekatan CIBEST. Metode penelitian yang digunakan adalah kuantitatif dengan uji beda antara kondisi material dan spiritual mustahik sebelum dibantu dengan setelah disalurkan dana ZIS. Hasil analisis dari 355 penerima manfaat menunjukkan bahwa pada kuadran I, penerima manfaat yang dikategorikan sejahtera bertambah 28% sesudah dibantu. Pada kuadran II, penerima manfaat yang dikategorikan miskin secara material menurun sebesar 27,7%. Selain itu pada kuadran IV penerima manfaat yang dikategorikan miskin secara absolut, juga ikut menurun sebesar 0,3%. Hasil Uji Beda juga menunjukan ada perbedaan indeks spiritual maupun indeks material penerima manfaat antar sebelum dan sesudah pemberian dana ZIS dibuktikan dengan Uji Beda Wilcoxon untuk indeks material value, dan Uji T berpasangan untuk indeks spiritual value.. Dengan adanya hasil penilaian kaji dampak ini diharapkan dampak dari bantuan yang diberikan bisa terukur dan juga menjadi bahan evaluasi serta perencanaan untuk program-program yang akan datang. Implikasi temuan penelitian ini dapat memberikan refrensi terkait manfaat zakat, infak, sedekah dalam membantu mengetaskan kemiskinan yang dilakukan oleh lembaga amil zakat nasional. Secara praktik, Lembaga Manajemen Infaq perlu memberikan perhatian khusus kepada mustahik yang berada di kategori miskin absolut, dengan memberikan intervensi ekonomi dan pembinaan secara spiritual. Kata Kunci: Kaji Dampak, ZIS, Kemiskinan, CIBEST, Lemabga Amil Zakat, Lembaga Manajemen Infaq. ABSTRACT Poverty is a problem that must find a way to eradicate. Islam, the perfect religion, has provided a solution through the instruments of zakat, infaq, and shadaqah. The purpose of this study was to assess the impact of Zakat, Sedekah, and Infaq in Lembaga Manajemen Infaq with the CIBEST Approach. The method used is quantitative by distributing questionnaires and testing the difference between the material and spiritual conditions of the mustahik before being assisted with after the ZIS funds are distributed. The results of the analysis of 355 beneficiaries showed that in quadrant I, beneficiaries categorized as prosperous increased by 28% after being assisted. In quadrant II, beneficiaries categorized as materially poor decreased by 27.7%. In addition, in quadrant IV, beneficiaries who are categorized as absolute poor also decreased by 0.3%. The results of the Difference Test also show that there are differences in the spiritual index and material index of beneficiaries between before and after the provision of ZIS funds, as evidenced by the Wilcoxon Difference Test for the material value index, and the paired T-test for the spiritual value index. The assistance provided can be measured and can also be used as material for evaluation and planning for future programs. The implications of the findings of this study can provide a reference regarding the benefits of zakat, shadaqah, and infaq in helping to alleviate poverty carried out by the national amil zakat institution. In practice, Amil Zakat Organization needs to pay special attention to mustahik who are in the absolute poor category, by providing economic intervention and spiritual guidance. Keywords: Assessment of Impact, ZIS, Poverty, CIBEST, Amil Zakat Organization, Lembaga Manajemen Infaq. DAFTAR PUSTAKA Ahmed, B. O., Johari, F., & Wahab, K. A. (2017). 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The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world, and into Asia. According to this narrative, Usama bin Laden, Ayman al-Za- wahiri, Abu Bakr al-Baghdadi, and other Sunni jihadis were merely putting into action the commands of medieval ‘ulama such as Ibn Taymiyya, the eighteenth century Najdi Hanbali Muhammad ibn ‘Abd al-Wahhab, and modern revolutionary ideologues like Sayyid Qutb and ‘Abdullah ‘Azzam. To eradicate terrorism, you must eliminate or neuter Salafism, say its critics. The reality, of course, is far more complex than this simplistic nar- rative purports. Salafism, though its adherents share the same core set of creedal beliefs and methodological approaches toward the interpretation of the Qur’an and hadith and Sunni legal canon, comes in many forms, from the scholastic and hierarchical Salafism of the ‘ulama in Saudi Arabia and other Muslim majority countries to the decentralized, self-described Salafi groups in Europe and North America who cluster around a single char- ismatic preacher who often has limited formal religious education. What unifies these different expressions of Salafism is a core canon of religious and legal texts and set of scholars who are widely respected and referenced in Salafi circles. Thurston grounds his fieldwork and text-based analysis of Salafism in Nigeria, Africa’s most populous country and home to one of the world’s largest single Muslim national