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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.
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Altorki, Soraya. "Jung, Dietrich, Marie Juul Petersen & Sara Lei Sparre. Politics of modern Muslim subjectivities: Islam, youth, and social activism in the Middle East. xi, 213 pp., bibliogr. London: Palgrave, 2014. £22.00 (paper)." Journal of the Royal Anthropological Institute 22, no. 2 (2016): 453–54. http://dx.doi.org/10.1111/1467-9655.12432.
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Moyano, Manuel, and Humberto M. Trujillo. "Intention of activism and radicalism among Muslim and Christian youth in a marginal neighbourhood in a Spanish city / Intención de activismo y radicalismo de jóvenes musulmanes y cristianos residentes en un barrio marginal de una ciudad española." Revista de Psicología Social 29, no. 1 (2014): 90–120. http://dx.doi.org/10.1080/02134748.2013.878571.
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Abbas, Tahir, and Imran Awan. "Limits of UK Counterterrorism Policy and its Implications for Islamophobia and Far Right Extremism." International Journal for Crime, Justice and Social Democracy 4, no. 3 (2015): 16–29. http://dx.doi.org/10.5204/ijcjsd.v4i3.241.
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The UK Government has recently announced a new Counter-Terrorism and Security Act 2015 to facilitate tackling the threat of violent extremism. In light of this and previous initiatives, this paper provides a critical assessment of UK counterterrorism policy. This policy has created a notion of ‘suspect communities’ such that it has alienated young Muslims at the community engagement level, conceivably and empirically, potentially further exacerbating concerns government and communities have over questions of radicalisation, extremism, and the associated political and criminal violence. This paper argues that such policies can lead to the institutionalisation of Islamophobia, acting as an echo chamber for far right extremism to flourish. Significant gaps in government policy in this area can only be addressed by fostering effective relations between communities and policy makers, with enablers such as police officers, youth workers, activists and faith leaders empowered to formulate nuanced approaches in various local area settings. Given the social, cultural and political situation regarding British Muslim youth, including those presently thought to be fighting in parts of Iraq and Syria, as well as ongoing threats on UK soil presented as imminent and dangerous by UK government, there remain acute challenges with limited opportunities.
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Hajad, Vellayati, Ikhsan Ikhsan, Akmal Saputra, Nellis Mardhiah, Nodi Marefanda, and Cut Irna Liyana. "Pelatihan Wawasan Politik Islam Pada Siswa MAS Darul Hikmah Meureubo Kabupaten Aceh Barat." Jurnal Pengabdian Masyarakat: Darma Bakti Teuku Umar 2, no. 1 (2020): 95. http://dx.doi.org/10.35308/baktiku.v2i1.1906.
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The younger generation is an important pillar of the state. At the same time, they hold ideology and action. On the basis of a historical approach, Muslim youth contributed significantly to the establishment of Indonesia during the period of independence until the 1998 reform period. However, there is currently a decline in the participation of Muslim youth in politics. There are many reasons, including passive attitudes towards national political problems and the still low level of literacy of Islamic politics among young people. It is therefore important to do this dedication, which aims to increase the political understanding of Islam among the young generation of Islam. The method used is the format of lectures, discussions and question and answer sessions. Before and after the test, it was shown that there was an increase in Islamic political insight among students compared to before the activity was carried out.
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Pengjan, Siriporn, and Zhixai Chen. "Understanding, Identity and Ethnic of Malay-Muslims students in Thailand." Asian Culture and History 11, no. 2 (2019): 1. http://dx.doi.org/10.5539/ach.v11n2p1.
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This article aimed to study the adaptation process of youths from the three southern border provinces who moved to other areas of Thailand, whose have Islam religious and Malay- Muslims ethnic group who move to study at Prince of Songkhla University Surat Thani Campus (PSU), Thailand. The study based on qualitative, focus group was analyzed using analysis four misunderstanding issues to finding level of adaptation as 1) Teacher day's observation 2) The activity of welcoming freshmen 3) Hijab and 4) Halal food with Youths, aged 18- 24, it found that had three levels of adaptation: The first level, during the first month. They are attached to the identity of the ethnic group. The second level, they have adapted to the identity of the ethnic group. At the same time, they have adapted to the culture or culture to the third level, and when they are in the area for longer, they see themselves as part of a new culture. Moreover, this article will help to open up new perspectives for people of different religions, or individuals in Thai society to better understand the way of life, culture, and differences of Muslim students. Together, people of different ethnicities can learn and accept their cultural differences so that they can live together peacefully.
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Kolaj-Ristanovic, Irena. "“Gayret” on the content of school textbooks and their influence upon Muslim youth: A contribution to the research on interreligious dialogue in the Kingdom of Serbs, Croats and Slovenes/Yugoslavia." Bulletin de l'Institut etnographique 68, no. 3 (2020): 725–48. http://dx.doi.org/10.2298/gei2003725k.
