Journal articles on the topic 'Kafir Wars'

Abstrak Penelitian ini bertujuan untuk mengetahui bagaimana pembagian harta waris terhadap perkawinan beda agama menurut Kitab Undang–Undang Hukum Perdata (KUH Perdata) dan bagaimana pembagian harta waris terhadap perkawinan beda agama menurut Kompilasi Hukum Islam (KHI). Metode penelitian yang digunakan dalam penelitian ini adalah penelitian yuridis normatif. Dalam Kitab Undang-Undang Hukum Perdata (KUH Perdata) terkait status hak waris beda agama terletak pada Pasal 838 Kitab Undang-Undang Hukum Perdata (KUH Perdata) dimana dalam pasal tersebut menyatakan bahwa yang tidak patut menjadi ahli waris adalah mereka yang dipersalahkan telah membunuh, memfitnah pewaris telah melakukan suatu kejahatan dengan hukuman lima tahun penjara, melakuan kekerasan, dan juga telah menggelapkan, merusak atau memalsukan surat wasiat. Karena, menurut Pasal 832 Kitab Undang-Undang Hukum Perdata (KUH Perdata) yang berhak menjadi ahli waris ialah, para keluarga sedarah, baik sah maupun luar kawin dan si suami atau istri yang hidup terlama. Sehingga dapat disimpulkan bahwa dalam Kitab Undang Undang Hukum Perdata (Burgerlijk Wetboek) tidak ada mengenal perbedaan agama sebagai penghalang mewarisi, dengan kata lain sah sah saja orang yang berbeda agama menjadi pewaris atau mewarisi. Sedangkan dalam Kompilasi Hukum Islam perbedaan agama adalah menjadi penghalang seseorang untuk mendapatkan warisan dari si pewaris. Konsep Kompilasi Hukum Islam ( KHI ) mengenai status hak waris beda agama terletak dalam Pasal 171 Huruf C Kompilasi Hukum Islam (KHI) yang berbunyi, ahli waris adalah orang yang pada saat meninggal dunia mempunyai hubungan darah atau hubungan perkawinan dengan pewaris, beragama Islam, dan tidak terhalang karena hukum untuk menjadi ahli waris. Serta diperkuat dengan Hadits Rasulullah, yang artinya “Orang muslim tidak mewarisi orang kafir (begitu juga sebaliknya) orang kafir tidak mewarisi orang muslim. Kata kunci : Pembagian Harta Waris, Ahli waris, Beda Agama

Tulisan ini merupakan pengusulan metode terhadap pengkajian pembaruan hukum keluarga Islam. Metode tersebut adalah tematik-interdisipliner. Metode tematik berfungsi sebagai sarana memahami Alquran tema per tema dari ayat-ayat yang memiliki semangat yang sama dalam struktur makna yang lebih universal tanpa adanya dilema parsial dan ekslusif dalam memahami ketetapan hukum yang terkandung di dalamnya. Adapun metode interdisipliner, menggabungkan dan melibatkan beberapa disiplin keilmuan untuk menyelesaikan masalah yang dihadapi (problem solving). Tujuan perpaduan metode tersebut dalam pembaruan hukum keluarga Islam adalah menciptkan pengkajian hukum Islam yang lebih terbuka dan universal, sehingga hasil penetapan hukumnya dapat berlaku proporsional, berkeadilan dan adaptif-konteks. Seperti penetapan hukum jumlah bagian harta waris bagi laki-laki dan perempuan, dua banding satu (2:1). Proses pembagian harta waris didasarkan pada semangat keadilan dan kesejahteraan ekonomi di antara keduanya, yaitu memperhatikan kondisi ekonomi, potensi dan karir si ahli waris untuk menetukan jumlah yang didapat ahli waris tersebut. Tujuan dari perpaduan metode tematik-interdisipliner terhadap pembagian waris laki-laki dan perempuan adalah; (1) proses pembagian waris berlaku secara bijakasana, karena dilakukan melalui musyawarah keluarga, (2) terciptanya keadilan dan kesejahteraan ekonomi di antara keduanya, karena pembagian harta waris didasarkan pada kondisi, potensi dan karir ahli waris, (3) meminimalisir pertikaian diantara keduanya mengenai jumlah bagian harta waris.

Artikel ini membahas mengenai kontribusi dari konsep takwil para Ushuliyyun dalam kewarisan beda agama. Para Ushuliyyun mewariskan metode takwil dalam Istibath Ahkam sebagai salah satu metodologi hukum Islam. Takwil merupakan pengalihan dari makna dhahir pada makna yang tersembunyi berdasarkan dalil yang dapat dijangkau. Penelitian ini menggunakan kajian kepustakaan (library research) sebagai pendekatan dengan melakukan kajian pada berbagai bahan hukum mengenai konsep takwil dan interpretasinya dalam kewarisan beda agama. Kajian ini menghasilkan konsep takwil secara menyeluruh mengenai ketentuan dan syarat yang harus diketahui agar takwil yang dilakukan menjadi takwil yang maqbul. Adapun takwil yang tidak memiliki dalil dan hanya karena nafsu maka takwil ini tidak bisa diterima. Relevansi konsep takwil dengan penyelesaian permasalahan dalam masyarakat mengenai hukum Islam dapat diketahui salah satunya pada pengaplikasian takwil terhadap konsep pewarisan beda agama yang ditakwilkan sehingga menghasilkan makna bahwa larangan kewarisan beda agama itu hanya diperuntukkan bagi kafir harby. Serta seorang muslim juga tetap bisa menjadi ahli waris dari orang kafir.

Ahli waris menurut kompilasi hukum islam merupakan orang yang memiliki hubungan keluarga darah dan adanya hubungan pernikahan dengan pewaris dan pewaris merupakan orang yang sudah meninggal dan meninggalkan harta peninggala/harta waris kepada ahli. Dalam hal ini penulis melakukan analisa mengenai bagaimana tinjauan hukum islam terhadap terhalangnya hak kewarisan. artikel penelitian ini kami menganlisanya dengan menggunakan jenis pendekatan yuridis normatif dengan kajian literatur, kepustakaan sebagai bahan hukum dan perundang-undangan. Kompilasi hukum islam menginginkan adanya persyaratan terhadap ahli waris agar tidak melakukan ketentuan seperti yang diatur dalam ketentuan pasal 173 KHI (kompilasi Hukum Islam) yang menyebabkan terhalangnya mewarisi. Adapun hal - hal yang menyebabkan seseorang ahli waris dinyatakan terhalang menerima warisan dari harta yang ditinggalkan pewaris. Dalam fiqh klasik ulama sunni ditentukan bahwa ada empat faktor yang menyebabkan seseorang terhalang menerima warisan dari pewaris, yaitu (a) perbudakan, (b) pembunhan, (c) berbeda agama/kafir , (d) mati misterius

Tulisan ini mengungkap kritik Islam revivalis atas pandangan Tim Penulis Paramadina melalui buku Fiqh Lintas Agama Membangun Masyarakat Inklusif-Pluralis yang membolehkan perkawinan beda agama tanpa membedakan apakah ahlul Kitab, musyrik dan kafir. Demikian juga kebolehan atas waris beda agama. Pendapat ini didasarkan atas paradigma fikih inklusif, yang akomodatif terhadap hak-hak minoritas. Akomodasi fikih ini didasarkan atas argumen teologis-normatif dengan merujuk kepada surat al-Mâidah ayat 5. Sedangkan secara historis adanya bukti praktik sahabat yang mengawini wanita non muslim. Karena itu, pelarangan atas pernikahan beda agama dalam fikih klasik lebih bersifat ijtihadi. Sementara kebolehan waris beda agama tidak ditegaskan secara eksplisit oleh teks, sebaliknya adanya teks (riwayat) Mu‟azd dan Mu‟awiyah yang membolehkan. Pendapat Tim Penulis Paramadina ini menuai kritik dari Islam revivalis dengan merujuk kepada pendapat ulama fikih klasik yang menyepakati keharaman perkawinan dan waris beda agama. Dalam hal yang disebut terakhir, Islam revivalis berargumen bahwa riwayat Mu‟azd dan Mu‟awiyah tidak disepakati kevalidannya dibandingkan dengan riwayat yang melarang seorang muslim mewarisi orang kafir. Sedangkan mendahulukan dalil yang disepakti kevalidannya adalah lebih utama diperpegangi daripada dalil yang tidak disepakti kevalidannya. Demikian juga memilih pendapat mayoritas atas pendapat minoritas jauh lebih dikedepankan. Hal mana mayoritas ulama melarang nikah beda agama adalah haram karena pernyataan tekstual ayat, kecuali nikah dengan ahlul Kitab. Itu pun kebolehan tersebut bersifat darurat. Bahkan dampak buruk perkawinan beda agama harus didahulukan daripada mengambil manfaat. Pandangan mayoritas ulama fikih klasik diikuti oleh MUI, NU dan Muhammadiyah, serta tokoh dan pemikir Islam Indonesia lainnya. Meskipun ruang dan jalan alternatif tersedia dalam opini hukum minoritas, tetapi tidak dapat dipraktikan di Indonesia. Karena undang-undang perkawinan no. 1 tahun 1974 dan Kompilasi Hukum Islam tidak mengakomodir sehingga kehilangan keabsahannya secara legal.

In recent decades, experiences resulted from Modern wars have shown that aggressive armies have targeted vital and sensitive resources of the other countries in order to decrease their expenses in one hand and increase damages in other hand, defending countries transmit their critical and sensitive facilities to safe underground spaces in order to reduce damages, and experience has shown that underground spaces receive the least damage. This study tries to examine and prioritize Tehran tunnels as undergroundsafe spaces at crisis times regarding their structural parameters and also civil defense arrangements. It could accelerate the selection and creation of underground-safe spaces at crisis and it also can decrease construction and maintenance costs. This study has used AHP method to evaluate Tehran tunnels. In this regard five indices have been chosen by asking experts in the related fields and to evaluate and select a proper way to choose the best one as an urban-safe space. Finally, the investigated tunnels are prioritized as Tohid weighted as 0.349, Niyayesh weighted as 0.279, Resalat weighted as 0.197 and finally Amir Kabir weighted as 0.164 respectively that showed Tohid tunnel is the best urban-safe space and, Niyayesh, Resalat and Amir Kabir tunnels take the next places in the ranking, respectively.

Sumber Makmur Sragen adalah salah satu perusahaan dagang yang bergerak di bidang penjualan alat tani. Dalam menjalankan bisnis nya CV. Sumber Makmur sudah memiliki sistem informasi. Namun ada beberapa bagian yang masih belum menerapkan sistem informasi. Maka perlu dilakukan perencanaan SI/TI yang tepat. Pengambilan data pada penelitian ini dengan wawancara dan observasi untuk mengetahui lingkungan bisnis dan sistem informasi perusahaan. Metode yang digunakan adalah Ward And Peppard dengan analisis SWOT, Five Forces Porter dan McFarlan Strategic Grid. Penelitian ini menghasilkan rekomendasi strategi, memberikan Analisa lingkungan internal, eksternal sistem informasi perusahaan dan usulan sistem informasi. Yaitu Sistem Informasi Barang, Sistem Informasi Keuangan, Sistem Informasi Penjualan, Sistem Informasi Penggajian dan Sistem Informasi Kasir yang akan dipetakan menggunakan McFarlan Strategic Grid dan dapat di terapkan dalam tiga tahun kedepan.