populations, through the lens of this canon, which he defines as a “communally negotiated set of texts that is governed by rules of interpretation and appropriation” (1). He argues fur- ther that in the history of Nigerian Salafism, one can trace the major stages that the global Salafi movement has navigated as it spread from the Arab Middle East to what are erroneously often seen as “peripheral” areas of the Islamic world, Africa and parts of Asia. The book is based on extensive fieldwork in Nigeria including interviews with key Nigerian Salafi scholars and other leading figures as well as a wide range of textual primary sourc- es including British and Nigerian archival documents, international and national news media reports, leaked US embassy cables, and a significant number of religious lectures and sermons and writings by Nigerian Salafis in Arabic and Hausa. In Chapter One, Thurston argues that the Salafi canon gives individ- ual and groups of Salafis a sense of identity and membership in a unique and, to them, superior religious community that is linked closely to their understanding and reading of sacred history and the revered figures of the Prophet Muhammad and the Ṣaḥāba. Salafism as an intellectual current, theology, and methodological approach is transmitted through this can- on which serves not only as a vehicle for proselytization but also a rule- book through which the boundaries of what is and is not “Salafism” are determined by its adherents and leading authorities. The book’s analytical framework and approach toward understanding Salafism, which rests on seeing it as a textual tradition, runs counter to the popular but problematic tendency in much of the existing discussion and even scholarly literature on Salafism that defines it as a literalist, one-dimensional, and puritani- cal creed with a singular focus on the Qur’an and hadith canon. Salafis, Thurston argues, do not simply derive religious and legal rulings in linear fashion from the Qur’an and Prophetic Sunna but rather engage in a co- herent and uniform process of aligning today’s Salafi community with a set of normative practices and beliefs laid out by key Salafi scholars from the recent past. Thurston divides the emergence of a distinct “Salafi” current within Sunnis into two phases. The first stretches from 1880 to 1950, as Sun- ni scholars from around the Muslim-majority world whose approaches shared a common hadith-centered methodology came into closer contact. The second is from the 1960s through the present, as key Salafi institutions (such as the Islamic University of Medina and other Saudi Salafi bodies) were founded and began attracting and (perhaps most importantly) fund- ing and sponsoring Sunni students from countries such as Nigeria to come study in Saudi Arabia, where they were deeply embedded in the Salafi tra- dition before returning to their home countries where, in turn, they spread Salafism among local Muslims. Nigeria’s Muslim-majority north, as with other regions such as Yemen’s northern Sa‘ada governorate, proved to be a fertile ground for Salafism in large part because it enabled local Muslims from more humble social backgrounds to challenge the longtime domi- nance of hereditary ruling families and the established religious class. In northern Nigeria the latter was and continues to be dominated by Sufi or- ders and their shaykhs whose long-running claim to communal leadership faced new and substantive theological and resource challenges following the return of Nigerian seminary students from Saudi Arabia’s Salafi scho- lastic institutions in the 1990s and early 2000s. In Chapters Two and Three, Thurston traces the history of Nigerian and other African students in Saudi Arabia, which significantly expanded following the 1961 founding of the Islamic University of Medina (which remains the preeminent Salafi seminary and university in the world) and after active outreach across the Sunni Muslim world by the Saudi govern- ment and Salafi religious elite to attract students through lucrative funding and scholarship packages. The process of developing an African Salafism was not one-dimensional or imposed from the top-down by Saudi Salafi elites, but instead saw Nigerian and other African Salafi students partici- pate actively in shaping and theorizing Salafi da‘wa that took into account the specifics of each African country and Islamic religious and social envi- ronment. In Nigeria and other parts of West and East Africa, this included considering the historically dominant position of Sufi orders and popular practices such as devotion to saints and grave and shrine visitation. African and Saudi Salafis also forged relationships with local African partners, in- cluding powerful political figures such as Ahmadu Bello and his religious adviser Abubakar