Academic literature on the topic 'Muslim youth activism'
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Journal articles on the topic "Muslim youth activism"
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Hardi, Eja Armaz. "MUSLIM YOUTH AND PHILANTROPHIC ACTIVISM." Epistemé: Jurnal Pengembangan Ilmu Keislaman 16, no. 01 (2021): 15–29. http://dx.doi.org/10.21274/epis.2021.16.01.15-29.
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Since the last two decades, charity movements have been flourishing in Indonesian Islamic landscape. These organisations are involving not only state sponsored organizations, but also non-government associations and professional industries. This article exclusively discusses the youth-based charity movements in two important Islamic universities in Indonesia and tries to offer a new glance of youth charity movement as to which their movement relates to the issue of identity and social welfare. The article uses a qualitative method through a systematic literature review, in-depth interview, and observation to the activities of two youth-based charity movements at two state Islamic universities in Jambi and Surabaya. This paper further argues that the spirit of philanthropic movement does not only depend on economic wealth, but also on social solidarity, Islamic principle of economic distribution, and networks among the students that have been successfully translated into both social welfare activism and humanitarian activities.
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Ozalp, Mehmet, and Mirela Ćufurović. "Religion, Belonging, and Active Citizenship: A Systematic Review of Literature on Muslim Youth in Australia." Religions 12, no. 4 (2021): 237. http://dx.doi.org/10.3390/rel12040237.
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Muslim youth have been under scrutiny over the last two decades from a radicalisation and countering violent extremism lens. This bias has largely carried itself to research conducted on Muslim youth in the West. This article undertakes a systematic review and analysis of literature conducted on Muslim youth in the West and in Australia in the last two decades since 11 September 2001. The body of literature in this field can be grouped under three main themes: (1) the impact of terrorism policies and discourse on Muslim youth and their disengaged identities, (2) the relationship between religion (Islam) and civic engagement of Muslim youth, and (3) Muslim youth as active citizens. An important conclusion of this review is that most of the research is dated. There have been significant changes in the development of youth as they quickly evolve and adapt. The systematic review of literature exposed a number of gaps in the research: the current literature ignores generic adolescent factors and external social factors other than Islam that also influence Muslim youth; studies that examine both online and traditional activism and volunteering space are needed to understand the dynamics of change and shift; research needs to focus on Muslim youth who were born and raised in Australia rather than focus only on migrant youth; the ways some Muslim youth use their unique sense of identity as Australian Muslims to become successful citizens engaged in positive action is not known; how Muslim youth use avenues other than their faith to express themselves in civic engagement and their commitment to society is underexplored; it is not known the degree to which bonding networks influence the identity formation and transformation of Muslim youth; there is no research done to examine how adult–youth partnership is managed in organisations that successfully integrate youth in their leadership; there is a need to include Australian Muslim youth individual accounts of their active citizenship; there is a need to understand the process of positive Muslim youth transformations as a complement to the current focus on the radicalisation process. Addressing these gaps will allow a more complete understanding of Muslim youth in the West and inform educational and social policies in a more effective manner.
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Sahrasad, Herdi. "YOUTH MOVEMENT AND ISLAMIC LIBERALISM IN INDONESIA." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 1 (2020): 145–75. http://dx.doi.org/10.21274/epis.2020.15.1.145-175.
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This article examines dynamics of Islamic discourses in Post-New Order Indonesia, focusing on the birth of Jaringan Islam Liberal/JIL (Islamic Liberalism Network). The network which emerged in 2001 was a result of informal meeting and group discussions of young intellectuals at Jl. Utan Kayu 68 H, East Jakarta who later agreed to establish the JIL. Since its earliest foundation, the networks has been at the forefront to attack Islamic extremist and fundamentalist groups while calling for Islamic liberalism. This article tries to portray the emergence of the JIL and its liberalism agenda and offers the contestation on Islamic liberalism in Indonesia. As for the latter, it not only encapsulates responses of fundamentalist groups, but also important Muslim organisation, like the traditionalist Nahdlatul Ulama/NU and the Modernist Muhammadiyah, and important Indonesian Muslim thinkers. This article further argues that Islamic liberalism that takes its root to Muslim activism during the New Order Indonesia has shaken the basic foundation of a religion as introducing liberalism in Islamic discourses. It has invited contestation and responses for a significant Muslim group, including the two-most important Indonesian Muslim organisations, the NU and the Muhammadiyah. As this article further demonstrates, the contestation is mainly because of different opinions among Muslims on the limit of reason to understand religion.