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Cultural-educational society ?Gayret? which goal was ?national awakening, education and cultural edification of Muslim population? was founded in 1903 in Sarajevo. The activity of the society extended the whole Kingdom of Serbs, Croats and Slovenes (Yugoslavia) with the representative office in Belgrade also. This work includes the intention of the Society to influence on the content of school books for primary and high school 1932-1935 which included elements of Christians religion implementation, so, in accordance with the opinion of the Society members, ?led into confusion Muslim youth?. In the same time, this work accented the good will of the Ministry of Education of the Kingdom of Yugoslavia to remove mentioned content from the school books which tabular list we presented in the work. We used interdisciplinary approach to the subject, so used archival resources, Qur?an and relevant literature.
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Nopianti, Rina, Prastika Tjeng Suwandi, and Leni Triana. "Financial Management Training for Empowerment of Mosque Youth in Pelawad Village, Serang." KANGMAS: Karya Ilmiah Pengabdian Masyarakat 2, no. 2 (2021): 114–20. http://dx.doi.org/10.37010/kangmas.v2i2.264.
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Pelawad Village is one of the villages in the Ciruas sub-district, Serang Regency, where the majority of the population is Muslim. Pelawad Village has eight mosques. In the management of mosque finances, based on preliminary information received from the BKPM (Mosque Youth Communication Board) it has not been carried out properly. Almost all mosques do not yet have a good bookkeeping system. This activity aims to provide simple financial bookkeeping training with the theme Financial Management Training for Empowerment of Mosque Youth. The method used in this community service activity is an action study through a training approach for youth and adolescents in the Pelawad-Ciruas village environment. To make this happen, BKPM has collaborated with several Bina Bangsa University lecturers. The partnership cooperation between BKPM and Abdimas team at Bina Bangsa University is carried out with the following agreements: BKPM is responsible for providing training facilities and infrastructure as well as coordinating training participants. The community service team served as resource persons and provided training materials. This activity has an outcome that must be achieved, namely increasing the ability of mosque-based financial management. The activity was carried out by after isha considering that the participants were mosque administrators and BKPM members who were caretakers of the mosque, and lasted for 3 days while still observing strict health protocols.
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Pedersen, Willy, Viggo Vestel, and Anders Bakken. "At risk for radicalization and jihadism? A population-based study of Norwegian adolescents." Cooperation and Conflict 53, no. 1 (2017): 61–83. http://dx.doi.org/10.1177/0010836717716721.
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Little is known about attitudes among ordinary adolescents in favour of the use of political violence and radicalization. We draw on a survey from a population sample of adolescents ( n = 8627) in the Norwegian capital, Oslo. We first compared adolescents with Muslim, Christian and no religious affiliation with regard to attitudes in favour of the use of violence for political purposes and support of those who go to Syria to take part in active combat. Muslim youth reported higher levels of support for the use of violence to obtain societal change than did other adolescents. The same pattern was revealed with regard to support for the fighters in Syria. After control for other variables, Muslim affiliation had no impact on attitudes in favour of politically motivated violence, though it remained significant for support for the fighters in Syria. However, here as well we found associations with poor school grades, conduct problems and exposure to violence, possibly indicating an emerging adolescent ‘outsider’ position. Political activity on social media also played a role. Such attitudes rarely develop into politically motivated violence and jihadism. However, for a small minority, they may represent the first step in that direction.
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Susantok, Mochamad, and Sugeng Purwantoro Edy GS. "Peningkatan ketrampilan pemuda di sekitar Masjid Ash-Siddiq, Umbansari Rumbai Pekanbaru melalui kegiatan pelatihan berbasis teknologi." Unri Conference Series: Community Engagement 2 (November 19, 2020): 44–49. http://dx.doi.org/10.31258/unricsce.2.44-49.
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The Directorate of Youth and Sports of the Ash-Siddiq Islamic Foundation (YIAS) is located at the Ash-Siddiq mosque complex as a center for Islamic activities for the Muslim community in 3 RW 10, 11 and 13 in Umbansari sub-district, Rumbai district, Pekanbaru City. The problem is the lack of trained human resources for publication activities and the lack of youth activities in mosques. The aim of the program is to increase the participation of environmental youth in positive activities as well as to increase the number of congregations praying 5 times a day among youth as an effort to foster and coordinate activities at the YIAS Youth and Sports Directorate. The method of implementing program activities includes the provision of internet services within the Ash-Siddiq mosque as a means of publicizing activities through social media. Then in addition to video editing workshops as technical skills provision to support the YIAS activity publication program. The program results in the form of the impact of increasing youth participation in religious activities such as congregational prayer in mosques which increased by an average of 174.4%. In addition, the increase in publications on social media Facebook, Instagram, and YouTube to an average of 9.6 posts for each YIAS official account on social media. Then the results of the usability survey analysis of the use of internet services and the use of video streaming equipment to publish directly, the results are 90.9% or 4.54 on a scale of 1-5
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Krylovets, Mykola. "Social education of youth by means of museum pedagogy." Social work and social education, no. 1(6) (April 15, 2021): 164–75. http://dx.doi.org/10.31499/2618-0715.1(6).2021.234176.