<p><em>Purpose of this study was to analyze the factors that influence the selection of career as a public accountant. Factors measured in this study with variable professional recognition, labor market considerations, financial rewards, and intrinsic value of work.</em></p><p><em>Data collected through questionnaires to the students of Trisakti University Faculty of Economics, Faculty of Law, and the Faculty of Art and Design. Used as a sample of 100 respondents. This study has two variables: the independent variable and the dependent variable, where the independent variable is </em><em>professional recognition, labor market considerations, financial rewards, and intrinsic value of work</em><em>. While the dependent variable is the </em><em>selection of career as a public accountant.</em></p><p><em>The analysis showed that in partial </em><em>p</em><em>rofessional</em><em>p</em><em>ecognition and labour</em><em>m</em><em>arket</em><em>c</em><em>onsiderations significant effect on </em><em>selection of career as a public accountant</em><em>. While variable </em><em>f</em><em>inancial</em><em>re</em><em>ward and </em><em>i</em><em>ntrinsic value </em><em>w</em><em>orks partially no significant effect on </em><em>selection of career as a public accountant</em><em>.</em></p><p><em> </em></p><p><em>Kata kunci : Factors career choice as a Public Accountant</em><em>, public accounting profession</em></p>

Achievement of optimal performance can be done if nurses have career development and competence, besides that nurse satisfaction is also a determining factor in Nurse performance. The purpose of this study was to determine the effect of career development and competence on job satisfaction and performance. The population in this study was the Staff Nurses. The sampling technique is Saturated Sampling (Sensus). The sample in this study were all staff nurses who worked in the inpatient ward of the AWS Samarinda regional general hospital, totaling 201 staff nurses. This research was analyzed using the SmartPLS program. The results of this study indicate that career development has a positive and significant effect on job satisfaction, competence has a positive and not significant effect on job satisfaction, career development has a positive and not significant effect on nurse performance, competence has a positive and significant effect on performance, job satisfaction has a positive and significant effect on Nurses performance, job satisfaction has mediates between career development and performance on Nurses AWS Samarinda regional general hospital. Keywords: Career Development, Competence, Satisfaction, Nurse Performance

SMK Yamatu Tualang merupakan sekolah yang termasuk dalam kelompok sekolah bisnis dan manajemen serta teknologi dan rekayasa. Dalam menjalankan proses sebagai organisasi yang bergerak dibidang pendidikan SMK Yamatu Tualang memiliki beberapa permasalahan baik dari kondisi internal maupun kondisi eksternal diantaranya 80% sekolah tidak meyediakan sarana untuk penerapan TI dan komunikasi serta sekolah mengalami ketertinggalan dari beberapa sekolah pesaing dalam penerapan SI/TI. Penelitian ini bertujuan untuk membuat portofolio aplikasi perencanaan strategi sistem dan TI sebagai perencanaan kedepan pada SMK Yamatu Tualang. Perencanaan strategi sistem dan TI ini menggunakan metode Ward and Peppard dan tools yang akan digunakan untuk analisa antara lain menggunakan analisis SWOT, CSF, Porter Five Forces dan Mc Farlan Strategic Grid. Dari hasil analisis dapat dirumuskan portofolio aplikasi perencanaan strategi sistem dan TI yang dibutuhkan SMK Yamatu Tualang yaitu website resmi sekolah, SI akademik, SI kepegawaian, aplikasi E-kurikulum, SI PPDB online, SI alumni dan karir serta SI perpustakaan.

Do Manufacturing Small and Medium Enterprises Cluster Geographically in Khulna City? – A Spatial Analysis S M Towhidur Rahman* Business Administration Discipline Khulna University Bangladesh Ahsanul Kabir, PhD Urban and Rural Planning Discipline Khulna University Bangladesh *Corrosponding author’s Email: towhid_ku_97@yahoo.com Author’s Biography (optional) Picture 100 words maximum. Peer-review under responsibility of 3rd Asia International Multidisciplanry Conference 2019 editorial board (http://www.utm.my/asia/our-team/) © 2019 Published by Readers Insight Publisher, lat 306 Savoy Residencia, Block 3 F11/1,44000 Islamabad. Pakistan, info@readersinsight.net This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Research Highlights The study found a clustered spatial pattern of manufacturing small and medium enterprises (SMEs) in the study area, Khulna city of Bangladesh. This pattern helps determine the potential cluster regions (PCR) for manufacturing industry which is the important first step in cluster based regional economic development strategy. The manufacturing SMEs were found to cluster along the major transportatin routes of city. The SMEs are also not evenly distributed across the city area and couple of wards (Ward 21 & Ward 30) have more geographic potentials to be developed as potential cluster regions since SMEs tend to agglomerate in these wards more in numbers. ___________________________________________________________________________ Graphical Abstract Figure: Ward wise distribution of manufacturing SMEs across Khulna city ________________________________________________________________ Research Objectives Industrialization and economic growth are often correlated as evident from literatures (Sahu, 2013). Manufacturing SMEs play a pivotal role in industrialzation process and regional growth since they constitue the major portion of the industry sector in both developed and developing countries of the world (Li & Chen, 2005; Tambunan, 2008). Development of SME cluster had beed recognized as an effective strategy for regional development since such clusters enhance the competitiveness of the industries and the region as a whole (Karaev, Lenny Koh, & Szamosi, 2007; Navickas & Malakauskaite, 2009). Bangladesh is undergoing a transformation in economic structure from agriculture to indutry and service based economy. Government of Bangladesh also prioritized the cluster based development of industries (General Economics Division, 2015). Porter (2000) noted that some locational advantages are a prerequisite for successful formation of cluster and effective implementation of cluster based economic development (CBED) strategy. Identifying potential cluster region is an important first step in CBED. But very few reseach had been found in the context of Bangladesh focusing on industry cluster identification. Researches applying of geospatial tools for cluster identification are even fewer in numbers. So this study aimed to contribute to the existing literature through identifying potential cluster regions of manufacturing SMEs in Khulna applying geo-statistical tools. Methodology The study is based on primary data (regarding type, number and location of manufacturing SMEs) collected through a city wide survey in Khulna City Corporation (KCC) area. The location data of the SMEs were then plotted on the map of KCC applying GIS mapping tools that generated location coordinates (as point feature) for each SME for further analysis. The distribution of SMEs in terms of distance from two spatial variables - major roads and river were shown applying kernel density plot. The spatial pattern were explored through computing Average nearest neoghbour ratio (ANN). ANN ratio is used to measues whether the features (SMEs) are geographically clustered, dipersed or distributed randomly. An ANN ratio less than 1 (ANNR<1) indicates clusered pattern of distribution of the features while ANN ration greater than 1 (ANNR>1) exhibits dispersed pattern and ANN ratio 1 (ANNR=1) exhibits perfectly random distribution. The distribution of the SMEs was aslo shown through generating a choropleth map in terms of number of SMEs across the 31 wards of the city to find potential cluster region. The spatial analysis was done using ArcGIS 10.1 and R statistical software package. Results The survey identifyied over 800 manufacturing SMEs in the city which were categorized into five categories – light engineering, agro-processing, leather shoe making, bakery and food processing and timeber and furniture. The study found that all categories of SMEs tend to cluster along the major roads of the city. The Kernel Density plots based on proximity to roads show that all categories of SMEs are located within around 100meters from the major roads of the city while in terms of proximity to river the location of SMEs vary for different categories of SMEs. Further the study found the average nearest neighbour ratios for light engineering, agro-processing, leather shoe making, bakery and food processing and timber and furniture SMEs were 0.214, 0.372, 0.194, 0.215 and 0.176 respectively. Since ANN ratios for all the categories are less than 1, the distributions exhibit a clustered pattern and the ratios were significant at 99% confidence level with P values less than 0.01 implying that the null hypothesis “Manufacturing SMEs in all categories are randomly distributed across the city area” is rejected. The SMEs were located unevenly across 31 wards (smallest adminitrative boundary) of the city wherein ward number 21 and ward number 30 had the highest (56-96 units) number of firms. Findings The major categories of manufacturing SMEs in Khulna city tend to locate close to other similar firms and exhibit a clustered spatial pattern. All categories of manufacturing SMEs were found to cluster along the major roads due to transportation convenience and improved visibility. The SMEs were found to clsuster more in couple of the wards of the city indicating to the potential cluster regions. These wards are characterized as having low cost spaces, good connectivity to other parts of the country, proximity to central wholesale market, administrative headquarter and major financial institutions and above all more circulation of people.

Entrepreneurship among tertiary education graduates is not satisfactory because the current education system makes students tend to be job seekers rather than job creators. The interest in creating jobs from students through entrepreneur is faced with the perception of opportunities to get jobs according to their abilities. This study identify the effect of perceptions of job opportunities and the component of theory of planned behavior on student entrepreneurial interests and behavior. This study sampled 100 undergraduate students from Diponegoro University and used a variance-based structural equation analysis model (SEM-PLS) with Warp PLS 6.0 software. The results obtained from this study indicate that the perceived employability has a significant negative effect on the emergence of entrepreneurial behavior, but does not affect the entrepreneurial intention. Components of the theory of planned behavior, attitudes have a significant positive effect on entrepreneurial interest, subjective norms do not affect both entrepreneurial interest and behavior, while significant behavioral control positively influences both entrepreneurial intention and behavior. The results of this study are expected to be a reference in improving the existing education system at the university level in order to increase graduates choosing entrepreneurial careers. Wirausaha di kalangan lulusan pendidikan tinggi situasinya belum cukup memuaskan karena sistem pendidikan yang ada saat ini membuat mahasiswa cenderung menjadi pencari kerja bukan pencipta lapangan kerja. Minat menciptakan lapangan kerja melalui wirausaha oleh mahasiswa juga dihadapkan dengan persepsi peluang untuk mendapatkan pekerjaan sesuai dengan kemampuan mereka. Penelitian ini bermaksud mengidentifikasi pengaruh persepsi peluang kerja dan komponen theory of planned behavior terhadap minat maupun perilaku wirausaha mahasiswa. Penelitian ini mengambil sampel dari mahasiswa S1 Universitas Diponegoro sebanyak 100 orang dan menggunakan analisis model persamaan struktural berbasis varian (SEM-PLS) dengan software Warp PLS 6.0. Hasil yang diperoleh dari penelitian ini menunjukkan bahwa persepsi peluang kerja berpengaruh signifikan negatif terhadap munculnya perilaku wirausaha, namun tidak berpengaruh terhadap minat wirausaha. Komponen theory of planned behavior yaitu sikap hanya signifikan berpengaruh positif terhadap minat wirausaha, norma subjektif tidak berpengaruh baik pada minat maupun perilaku wirausaha, sedangkan kontrol perilaku signifikan positif mempengaruhi baik minat maupun perilaku wirausaha. Hasil penelitian ini diharapkan bisa menjadi acuan dalam memperbaiki sistem pendidikan yang ada di tingiat universitas agar menambah lulusannya memilih karir wirausaha.

Just after I turned fifty, I broke my neck in a cycling accident. In the rehab hospital and for months afterwards, as my body tried to recover from the shock to my central nervous system, I suffered terrible neurological pain that lingers to this day. Drawing on theories of melancholia, on literary readings, disability studies, and understandings of loss, in this article I make an argument for exploring feelings of chronic pain and the temporal dislocations of grief as a way forward, remembering what has irretrievably happened in the hopes of making a transformative future. I consider the ways in which disability studies has understandably been hesitant to consider pain, especially the psychic pain of grief, in relation to disabled bodyminds, and turn to the work of Eli Clare and Alison Kafer, both of whom are now “grappling” (Clare’s verb) with phenomenological experiences of pain. To theorize these events and remain true to suffering and grief, I consider psychoanalytic understandings of melancholy, then turn to Walter Benjamin. In his theses on the philosophy of history, he writes against the forgetting that is required by a belief in history-as-progress, and warns that “not even the dead will be safe from the enemy, if he is victorious.” Analyzing sixteenth-century German “mourning plays,” he studies the allegorical poetics of the form to explore how a human world that seems inescapably mournful, is, in the end, transformed through a narrative and poetics of redemption. Benjamin considers this redemptive turn a “betrayal,” and I agree. I consider how that betrayal matters to my own account of living on after a major spinal cord injury and significant paralysis transformed my life.

When The Jubilee year of the founding of the State of Israel arrived, the market was flooded with books, periodicals, special issues, TV documentaries and albums marking the 50th anniversary. As expected, some of these products stimulated sharp controversies, as a part of recent debates over Israeli historiography, collective memory, and identity. Perhaps the most controversy was focused on the Channel One (public TV) series titled “Tkuma” (“Revival”). Contrary to expectations, the series presented the Israeli past a little bit more courageously and less canonically than the usual conservative Zionist version. It was by no means a “revisionist” history, but for the first time the general public was exposed to a more balanced and less mythical version of Israel’s history. The uprooting and expulsion of the Palestinians during the 1948 war and their transformation into a refugee camp society were briefly mentioned with some empathy. Clips from the well-known Syrian reconstruction of the massacre in Kafr Qassem were aired. In the segment on Palestinian armed struggle use was made of films from the PLO archives (captured by the Israeli secret services during the 1982 invasion of Lebanon). The discrimination and peripheralization of the immigrants from Arab countries and their violent reactions (the Wadi Salib riots and the Black Panthers’ demonstrations) were not blurred. In general, alongside the state’s great economic, cultural, and military achievements, some of the shadows were remembered as well, such as Ben-Gurion’s one-man leadership and Golda Meir’s refusal to make any territorial concessions in exchange for security arrangements (peace?). Even the inevitability of the 1967 and 1973 wars was questioned. The series was heavily attacked and accused of being anti-Zionist, especially by the right-wing establishment. The Minister of Communication, Limor Livnat, who is in charge of public broadcasting, tried to “supervise” the series and especially the segment on the PLO; however, she withdrew when she was accused of censorship.