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Nilan, Pam, and Gregorius Ragil Wibowanto. "Challenging Islamist Populism in Indonesia through Catholic Youth Activism." Religions 12, no. 6 (2021): 395. http://dx.doi.org/10.3390/rel12060395.
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This paper reports data from a study of young Catholic activists. They were concerned about the expansion of Islamist populism in democratic Muslim-majority Indonesia. They actively built inter-faith coalitions with local liberal Muslim youth groups and with pan-national Nahdlatul Ulama (NU), the largest independent Islamic organisation in the world. Islamist populism prioritises religious identity over the national identity of citizenship. In framing their citizenship activism against the current tide of Islamist populism, the informants in our study selectively engaged aspects of Catholic theology. They articulated their religious identity as coterminous with a nationalist identity centred on multi-faith tolerance and harmony. That discourse in itself refutes a key principle of Islamist populism in Indonesia, which argues for primordial entitlement.
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Emmerich, Arndt. "Salafi Youth Activism in Britain: A Social Movement Perspective." Journal of Muslims in Europe 9, no. 3 (2020): 273–303. http://dx.doi.org/10.1163/22117954-bja10009.
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Abstract The article uses insights from social movement theory (SMT) to comprehend how a local Salafi youth group in Britain promotes ideas, recruits new members and shares organisational features with other forms of collective action. A social movement perspective has not been employed systematically for the study of quietest Salafi activism, partially because of an urban, elite bias within SMT and fusion of SMT with terrorism studies. This omission within SMT is discussed, stressing that, although insights from SMT can be useful for understanding Salafi youth groups, its current application may further contribute to the stereotyping of Muslim minorities in Europe.
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Gale, Richard. "Muslim Youth, Faith-based Activism and ‘Social Capital’: A Response to Annette." Ethnicities 11, no. 3 (2011): 398–402. http://dx.doi.org/10.1177/1468796811407857.
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Sowers, Jeannie. "Activism and Political Economy in the New–Old Egypt." International Journal of Middle East Studies 47, no. 1 (2015): 140–43. http://dx.doi.org/10.1017/s0020743814001500.
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Under President al-Sisi, Egypt has revealed itself to be less tolerant of dissent and more successful at cloaking itself in nationalist sentiment than under either the Supreme Council of the Armed Forces or Husni Mubarak. The massacre at Rabʿa al-ʿAdawiyya, the arrests, detention, and torture of youth and prominent activists, the proliferation of criminal and treason charges against journalists, nongovernmental organizations, and Muslim Brotherhood figures, the banning of various organizations, and the passage of restrictive laws on basic civil rights—these practices make clear that the regime has no commitment to democratization understood either as substantive participation or the safeguarding of basic civil liberties.
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Hosni, Dina. "An Evolving ‘Fuzzy’ Islamic Public: The Case of Sheikh al-Amoud in Egypt." Middle East Law and Governance 10, no. 3 (2018): 317–40. http://dx.doi.org/10.1163/18763375-01003005.
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The paper deconstructs the dichotomization of Islamic educational institutions into those run under the state’s purview and those operating as ‘parallel’ Islamic institutions usually as part of Islamic group activism. It argues for the existence of ‘fuzzy’ Islamic educational institutions that have merged dīn (religion) and dunyā (life) – without delving into the modern dawla (state). Focusing on contemporary Egypt, the paper uses Sheikh al-Amoud as a case study of these ‘fuzzy’ Islamic educational entities that have emerged as Islamic publics following the 2011 Egyptian uprisings attracting a wide array of Muslim youth in Egypt. The paper expects Sheikh al-Amoud to survive partly due to its non-political orientations and to its indirect connection with al-Azhar. Due to the novelty of the topic, the paper mainly depends on fieldwork through interviews and observation.
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Turner, Bryan S. "Review of Dietrich Jung, Marie Juul Petersen, and Sara Lei Sparre, Politics of Modern Muslim Subjectivities. Islam, Youth, and Social Activism in the Middle East." Contemporary Islam 9, no. 3 (2014): 381–84. http://dx.doi.org/10.1007/s11562-014-0303-1.