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On the path of social transformations and processes of European integration in Ukraine, many measures are taken to reform certain areas of activity, rethink and implement new, more effective, forms of rationalization of public life. One of the innovative directions of this reform is the museum pedagogy introduction in the educational process, which necessitates the scientific study of its use as the subject of social and educational work with different categories of youth.
 The article considers the possibilities of implementing the socio-cultural component of modern museums for various purposes in improving the educational process and social education of young people through museum pedagogy. The socio-cultural component is understood as the spiritual world created by mankind, which encompasses national, social, economic, political and other social relations and spiritual and cultural values developed by mankind throughout history, which influence people, shape their worldview, in particular, determine behaviour in relations with others. environment and among themselves. The socio-cultural component of the content of museums affects not only the cognitive side of students' self-knowledge but also contributes to the formation of ideas, values, self-esteem. During excursions in the museum, the mental, labour, moral, aesthetic, economic education of students is actively carried out. Through the knowledge and skills acquired in the museum, the knowledge of the world, history and culture of one's own and other people are deepened, the basis for theoretical judgments is created, the consciousness of the young personality is formed. Museum pedagogy has great opportunities to learn about new trends in modern science and modern research, to educate oneself as a researcher, analyst, to develop observation, the ability to make generalizations and predictions. Museum pedagogy helps not only to maximize the educational and cultural potential of museums but also allows graduates based on a system of acquired knowledge, skills and abilities to self-determine in a changing world, to continue education in the chosen field. 
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Madonia, Salvatore, and Ana I. Planet Contreras. "From the Mosque to the Town Square: Some Reflections on Islam, Youth, Social Movements and Citizenship." Religions 10, no. 3 (2019): 180. http://dx.doi.org/10.3390/rel10030180.
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An observation of the dynamics of the citizen participation of young people defined as Muslims who frequent Madrid’s mosques and squares raises the possibility that these young Spanish Muslims are developing their own civic/political participation as citizens and natives. This indicates a particular religious/cultural identification disassociated from the predefined religious view that characterizes them as actors in a process born out of their aspirations as citizens. For the most part, children of immigrants share an everyday experience in which they are defined by their religion, while also expressing their desire to break away from labels and distance themselves from the identification of Islam as experienced in immigrant communities, institutionalized Islam in mosques, associations and cultural centres, and the Islam of convert activism. The journey from the mosque to the town square is one taken time and again by these young people—followed during a multisited ethnography involving six years of research—that clears the way for a religiosity that is closely tied to the everyday experiences of young people continuously hearing about other situations (e.g., the war in Syria, the protests during the so-called Arab Spring, the 15 May Movement). In the process of differentiation and confrontation with Islamic people in the Spanish context, new association-building and new activism have emerged, with some connections to European youth associations and a growing commitment to global causes like the fight against Islamophobia and against international terrorism (the ‘Je suis Charlie’ movement) and feminist causes (#MeToo).
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Nugrahani, Dyah, Indri Kustantinah, Rr Festi Himatu K., and Larasati IKIP PGRI Semarang. "PENINGKATAN KEMAMPUAN PUBLIC SPEAKING MELALUI METODE PELATIHAN ANGGOTA FORUM KOMUNIKASI REMAJA ISLAM." E-DIMAS 3, no. 1 (2012): 1. http://dx.doi.org/10.26877/e-dimas.v3i1.246.