Two isolates of Cucumber mosaic virus (CMV), CMV-wild tobacco (from Alexandria governorate) and CMV-cucumber (from Kafr El-Sheikh governorate) were investigated in this study. Cytological studies on epidermal strips of Nicotiana glutinosa leaves separately infected with each isolate revealed the presence of viral crystalline inclusion bodies within the infected cells. Electron microscopy of ultrathin sections of CMV infected N. glutinosa leaves showed significant alterations in the shape and internal structure of chloroplasts. The cell wall had serrated edges in infected cells but was more severe in cells infected with CMV-wild tobacco isolate compared to those infected with CMV-cucumber isolate. CMV-cucumber isolate was partially purified from systemically infected leaves of N. glutinosa. The ratio A260/ 280 was 1.0 and the concentration of the virus in the preparation was estimated using an extinction coefficient of E260nm0.1%, 1cm = 5. Yield of purified virus was about 2.8 mg/100 g fresh weight of infected N. glutinosa leaves. Electron microscopy of the purified preparation of CMV showed the presence of numerous spherical particles with a mean particle diameter of 28 nm. Amplified real-time reverse transcription-polymerase chain reaction (qRT-PCR) product of coat protein gene of each isolate was purified and sequenced. Sequences of both isolates had been submitted to GenBank Database and ware assigned accession number (LT669766) for CMV-cucumber isolate and (LT706517) for CMV-wild tobacco isolate. The sequences were edited using Chromas Pro. Version 1.34 software and compared with previously subgrouping of 27 isolates of the virus retrieved from the GenBank database. Both CMV-wild tobacco and CMV-cucumber isolates were closely related to the isolate with the accession number AJ585086 with a similarity of 97.07% and 98.54%, respectively, suggesting that the two isolates belong to subgroup II. According to the available literature, this is the first report in Egypt where CMV isolates belonging to subgroup II have been obtained

Religious differences are one of the things that can cause a person to not be able to receive inheritance. Similarly, as stated by Rasullah SAW. Badung religious court judges view that the Hadith is only a suggestion, not an order. In the hadith, it is not clear what infidels are not allowed to receive inheritance. While the Prophet Muhammad always distinguishes someone's disbelief class. In the verses of the Holy Qur'an does not emphasize the prohibition of inheriting mutual inheritance for heirs of different religions. The contents of the Compilation of Islamic Law also do not regulate exactly about inheritance rights for non-Muslim family members. So far it is still a hot topic that is always debated among Ulama and the community. Based on this problem, the Badung Religious Court through its stipulation Number: 4/Pdt.P/201/PA.Bdg dated 7 March 2013 made a breakthrough in Islamic inheritance law, namely establishing Muslims as heirs of apostate heirs, as well as providing part of inheritance in forms of wills are mandatory for heirs of different religions. The formulation of the problem in this study is How is the legal logic of the Judge in the determination of Number: 4/Pdt. /2013 PA.Bdg dated 7 March 2013 related to the settlement of cases of inheritance of different religions and the application of mandatory wills as a way out? This research uses normative legal research methods. The author uses Gustav Radburch's legal goals theory which includes justice, expediency, and legal certainty. Based on the results of the study found that in the compilation of Islamic law does not regulate to whom the heir property that has lapsed can be given. Religious differences as a barrier to inheritance are specifically addressed to heirs. So it can be concluded that Muslim heirs can inherit the assets of non-Muslim heirs, but not vice versa. In this study, although non-Muslim heirs cannot inherit property from Muslim heirs, in order to fulfill a sense of justice and humanity, the non-Muslim heirs still obtain inheritance through compulsory wills whose processes are based on court decisions. The will is obliged to be determined as a way out in the delivery of inheritance to non-Muslim heirs because the heir has died, and there is no other way to be able to transfer the heir's assets to the non-Muslim heirs.Perbedaan agama merupakan salah satu hal yang dapat menyebabkan seseorang tidak bisa menerima harta warisan. Demikian seperti yang dihadistkan Rasullah SAW. Majelis Hakim pengadilan agama badung memandang Hadist tersebut hanya bersifat anjuran, bukan suatu perintah. Di dalam hadist tersebut tidak diperjelas lagi kafir yang bagaimana yang tidak diperbolehkan menerima harta warisan. Sementara Nabi Muhammad SAW selalu membedakan golongan kekafiran seseorang. Didalam ayat suci Al-Qur’an tidak menegaskan larangan saling mewarisi bagi ahli waris yang berbeda agama. Kandungan Kompilasi Hukum Islam, juga tidak mengatur secara pasti mengenai hak kewarisan bagi anggota keluarga non muslim. Sehingga sampai saat ini masih menjadi topik hangat yang selalu diperdebatkan di kalangan Ulama dan masyarakat. Atas permasalahan inilah maka Pengadilan Agama Badung melalui penetapannya Nomor: 4/Pdt.P/2013/PA.Bdg tanggal 7 Maret 2013 melakukan terobosan terhadap hukum kewarisan Islam, yaitu menetapkan orang muslim sebagai ahliwaris dari pewaris yang telah murtad, serta memberikan bagian harta warisan dalam bentuk wasiat wajibah kepada ahliwaris yang berbeda agama. Rumusan masalah dalam penelitian ini adalah Bagaimana logika hukum Hakim dalam penetapan Nomor: 4/Pdt.P/2013 PA.Bdg tanggal 7 Maret 2013 terkait penyelesaian kasus waris beda agama dan penerapan wasiat wajibah sebagai jalan keluarnya? Penelitian ini menggunakan metode penelitian hukum normatif. Penulis menggunakan teori tujuan hukum Gustav Radburch yang mencakup keadilan, kemanfaatan, dan kepastian hukum. Berdasarkan hasil penelitian ditemukan bahwa didalam kompilasi hukum Islam tidak mengatur kepada siapakah harta pewaris yang telah murtad dapat diberikan. Perbedaan agama sebagai penghalang untuk dapat mewarisi adalah khusus ditujukan kepada ahliwaris. Jadi dapat disimpulkan bahwa ahliwaris muslim dapat mewarisi harta pewaris non muslim, tetapi tidak sebaliknya. Dalam penelitian ini, meskipun ahliwaris non muslim tidak dapat mewarisi harta dari pewaris muslim, demi memenuhi rasa keadilan dan rasa kemanusiaan, ahliwaris non muslim tersebut tetap mendapatkan harta warisan melalui wasiat wajibah yang prosesnya berdasarkan penetapan pengadilan. Wasiat wajibah ditetapkan sebagai jalan keluar dalam pemberian harta warisan kepada ahliwaris non muslim karena pewaris telah meninggal dunia, dan tidak ada cara lain untuk dapat mengalihkan harta pewaris kepada ahliwaris yang non muslim.

<p><em>Abstrak –</em><strong> </strong><strong>Dewasa ini permasalahan pidana pada narapidana wanita terus meningkat jumlahnya. </strong><strong>L</strong><strong>embaga pemasy</strong><strong>a</strong><strong>rakat</strong><strong>a</strong><strong>n (Lapas) </strong><strong>W</strong><strong>anita</strong><strong> Tangerang</strong><strong> merupakan </strong><strong>salah satu</strong><strong> </strong><strong>usaha </strong><strong>pembinaan bagi para wanita yang </strong><strong>memiliki masalah </strong><strong>hukum</strong><strong> pidana</strong><strong>. Namun, kehadiran lapas tidak serta merta dapat mereduksi masalah yang terjadi sebelumnya. </strong><strong>Malah s</strong><strong>eringkali ditemukan </strong><strong>masalah baru, seperti </strong><strong>ketakutan tidak diterima masyarakat, stress karena tidak mampu menyesuaikan diri dengan kehidupan di dalam lapas, kerinduan terhadap keluarga, kekhawatiran akan karir dan pekerjaan setelah keluar dari lapas, demotivasi, trauma akan kasus yang menimpa, dan lain sebagainya. Untuk mengatasi berbagai masalah tersebut, maka diperlukan pelayanan konseling bagi warga binaan. Konseling merupakan salah satu teknik dalam pelayanan bimbingan dan merupakan alat yang penting dari usaha pelayanan konseling bagi warga binaan, yang mana akan terjadi serangkaian hubungan langsung dengan warga binaan, yang bertujuan membantunya untuk mengubah sikap dan tingkah lakunya dalam kelangsungan kehidupan selanjutnya. Metode pelayanan konseling yang dilakukan di Lapas Wanita Tanggerang ini, dilakukan dengan dua cara. Pertama, Konseling Individual adalah pemberian proses bantuan perorangan, yang dilakukan melalui wawancara oleh seorang konselor kepada individu. Kegiatan konseling individu dilakukan melalui pendekatan konseling Eksistential Humanistik, Kognitif Behavior dan Transaksional. Kedua, konseling kelompok adalah layanan konseling yang diselenggarakan dalam suasana kelompok yang memanfaatkan dinamika kelompok, serta terdapat hubungan konseling yang hangat, terbuka, permisif dan penuh keakraban. Kegitan konseling di Lembaga Pemasyarakatan Wanita Tangerang ini dapat membantu mengentaskan masalah yang dialami oleh sebagian warga binaan. Dengan demikian, Lembaga Pemasyarakatan Wanita Tangerang perlu terus menjalin kerjasama dengan pihak-pihak penyedia layanan konseling dengan memfasilitasi sarana dan prasarana yang diperlukan, sehingga pelayanan dapat dilakukan secara berkesinambungan dan terarah. Diperlukan pula dukungan sarana dan prasarana agar pelayanan konseling dapat terlaksana secara optimal.</strong></p><p><em>Abstract<strong> -</strong></em><strong> </strong><strong>Nowadays, criminal matters in women prisoners keep increase in number. Tangerang Women Prison</strong><strong> </strong><strong>(</strong><strong>L</strong><strong>embaga pemasyrakat</strong><strong>a</strong><strong>n </strong><strong>W</strong><strong>anita</strong><strong> Tangerang</strong><strong>) is one of the solution to nuture women in criminal law issues. However, the existence of this institution does not guarantee reduction to the problematic matters. Often found in prisons there are acts of abuse that ultimately lead to new problematic matters, thus harming not only for her but also for her surroundings. To overcome these problems, counseling services are necessary for the assisted citizens.</strong><strong> </strong><strong>Counseling is one of the techniques use in guidance services and is one of the important tool in counseling services for the assisted citizens, which will occur a series of direct relationships with the targeted citizens, with the intention to help them improve their attitude and behavior in the next life (after</strong><strong> </strong><strong>they got released). The counseling services in th</strong><strong>e</strong><strong> </strong><strong>Tangerang </strong><strong>Women </strong><strong>Prison</strong><strong> use two methods. The first one, individual counseling is a personal guidance which is done through interviews by a counselor to the individual. Individual counseling activities are conducted through the Existential Humanistic, Behavior Cognitive and Transactional approach. The second one, group counseling is a form of counseling services organized in a group atmosphere utilizing group dynamics, as well as a warm, open, permissive and intimate counseling relationship.</strong><strong> </strong><strong>The activites in </strong><strong>the Tangerang Woman Prison </strong><strong>should be able to help annihilate the problems experienced by some of the assisted citizens. Therefore, </strong><strong>this </strong><strong>Institution must establish cooperation with the providers of counseling services by supporting them with the neccesary facilities and infrastructure, so the services can be optimally implemented.</strong></p><p><strong></strong><strong><em>Keywords – </em></strong><em>Prison, Individual Counseling, Group Counseling</em></p>

This study aimed to explore the perceived barriers to physical activity among college students Study Design: Qualitative research design Eight focus group discussions on 67 college students aged 18-24 years (48 females, 19 males) was conducted on College premises. Data were analysed using inductive approach. Participants identified a number of obstacles to physical activity. Perceived barriers emerged from the analysis of the data addressed the different dimensions of the socio-ecological framework. The result indicated that the young adults perceived substantial amount of personal, social and environmental factors as barriers such as time constraint, tiredness, stress, family control, safety issues and much more. Understanding the barriers and overcoming the barriers at this stage will be valuable. Health professionals and researchers can use this information to design and implement interventions, strategies and policies to promote the participation in physical activity. This further can help the students to deal with those barriers and can help to instil the habit of regular physical activity in the later adult years.