Gumi, by attracting them with the benefits of establishing ties with wealthy international Islamic organizations founded and backed by the Saudi state, including the Muslim World League. Nigerian Salafis returning from their studies in Saudi Arabia actively promoted their Salafi canon among local Muslims, waging an aggressive proselytization campaign that sought to chip away at the dominance of traditional political and religious elites, the Sufi shaykhs. This process is covered in Chapter Four. Drawing on key sets of legal and exegetical writ- ings by Ibn Taymiyya, Muhammad ibn ‘Abd al-Wahhab, and other Salafi scholars, Nigerian Salafis sought to introduce a framework—represented by the canon—through which their students and adherents approach re- ligious interpretation and practice. By mastering one’s understanding and ability to correctly interpret scripture and the hadith, Salafis believe, one will also live a more ethical life based on a core set of “Salafi” principles that govern not only religious but also political, social, and economic life. Salaf- ism, Thurston argues, drawing on the work of Terje Østebø on Ethiopian Salafism, becomes localized within a specific environment.As part of their da‘wa campaigns, Nigerian Salafis have utilized media and new technology to debate their rivals and critics as well as to broad- en their own influence over Nigerian Muslims and national society more broadly, actions analyzed in Chapter Five. Using the Internet, video and audio recorded sermons and religious lectures, books and pamphlets, and oral proselytization and preaching, Nigerian Salafis, like other Muslim ac- tivists and groups, see in media and technology an extension of the phys- ical infrastructure provided by institutions such as mosques and religious schools. This media/cyber infrastructure is as, if not increasingly more, valuable as the control of physical space because it allows for the rapid spread of ideas beyond what would have historically been possible for local religious preachers and missionaries. Instead of preaching political revo- lution, Nigerian Salafi activists sought to win greater access to the media including radio airtime because they believed this would ultimately lead to the triumph of their religious message despite the power of skeptical to downright hostile local audiences among the Sufi orders and non-Salafis dedicated to the Maliki juridical canon.In the realm of politics, the subject of Chapter Six, Nigeria’s Salafis base their political ideology on the core tenets of the Salafi creed and canon, tenets which cast Salafism as being not only the purest but the only true version of Islam, and require of Salafis to establish moral reform of a way- ward Muslim society. Salafi scholars seek to bring about social, political, and religious reform, which collectively represent a “return” to the Prophet Muhammad’s Islam, by speaking truth to power and advising and repri- manding, as necessary, Muslim political rulers. In navigating the multi-po- lar and complex realm of national and regional politics, Thurston argues, Nigerian Salafi scholars educated in Saudi Arabia unwittingly opened the door to cruder and more extreme, militant voices of figures lacking the same level of study of the Salafi canon or Sunni Islam generally. The most infamous of the latter is “Boko Haram,” the jihadi-insurgent group today based around Lake Chad in Nigeria, Chad, and Niger, which calls itself Jama‘at Ahl al-Sunna li-l-Da‘wa wa-l-Jihad and is led by the bombastic Abubakar Shekau. Boko Haram, under the leadership first of the revivalist preacher Mu- hammad Yusuf and then Shekau, is covered at length in the book’s third and final part, which is composed of two chapters. Yusuf, unlike mainstream Nigerian Salafis, sought to weaponize the Salafi canon against the state in- stead of using it as a tool to bring about desired reforms. Drawing on the writings of influential Arab jihadi ideologues including Abu Muhammad al-Maqdisi and the apocalyptic revolutionary Juhayman al-‘Utaybi, the lat- ter of whom participated in the 1979 seizure of the Grand Mosque in Mecca, Yusuf cited key Salafi concepts such as al-walā’ min al-mu’minīn wa-l-bara’ ‘an al-kāfirīn (loyalty to the Believers and disavowal of the Disbelievers) and beliefs about absolute monotheism (tawḥīd) as the basis of his revival- ist preaching. Based on these principle, he claimed, Muslims must not only fulfill their ritual duties such as prayer and fasting during Ramadan but also actively fight “unbelief” (kufr) and “apostasy” (ridda) and bring about God’s rule on earth, following the correct path of the community of the Prophet Abraham (Millat Ibrāhīm) referenced in multiple Qur’anic verses and outlined as a theological project for action by al-Maqdisi in a lengthy book