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AbstractPublic speaking is the process of speaking to a group of people in a structured, deliberate manner intended to inform, influence, or entertain the listeners. Speaking in front of audience is not an easy task. It needs a good speaking skill. Fear and nervousness become major problem, especially for beginners who have not experienced in public speaking. This also occurs in members of the Muslim Youth Forum Gayamsari (Foksari). Their speaking competence is inadequate. That is why Public Speaking training activity is held. It is expexted to improve their skills. This activity is performed in two stages, namely the delivery of content and practice. Based on the evaluation, the results obtained are very significant. The existence of enthusiastic participants indicates that they are very interested. Besides, there is a seriousness of the participants who attend a series of events organized by the team from beginning to end.Key Words: Skill, Public Speaking, TrainingAbstrakBerbicara di depan umum adalah proses berbicara kepada sekelompok orang dengan cara terstruktur yang disengaja dimaksudkan untuk menginformasikan, mempengaruhi, atau menghibur pendengar. Berbicara di depan umum bukanlah tugas yang mudah. Perlu keterampilan berbahasa yang baik. Ketakutan dan kegelisahan menjadi masalah besar, terutama bagi pemula yang belum berpengalaman dalam public speaking. Ini juga terjadi pada anggota Youth Forum Muslim Gayamsari (Foksari). Kompetensi berbahasa mereka tidak memadai. Itulah sebabnya kegiatan pelatihan Public Speaking diadakan. Hal ini diharapkan dapat meningkatkan keterampilan mereka. Kegiatan ini dilakukan dalam dua tahap, yaitu pengiriman konten dan praktek. Berdasarkan evaluasi, hasil yang diperoleh sangat signifikan. Adanya peserta antusias menunjukkan bahwa mereka sangat tertarik. Selain itu, ada keseriusan dari para peserta yang menghadiri serangkaian acara yang diselenggarakan oleh tim dari awal sampai akhir.Kata Kunci: Keterampilan, Speaking Training, Public
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Kahan, David. "Physical Activity Programming Advertised on Websites of U.S. Islamic Centers: A Content Analysis." International Journal of Environmental Research and Public Health 15, no. 11 (2018): 2581. http://dx.doi.org/10.3390/ijerph15112581.
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Previous research has found churches to be effective at delivering physical activity (PA) programs to their congregants. Mosques, however, have not been extensively studied. Therefore, we quantified U.S. Islamic centers’ advertisement of PA programming and examined their programming characteristics. We conducted a content analysis of the websites of 773 eligible Islamic centers of which 206 centers in 32 states advertised PA programming. We categorized PA by program type: camping, fitness classes, sports, youth programs, and irregular offerings. We calculated descriptive statistics by program type for specific activity, frequency/duration/volume, participant/instructor sex, and instructor religion. Youth group (44%) and sports (23%) programs were most and least frequently advertised, respectively. Most centers (66%) that posted information on PA programming advertised only one program type. Men and Muslims taught most activities. Most activities—except for fitness classes—were advertised to a male audience. Islamic centers should offer and advertise additional PA programming—especially for women—and better utilize their websites for promoting such programming. Individual Islamic centers and Islamic- and non-religion based public health agencies can utilize our findings to fashion future PA offerings.
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Agaronov, Alen, May May Leung, Jeanette M. Garcia, et al. "Feasibility and Reliability of the System for Observing Play and Leisure Activity in Youth (SOPLAY) for Measuring Moderate to Vigorous Physical Activity in Children Visiting an Interactive Children’s Museum Exhibition." American Journal of Health Promotion 32, no. 1 (2016): 210–14. http://dx.doi.org/10.1177/0890117116671074.
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Purpose: To test the feasibility and reliability of a direct observation method for measuring moderate to vigorous physical activity (MVPA) in children visiting an interactive children’s museum exhibition. Design: Direct observation was used to assess MVPA in children visiting an interactive children’s museum exhibition on 2 weekend days in winter 2013. Setting: The Children’s Museum of Manhattan’s EatSleepPlay™: Building Health Every Day exhibition. Participants: Children (group level) visiting the museum exhibition. Measures: System for Observing Play and Leisure Activity in Youth (SOPLAY). Analyses: Interobserver reliability was analyzed for MVPA and activity type. Two-group analyses were conducted using a series of Wilcoxon rank sum tests. Results: A total of 545 children were observed over 288 observations. No significant differences were found between observers for MVPA ( r = .91, P = .6804) or activity type (κ = .90, P = .6334). Children participated in MVPA during 35.2% of all observations. No significant differences were found for participation in MVPA between boys (37.6%) and girls (32.8%, P = .1589). Conclusion: The SOPLAY may be a useful tool for measuring MVPA in interactive children’s museum exhibitions. Research with multiple museum settings and diverse groups of children over longer periods of time is warranted to further establish the feasibility and reliability of the SOPLAY for measuring MVPA in this novel setting.
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Nisa, Eva F. "Rohingya Muslims in Malaysia: Finding (Imperfect) Heaven in Polymedia." Migration, Mobility, & Displacement 4, no. 1 (2019): 85–103. http://dx.doi.org/10.18357/mmd41201918972.