This study highlights the controversy that occurred in 1992 in Grahamstown between some Black students of the then St. Paul’s Theological College, and some ordinary Black members, and some White members of the Anglican Cathedral of St. Michael and St. George. It centered on the five nineteenth-century English colonial memorial plaques that were situated in the Cathedral. The controversy centered on the derogative term “kaffir” that was applied to the Xhosa people in stark contrast to the English depicted as heroes in the context of the English Wars of subjugation of the amaXhosa.

Introduction I am a transmigrant who has moved back and forth between the West and the Rest. I was born and raised in a Muslim family in a predominantly Muslim country, Bangladesh, but I spent several years of my childhood in Pakistan. After my marriage, I lived in the United States for a year and a half, the Middle East for 5 years, Australia for three years, back to the Middle East for another 5 years, then, finally, in Australia for the last 12 years. I speak Bengali (my mother tongue), Urdu (which I learnt in Pakistan), a bit of Arabic (learnt in the Middle East); but English has always been my medium of instruction. So where is home? Is it my place of origin, the Muslim umma, or my land of settlement? Or is it my ‘root’ or my ‘route’ (Blunt and Dowling)? Blunt and Dowling (199) observe that the lives of transmigrants are often interpreted in terms of their ‘roots’ and ‘routes’, which are two frameworks for thinking about home, homeland and diaspora. Whereas ‘roots’ might imply an original homeland from which people have scattered, and to which they might seek to return, ‘routes’ focuses on mobile, multiple and transcultural geographies of home. However, both ‘roots’ and ‘routes’ are attached to emotion and identity, and both invoke a sense of place, belonging or alienation that is intrinsically tied to a sense of self (Blunt and Dowling 196-219). In this paper, I equate home with my root (place of birth) and route (transnational homing) within the context of the ‘diaspora and belonging’. First I define the diaspora and possible criteria of belonging. Next I describe my transnational homing within the framework of diaspora and belonging. Finally, I consider how Australia can be a ‘home’ for me and other Muslim Australians. The Diaspora and Belonging Blunt and Dowling (199) define diaspora as “scattering of people over space and transnational connections between people and the places”. Cohen emphasised the ethno-cultural aspects of the diaspora setting; that is, how migrants identify and position themselves in other nations in terms of their (different) ethnic and cultural orientation. Hall argues that the diasporic subjects form a cultural identity through transformation and difference. Speaking of the Hindu diaspora in the UK and Caribbean, Vertovec (21-23) contends that the migrants’ contact with their original ‘home’ or diaspora depends on four factors: migration processes and factors of settlement, cultural composition, structural and political power, and community development. With regard to the first factor, migration processes and factors of settlement, Vertovec explains that if the migrants are political or economic refugees, or on a temporary visa, they are likely to live in a ‘myth of return’. In the cultural composition context, Vertovec argues that religion, language, region of origin, caste, and degree of cultural homogenisation are factors in which migrants are bound to their homeland. Concerning the social structure and political power issue, Vertovec suggests that the extent and nature of racial and ethnic pluralism or social stigma, class composition, degree of institutionalised racism, involvement in party politics (or active citizenship) determine migrants’ connection to their new or old home. Finally, community development, including membership in organisations (political, union, religious, cultural, leisure), leadership qualities, and ethnic convergence or conflict (trends towards intra-communal or inter-ethnic/inter-religious co-operation) would also affect the migrants’ sense of belonging. Using these scholarly ideas as triggers, I will examine my home and belonging over the last few decades. My Home In an initial stage of my transmigrant history, my home was my root (place of birth, Dhaka, Bangladesh). Subsequently, my routes (settlement in different countries) reshaped my homes. In all respects, the ethno-cultural factors have played a big part in my definition of ‘home’. But on some occasions my ethnic identification has been overridden by my religious identification and vice versa. By ethnic identity, I mean my language (mother tongue) and my connection to my people (Bangladeshi). By my religious identity, I mean my Muslim religion, and my spiritual connection to the umma, a Muslim nation transcending all boundaries. Umma refers to the Muslim identity and unity within a larger Muslim group across national boundaries. The only thing the members of the umma have in common is their Islamic belief (Spencer and Wollman 169-170). In my childhood my father, a banker, was relocated to Karachi, Pakistan (then West Pakistan). Although I lived in Pakistan for much of my childhood, I have never considered it to be my home, even though it is predominantly a Muslim country. In this case, my home was my root (Bangladesh) where my grandparents and extended family lived. Every year I used to visit my grandparents who resided in a small town in Bangladesh (then East Pakistan). Thus my connection with my home was sustained through my extended family, ethnic traditions, language (Bengali/Bangla), and the occasional visits to the landscape of Bangladesh. Smith (9-11) notes that people build their connection or identity to their homeland through their historic land, common historical memories, myths, symbols and traditions. Though Pakistan and Bangladesh had common histories, their traditions of language, dress and ethnic culture were very different. For example, the celebration of the Bengali New Year (Pohela Baishakh), folk dance, folk music and folk tales, drama, poetry, lyrics of poets Rabindranath Tagore (Rabindra Sangeet) and Nazrul Islam (Nazrul Geeti) are distinct in the cultural heritage of Bangladesh. Special musical instruments such as the banshi (a bamboo flute), dhol (drums), ektara (a single-stringed instrument) and dotara (a four-stringed instrument) are unique to Bangladeshi culture. The Bangladeshi cuisine (rice and freshwater fish) is also different from Pakistan where people mainly eat flat round bread (roti) and meat (gosh). However, my bonding factor to Bangladesh was my relatives, particularly my grandparents as they made me feel one of ‘us’. Their affection for me was irreplaceable. The train journey from Dhaka (capital city) to their town, Noakhali, was captivating. The hustle and bustle at the train station and the lush green paddy fields along the train journey reminded me that this was my ‘home’. Though I spoke the official language (Urdu) in Pakistan and had a few Pakistani friends in Karachi, they could never replace my feelings for my friends, extended relatives and cousins who lived in Bangladesh. I could not relate to the landscape or dry weather of Pakistan. More importantly, some Pakistani women (our neighbours) were critical of my mother’s traditional dress (saree), and described it as revealing because it showed a bit of her back. They took pride in their traditional dress (shalwar, kameez, dopatta), which they considered to be more covered and ‘Islamic’. So, because of our traditional dress (saree) and perhaps other differences, we were regarded as the ‘Other’. In 1970 my father was relocated back to Dhaka, Bangladesh, and I was glad to go home. It should be noted that both Pakistan and Bangladesh were separated from India in 1947 – first as one nation; then, in 1971, Bangladesh became independent from Pakistan. The conflict between Bangladesh (then East Pakistan) and Pakistan (then West Pakistan) originated for economic and political reasons. At this time I was a high school student and witnessed acts of genocide committed by the Pakistani regime against the Bangladeshis (March-December 1971). My memories of these acts are vivid and still very painful. After my marriage, I moved from Bangladesh to the United States. In this instance, my new route (Austin, Texas, USA), as it happened, did not become my home. Here the ethno-cultural and Islamic cultural factors took precedence. I spoke the English language, made some American friends, and studied history at the University of Texas. I appreciated the warm friendship extended to me in the US, but experienced a degree of culture shock. I did not appreciate the pub life, alcohol consumption, and what I perceived to be the lack of family bonds (children moving out at the age of 18, families only meeting occasionally on birthdays and Christmas). Furthermore, I could not relate to de facto relationships and acceptance of sex before marriage. However, to me ‘home’ meant a family orientation and living in close contact with family. Besides the cultural divide, my husband and I were living in the US on student visas and, as Vertovec (21-23) noted, temporary visa status can deter people from their sense of belonging to the host country. In retrospect I can see that we lived in the ‘myth of return’. However, our next move for a better life was not to our root (Bangladesh), but another route to the Muslim world of Dhahran in Saudi Arabia. My husband moved to Dhahran not because it was a Muslim world but because it gave him better economic opportunities. However, I thought this new destination would become my home – the home that was coined by Anderson as the imagined nation, or my Muslim umma. Anderson argues that the imagined communities are “to be distinguished, not by their falsity/genuineness, but by the style in which they are imagined” (6; Wood 61). Hall (122) asserts: identity is actually formed through unconscious processes over time, rather than being innate in consciousness at birth. There is always something ‘imaginary’ or fantasized about its unity. It always remains incomplete, is always ‘in process’, always ‘being formed’. As discussed above, when I had returned home to Bangladesh from Pakistan – both Muslim countries – my primary connection to my home country was my ethnic identity, language and traditions. My ethnic identity overshadowed the religious identity. But when I moved to Saudi Arabia, where my ethnic identity differed from that of the mainstream Arabs and Bedouin/nomadic Arabs, my connection to this new land was through my Islamic cultural and religious identity. Admittedly, this connection to the umma was more psychological than physical, but I was now in close proximity to Mecca, and to my home of Dhaka, Bangladesh. Mecca is an important city in Saudi Arabia for Muslims because it is the holy city of Islam, the home to the Ka’aba (the religious centre of Islam), and the birthplace of Prophet Muhammad [Peace Be Upon Him]. It is also the destination of the Hajj, one of the five pillars of Islamic faith. Therefore, Mecca is home to significant events in Islamic history, as well as being an important present day centre for the Islamic faith. We lived in Dhahran, Saudi Arabia for 5 years. Though it was a 2.5 hours flight away, I treasured Mecca’s proximity and regarded Dhahran as my second and spiritual home. Saudi Arabia had a restricted lifestyle for women, but I liked it because it was a Muslim country that gave me the opportunity to perform umrah Hajj (pilgrimage). However, Saudi Arabia did not allow citizenship to expatriates. Saudi Arabia’s government was keen to protect the status quo and did not want to compromise its cultural values or standard of living by allowing foreigners to become a permanent part of society. In exceptional circumstances only, the King granted citizenship to a foreigner for outstanding service to the state over a number of years. Children of foreigners born in Saudi Arabia did not have rights of local citizenship; they automatically assumed the nationality of their parents. If it was available, Saudi citizenship would assure expatriates a secure and permanent living in Saudi Arabia; as it was, there was a fear among the non-Saudis that they would have to leave the country once their job contract expired. Under the circumstances, though my spiritual connection to Mecca was strong, my husband was convinced that Saudi Arabia did not provide any job security. So, in 1987 when Australia offered migration to highly skilled people, my husband decided to migrate to Australia for a better and more secure economic life. I agreed to his decision, but quite reluctantly because we were again moving to a non-Muslim part of the world, which would be culturally different and far away from my original homeland (Bangladesh). In Australia, we lived first in Brisbane, then Adelaide, and after three years we took our Australian citizenship. At that stage I loved the Barossa Valley and Victor Harbour in South Australia, and the Gold Coast and Sunshine Coast in Queensland, but did not feel at home in Australia. We bought a house in Adelaide and I was a full time home-maker but was always apprehensive that my children (two boys) would lose their culture in this non-Muslim world. In 1990 we once again moved back to the Muslim world, this time to Muscat, Sultanate of Oman. My connection to this route was again spiritual. I valued the fact that we would live in a Muslim country and our children would be brought up in a Muslim environment. But my husband’s move was purely financial as he got a lucrative job offer in Muscat. We had another son in Oman. We enjoyed the luxurious lifestyle provided by my husband’s workplace and the service provided by the housemaid. I loved the beaches and freedom to drive my car, and I appreciated the friendly Omani people. I also enjoyed our frequent trips (4 hours flight) to my root, Dhaka, Bangladesh. So our children were raised within our ethnic and Islamic culture, remained close to my root (family in Dhaka), though they attended a British school in Muscat. But by the time I started considering Oman to be my second home, we had to leave once again for a place that could provide us with a more secure future. Oman was like Saudi Arabia; it employed expatriates only on a contract basis, and did not give them citizenship (not even fellow Muslims). So after 5 years it was time to move back to Australia. It was with great reluctance that I moved with my husband to Brisbane in 1995 because once again we were to face a different cultural context. As mentioned earlier, we lived in Brisbane in the late 1980s; I liked the weather, the landscape, but did not consider it home for cultural reasons. Our boys started attending expensive private schools and we bought a house in a prestigious Western suburb in Brisbane. Soon after arriving I started my tertiary education at the University of Queensland, and finished an MA in Historical Studies in Indian History in 1998. Still Australia was not my home. I kept thinking that we would return to my previous routes or the ‘imagined’ homeland somewhere in the Middle East, in close proximity to my root (Bangladesh), where we could remain economically secure in a Muslim country. But gradually I began