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Tohidi, Nayereh. "Women's Rights in the Muslim World: the Universal-Particular Interplay." Hawwa 1, no. 2 (2003): 152–88. http://dx.doi.org/10.1163/156920803100420324.
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AbstractAn ironic ramification of the tragedy of September 11 and the subsequent demise of the Taliban government in Afghanistan seems to be an unprecedented rise in the international prominence of issues concerning the rights and status of women in the Islamic world. This increased international attention to women's quest for equal civil and human rights and a better appreciation of women's agency in the modernization and democratization of the Islamic world can be a welcome development. The significance of this potentially positive turn is better appreciated when we bear in mind that if it were not for the outrage and protest widely expressed by international feminist groups, especially Afghan women activists and American feminists, the US government, prompted by some oil companies, would probably have recognized the Taliban government. Perhaps it would have taken no less than the September 11 wake up call for many officials to speak out against the blatant violations of women's rights in Afghanistan. The worldwide outcry against the Taliban's destruction of a few historic statues in Bamiyan was indeed much louder and wider than those raised against their daily abuse of women and blatant violations of women's/human rights in Afghanistan. The increased attention of Western leaders towards the rights of Muslim women will probably be short-lived, but advocates of women's rights can work to turn this development into long-lasting progress. This problem must be approached on two fronts. On the one hand, how can we transform interest in Muslim women's rights into an effective and long-term foreign policy (including foreign aid) on the part of Western governments? On the other, how can we mobilize new resources in support of Muslim women's grassroots activism, which can exert effective pressure on the governments and ruling elites of Muslim societies and force concrete legal reforms and policy change? First, we need to turn this increased and at times "otherizing" attention into a deeper awareness of the complexity of the "Muslim women question," its commonalities as well as its differences with the "women question" in non-Muslim countries, its historical roots and present interconnectedness to broader national and international socio-economic and political problems in the global context. Starting with a brief review of the global state of women's rights in general and a comparative historical background of Muslim women's rights in particular, this paper will attempt to make the following arguments and policy recommendations: 1. Historically speaking, sexism has not been peculiar to the Islamic world or to the Islamic religion; 2. What is peculiar is that a visible gap has emerged in modern times between the Islamic world and the Christian West with regard to the degree of egalitarian improvement in women's rights; 3. This gap has been due to the legacy of colonialism, underdevelopment, defective modernization, the weakness of a modern middle class, democratic deficit, the persistence of cultural and religious patriarchal constructs such as sharia due to failure of reform and secularization within Islam, and weakness of civil society organizations - especially women's organizations - in the Muslim world; 4. The recent surge in identity politics, Islamism and religio-nationalist movements is in part due to socio-economic and cultural dislocation, polarization and alienation caused by modernization, Westernization and globalization, and in part is a "patriarchal protest movement" in reaction to the challenges that the emergence of modern middle class women poses to traditional patriarchal gender relations; 5. Processes of democratization, civil society building, consolidation of civil rights and universal human/women's rights are intertwined with reformation in Islam, feminist discourse and women's movements. Gender has become the blind spot of democratization in the Islamic world; 6. In terms of national and international policy implications, it should be recognized that women and youth have become the main forces of modernization and democratization in the Islamic world. Democracy cannot be consolidated without a new generation of Muslim leaders and state-elites who are more aware of the new realities of a globalized world and more committed to universal women's/human rights; 7. To win the war against terrorism and patriarchal Islamism, we need more than military might. In the short- and medium-term, a just resolution of the Israeli-Palestinian conflict can alter the present social psychological milieu that has allowed the growth of extremism and male-biased identity politics; and 8. In the long-term, democratization and comprehensive gender-sensitive development seems to be the only effective strategy. A significant component of this strategy has to be Islamic reformation, which requires international dialogue with and support for egalitarian and democratic voices in the Muslim world.
Dissertations / Theses on the topic "Muslim youth activism"
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Korpe, Tilia. "Artivism in Tunis - Music and Art as tools of creative resistance & the cultural re: mixing of a revolution." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21621.