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The condition of Rohingya Muslims, who for decades have faced a humanitarian crisis, especially in their homeland of Rakhine State, Myanmar, has attracted international attention and sympathy. This article focuses on Rohingya Muslims living in a transit country, Malaysia. Drawing on ethnographic feldwork conducted in Malaysia between 2015 and 2017, this article examines the efforts of Rohingya Muslims to reestablish familial bonds with relatives with whom they had lost touch as a result of a series of crises. The article analyses the role of polymedia in the life of Rohingya Muslims, particularly the impact of polymedia among youth and activists who centre their efforts on Rohingya Muslims. The article expands on the available work regarding the use of communication technologies in times of crisis by focusing on the ways in which young Rohingya Muslims use communication technologies to amplify their voices and establish a connected presence in their distributed and disrupted family lives. By claiming their place in a polymedia-rich environment, young Rohingya Muslims have found a “virtual heaven”—albeit an imperfect one—by embracing the freedom to use their voices through a wide variety of communication technologies. Living in their country of asylum, Malaysia, they can play a signifcant role as bridging agents who both raise awareness of the plight of Rohingya in Myanmar and work together with those living in resettlement countries to solve the complex problems arising from persecution, displacement, and statelessness.
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Lee, Victor R. "Youth engagement during making: using electrodermal activity data and first-person video to generate evidence-based conjectures." Information and Learning Sciences 12, no. 3/4 (2021): 270–91. http://dx.doi.org/10.1108/ils-08-2020-0178.
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Purpose This paper aims to introduce and explores the use of electrodermal activity (EDA) data as a tool for obtaining data about youth engagement during maker learning activities. Design/methodology/approach EDA and survey data were collected from a yearlong afterschool maker program for teens that met weekly and was hosted at a children’s museum. Data from four youth who were simultaneously present for eight weeks were examined to ascertain what experiences and activities were more or less engaging for them, based on psychophysiological measures. Findings Most of the focal youth appeared to show higher levels of engagement by survey measures throughout the program. However, when examined by smaller time intervals, certain activities appeared to be more engaging. Planning of maker activities was one space where engagement was higher. Completing sewing projects with minimal social interaction appeared to be less engaging. Specific activities involving common maker technologies yielded mixed levels of engagement. Originality/value Some research is emerging that uses EDA data as a basis for generating inferences about various states while participating in maker learning activities. This paper provides a novel analysis building on some techniques established in the still emergent body of prior research in this area.
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Masri, Zainal Arifin H., and Ismail Dwi Cahyo. "Mosque-Based Accounting Training for Youth Mosque in Bedahan Sawangan Village, Depok." KANGMAS: Karya Ilmiah Pengabdian Masyarakat 1, no. 1 (2020): 27–34. http://dx.doi.org/10.37010/kangmas.v1i1.24.
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Bedahan Village is one of the villages in the Sawangan sub-district of Depok where the religious atmosphere (Islam) is very thick. This shows that the undisturbed villages are predominantly Muslim. Bedahan Village has eight mosques. Based on information from the BKPM (Mosque Youth Communication Agency), mosque financial management has not been carried out properly, where the mosque does not yet have reception and expenditure accounts. All receipts are put together as well as their use to finance all mosque activities put together into an expense account. BKPM which is a mosque-based youth organization intends to conduct training with the theme: "Mosque Financial Management with Mosque-Based Financial Management". For this reason, BKPM has collaborated with several lecturers at Indraprasta University PGRI. Partnership cooperation between BKPM and the Indraprasta University team will be carried out with the following agreements: BKPM will provide training facilities and training participants and bear the costs of activities, while the abdimas team becomes a resource and provides training material. For the abdimas team of Indraprasta University PGRI this activity has an output target that must be achieved, namely improving mosque financial management with mosque-based financial management. This activity is carried out at night considering the participants are mosque administrators and BKPM members who become mosque administrators for 2 days.
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Suparno, Suparno. "Peran Dakwah Jamaah Hadrah Hubbun Nabi Dalam Meningkatkan Semangat Aktivitas Keagaman Remaja Desa Tanjungan Kecamatan Driyorejo Kabupaten Gresik." FIKROH: Jurnal Pemikiran dan Pendidikan Islam 12, no. 2 (2019): 60–78. http://dx.doi.org/10.37812/fikroh.v12i2.52.
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Islam is a religion of da'wah, meaning religion that always encourages its adherents to always active Islamic teachings. Even the advanced pullback of Muslims relies heavily on the da'wah activities it does. Da'wah can be done by means of Bill-oral, Bil Qalam, bil of things and can go through various forums as long as its purpose is to invite to live the command of Allah SWT in the form of faith and exempvises his apostles. Through Da'wah which is filled with Dhikrullah, praise the Prophet Muhammad with the accompaniment of the music that will captivate the society especially the youth follow the religious activities carried out by the congregation Sulthan. From the background, there will be a desire from researchers to know the extent of the role of the propagation of the Congregation of the Hubbun Prophet in increasing the spirit of the activity of youth religious activities village of Driyorejo District of Gresik Regency. And what are the encouraging factors in increasing the spirit of the youth's religious activities. This research uses qualitative descriptive research. Data collection using observations, interviews, and documentation. Through interviews and observations it is known that the main subjects studied were the youth members of the Hubbun prophet. The results showed that the mosque returned to life with all the religious activities and the taxon of youth by the worshippers of the Prophet Hubbun. This activity is done by preaching the congregation is a dhikr, shalawat with the suffix Sulthan rebana, Tahlil, Ad-Diba'i, Yellow Book and others. With the dhikr and Shalawat the youth will feel calm in their souls so that they can think clearly and do good things. And through the Mauidzah Hasanah and good guidance can affect the morality and the lives of the youth who follow the congregation of the Sulthan. The spirit, cooperation, feeling of sincerity and high sacrifice from the managers in spending time for the activities of the congregation and the community who are conducive to make the activities of the Congregation of the Prophet Hubbun can run well. Keywords: da'wah, Hadrah, religious activity.