to feel that Australia was becoming my ‘home’. I had gradually become involved in professional and community activities (with university colleagues, the Bangladeshi community and Muslim women’s organisations), and in retrospect I could see that this was an early stage of my ‘self-actualisation’ (Maslow). Through my involvement with diverse people, I felt emotionally connected with the concerns, hopes and dreams of my Muslim-Australian friends. Subsequently, I also felt connected with my mainstream Australian friends whose emotions and fears (9/11 incident, Bali bombing and 7/7 tragedy) were similar to mine. In late 1998 I started my PhD studies on the immigration history of Australia, with a particular focus on the historical settlement of Muslims in Australia. This entailed retrieving archival files and interviewing people, mostly Muslims and some mainstream Australians, and enquiring into relevant migration issues. I also became more active in community issues, and was not constrained by my circumstances. By circumstances, I mean that even though I belonged to a patriarchally structured Muslim family, where my husband was the main breadwinner, main decision-maker, my independence and research activities (entailing frequent interstate trips for data collection, and public speaking) were not frowned upon or forbidden (Khan 14-15); fortunately, my husband appreciated my passion for research and gave me his trust and support. This, along with the Muslim community’s support (interviews), and the wider community’s recognition (for example, the publication of my letters in Australian newspapers, interviews on radio and television) enabled me to develop my self-esteem and built up my bicultural identity as a Muslim in a predominantly Christian country and as a Bangladeshi-Australian. In 2005, for the sake of a better job opportunity, my husband moved to the UK, but this time I asserted that I would not move again. I felt that here in Australia (now in Perth) I had a job, an identity and a home. This time my husband was able to secure a good job back in Australia and was only away for a year. I no longer dream of finding a home in the Middle East. Through my bicultural identity here in Australia I feel connected to the wider community and to the Muslim umma. However, my attachment to the umma has become ambivalent. I feel proud of my Australian-Muslim identity but I am concerned about the jihadi ideology of militant Muslims. By jihadi ideology, I mean the extremist ideology of the al-Qaeda terrorist group (Farrar 2007). The Muslim umma now incorporates both moderate and radical Muslims. The radical Muslims (though only a tiny minority of 1.4 billion Muslims worldwide) pose a threat to their moderate counterparts as well as to non-Muslims. In the UK, some second- and third-generation Muslims identify themselves with the umma rather than their parents’ homelands or their country of birth (Husain). It should not be a matter of concern if these young Muslims adopt a ‘pure’ Muslim identity, providing at the same time they are loyal to their country of residence. But when they resort to terrorism with their ‘pure’ Muslim identity (e.g., the 7/7 London bombers) they defame my religion Islam, and undermine my spiritual connection to the umma. As a 1st generation immigrant, the defining criteria of my ‘homeliness’ in Australia are my ethno-cultural and religious identity (which includes my family), my active citizenship, and my community development/contribution through my research work – all of which allow me a sense of efficacy in my life. My ethnic and religious identities generally co-exist equally, but when I see some Muslims kill my fellow Australians (such as the Bali bombings in 2002 and 2005) my Australian identity takes precedence. I feel for the victims and condemn the perpetrators. On the other hand, when I see politics play a role over the human rights issues (e.g., the Tampa incident), my religious identity begs me to comment on it (see Kabir, Muslims in Australia 295-305). Problematising ‘Home’ for Muslim Australians In the European context, Grillo (863) and Werbner (904), and in the Australian context, Kabir (Muslims in Australia) and Poynting and Mason, have identified the diversity within Islam (national, ethnic, religious etc). Werbner (904) notes that in spite of the “wishful talk of the emergence of a ‘British Islam’, even today there are Pakistani, Bangladeshi and Arab mosques, as well as Turkish and Shia’a mosques”; thus British Muslims retain their separate identities. Similarly, in Australia, the existence of separate mosques for the Bangladeshi, Pakistani, Arab and Shia’a peoples indicates that Australian Muslims have also kept their ethnic identities discrete (Saeed 64-77). However, in times of crisis, such as the Salman Rushdie affair in 1989, and the 1990-1991 Gulf crises, both British and Australian Muslims were quick to unite and express their Islamic identity by way of resistance (Kabir, Muslims in Australia 160-162; Poynting and Mason 68-70). In both British and Australian contexts, I argue that a peaceful rally or resistance is indicative of active citizenship of Muslims as it reveals their sense of belonging (also Werbner 905). So when a transmigrant Muslim wants to make a peaceful demonstration, the Western world should be encouraged, not threatened – as long as the transmigrant’s allegiances lie also with the host country. In the European context, Grillo (868) writes: when I asked Mehmet if he was planning to stay in Germany he answered without hesitation: ‘Yes, of course’. And then, after a little break, he added ‘as long as we can live here as Muslims’. In this context, I support Mehmet’s desire to live as a Muslim in a non-Muslim world as long as this is peaceful. Paradoxically, living a Muslim life through ijtihad can be either socially progressive or destructive. The Canadian Muslim feminist Irshad Manji relies on ijtihad, but so does Osama bin Laden! Manji emphasises that ijtihad can be, on the one hand, the adaptation of Islam using independent reasoning, hybridity and the contesting of ‘traditional’ family values (c.f. Doogue and Kirkwood 275-276, 314); and, on the other, ijtihad can take the form of conservative, patriarchal and militant Islamic values. The al-Qaeda terrorist Osama bin Laden espouses the jihadi ideology of Sayyid Qutb (1906-1966), an Egyptian who early in his career might have been described as a Muslim modernist who believed that Islam and Western secular ideals could be reconciled. But he discarded that idea after going to the US in 1948-50; there he was treated as ‘different’ and that treatment turned him against the West. He came back to Egypt and embraced a much more rigid and militaristic form of Islam (Esposito 136). Other scholars, such as Cesari, have identified a third orientation – a ‘secularised Islam’, which stresses general beliefs in the values of Islam and an Islamic identity, without too much concern for practices. Grillo (871) observed Islam in the West emphasised diversity. He stressed that, “some [Muslims were] more quietest, some more secular, some more clamorous, some more negotiatory”, while some were exclusively characterised by Islamic identity, such as wearing the burqa (elaborate veils), hijabs (headscarves), beards by men and total abstinence from drinking alcohol. So Mehmet, cited above, could be living a Muslim life within the spectrum of these possibilities, ranging from an integrating mode to a strict, militant Muslim manner. In the UK context, Zubaida (96) contends that marginalised, culturally-impoverished youth are the people for whom radical, militant Islamism may have an appeal, though it must be noted that the 7/7 bombers belonged to affluent families (O’Sullivan 14; Husain). In Australia, Muslim Australians are facing three challenges. First, the Muslim unemployment rate: it was three times higher than the national total in 1996 and 2001 (Kabir, Muslims in Australia 266-278; Kabir, “What Does It Mean” 63). Second, some spiritual leaders have used extreme rhetoric to appeal to marginalised youth; in January 2007, the Australian-born imam of Lebanese background, Sheikh Feiz Mohammad, was alleged to have employed a DVD format to urge children to kill the enemies of Islam and to have praised martyrs with a violent interpretation of jihad (Chulov 2). Third, the proposed citizenship test has the potential to make new migrants’ – particularly Muslims’ – settlement in Australia stressful (Kabir, “What Does It Mean” 62-79); in May 2007, fuelled by perceptions that some migrants – especially Muslims – were not integrating quickly enough, the Howard government introduced a citizenship test bill that proposes to test applicants on their English language skills and knowledge of Australian history and ‘values’. I contend that being able to demonstrate knowledge of history and having English language skills is no guarantee that a migrant will be a good citizen. Through my transmigrant history, I have learnt that developing a bond with a new place takes time, acceptance and a gradual change of identity, which are less likely to happen when facing assimilationist constraints. I spoke English and studied history in the United States, but I did not consider it my home. I did not speak the Arabic language, and did not study Middle Eastern history while I was in the Middle East, but I felt connected to it for cultural and religious reasons. Through my knowledge of history and English language proficiency I did not make Australia my home when I first migrated to Australia. Australia became my home when I started interacting with other Australians, which was made possible by having the time at my disposal and by fortunate circumstances, which included a fairly high level of efficacy and affluence. If I had been rejected because of my lack of knowledge of ‘Australian values’, or had encountered discrimination in the job market, I would have been much less willing to embrace my host country and call it home. I believe a stringent citizenship test is more likely to alienate would-be citizens than to induce their adoption of values and loyalty to their new home. Conclusion Blunt (5) observes that current studies of home often investigate mobile geographies of dwelling and how it shapes one’s identity and belonging. Such geographies of home negotiate from the domestic to the global context, thus mobilising the home beyond a fixed, bounded and confining location. Similarly, in this paper I have discussed how my mobile geography, from the domestic (root) to global (route), has shaped my identity. Though I received a degree of culture shock in the United States, loved the Middle East, and was at first quite resistant to the idea of making Australia my second home, the confidence I acquired in residing in these ‘several homes’ were cumulative and eventually enabled me to regard Australia as my ‘home’. I loved the Middle East, but I did not pursue an active involvement with the Arab community because I was a busy mother. Also I lacked the communication skill (fluency in Arabic) with the local residents who lived outside the expatriates’ campus. I am no longer a cultural freak. I am no longer the same Bangladeshi woman who saw her ethnic and Islamic culture as superior to all other cultures. I have learnt to appreciate Australian values, such as tolerance, ‘a fair go’ and multiculturalism (see Kabir, “What Does It Mean” 62-79). My bicultural identity is my strength. With my ethnic and religious identity, I can relate to the concerns of the Muslim community and other Australian ethnic and religious minorities. And with my Australian identity I have developed ‘a voice’ to pursue active citizenship. Thus my biculturalism has enabled me to retain and merge my former home with my present and permanent home of Australia. References Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism. London, New York: Verso, 1983. Australian Bureau of Statistics: Census of Housing and Population, 1996 and 2001. Blunt, Alison. Domicile and Diaspora: Anglo-Indian Women and the Spatial Politics of Home. Oxford: Blackwell, 2005. Blunt, Alison, and Robyn Dowling. Home. London and New York: Routledge, 2006. Cesari, Jocelyne. “Muslim Minorities in Europe: The Silent Revolution.” In John L. Esposito and Burgat, eds., Modernising Islam: Religion in the Public Sphere in Europe and the Middle East. London: Hurst, 2003. 251-269. Chulov, Martin. “Treatment Has Sheik Wary of Returning Home.” Weekend Australian 6-7 Jan. 2007: 2. Cohen, Robin. Global Diasporas: An Introduction. Seattle: University of Washington, 1997. Doogue, Geraldine, and Peter Kirkwood. Tomorrow’s Islam: Uniting Old-Age Beliefs and a Modern World. Sydney: ABC Books, 2005. Esposito, John. The Islamic Threat: Myth or Reality? 3rd ed. New York, Oxford: Oxford UP, 1999. Farrar, Max. “When the Bombs Go Off: Rethinking and Managing Diversity Strategies in Leeds, UK.” International Journal of Diversity in Organisations, Communities and Nations 6.5 (2007): 63-68. Grillo, Ralph. “Islam and Transnationalism.” Journal of Ethnic and Migration Studies 30.5 (Sep. 2004): 861-878. Hall, Stuart. Polity Reader in Cultural Theory. Cambridge: Polity Press, 1994. Huntington, Samuel, P. The Clash of Civilisation and the Remaking of World Order. London: Touchstone, 1998. Husain, Ed. The Islamist: Why I Joined Radical Islam in Britain, What I Saw inside and Why I Left. London: Penguin, 2007. Kabir, Nahid. Muslims in Australia: Immigration, Race Relations and Cultural History. London: Kegan Paul, 2005. ———. “What Does It Mean to Be Un-Australian: Views of Australian Muslim Students in 2006.” People and Place 15.1 (2007): 62-79. Khan, Shahnaz. Aversion and Desire: Negotiating Muslim Female Identity in the Diaspora. Toronto: Women’s Press, 2002. Manji, Irshad. The Trouble with Islam Today. Canada:Vintage, 2005. Maslow, Abraham. Motivation and Personality. New York: Harper, 1954. O’Sullivan, J. “The Real British Disease.” Quadrant (Jan.-Feb. 2006): 14-20. Poynting, Scott, and Victoria Mason. “The Resistible Rise of Islamophobia: Anti-Muslim Racism in the UK and Australia before 11 September 2001.” Journal of Sociology 43.1 (2007): 61-86. Saeed, Abdallah. Islam in Australia. Sydney: Allen and Unwin, 2003. Smith, Anthony D. National Identity. Harmondsworth: Penguin, 1991. Spencer, Philip, and Howard Wollman. Nationalism: A Critical Introduction. London: Sage, 2002. Vertovec, Stevens. The Hindu Diaspora: Comparative Patterns. London: Routledge. 2000. Werbner, Pnina, “Theorising Complex Diasporas: Purity and Hybridity in the South Asian Public Sphere in Britain.” Journal of Ethnic and Migration Studies 30.5 (2004): 895-911. Wood, Dennis. “The Diaspora, Community and the Vagrant Space.” In Cynthia Vanden Driesen and Ralph Crane, eds., Diaspora: The Australasian Experience. New Delhi: Prestige, 2005. 59-64. Zubaida, Sami. “Islam in Europe: Unity or Diversity.” Critical Quarterly 45.1-2 (2003): 88-98. Citation reference for this article MLA Style Kabir, Nahid. "Why I Call Australia ‘Home’?: A Transmigrant’s Perspective." M/C Journal 10.4 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0708/15-kabir.php>. APA Style Kabir, N. (Aug. 2007) "Why I Call Australia ‘Home’?: A Transmigrant’s Perspective," M/C Journal, 10(4). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0708/15-kabir.php>.