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This Thesis explores artistic activism or artivism in the context of youth in post- revolution Tunisia. During and after the Arab Uprisings, the MENA region has experienced a tendency, wherein resistance is undertaken by artivists through in situ art interventions, music, and performances that create ‘new cultural spaces’, in which cultural hybridism through the mix of urban youth subculture, communication and traditional culture, creates new contexts of authenticity. It further investigates how art and activism is used in Tunis as a tool to mirror, provoke or communicate messages that directly or indirectly deal with post-revolution themes, and which mechanisms exist in limitations of artistic freedom of expression.It utilizes concepts of cultural resistance through theorists Stephen Duncombe and discusses the concept artivism as a hybrid term, through Aldo Milohnic. It then delineates subculture, authenticity and hybridization through various theorists and examines Artistic Freedom of Expression through the standpoint of international conventions and reports. The Thesis also analyzes artistic activism, commodification and globalization through a re-contextualization of Theodor Adorno and Walter Benjamin.Guiding this analysis are interrelated points of redefining Arab youth subcultures, through interviews conducted with five young Tunisian artists who combine artistic expression with political commentary and activism. I argue that a new dynamic discourse is shaped in the MENA region through the re-mixing of a cultural narrative which becomes re-contextualized locally, and therefore becomes authentic in a ‘glocal’ context. The Thesis offers analytical contribution to the field of cultural production in a Tunisian political context and adds to the research field of artistic activism.
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Tang, Hans. "Kulturstråket." Thesis, KTH, Arkitektur, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-168438.
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Älvsjö är stark trafikknytpunkt med goda pendeltåg- och bussförbindelser och en målpunkt för alla besökare till populära Stockholmsmässan. En Kulturskola i Älvsjö skulle förstärka och utveckla platsen ytterligare som en mötesplats och koppla ihop Älvsjö centrum, Älvsjö station med Stockholmsmässan. En kulturell mötesplats där barn och ungdomar mellan 6-22 år kan mötas i samband med kulturella aktiviteter såsom dans, musik, teater och bild. Konceptet är att skapa ett tydligt publikt stråk genom byggnaden som tar besökaren från stationen ner till parken och eventuellt vidare till Stockholmsmässan. Kulturstråket är publikt och tillgänglig för alla och skall synliggöra aktiviteterna som sker i byggnaden. Låta folk ta del av det som sker på kulturskolan i form av utställningar och framträdanden i anslutning till kulturstråket. Kulturstråket är navet i kulturskolan där barn, ungdomar och deras föräldrar samlas i väntan på lektionerna. Kulturstråket är själva foajén och huvudrummet i kulturskolan där även andra besökare kan använda det som passage och beskåda det som sker i byggnaden med alla dess kulturella aktiviteter. Skymta rörelser och suddiga siluetter i den semitransparenta kanalplasten som beklär delar av de interiöra rummen och den exteriöra fasaden.<br>Älvsjö is a strong traffic hub with good rail and bus connections and a destination for all visitors to the popular Stockholmsmässan. A cultural school would strengthen and develop the site further as a meeting place and connect Älvsjö center, Älvsjö station with Stockholmsmässan. A cultural meeting place where children and young people between 6-22 years can meet in conjunction with cultural activities such as dance, music, theater and art. The concept is to create a distinct public way through the building that takes the visitor from the Älvsjö station down to the park and possibly further on to Stockholmsmässan. The Cultural highway is public and accessible for everybody. Let people take note of what is happening in the cultural school and be part of the exhibitions and performances taking place. The Cultural highway is the hub of the cultural school where childrens, teenagers and their parents gathers in anticipation of the lessons. The Cultural highway is the foyer and the main room in the school where other visitors can use it as a passage and take part of what happens in the building with all its cultural activities. Glimpse of movements and blurry silhouettes behind the semi-transparent polycarbonate panels which covers parts of the interior spaces and most of the exterior facade.
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Aslam, Jabeen. "Why Are You “Active”? -Voices of Young Muslim Women Post-9/11." Thesis, 2011. http://hdl.handle.net/1807/30072.