of that name that has had a profound influence on the formation of modern Sunni jihadism. Instead of seeing Boko Haram, particularly under Shekau’s leadership, as a “Salafi” or “jihadi-Salafi” group, Thurston argues it is a case study of how a group that at one point in its history adhered to Salafism can move away from and beyond it. In the case of Shekau and his “post-Salafism,” he writes, the group, like Islamic State, has shifted away from the Salafi canon and toward a jihadism that uses only stripped-down elements from the canon and does so solely to propagate a militaristic form of jihad. Even when referencing historical religious authorities such as Ibn Taymiyya, Thurston points out, Boko Haram and Islamic State leaders and members often do so through the lens of modern Sunni jihadi ideologues like Juhay- man al-‘Utaybi, al-Maqdisi, and Abu Mus‘ab al-Zarqawi, figures who have come to form a Sunni jihadi canon of texts, intellectuals, and ideologues. Shekau, in short, has given up canonical Salafism and moved toward a more bombastic and scholastically more heterodox and less-Salafi-than- jihadi creed of political violence. Thurston also pushes back against the often crude stereotyping of Af- rican Islamic traditions and movements that sees African Muslims as being defined by their “syncretic” mix of traditional African religious traditions and “orthodox” Islam, the latter usually a stand-in for “Arab” and “Middle Eastern” Islam. Islam and Islamic movements in Africa have developed in social and political environments that are not mirrors to the dominant models of the Arab world (in particular, Egypt). He convincingly points out that analysis of all forms of African Islamic social and political mobi- lization through a Middle East and Egypt-heavy lens obscures much more than it elucidates. The book includes useful glossaries of key individuals and Arabic terms referenced in the text as well as a translation of a sermon by the late, revered Salafi scholar Muhammad Nasir al-Din al-Albani that is part of the mainstream Salafi canon. Extensive in its coverage of the his- tory, evolution, and sociopolitical and religious development of Salafism in Nigeria as well as the key role played by Saudi Salafi universities and religious institutions and quasi-state NGOs, the book expands the schol- arly literature on Salafism, Islam in Africa, and political Islam and Islamic social movements. It also contributing to ongoing debates and discussions on approaches to the study of the role of texts and textual traditions in the formation of individual and communal religious identity. Christopher AnzaloneResearch Fellow, International Security ProgramBelfer Center for Science and International Affairs, Harvard University& PhD candidate, Institute of Islamic Studies, McGill University

The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world, and into Asia. According to this narrative, Usama bin Laden, Ayman al-Za- wahiri, Abu Bakr al-Baghdadi, and other Sunni jihadis were merely putting into action the commands of medieval ‘ulama such as Ibn Taymiyya, the eighteenth century Najdi Hanbali Muhammad ibn ‘Abd al-Wahhab, and modern revolutionary ideologues like Sayyid Qutb and ‘Abdullah ‘Azzam. To eradicate terrorism, you must eliminate or neuter Salafism, say its critics. The reality, of course, is far more complex than this simplistic nar- rative purports. Salafism, though its adherents share the same core set of creedal beliefs and methodological approaches toward the interpretation of the Qur’an and hadith and Sunni legal canon, comes in many forms, from the scholastic and hierarchical Salafism of the ‘ulama in Saudi Arabia and other Muslim majority countries to the decentralized, self-described Salafi groups in Europe and North America who cluster around a single char- ismatic preacher who often has limited formal religious education. What unifies these different expressions of Salafism is a core canon of religious and legal texts and set of scholars who are widely respected and referenced in Salafi circles. Thurston grounds his fieldwork and text-based analysis of Salafism in Nigeria, Africa’s most populous country and home to one of the world’s largest single Muslim national populations, through the lens of this canon, which he defines as a “communally negotiated set of texts that is governed by rules of interpretation and appropriation” (1). He argues fur- ther that in the history of Nigerian Salafism, one can trace the major stages that the global Salafi movement has navigated as it spread from the Arab Middle East to what are erroneously often seen as “peripheral” areas of the Islamic world, Africa and parts of Asia. The book is based on extensive fieldwork in Nigeria including interviews with key Nigerian Salafi scholars and other leading