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Hadi Kusuma, Jamaludin, and Sulistiyono Susilo. "Intercultural and Religious Sensitivity among Young Indonesian Interfaith Groups." Religions 11, no. 1 (2020): 26. http://dx.doi.org/10.3390/rel11010026.
Full textAbstract:
Increasing tension and conflict in interfaith relations throughout the world has encouraged interfaith dialogue introduced by various well-known figures and world organizations to facilitate intercultural and interreligious understanding and tolerance. Interreligious dialogue now involves more youth participation, as they are more likely to guarantee the sustainability of civic values, intercultural relations, and social advocacy. This article analyzes the sensitivity of young interfaith activists in two civil organizations in Yogyakarta, Indonesia. Psychometric measures using the Intercultural and Religious Sensitivity Scale Questionnaire (IRSSQ) were analyzed to test three research questions: (1) Are there differences in intercultural and religious sensitivity between Muslim and Christian activists? (2) Are there differences in intercultural and religious sensitivity between female and male students? (3) Are there differences in sensitivity between the two organizations? The results suggest that inherent multiculturalism in Indonesian culture provides a strong foundation for interfaith activists in responding to cultural and religious differences. The results of this study theoretically confirm previous studies to promote intercultural education and interfaith encounters to overcome the threat of ethnocentrism. This study also encourages the strengthening of comprehension, competence and communication in intercultural sensitivity in young interfaith activists in Indonesia.
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Гусейнова, Алена, and Alena Guseynova. "Features of preparation and organization of patriotic quest games (case-study: quest game "We remember, we are proud" dedicated to the 70th anniversary of Victory in the Great Patriotic War)." Services in Russia and abroad 9, no. 5 (2015): 185–94. http://dx.doi.org/10.12737/17473.
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The article discusses the features of patriotic quest games by the example of cognitive game "We remember, we are proud", which have been organized by Center for children and youth tourism and excursions. At the beginning of the article the basic principles of the development and implementation quests in a museum are determined, the urgency such activities is highlighted. Further the author, following own experience, introduces readers to the development of game-investigation "We remember, we are proud", represents the progress of work and the final results. The article describes course of the game, the event format, the main playgrounds. It is planned to combine the two interactive forms: a solution of game tasks by examining the museum exhibition and collective cognitive activity. The case of considered game has been successfully presented and has been declared the winner in the regional competition of teaching materials for patriotic education "Proud of Russia!" (Yaroslavl). This working out the game has been successfully presented at the intramural competitive selection of innovative projects of young scientists on priority directions of science and technology "Innovation potential of youth" (Yaroslavl State Pedagogical University named after K.D.Ushinsky), as well as on the webinar of the State educational institution of Yaroslavl region "Center for children and youth tourism and excursions" - "Excursion routes to mark the 70th anniversary of Victory ("Guided educational programs dedicated to the 70th anniversary of Victory in the Great Patriotic war")." Currently, the authorial case of the game-investigation is the working material of the Center for children and youth tourism and excursions and is successfully put into practice in the course of the game for students of secondary school. Theme of the article is relevant in the context of the public policy in patriotic education and preserving the memory of the Great Patriotic War.
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Bilyk, Nadiia. "The museum as a center of educational and local lore work coordination of the educational institution." IMAGE OF THE MODERN PEDAGOGUE 1, no. 3 (2021): 82–90. http://dx.doi.org/10.33272/2522-9729-2020-3(198)-82-90.