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Contributing to the literature on the Muslim experience post-9/11, the purpose of this study was to engage with a group that is often talked about, but not with: Muslim youth. Using an integrative anti-racist and anti-colonial approach with an emphasis on a spiritual way of knowing, this study gives voice to young Muslim activists in Toronto who have made the choice to “do something”. The study aims to understand what motivates these young activists, particularly in the context of post-9/11 Islamophobia, with the goal being to challenge stereotypical perceptions of Muslims, while contributing to the body of knowledge that aims to disrupt dominant notions of what “Canadian” identity is. The following analysis helps answer this question, which includes the role of spirituality, the attachment to Canadian identity and the desire to educate. Key challenges and what these youth prescribe for Canada’s future are also discussed.
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ŠIMOTOVÁ, Kateřina. "Hudební výchova jako mimoškolní aktivita." Master's thesis, 2008. http://www.nusl.cz/ntk/nusl-47279.
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The graduation thesis deals with possibilities of musical education in the homes of children and youth in South Bohemia. We focused on the offers of music activities, material equipment, kinds of teaching, and how could we present the results of the work. Next, the graduation thesis demonstrates the comparison of the private musical school, Yamaha, which works in five South Bohemian towns, and the competition of the musical teaching in the homes of children and youth. In the enclosure, we show photos and other materials, which specify the reviewing theme.
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TOMAN, Bohumil. "Od pasivity k aktivitě - činná účast věřících při slavení liturgie obnovené II. vatikánským koncilem." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-151919.
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The work deals with active participation of religious people while celebrating li-turgy renewed by II. Vatican council, The whole work is divided into 5 major parts. The history of liturgy is described in the first part of the work. Emphasis is put on the age of Liturgical Movement and following outfall into general reform of liturgy ? the constitution of Sacrosanctum Concilium. The second part deals with the importance of music and language which are necessary condition for active participation. I would like to highlight the transition from latin to local languages after the II. Vatican council. The Church wants the religious people to be active in liturgy and which leads to another part of the work which is dedicated to the services for children and young people. It also considers the beauty and richness of the breviary. A very important term is animation of liturgy which is mentioned in the fourth part of the work. I dedicated the last part of my work is to familirize the readers with efforts in Týn nad Vltavou?s parish to engage the people in liturgy.
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Milette, Marie-Catherine. "Évaluation de la mise en œuvre du programme d’activités parascolaires musicales La classe enchantée." Thesis, 2020. http://hdl.handle.net/1866/25136.
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Les activités parascolaires sont de plus en plus reconnues comme un contexte favorisant le développement positif des jeunes, et ce, particulièrement pour les jeunes en milieu défavorisé. Toutefois, l’efficacité de ces interventions varie selon les programmes, leur contexte d’implantation, ainsi que les caractéristiques et l’engagement des jeunes. La présente étude se situe dans l’évaluation du programme La classe enchantée (CE), un programme d’activités parascolaires musicales offert depuis 2017 aux élèves de 4e année d’une école primaire montréalaise pluriethnique en milieu défavorisé. La CE vise spécifiquement à influencer positivement l’épanouissement des jeunes par l’apprentissage collectif de la musique ainsi que par un accès démocratique à ce programme. De façon à mieux comprendre le fonctionnement et les conditions optimales d’implantation de cette initiative novatrice, la présente étude a comme objectif général d’évaluer la mise en œuvre du programme. De façon plus précise, le premier objectif est de décrire le programme et d’identifier les obstacles et facilitateurs en lien avec son implantation. Le deuxième objectif vise ensuite à relever les composantes essentielles de la mise en œuvre favorisant l’engagement des jeunes, et plus largement, leur développement positif.