figures as well as a wide range of textual primary sourc- es including British and Nigerian archival documents, international and national news media reports, leaked US embassy cables, and a significant number of religious lectures and sermons and writings by Nigerian Salafis in Arabic and Hausa. In Chapter One, Thurston argues that the Salafi canon gives individ- ual and groups of Salafis a sense of identity and membership in a unique and, to them, superior religious community that is linked closely to their understanding and reading of sacred history and the revered figures of the Prophet Muhammad and the Ṣaḥāba. Salafism as an intellectual current, theology, and methodological approach is transmitted through this can- on which serves not only as a vehicle for proselytization but also a rule- book through which the boundaries of what is and is not “Salafism” are determined by its adherents and leading authorities. The book’s analytical framework and approach toward understanding Salafism, which rests on seeing it as a textual tradition, runs counter to the popular but problematic tendency in much of the existing discussion and even scholarly literature on Salafism that defines it as a literalist, one-dimensional, and puritani- cal creed with a singular focus on the Qur’an and hadith canon. Salafis, Thurston argues, do not simply derive religious and legal rulings in linear fashion from the Qur’an and Prophetic Sunna but rather engage in a co- herent and uniform process of aligning today’s Salafi community with a set of normative practices and beliefs laid out by key Salafi scholars from the recent past. Thurston divides the emergence of a distinct “Salafi” current within Sunnis into two phases. The first stretches from 1880 to 1950, as Sun- ni scholars from around the Muslim-majority world whose approaches shared a common hadith-centered methodology came into closer contact. The second is from the 1960s through the present, as key Salafi institutions (such as the Islamic University of Medina and other Saudi Salafi bodies) were founded and began attracting and (perhaps most importantly) fund- ing and sponsoring Sunni students from countries such as Nigeria to come study in Saudi Arabia, where they were deeply embedded in the Salafi tra- dition before returning to their home countries where, in turn, they spread Salafism among local Muslims. Nigeria’s Muslim-majority north, as with other regions such as Yemen’s northern Sa‘ada governorate, proved to be a fertile ground for Salafism in large part because it enabled local Muslims from more humble social backgrounds to challenge the longtime domi- nance of hereditary ruling families and the established religious class. In northern Nigeria the latter was and continues to be dominated by Sufi or- ders and their shaykhs whose long-running claim to communal leadership faced new and substantive theological and resource challenges following the return of Nigerian seminary students from Saudi Arabia’s Salafi scho- lastic institutions in the 1990s and early 2000s. In Chapters Two and Three, Thurston traces the history of Nigerian and other African students in Saudi Arabia, which significantly expanded following the 1961 founding of the Islamic University of Medina (which remains the preeminent Salafi seminary and university in the world) and after active outreach across the Sunni Muslim world by the Saudi govern- ment and Salafi religious elite to attract students through lucrative funding and scholarship packages. The process of developing an African Salafism was not one-dimensional or imposed from the top-down by Saudi Salafi elites, but instead saw Nigerian and other African Salafi students partici- pate actively in shaping and theorizing Salafi da‘wa that took into account the specifics of each African country and Islamic religious and social envi- ronment. In Nigeria and other parts of West and East Africa, this included considering the historically dominant position of Sufi orders and popular practices such as devotion to saints and grave and shrine visitation. African and Saudi Salafis also forged relationships with local African partners, in- cluding powerful political figures such as Ahmadu Bello and his religious adviser Abubakar Gumi, by attracting them with the benefits of establishing ties with wealthy international Islamic organizations founded and backed by the Saudi state, including the Muslim World League. Nigerian Salafis returning from their studies in Saudi Arabia actively promoted their Salafi canon among local Muslims, waging an aggressive proselytization campaign that sought to chip away at the dominance of traditional political and religious elites, the Sufi shaykhs. This process is covered in Chapter Four. Drawing on key sets of legal and exegetical writ- ings by Ibn