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The article actualizes the issue of educational and local lore work coordination in educational institutions.The essence of the following interrelated concepts is revealed: «museum», «museum pedagogy», «educational institution museum», «local lore»; «coordination»; «museum educational environment», «educational work», «local history work».The relevance of the museum as a center of the educational and local history work coordination of the educational institution is observed in the context of the significant scientific achievements of domestic and foreign scientists.The purpose of the article is to substantiate the relevance of the museum as a center of educational and local history work coordination of the educational institution.The main approaches to educational and local lore work in educational institutions are presented based on the analysis of scientific and pedagogical literature of domestic and foreign scientists. The activity of Poltava regional center of national-patriotic education, tourism, and local lore of student’s youth of Poltava regional council as the center of coordination of educational and local lore work in educational institutions is characterized.Attention is paid to the role of some exemplary museums of educational institutions of the Poltava region in the implementation of educational and local lore work.Based on the results of research on the issue of educational and local lore work of museums of educational institutions, their advantages, problems, and prospects for their further development in the museum educational environment of the Poltava region are clarified
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Cherkasova, T. V. "TATARS IN BASHKORTOSTAN: RESULTS OF A FOCUS-GROUP STUDY OF UNIVERSITY STUDENTS." Scientific Notes of V.I. Vernadsky Crimean Federal University. Sociology. Pedagogy. Psychology 7 (73), no. 1 (2021): 65–76. http://dx.doi.org/10.37279/2413-1709-2021-7-1-65-76.
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Tatars – self-name «Tatars» – a community consisting of groups of Turkic and Finno-Ugric ethnic groups living in the territory and resettled. According to Tatar researchers, their ethnic community mastered this territory much earlier than the titular population. Most Tatars of Bashkortostan are Sunni Muslims. According to the official census of 2002, the Tatar population in Bashkortostan is 990,702 people, or 24.1%. Bashkortostan remains a multinational republic, the Tatar population makes its significant contribution and plays an important role in the socio-economic, political and spiritual spheres of society. Tatar youth living on this earth develops in a traditional multicultural environment, borrowing tolerant interethnicpatterns of behavior and preserving their cultural identity. The article provides an analysis of the life plans of Tatar students. Tatars play an important role in the social structure of the youth society of Bashkortostan. Traditional values of Tatar students are formed under the influence of a multinational environment. Tatar youth is an active subject of social reproduction and dynamic inter-ethnic relations. Analysis of life plans chosen by Tatar youth in a dynamically changing multicultural space (given the regional specifics) allows to plan mobility, innovative trends or control the deviant processes taking place in the youth society. The work presents the results of recent comprehensive studies (2019) conducted among students of the supporting university of RB, aimed at identifying the ethnic haracteristics and perception of Tatar students compared to Bashkir and Russian students. The results provided an opportunity to form perceptions of the self-identification of the national characteristics of regional Tatar youth; Identify common strategies for self-fulfillment of representatives of the socio-ethnic community in question; Analyze postgraduate plans in vital areas of activity; to compare the structure of values of Tatar, Russian, Bashkir youth in the face of modern challenges. The author draws conclusions about the tendency of Tatar students to preserve the traditional guidelines governing inter-ethnic relations in the Republic of Bashkortostan: the life attitudes of Tatar students are based on the national mentality, adequately reflect the features of intergenerational, intergender, inter-ethnic relations in Russian society. Tatar students are fulfilling their historical and cultural mission. Students of the oil university plan to get an appropriate education, work in the profession, open a business, create material well-being and wealth, take care of their health, parents, create their families with children and actively relax.
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Filipchuk, Natalia. "DEVELOPMENT OF MUSEUM PEDAGOGY IN UKRAINE: CULTURAL PRINCIPLES." Aesthetics and Ethics of Pedagogical Action, no. 16 (September 9, 2017): 84–93. http://dx.doi.org/10.33989/2226-4051.2017.16.175982.
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The article describes the potential of museum pedagogy in the context of the problem of optimization of cultural and educational processes in Ukraine. It has been emphasized that educational institutions, scientific institutions must pay special attention to popularize museums, and the search for new forms of museum pedagogy, aimed at forming a society with a respectful attitude to the values of museum culture, and increasing its social status by means of development of citizens’ positive motivation, especially the youth. Museum pedagogy is primarily associated with the field of cultural and educational activities, which serves the school, educational institutions through contacts with pupils, students, and educators. This trend is traditional in the functioning of this form of communication, establishing contacts and dialogue between a museum institution and a person. The author argues that this established form of cultural and educational activities is not enough to give a description of museum pedagogy. An important component of museum work is also scientific and practical activity of a modern museum, focused on the study of cultural heritage, its historical, scientific, cognitive, educational, practical features, transfer of artistic experience through the pedagogical process. It has been determined that the education of a citizen is the most important mission of the museum. Museum pedagogy becomes a reality when a person acquires the status of participant in museum communication, and an employee of an institution, having come into contact with a person, can not be a culture educator and a teacher and a psychologist simultaneously, as he began to act in a complex social model of communication “person-person”. It turns out that in education an active introduction of museum pedagogy is needed to overcome the negative stated practice of isolating the cultural environment from educational institutions.