Les données ont été recueillies sur un peu plus de deux ans auprès de quatre groupes d’acteurs, soit les participants, leurs parents, les enseignants de musique ainsi que l’équipe de direction du programme, et ce, principalement à partir d’entrevues. Dans une visée formative, les analyses descriptives et thématiques ont permis de dresser un portrait détaillé de la mise en œuvre de la CE et de ses facteurs d’influence à partir de la structure d’ensemble du modèle psychoéducatif. Parmi ceux-ci, l’instabilité du financement est ressortie comme étant un obstacle constant avec lequel la direction doit composer. Les résultats mettent également en valeur l’importance des enseignants, de la relation qu’ils créent avec les jeunes, mais également de leur expérience avec la clientèle qui est déterminante pour l’instauration d’un climat propice aux apprentissages. Enfin, certaines aptitudes de la direction ainsi que l’ajout d’une coordination à l’interne ressortent comme étant particulièrement importants au sein du programme pour que les acteurs de sa mise en œuvre s’ajustent efficacement aux obstacles rencontrés et répondent aux besoins des jeunes. L’étude dégage également des réflexions quant à l’utilisation de la structure d’ensemble du modèle psychoéducatif comme outil d’évaluation de la mise en œuvre.<br>Extracurricular activities are increasingly recognized as a context that promotes youth positive development, especially for those living in disadvantaged areas. However, the effectiveness of these interventions varies from one program to another, based on their implementation context, and according to youth characteristics and commitment. This study is part of the evaluation of the La classe enchantée (EC), an extracurricular music program offered since 2017 to 4th graders attending a multi-ethnic Montreal school located in a disadvantaged area. The EC specifically aims to positively influence youth development through collective music learning as well as through a democratic access to the program. In order to better understand the functioning and optimal conditions for implementing this innovative initiative, the present study aimed as a general objective to evaluate the implementation of the program. More specifically, our objectives were to describe the program and identify the obstacles and facilitators related to its implementation, as to identify the essential implementation components promoting youth engagement and positive development.
Data were collected over two years among four groups of actors, namely the participants, their parents, the music teachers, and the program management team. Data were mainly collected from interviews. We relied on the psychoeducational model to draw a detailed portrait of the implementation of EC using descriptive and thematic analysis. Among the main factors associated with the program implementation, funding instability has emerged as a constant barrier for the management team. Our results also highlight the importance of the teachers and the relationship they create with their students, but also their experience with the clientele, which was decisive for the creation of an efficient learning climate. Finally, the management team skills as well as the addition of internal coordination stand out as being particularly important to allow program promoter to effectively adjust to obstacles and better meet student needs. The study also highlights important insight regarding the relevance of the psychoeducation model as an implementation tool as well as broader recommendations on the implementation of extracurricular activity programs.
Books on the topic "Muslim youth activism"
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Igniting thought, unleashing youth: Perspectives on Muslim youth and activism in Singapore. Select Pub. in association with Young AMP, 2009.
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Martini, Jeffrey. The Muslim Brotherhood, its youth, and implications for U.S. engagement. Rand, 2012.
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Mustafa, Asma. Identity and political participation among young British Muslims: Believing and belonging. Palgrave Macmillan, 2015.
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Kongres, Gerakan Pemuda Ansor. Keputusan Kongres XI Gerakan Pemuda Ansor, Palembang, 11-15 September 1995. Pimpinan Pusat, Gerakan Pemuda Ansor, 1995.
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Ali, Mohamad. Islam muda: Liberal, post-puritan, post-tradisional. Apeiron Philotes, 2006.
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Besar, Gerakan Pemuda Ansor Konperensi. Dokumen Linggarjati: Hasil-hasil Konperensi Besar X Gerakan Pemuda Ansor 1991, Linggarjati, 11-13 Juli 1991. Sekretariat Jenderal Pimpinan Pusat, Gerakan Pemuda Ansor, 1991.
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Khabutdinov, Aĭdar I︠U︡rʹevich. Obshchestvennoe dvizhenie molodezhi u tatar-musulʹman v nachale XX veka. NII im. Kh. Faizkhanova, 2005.
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Children of Jihad: A young American's travels among the youth of the Middle East. Gotham Books, 2007.
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Obshchestvennoe dvizhenie molodezhi u tatar-musulʹman v nachale XX veka. Makhinur, 2005.
Find full textBook chapters on the topic "Muslim youth activism"
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Maira, Sunaina. "‘Uncivil’ Activism: Arab, South Asian, and Afghan American Youth Politics after 9/11." In Muslim Students, Education and Neoliberalism. Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-56921-9_7.
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Saeed, Tania. "Resisting Islamophobia: Muslim Youth Activism in the UK." In Contesting Islamophobia. I.B. Tauris, 2016. http://dx.doi.org/10.5040/9781788316125.0018.
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Gale, Richard, and Therese O’Toole. "Young people and faith activism: British Muslim youth, glocalisation and the umma." In Faith in the public realmControversies, policies and practices. Policy Press, 2009. http://dx.doi.org/10.1332/policypress/9781847420305.003.0008.