This issue of M/C Journal explores the notion of "impact" and the capacity of contemporary research work to influence not only academia but the direction of current debates in the public sphere surrounding social, political and cultural agendas. The nine papers selected cover a broad range of topics: experimental research methodologies which confront the problem of 'measuring' research impact in the world of work; the creative industries and documentary films; identity politics debates address queer, migrant, racial issues; as well as investigations into the use of storytelling and autoethnography to promote cultural understanding and social inclusion. "Impact" for the vast majority of these contemporary cultural and social researchers is a moot term, especially the idea that the impact of research outcomes is a measurable quantity. However measuring and assessing the affect and applicability of research outcomes is an all too familiar reality, particularly since the majority of funding applications expect such a consideration. Even at the very early stages in a researcher's career, the doctoral Confirmation of Candidature demands a discussion of the proposed study's significance and potential wider cultural and social purpose. The comments of UK-based academic Ananya Kabir support this concern for the "state of research" that resonates far beyond the UK context: Academics cannot afford not to want to be impactful, or their work to be 'applicable'. On every application for funding we make to any Research Council, a 'statement of impact' is not merely desirable; it is very much a demand. This is certainly true of the situation in Australia with the previous government's 2005 planned Research Quality Framework (RQF) which advocated a strong focus on impact and the measuring of it, and the subsequent establishment in 2007 of the Excellence in Research for Australia (ERA) initiative (McDonald). While ERA's main aim is the assessment of research quality with no specific reference to "impact" as such, one of ERA's evaluation indicator categories—research application—requires such a consideration (ERA 2). Moreover, the very recent publication Measuring the Impact of Research by the Group of Eight illustrates the Australian academia's concern with the term, stressing that impact measures would greatly complement ERA's assessment (Rymer 3). However, there is substantial debate and questions raised concerning these government policy developments. Notwithstanding the difficulties of finding reliable measurement methods and differing perspectives on the evaluation of findings (cf. Group of Eight); will a single regime of measurement suit all disciplines equally? As Stefano Harney stresses impact will "subject the humanities to the same pressure as knowledge transfer did engineering and science. And meanwhile the professional schools, business, law, medicine, use their regulative status to prove impact easily, putting yet more pressure on the humanities." Stephen Shapiro paints an even darker picture: "The lesson is clear: 'impact' is the Trojan horse designed to institutionalize entrepreneurial interests that will be the 'invisible hand' policing the British academy." However, does measuring impact really restrict us to a particular definition of the term? It is impact that should be at the heart of these types of discussions not the obsession with measurement. Perhaps the challenge is to encourage high impact research without the constraint of a specific metrics. As Rick Rylance puts it: For me, thinking about impact as a challenge and not as a threat is part of this recognition. This is because impact encourages us to conceive of the disparate kinds of benefit research produces which are of many kinds. Sometimes the outcomes are of direct practical advantage. What is needed then is a greater flexibility with the term and a clearer distinction between impact and impact evaluation or measurement. Although, to some extent, we have to acknowledge the significance of impact evaluation as a necessity in demonstrating that research funding is fairly distributed and spent. Like government funding for the arts for example, it is difficult to demonstrate the value of research aside from the ability to attract financial support. Paula Gilligan observes: "The defence of the Humanities is invariably linked to the defence of the 'Arts'. We are seen to have common cause, united against the scientists, who are 'winning'. We need to start questioning this assumption." In particular, Hadley and Gattenhof's paper in this issue of M/C Journal engages a number of discourses surrounding these concerns, with their response to the Australian Government's "National Cultural Policy Discussion Paper", suggesting an approach for measuring and assessing the impact of the work of artsworkers. Central to their model is the demands of policy requirements for progress to be 'measurable' and therefore the necessity to train arts, cultural and creative workers to conduct such an assessment and to make the impact of this work evident to stakeholders. This investigation also raises questions for scholars, educators and employers about what artsworkers actually do, the worth of their work and how it could be improved upon. Two other papers propose diverse methodologies for addressing the problematic area of measurement and assessment. Humphrey's unique approach to the often neglected area of contemporary work and media, introduces the term "officing" (the daily use of information and communication technology) to explore new ways to approach the identification and measurement of the space, time and technology in everyday work practices. Drawing on the ideas of Anselm Strauss to analyse the office workplace as a "contingent and provisional arrangement or process", the author highlights the benefits of this investigation and its impact on productivity and work-life balance, with the ultimate aim to "contribute to the design of more sustainable work environments". Karlin and Johnson, on the other hand, explore another under-researched area where assessment is required: measuring the impact of films on individual attitudes and cultural narratives and evaluating its importance for documentary film campaigns. The authors argue that though it is increasingly necessary for "issue-based" films to provide information on their social investment returns to justify production costs, of equal importance is that the questions asked and the methods used to answer such queries are "valid and respectful." The paper proposes an "emerging research agenda" for the examination of documentary film which allows investigation of the importance of such evaluations and the key issues relevant to assessing their impact. The power of personal narratives is explored when Hummel investigates the tension between culture and autoethnographic performance. The author questions the "capacity of gender identification to justify the crisis of representation" and the impact of autoethnography with its "resistance to traditional culture and power divisions through its emphasis on shared experience, emotion and subjectivity." This researcher presents a highly personal narrative of her experience as a woman in Bangladesh to highlight the potential of autoethnography to promote alternate ways of understanding and transcend cultural boundaries. Hancox also examines the potential and capacity of storytelling and personal narratives to contribute to cultural research and social inclusion. Through a 2009 digital storytelling project conducted with a group of Forgotten Australians prior to the public apology in the Australian Parliament, the paper explores how the "endemic, institutionalised abuse of a group of people was translated to the broader community and galvanised support through the impact of their personal stories." This approach is advocated as a way of enhancing broader issues, such as public understanding of the needs of marginalized groups, which can result in changes to social inclusion through policy and community based solutions as "personal narratives energise public narratives and shape our ways of thinking and collective understandings" (Harter et al. 4). The effect of Government policy on citizenship and its impact on individuals and communities is examined by two writers: Chisari and Raj. Through a Foucaultian genealogical analysis of Becoming an Australian Citizen, (the resource booklet that prepares a potential new Australian for the citizenship test), Chisari explores Australian identity and how subjects are shaped by the operations of governance and the interrelationship of truth, power and knowledge. In an attempt to move beyond the History Wars, the author problematises the notion of historical "objective truths," endeavouring to influence policy-making surrounding issues of civil education for the Australian migrant. Chisari argues that such an approach has the potential to impact upon historical narratives and promote the inclusion of multiple, alternate stories of Australia and Australian identity. Raj's paper tackles the hot topic of gay marriage in policy and activist debates. With reference to the writings of Judith Butler and Michael Warner, Raj explores neo-liberal political arguments, queer theory and community politics to critique issues such as intimacy, citizenship and equality. Advocating the belief that by "understanding cultural difference(s) rather than conforming to a norm," this paper proposes a critical framework for "intimate citizenship" that provides a platform for further policy and activist dialogues. Another arena of contemporary debate is explored by Malatzky's article which examines representations surrounding what Western women should "look like as mothers," and the importance of cultural research projects for the broader community in terms of their potential to inform and direct discussions. Utilising qualitative feminist methodologies', this researcher investigates the media's role in shaping contemporary expectations surrounding the postnatal body, arguing that such investigations can influence the "creation of alternate mothering discourses, and can direct current debates that have a direct impact on, and relevance for, everyday Australian women and men." Identity is also an issue for our last early career researcher's paper. Al-Natour uses his personal experiences as a researcher investigating the controversy over a proposed Islamic school in Sydney to examine the ways a researcher's identity can affect their participants, and whether this relationship impacts data collection processes. As an outcome of these field work experiences, Al-Natour proposes a series of suggestions for fellow cultural studies researchers in dealing with such dilemmas. An exploration of the impact of cultural and social researchers in this issue of M/C Journal has ranged from the problems of measuring research outcomes to debates surrounding citizenship and identity and the power of narratives to transcend cultural boundaries. A shared belief that emerges from these explorations and proposals is that though the measurement of impact is problematic, by introducing new discourses, perspectives and paradigms which have the capacity to sway policy making, cultural researchers can position themselves as intermediaries to inform societal groups and various communities. The outcomes of these research projects can then address this concern about the affect and applicability of their findings which have the potential to present accessible, transparent and practicable forms of cultural understanding and genuine solutions to social and cultural problems. ReferencesERA. Excellence in Research for Australia – National Report. Canberra: Australian Research Council, 2010.Gilligan, Paula. "'Creative' Functionalism and Continental Philosophy at Middlesex." SocialText - Periscope (Aug. 2010). 12 Dec. 2011 ‹http://www.socialtextjournal.org/periscope/2010/08/impact-innovation-and-creative-functionalism-in-the-uk-the-case-of-the-department-of-philosophy-at-m.php›.Harney, Stefano. "The Real Knowledge Transfer." SocialText - Periscope (Aug. 2010). 12 Dec. 2011 ‹http://www.socialtextjournal.org/periscope/2010/08/the-real-knowledge-transfer.php›.Kabir, Ananya. "The Impact of 'Impact'." SocialText - Periscope (Aug. 2010). 12 Dec. 2011 ‹http://www.socialtextjournal.org/periscope/2010/08/the-impact-of-impact.php›.McDonald, Kate. "New ERA for Research Quality - Science Minister Kim Carr Announces Replacement for Dumped RQF." LifeScientist 27 Feb. 2008. 12 Dec. 2011 ‹http://www.lifescientist.com.au/article/207244/new_era_research_quality/›.Rymer, Les. "Measuring the Impact of Research – The Context for Metric Development." Go8 Backgrounder 23 (2011).RQF. Assessing the Quality and Impact of Research in Australia - Issues Paper. Canberra: Commonwealth of Australia, 2005.Rylance, Rick. "The Impact Effect." SocialText - Periscope (Aug. 2010). 12 Dec. 2011 ‹http://www.socialtextjournal.org/periscope/2010/08/the-impact-effect.php›.Shapiro, Stephen. "Deepwater Impact." SocialText - Periscope (Aug. 2010). 12 Dec. 2011 ‹http://www.socialtextjournal.org/periscope/2010/08/deepwater-impact.php›.