Taymiyya, Muhammad ibn ‘Abd al-Wahhab, and other Salafi scholars, Nigerian Salafis sought to introduce a framework—represented by the canon—through which their students and adherents approach re- ligious interpretation and practice. By mastering one’s understanding and ability to correctly interpret scripture and the hadith, Salafis believe, one will also live a more ethical life based on a core set of “Salafi” principles that govern not only religious but also political, social, and economic life. Salaf- ism, Thurston argues, drawing on the work of Terje Østebø on Ethiopian Salafism, becomes localized within a specific environment.As part of their da‘wa campaigns, Nigerian Salafis have utilized media and new technology to debate their rivals and critics as well as to broad- en their own influence over Nigerian Muslims and national society more broadly, actions analyzed in Chapter Five. Using the Internet, video and audio recorded sermons and religious lectures, books and pamphlets, and oral proselytization and preaching, Nigerian Salafis, like other Muslim ac- tivists and groups, see in media and technology an extension of the phys- ical infrastructure provided by institutions such as mosques and religious schools. This media/cyber infrastructure is as, if not increasingly more, valuable as the control of physical space because it allows for the rapid spread of ideas beyond what would have historically been possible for local religious preachers and missionaries. Instead of preaching political revo- lution, Nigerian Salafi activists sought to win greater access to the media including radio airtime because they believed this would ultimately lead to the triumph of their religious message despite the power of skeptical to downright hostile local audiences among the Sufi orders and non-Salafis dedicated to the Maliki juridical canon.In the realm of politics, the subject of Chapter Six, Nigeria’s Salafis base their political ideology on the core tenets of the Salafi creed and canon, tenets which cast Salafism as being not only the purest but the only true version of Islam, and require of Salafis to establish moral reform of a way- ward Muslim society. Salafi scholars seek to bring about social, political, and religious reform, which collectively represent a “return” to the Prophet Muhammad’s Islam, by speaking truth to power and advising and repri- manding, as necessary, Muslim political rulers. In navigating the multi-po- lar and complex realm of national and regional politics, Thurston argues, Nigerian Salafi scholars educated in Saudi Arabia unwittingly opened the door to cruder and more extreme, militant voices of figures lacking the same level of study of the Salafi canon or Sunni Islam generally. The most infamous of the latter is “Boko Haram,” the jihadi-insurgent group today based around Lake Chad in Nigeria, Chad, and Niger, which calls itself Jama‘at Ahl al-Sunna li-l-Da‘wa wa-l-Jihad and is led by the bombastic Abubakar Shekau. Boko Haram, under the leadership first of the revivalist preacher Mu- hammad Yusuf and then Shekau, is covered at length in the book’s third and final part, which is composed of two chapters. Yusuf, unlike mainstream Nigerian Salafis, sought to weaponize the Salafi canon against the state in- stead of using it as a tool to bring about desired reforms. Drawing on the writings of influential Arab jihadi ideologues including Abu Muhammad al-Maqdisi and the apocalyptic revolutionary Juhayman al-‘Utaybi, the lat- ter of whom participated in the 1979 seizure of the Grand Mosque in Mecca, Yusuf cited key Salafi concepts such as al-walā’ min al-mu’minīn wa-l-bara’ ‘an al-kāfirīn (loyalty to the Believers and disavowal of the Disbelievers) and beliefs about absolute monotheism (tawḥīd) as the basis of his revival- ist preaching. Based on these principle, he claimed, Muslims must not only fulfill their ritual duties such as prayer and fasting during Ramadan but also actively fight “unbelief” (kufr) and “apostasy” (ridda) and bring about God’s rule on earth, following the correct path of the community of the Prophet Abraham (Millat Ibrāhīm) referenced in multiple Qur’anic verses and outlined as a theological project for action by al-Maqdisi in a lengthy book of that name that has had a profound influence on the formation of modern Sunni jihadism. Instead of seeing Boko Haram, particularly under Shekau’s leadership, as a “Salafi” or “jihadi-Salafi” group, Thurston argues it is a case study of how a group that at one point in its history adhered to Salafism can move away from and beyond it. In the case of Shekau and his “post-Salafism,” he writes, the group, like Islamic State, has shifted away from the Salafi canon and toward a jihadism that uses only stripped-down elements from the canon and does so solely to propagate