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Maira, Sunaina Marr. "Introduction." In The 9/11 Generation. NYU Press, 2016. http://dx.doi.org/10.18574/nyu/9781479817696.003.0001.
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The Introduction outlines the major questions regarding Muslim American youth and the turn to rights-based activism and cross-ethnic coalitions that are the focus of the book. It discusses why the concept of “youth,” and particularly Muslim and Middle Eastern youth, is so central to to the War on Terror and also often exceptionalized in the post-9/11 moment. It offers an overview of the context of the ethnographic research in Silicon Valley and Fremont/Hayward, situating the three communities (South Asian, Arab, and Afghan American) in the study against the backdrop of the longer history of contestations over race, class, and immigration in this region. It also provides a discussion of the research methods on which the project is based.
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"Gender, terror, and counter-terrorism: Muslim American youth activism and disappeared rights: Sunaina Maira." In Gender, National Security, and Counter-Terrorism. Routledge, 2013. http://dx.doi.org/10.4324/9780203081396-9.
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Fazil, Qulsom, and Polly Wright. "Physicality and health inequalities in British Pakistani Muslim women." In ‘Race’, Youth Sport, Physical Activity and Health. Routledge, 2019. http://dx.doi.org/10.4324/9781351122948-13.
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Napolitano, Marcos. "Political Activists, Playboys, and Hippies." In Music and Youth Culture in Latin America. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780199986279.003.0008.
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Pike, Sarah M. "“Liberation’s Crusade Has Begun”." In For the Wild. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520294950.003.0006.
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Chapter Five explores the interweaving of music, Hindu religious beliefs, and activism motivated by rage in the context of hardcore punk rock. In this chapter, I describe the unlikely convergence of hardcore punk rock, Krishna Consciousness, and animal rights in youth subcultural spaces in order to understand how the aural and spiritual worlds created by some bands shaped the emergence of radical animal rights. At times these music scenes nurtured the idea of other species as sacred beings and sparked outrage at their use and abuse by humans. Bands made fans into activists who brought the intensity of hardcore to direct actions in forests, at animal testing labs and mink farms, and against hunting and factory farming.
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Sidel, John T. "From Baku to Bandung." In Republicanism, Communism, Islam. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755613.003.0004.
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This chapter looks at how boomtown Baku had emerged as an important hub of modern intellectual activity in the Muslim world by the turn of the twentieth century. It shows how the revolution and its early aftermath in Baku demonstrated the possibilities for both communal and international conflict dividing Muslims and non-Muslims along the fault lines of communism and Islam. The chapter also analyses the connection of Baku of 1920 to the Indonesian Revolution. It provides a coherent narrative account along narrowly nationalist lines, with Communists and Islamists largely disavowed, discredited, and depicted as spoilers and saboteurs. On the one hand, the revolution is said to have been led “from above” by urban — and highly urbane — educated young men familiar from Benedict Anderson's Imagined Communities, a set of Indonesian nationalists who emerged out of Dutch colonial schools in the Netherlands East Indies during the first few decades of the twentieth century. On the other hand, the Indonesian Revolution is also said to have been driven “from below” by a broader pool of the pemuda (youth) representing the broader mass of the Indonesian people, the Rakyat. Ultimately, the chapter details how Baku foretold the possibilities of organized politics and mass mobilization in the Indonesia of the early–mid twentieth century.
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Urbach, Martin. "Music Production Centers (MPCs) to Change the World (Beginner)." In The Music Technology Cookbook. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197523889.003.0053.
Full textAbstract:
In this lesson designed for high students, learners will explore how to design, build, and perform MPCs (music production centers) using recycled materials, conductive materials, Makey Makeys, and the programming language Scratch as tools for engaging youth in critical consciousness and social justice activism as well as to discover, hone, and celebrate their artistic identity/voice. Figures 52.1 and 52.2 are some examples of MPCs made by students. Learning outcomes include: 1) using sampling as a resource for customizing music according to students’ needs, 2) making “soundboxes” (MPCs) that can be used as stand-alone musical instruments, or that can serve as instruments with which to collaborate, and 3) using music, science, and technology to create responses regarding social injustices that students feel passionate about tackling.