In the morning of 5 May 2014, over sixty people took their seats in the cosy conference hall of the Holiday Villa Beach Resort and Spa Langkawi, to witness the opening ceremony of the THIC 2014 on the theme: Dimensions of Sustainability in the Planning, Development and Management of Tourism and Hospitality Industry. The Deputy Secretary General, Ministry of Tourism and Culture Malaysia, Rashidi Hasbullah, officiated at the ceremony and joined the conference Chair Dr. Shaharuddin Tahir in welcoming participants from over a dozen countries, mostly Malaysians, Indonesians and Thais, who were also collaborators in organising the meeting. As a display of regional fraternity, the Thai and Malaysian contingents took turns to entertain attendees with a repertoire of traditional dances. This social warm up was to be continued in the evening when UUM Dean of Tourism and Hospitality, Dr. Basri Rashid, played host at a dinner given by the Langkawi Development Authority (LADA). The theme on sustainability was a timely choice given the growing interest in Langkawi and the industry at large in green tourism and the issues of sustainability. Altogether, sixty-seven papers were presented but few addressed the theme explicitly. To be sure, most papers touched on aspects of tourism and hospitality management which were linked, directly or indirectly, to the general concept of sustainable development. Most of the papers that dealt with sustainability issues were contributed by tourism researchers and this preponderance was well reflected in the keynote addresses with three of the four papers focusing on tourism. The only keynote address from a hospitality perspective was a presentation by Dr. Yusak Anshori (Universitas Ciputra) who spoke on sustainable hotel business through environment friendly practices such as a ban on smoking and commercialised recycling of waste material. He observed that although there was a general skepticism if not rejection of the radical approach to ban smoking in the Surabaya Plaza Hotel while he was in charge, the management was able to secure ample sustenance from the segment of market that favoured a smoke-free facility. The three keynote papers that discussed sustainable tourism began with Kadir Din’s address which provided an overview of the concept, current thinking on the subject, and its application on the conference site, Langkawi Island. In his view, the three pillars of sustainability as commonly presented in the literature were arguably too general to capture the influence of context-specific features which may appear to be more localised such as location in areas prone to natural hazards, inept leadership, political instability and technological change. In the case of Langkawi, he considered resource limitations (water, space, power, food supply) to be possible impediments to sustainable tourism, besides a dozen other dimensions which may constrain the capacity of the island to cater to the needs of the visitor. The second address by Kalsom Kayat traced the evolution of the concept “sustainable tourism development” which was linked to the concept of balanced development as promulgated through activities organised by the Club of Rome in 1972. The concern with economic growth was whether it could be sustained in terms of the positive and negative consequences, inluding the impacts of development on the well being of future generations. A desirable model for community-based tourism would be a situation in which the entire community consisting of heterogeneous groups of stakeholders are empowered to plan for their own future with collective community welfare in mind. To do this, there must be appropriate policies, standards and institutional arrangements. As illustrations, Kalsom described examples from four different contexts in Thailand, Nepal, China and Fiji, which together presented a range of cases with different literacies, capacities and degrees of consensus in the community, indicating non-homogeneity among host stakeholders. Institutional support from the state is thus clearly needed to harmonise the needs of hosts and guests for now and the future. The next keynote speaker, Manat Chaisawat, is a familiar figure in the ASEAN tourism circle. His long established involvement in the tourism training gave him enough exposure to recall many regional pronouncements and institutional networks which were always promising on paper, but left much to be desired on the ground. Acharn Manat recounted many initiatives articulated in documents issued by the ASEAN Economic Community (AEC), and Indonesia, Malaysia, Thailand Growth Triangle (IMT-GT) since the 1980s. These regional bodies organised meetings where roadmaps, blueprints and strategic development models were presented, but as the THIC 2014 conference participants were fully aware, there had hardly been much meat that could be appreciated on the ground other than the initiatives which arose from private enterprises. Manat and the other keynote speakers were fortunate to be able to enjoy gratis the luxury of lodging at the Frangipani Langkawi Resort & Spa where innovations towards sustainable hospitality were being experimented as he had happily complimented during his keynote speech. The beaches to the east of Frangipani were probably cleaner than Waikiki, thanks to the operator Anthony Wong who continues to pursue green hospitality as his lifelong corporate goal. My own quick stroll on the beach abutting the venue of the THIC 2014 conference however, revealed a contrasting situation. I saw site occupiers engaged in open burning at the edge of a beachfront property. Along the beach there were plastic and styrofoam litters that could be seen on the spot which was ostensibly one of the best beaches on the island. The idea of acquiring a strip for a pedestrian walk, in line with the Langkawi Blueprint initiatives was strongly opposed by the local community. In this sense, Kalsom was correct in the observation that there was rarely a consensus in the community but there must be a common understanding among locals, tourists and industry insiders, before any blueprint can be effectively translated into a harmonious management of the environment. Manat’s expressed desire to see the development of a sacred heritage trail in honour of an eminent Buddhist monk Luang Pu Tuad was understandable given his religious background. The challenge here, however, was how to persuade the host community to share his sentiment that such a trail which would circumambulate non-Buddhist areas would be for the common good. My own reaction, from the lens of a believer in the wasatiyyah (moderate) approach, was that it was a great idea. Discussing the subject after his presentation, I also raised the need to promote heroines Mok and Chan, the two Malay sisters who are valourised in a downtown statue, in honour of their contributions to the provincial government of Phuket during their war of liberation from Burma. The last time I met Manat was in Pusan (Korea) where we were guests of honour as founding members of the Asia-Pacific Tourism Research Association. I subsequently attended a tourism conference and later a meeting he organised in Phuket which allowed me the opportunity to visit Kamala Beach where Aisyah the descendent of Mahsuri lived. Such was my networking with an old scholar who is now in his seventies. As we parted with a big hug at the Padang Matsirat airport, my hope was that we will meet again, so that we can continue to “gaze across the cultural border” as I had written in a presentation entitled “Gazing across the border from Sintok” in a regional meeting of a similar kind, held both in Sintok and Haatyai several years ago. My desire is that such meetings will strengthen interest among researchers in Malaysia to look beyond the Malaysian context. In so doing, they will also be interested in looking beyond the confines of their own cultural sphere, to be in a position to know and eventually accept the other. For me, this is the only way forward for a harmonious, and through that, a prosperous Malaysia. At the risk of being stigmatized by Non-Muslim readers, I must confess that I am fully committed to Prophet Muhammad’s teaching that one should not subscribe to groupism or asabiyyah. This is the way forward for a sustainable Malaysian society. If we go by the theme of the conference, there seems to be little interest in interrogating any of the multifarious dimensions of sustainable tourism, not even in the three presumed pillars—economic, social and environmental. Looking at the key words of papers, only six of the sixty-three papers mentioned sustainable or sustainability and among them only three had mindfully used the term. When a series of announcement on the conference was made almost a year earlier the subscript was intended to draw a wide audience who would be in the position to share ideas on their respective perspectives on sustainable tourism development since the concept in the subscript can be read as a catch-all tagline intended to persuade prospective participants to attend the gathering. In this sense, the organisers had succeeded in securing that critical mass of some eighty attendees, but in terms of sharing ideas and networking on sustainable tourism and hospitality the THIC series must await many more meetings before this interest in grand ideas and frameworks can gather the momentum it deserves. To be sure, as Kalsom said of the non-homegeneity of the host community, there was a non-homegeneity of attendees, with some showing spirited interest in the sustainability theme while others were more interested in the experience visiting Langkawi, period. As the meeting came to a close with a brief parting message from the conference Chair Shaharuddin and Dean Basri, we were left with a measure of excitement–on the prospect of meeting again for the THIC 2015 in Surabaya. As I write this report, there was an announcement on TV on the discovery of debris from Air Asia carrier flight QZ 8501 which left Surabaya two days earlier. It left us ordinary mortals with a tinge of sadness, but now that more people know the city called Surabaya, we hope our prospective co-organiser at Universitas Cipura will rekindle the regional IMT-GT spirit that we have tried to build together in Phuket, Haatyai and Langkawi.