a militaristic form of jihad. Even when referencing historical religious authorities such as Ibn Taymiyya, Thurston points out, Boko Haram and Islamic State leaders and members often do so through the lens of modern Sunni jihadi ideologues like Juhay- man al-‘Utaybi, al-Maqdisi, and Abu Mus‘ab al-Zarqawi, figures who have come to form a Sunni jihadi canon of texts, intellectuals, and ideologues. Shekau, in short, has given up canonical Salafism and moved toward a more bombastic and scholastically more heterodox and less-Salafi-than- jihadi creed of political violence. Thurston also pushes back against the often crude stereotyping of Af- rican Islamic traditions and movements that sees African Muslims as being defined by their “syncretic” mix of traditional African religious traditions and “orthodox” Islam, the latter usually a stand-in for “Arab” and “Middle Eastern” Islam. Islam and Islamic movements in Africa have developed in social and political environments that are not mirrors to the dominant models of the Arab world (in particular, Egypt). He convincingly points out that analysis of all forms of African Islamic social and political mobi- lization through a Middle East and Egypt-heavy lens obscures much more than it elucidates. The book includes useful glossaries of key individuals and Arabic terms referenced in the text as well as a translation of a sermon by the late, revered Salafi scholar Muhammad Nasir al-Din al-Albani that is part of the mainstream Salafi canon. Extensive in its coverage of the his- tory, evolution, and sociopolitical and religious development of Salafism in Nigeria as well as the key role played by Saudi Salafi universities and religious institutions and quasi-state NGOs, the book expands the schol- arly literature on Salafism, Islam in Africa, and political Islam and Islamic social movements. It also contributing to ongoing debates and discussions on approaches to the study of the role of texts and textual traditions in the formation of individual and communal religious identity. Christopher AnzaloneResearch Fellow, International Security ProgramBelfer Center for Science and International Affairs, Harvard University& PhD candidate, Institute of Islamic Studies, McGill University

ABSTRAK Strategi penghimpunan zakat infaq dan sedekah masa kini harus selaras dengan perkembangan teknologi dan perilaku masyarakat 5.0 (society 5.0), dimana Society 5.0 menciptakan masyarakat yang berbasis teknologi sehingga pembayaran zakat, infaq, dan sedekah non tunai harus memanfaatkan teknologi finansial seperti, mobile banking, ATM, QRIS, dompet digital maupun e-commerce. Tujuan penelitian ini yaitu guna mengetahui besarnya penerimaan dan penggunaan layanan teknologi finansial dalam membayar Zakat, Infaq, dan Sedekah (ZIS) menggunakan ekstensi Technology of Acceptance Model (TAM) dengan motivasi spiritual. Adapun metode penelitian yang digunakan adalah Structural Equation Modeling Partial Least Square (SEM-PLS) dengan sebanyak 129 responden yang berasal dari Kota Bekasi, Bandung, Bogor, Cimahi, Sukabumi, Garut, Majalengka, Tasikmalaya, dan Pangandaran. Penelitian ini menemukan bahwa muzakki dalam menerima dan menggunakan layanan teknologi keuangan untuk membayar ZIS secara non tunai dipengaruhi oleh persepsi kemudahan, persepsi kegunaan, sikap, dan intensi. Implikasi dari penelitian ini adalah agar lembaga zakat dapat mengetahui penerimaan dan penggunaan teknologi muzakki dalam menunaikan zakat non tunai sehingga dapat berinovasi dalam menyediakan layanan bagi muzakki maupun masyarakat yang akan membayar zakat non tunai. Kata Kunci: Zakat Non Tunai, Kesejahteraan Umum, Perilaku Mikroekonomi, Ekonomi Keuangan. ABSTRACT The strategy of collecting zakat infaq and alms today must be in line with technological developments and community behavior 5.0 (society 5.0), where Society 5.0 creates a technology-based society. ATM, QRIS, digital wallet, and e-commerce. The purpose of this study is to determine the amount of acceptance and use of financial technology services in paying Zakat, Infaq, and Alms (ZIS) using the Technology of Acceptance Model (TAM) extension with spiritual motivation. The research method used is Structural Equation Modeling Partial Least Square (SEM-PLS) with 129 respondents taken from Bekasi, Bandung, Bogor, Cimahi, Sukabumi, Garut, Majalengka, Tasikmalaya, and Pangandaran. This study found that muzakki in accepting and using financial technology services to pay ZIS non-cash were influenced by perceived ease of use, perceived usefulness, attitudes, and intentions. However, the perceived usefulness does not affect the attitude of muzakki in paying non-cash ZIS, and indirectly the perceived usefulness does not affect the actual use of muzakki to pay ZIS. 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