Susheel Kumar Sharma’s Unwinding Self: A Collection of Poems. Cuttack: Vishvanatha Kaviraj Institute, 2020, ISBN: 978-81-943450-3-9, Paperback, pp. viii + 152. Like his earlier collection, The Door is Half Open, Susheel Kumar Sharma’s Unwinding Self: A Collection of Poems has three sections consisting of forty-two poems of varied length and style, a detailed Glossary mainly on the proper nouns from Indian culture and tradition and seven Afterwords from the pens of the trained readers from different countries of four continents. The structure of the book is circular. The first poem “Snapshots” indicates fifteen kaleidoscopic patterns of different moods of life in about fifteen words each. It seems to be a rumination on the variegated images of everyday experiences ranging from individual concerns to spiritual values. Art-wise, they can be called mini-micro-poems as is the last poem of the book. While the character limit in a micro poem is generally 140 (the character limit on Twitter) Susheel has used just around 65 in each of these poems. Naturally, imagery, symbolism and cinematic technique play a great role in this case. In “The End of the Road” the poet depicts his individual experiences particularly changing scenario of the world. He seems to be worried about his eyesight getting weak with the passage of time, simultaneously he contrasts the weakness of his eyesight with the hypocrisy permeating the human life. He compares his diminishing eyesight to Milton and shows his fear as if he will get blind. He changes his spectacles six times to clear his vision and see the plurality of a reality in human life. It is an irony on the changing aspects of human life causing miseries to the humanity. At the end of the poem, the poet admits the huge changes based on the sham principles: “The world has lost its original colour” (4). The concluding lines of the poem make a mockery of the people who are not able to recognise reality in the right perspective. The poem “Durga Puja in 2013” deals with the celebration of the festival “Durga Puja” popular in the Hindu religion. The poet’s urge to be with Ma Durga shows his dedication towards the Goddess Durga, whom he addresses with different names like ‘Mai’, ‘Ma’ and ‘Mother’. He worships her power and expresses deep reverence for annihilating the evil-spirits. The festival Durga Puja also reminds people of victory of the goddess on the elusive demons in the battlefield. “Chasing a Dream on the Ganges” is another poem having spiritual overtones. Similarly, the poem “Akshya Tritya” has religious and spiritual connotations. It reflects curiosity of people for celebration of “Akshya Tritya” with enthusiasm. But the political and economic overtones cannot be ignored as the poem ends with the remarkable comments: The GDP may go up on this day; Even, Budia is able to Eat to his fill; Panditji can blow his Conch shell with full might. Outside, somebody is asking for votes; Somebody is urging others to vote. I shall vote for Akshya Tritya. (65-66) “On Reading Langston Hughes’ ‘Theme for English B’” is a long poem in the collection. In this poem, the poet reveals a learner’s craving for learning, perhaps who comes from an extremely poor background to pursue his dreams of higher education. The poet considers the learner’s plights of early childhood, school education and evolutionary spirit. He associates it with Dronacharya and Eklavya to describe the mythical system of education. He does not want to be burdened with the self-guilt by denying the student to be his ‘guru’ therefore, he accepts the challenge to change his life. Finally, he shows his sympathy towards the learner and decides to be the ‘guru’: “It is better to face/A challenge and change/Than to be burden with a life/Of self-guilt. /I put my signatures on his form willy-nilly” (11). The poem “The Destitute” is an ironical presentation of the modern ways of living seeking pleasure in the exotic locations all over the world. It portrays the life of a person who has to leave his motherland for earning his livelihood, and has to face an irreparable loss affecting moral virtues, lifestyle, health and sometimes resulting in deaths. The poem “The Black Experience” deals with the suppression of the Africans by the white people. The poem “Me, A Black Doxy”, perhaps points out the dilemma of a black woman whether she should prostitute herself or not, to earn her livelihood. Perhaps, her deep consciousness about her self-esteem does not allow her to indulge in it but she thinks that she is not alone in objectifying herself for money in the street. Her voice resonates repeatedly with the guilt of her indulgence on the filthy streets: At the dining time Me not alone? In the crowded street Me not alone? They ’ave white, grey, pink hair Me ’ave black hair – me not alone There’s a crowd with black hair. Me ’ave no black money Me not alone? (14) The poem “Thus Spake a Woman” is structured in five sections having expressions of the different aspects of a woman’s love designs. It depicts a woman’s dreams and her attraction towards her lover. The auditory images like “strings of a violin”, “music of the violin” and “clinch in my fist” multiply intensity of her feelings. With development of the poem, her dreams seem to be shattered and sadness know the doors of her dreamland. Finally, she is confronted with sadness and is taken back to the past memories reminding her of the difficult situations she had faced. Replete with poetic irony, “Bubli Poems” presents the journey of a female, who, from the formative years of her life to womanhood, experienced gender stereotypes, biased sociocultural practices, and ephemeral happiness on the faces of other girls around her. The poem showcases the transformation of a village girl into a New Woman, who dreams her existence in all types of luxurious belongings rather than identifying her independent existence and finding out her own ways of living. Her dreams lead her to social mobility through education, friendships, and the freedom that she gains from her parents, family, society and culture. She attempts her luck in the different walks of human life, particularly singing and dancing and imagines her social status and wide popularity similar to those of the famous Indian actresses viz. Katrina and Madhuri Dixit: “One day Bubli was standing before the mirror/Putting on a jeans and jacket and shaking her hips/She was trying to be a local Katrina” (41). She readily bears the freakish behaviour of the rustic/uncultured lads, derogatory comments, and physical assaults in order to fulfil her expectations and achieves her individual freedom. Having enjoyed all the worldly happiness and fashionable life, ultimately, she is confronted with the evils designs around her which make her worried, as if she is ignorant of the world replete with the evils and agonies: “Bubli was ignorant of her agony and the lost calm” (42). The examples of direct poetic irony and ironic expressions of the socio-cultural evils, and the different governing bodies globally, are explicit in this poem: “Bubli is a leader/What though if a cheerleader./The news makes her family happy.”(40), “Others were blaming the Vice-Chancellor/ Some others the system;/ Some the freedom given to girls;”(45), and “Some blame poverty; some the IMF;/ Some the UN; some the environment;/ Some the arms race; some the crony’s lust;/ Some the US’s craving for power;/Some the UK’s greed. (46-47). Finally, Bubli finds that her imaginative world is fragile. She gives up her corporeal dreams which have taken the peace of her mind away. She yearns for shelter in the temples and churches and surrenders herself before deities praying for her liberation: “Jai Kali,/ Jai Mahakali, Jai Ma, Jai Jagaddhatri,/ Save me, save the world.” (47). In the poem “The Unlucky”, the poet jibes at those who are lethargic in reading. He identifies four kinds of readers and places himself in the fourth category by rating himself a ‘poor’ reader. The first three categories remind the readers of William Shakespeare’s statement “Some are born great, some achieve greatness, and some have greatness thrust upon them.” At the end of the poem, the poet questions himself for being a poet and teacher. The question itself reflects on his ironic presentation of himself as a poor reader because a poet’s wisdom is compared with that of the philosopher and everybody worships and bows before a teacher, a “guru”, in the Indian tradition. The poet is considered the embodiment of both. The poet’s unfulfilled wish to have been born in Prayagraj is indexed with compunction when the poem ends with the question “Why was I not born in Prayagraj?” (52). Ending with a question mark, the last line of the poem expresses his desire for perfection. The next poem, “Saying Goodbye”, is elegiac in tone and has an allusion to Thomas Gray’s “The Elegy Written in a Country Churchyard” in the line “When the curfew tolls the knell of the parting day”; it ends with a question mark. The poem seems to be a depiction of the essence and immortality of ‘time’. Reflecting on the poet’s consideration of the power and beauty of ‘time’, Pradeep Kumar Patra rightly points out, “It is such a phenomena that nobody can turn away from it. The moment is both beautiful as well as ferocious. It beautifies and showcases everything and at the same time pulls everything down when necessary” (146). Apparently, the poem “The Kerala Flood 2018”is an expression of emotions at the disaster caused by the flood in 2018. By reminding of Gandhi’s tenets to be followed by people for the sake of morality and humankind, the poet makes an implicit criticism of the pretentions, and violation of pledges made by people to care of other beings, particularly, cow that is worshiped as “mother” and is considered to be a symbol of fertility, peace and holiness in Hinduism as well as the Buddhist culture. The poet also denigrates people who deliberately ignore the sanctity of the human life in Hinduism and slaughter the animal cow to satisfy their appetites. In the poem, the carnivorous are criticized explicitly, but those who pretend to be herbivorous are decried as shams: If a cow is sacrosanct And people eat beef One has to take a side. Some of the friends chose to Side with cow and others With the beef-eaters. Some were more human They chose both. (55) The poet infuses positivity into the minds of the Indian people. Perhaps, he thinks that, for Indians, poverty, ignorance, dirt and mud are not taboos as if they are habitual to forbear evils by their instincts. They readily accept them and live their lives happily with pride considering their deity as the preserver of their lives. The poem “A Family by the Road” is an example of such beliefs, in which the poet lavishes most of his poetic depiction on the significance of the Lord Shiva, the preserver of people in Hinduism: Let me enjoy my freedom. I am proud of my poverty. I am proud of my ignorance. I am proud of my dirt. I have a home because of these. I am proud of my home. My future is writ on the walls Of your houses My family shall stay in the mud. After all, somebody is needed To clean the dirt as well. I am Shiva, Shivoham. (73) In the poem “Kabir’s Chadar”, the poet invokes several virtues to back up his faith in spirituality and simplicity. He draws a line of merit and virtue between Kabir’s Chadar which is ‘white’ and his own which is “thickly woven” and “Patterned with various beautiful designs/ In dark but shining colours” (50). The poet expresses his views on Kabir’s ‘white’ Chadar symbolically to inculcate the sense of purity, fortitude, spirituality, and righteousness among people. The purpose of his direct comparison between them is to refute artificiality, guilt and evil intents of humanity, and propagate spiritual purity, the stark simplicities of our old way of life, and follow the patience of a saint like Kabir. The poem “Distancing” is a statement of poetic irony on the city having two different names known as Bombay and Mumbai. The poet sneers at its existence in Atlas. Although the poet portraits the historical events jeering at the distancing between the two cities as if they are really different, yet the poet’s prophetic anticipation about the spread of the COVID-19 in India cannot be denied prima facie. The poet’s overwhelming opinions on the overcrowded city of Bombay warn humankind to rescue their lives. Even though the poem seems to have individual expressions of the poet, leaves a message of distancing to be understood by the people for their safety against the uneven things. The poem “Crowded Locals” seems to be a sequel to the poem “Distancing”. Although the poet’s purpose, and appeal to the commonplace for distancing cannot be affirmed by the readers yet his remarks on the overcrowded cities like in Mumbai (“Crowded Locals”), foresee some risk to the humankind. In the poem “Crowded Locals”, he details the mobility of people from one place to another, having dreams in their eyes and puzzles in their minds for their livelihood while feeling insecure especially, pickpockets, thieves and strangers. The poet also makes sneering comments on the body odour of people travelling in first class. However, these two poems have become a novel contribution for social distancing to fight against the COVID-19. In the poem “Buy Books, Not Diamonds” the poet makes an ironical interpretation of social anarchy, political upheaval, and threat of violence. In this poem, the poet vies attention of the readers towards the socio-cultural anarchy, especially, anarchy falls on the academic institutions in the western countries where capitalism, aristocracy, dictatorship have armed children not with books which inculcate human values but with rifles which create fear and cause violence resulting in deaths. The poet’s perplexed opinions find manifestation in such a way as if books have been replaced with diamonds and guns, therefore, human values are on the verge of collapse: “Nine radiant diamonds are no match/ To the redness of the queen of spades. . . . / … holding/ Rifles is a better option than/ Hawking groundnuts on the streets?” (67).The poet also decries the spread of austere religious practices and jihadist movement like Boko Haram, powerful personalities, regulatory bodies and religious persons: “Boko Haram has come/Obama has also come/The UN has come/Even John has come with/Various kinds of ointments” (67). The poem “Lost Childhood” seems to be a memoir in which the poet compares the early life of an orphan with the child who enjoys early years of their lives under the safety of their parents. Similarly, the theme of the poem “Hands” deals with the poet’s past experiences of the lifestyle and its comparison to the present generation. The poet’s deep reverence for his parents reveals his clear understanding of the ways of living and human values. He seems to be very grateful to his father as if he wants to make his life peaceful by reading the lines of his palms: “I need to read the lines in his palm” (70). In the poem “A Gush of Wind”, the poet deliberates on the role of Nature in our lives. The poem is divided into three sections, perhaps developing in three different forms of the wind viz. air, storm, and breeze respectively. It is structured around the significance of the Nature. In the first section, the poet lays emphasis on the air we breathe and keep ourselves fresh as if it is a panacea. The poet criticizes artificial and material things like AC. In the second section, he depicts the stormy nature of the wind scattering papers, making the bed sheets dusty affecting or breaking the different types of fragile and luxurious objects like Italian carpets and lamp shades with its strong blow entering the oriels and window panes of the houses. Apparently, the poem may be an individual expression, but it seems to be a caricature on the majesty of the rich people who ignore the use of eco-chic objects and disobey the Nature’s behest. In the third and the last section of the poem, the poet’s tone is critical towards Whitman, Pushkin and Ginsberg for their pseudoscientific philosophy of adherence to the Nature. Finally, he opens himself to enjoy the wind fearlessly. The poems like “A Voice” , “The New Year Dawn”, “The New Age”, “The World in Words in 2015”, “A Pond Nearby”, “Wearing the Scarlet Letter ‘A’”, “A Mock Drill”, “Strutting Around”, “Sahibs, Snobs, Sinners”, “Endless Wait”, “The Soul with a New Hat”, “Renewed Hope”, “Like Father, Unlike Son”, “Hands”, “Rechristening the City”, “Coffee”, “The Unborn Poem”, “The Fountain Square”, “Ram Setu”, and “Connaught Place” touch upon the different themes. These poems reveal poet’s creativity and unique features of his poetic arts and crafts. The last poem of the collection “Stories from the Mahabharata” is written in twenty-five stanzas consisting of three lines each. Each stanza either describes a scene or narrates a story from the Mahabharata, the source of the poem. Every stanza has an independent action verb to describe the actions of different characters drawn from the Mahabharata. Thus, each stanza is a complete miniscule poem in itself which seems to be a remarkable characteristic of the poem. It is an exquisite example of ‘Micro-poetry’ on paper, remarkable for its brevity, dexterity and intensity. The poet’s conscious and brilliant reframing of the stories in his poem sets an example of a new type of ‘Found Poetry’ for his readers. Although the poet’s use of various types images—natural, comic, tragic, childhood, horticultural, retains the attention of readers yet the abundant evidences of anaphora reflect redundancy and affect the readers’ concentration and diminishes their mental perception, for examples, pronouns ‘her’ and ‘we’ in a very small poem “Lost Childhood”, articles ‘the’ and ‘all’ in “Crowded Locals”, the phrase ‘I am proud of’ in “A Family by the Road” occur many times. Svitlana Buchatska’s concise but evaluative views in her Afterword to Unwinding Self help the readers to catch hold of the poet’s depiction of his emotions. She writes, “Being a keen observer of life he vividly depicts people’s life, traditions and emotions involving us into their rich spiritual world. His poems are the reflection on the Master’s world of values, love to his family, friends, students and what is more, to his beloved India. Thus, the author reveals all his beliefs, attitudes, myths and allusions which are the patterns used by the Indian poets” (150). W. H. Auden defines poetry as “the clear expression of mixed feelings.” It seems so true of Susheel Sharma’s Unwinding Self. It is a mixture of poems that touch upon the different aspects of human life. It can be averred that the collection consists of the poet’s seamless efforts to delve into the various domains of the human life and spot for the different places as well. It is a poetic revue in verse in which the poet instils energy, confidence, power and enthusiasm into minds of Indian people and touches upon all aspects of their lives. The poverty, ignorance, dirt, mud, daily struggle against liars, thieves, pickpockets, touts, politician and darkness have been depicted not as weaknesses of people in Indian culture but their strengths, because they have courage to overcome darkness and see the advent of a new era. The poems teach people morality, guide them to relive their pains and lead them to their salvation. Patricia Prime’s opinion is remarkable: “Sharma writes about his family, men and women, childhood, identity, roots and rootlessness, memory and loss, dreams and interactions with nature and place. His poised, articulate poems are remarkable for their wit, conversational tone and insight” (138). Through the poems in the collection, the poet dovetails the niceties of the Indian culture, and communicates its beauty and uniqueness meticulously. The language of the poem is lucid, elevated and eloquent. The poet’s use of diction seems to be very simple and colloquial like that of an inspiring teacher. On the whole the book is more than just a collection of poems as it teaches the readers a lot about the world around them through a detailed Glossary appended soon after the poems in the collection. It provides supplementary information about the terms used abundantly in Indian scriptures, myths, and other religious and academic writings. The Glossary, therefore, plays pivotal role in unfolding the layers of meaning and reaching the hearts of the global readers. The “Afterwords” appended at the end, enhances readability of poems and displays worldwide acceptability, intelligibility, and popularity of the poet. The Afterwords are a good example of authentic Formalistic criticism and New Criticism. They indirectly teach a formative reader and critic the importance of forming one’s opinion, direct reading and writing without any crutches of the critics.