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Suparmin, Sudirman. "Ekonomi Keuangan Islam Dalam Konsep Al-Mashlahah Al-Mursalah." TAZKIR: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 6, no. 1 (2020): 55–68. http://dx.doi.org/10.24952/tazkir.v6i1.2670.
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Economic activity has existed since the time of the Prophet Muhammad. The basic foundation has actually been made with his own practice as a trader in his youth, besides al-Quran and al-Al-Sunnah also mention the limits of economic activity. In line with the increasingly widespread development of Muslims, various economic model activities have also emerged, so that sometimes it is not uncommon to find activities that develop in society that were never carried out during the time of the Prophet Muhammad and in the text we also do not find in the Al-qur’an or al-Sunnah. But on the basis of human needs, these activities are justified on the basis of the method of al-Mashlahaht. This is because the law of Allah SWT always depends on the increase of His Supremacy. Basic economic methods al-ibahah (allowed) to do so long as there is no argument that prohibits it. What the companions of the Prophet (PBUH) did like Abu Bakr, Umar ibn Khattab was not uncommon based on al-Mashlahah.
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Villanueva, George. "Chitown Loves You." Journal of Popular Music Studies 31, no. 2 (2019): 127–46. http://dx.doi.org/10.1525/jpms.2019.312011.
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Donald Trump’s 2016 presidential campaign rhetoric about violence in Chicago spatialized a narrative that branded the city as the poster child of urban disarray. His bombast lacked any contextual understanding of the issue and offered no productive pathways for collective solutions. Alternatively, I argue in this paper that a rising collection of Chicago hip hop artists were producing musical discourses in 2016 that not only challenged Trump’s negative rants, but also spatialized a multilayered narrative of the intersections between hip hop and activism in the city. Through textual analysis of three tracks from three breakout artists in 2016, my goal is to show how hip hop enables audiences to imagine Chicago’s 1) structural resistance to violence in the city’s communities of color, 2) a sense of place and belonging among the city’s youth, and 3) a loving and unapologetic “black liberation” lens to social movements in the city.
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Taufik, Zulfan. "The Youth and The Primacy against Religious Radicalism through the Organization of Mahasiswa Ahlith Thariqah Al Mu‘tabarah An Nahdliyyah (MATAN) in Indonesia." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 9, no. 1 (2019): 109–30. http://dx.doi.org/10.15642/teosofi.2019.9.1.109-130.
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In Indonesia, tariqa has become a choice to counter and fight against the radical groups that make youngsters as their targeted prey. An obvious example, among others, can be seen in the organization of Mahasiswa Ahlith Thariqah Al Mu‘tabarah An Nahdliyyah (MATAN). Employing phenomenological approach this study considers MATAN as a Muslim youth organization that puts a strong emphasis on the phenomenon of radicalism and positivism among youngsters, especially college students. This study maintains that MATAN has strived to synergize intellectuality and spirituality among the students with claims of loyalty to the preservation of moderate, tolerant, inclusive, and consistent Islam—in terms of sharī‘ah, ḥaqīqah, and ma‘rifah, while at the same time also maintaining the awareness as an integral part of Indonesian people who live in this country and, therefore, they must obey the rule of the country imbued with Pancasila and the 1945 Constitution. These points are able to inspire every activity of the members of MATAN to actively promote and engage themselves within de-radicalization efforts. The finding of this study also confirms several studies and surveys conducted in Morocco, Algeria, and Mali, asserting that the tariqa has become a new fondness and is believed to be a savior of youngsters from religious extremism.
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Syam, Firdaus, Fachruddin Majeri Mangunjaya, Ajeng Rizqi Rahmanillah, and Robi Nurhadi. "Narrative and the Politics of Identity: Patterns of the Spread and Acceptance of Radicalism and Terrorism in Indonesia." Religions 11, no. 6 (2020): 290. http://dx.doi.org/10.3390/rel11060290.
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This study aims to examine Islamic narratives heard at mosques and in study groups in the greater metropolitan area of Jakarta, Indonesia. The article asks if youth and leaders of youth organizations in Jakarta are receptive to radical/terrorist discourse or if they deliberate and weigh what certain narratives mean. Qualitative in-depth interviews were conducted with 24 subjects. These included Rohani Islamic group leaders who hold extracurricular study groups after middle and high school classes, as well as Islamic Mission organizations or Lembaga Da’wah Kampus (LDK—literally translates as Campus Mission Organization; they are some senior students and may invite Islamic scholars or themselves teach Islam and preach to students who are willing to learn Islam specially only at the university as an extracurricular activity; in this article, we translate it as Islamic Mission organization.). which exist on Jakarta’s university campuses where radical narratives are discussed. Other organizations and their leaders were also included. Questions posed to members of these organizations by the authors of this article asked if they accepted, rejected, or negotiated certain ideas regarded as radical by the Indonesian government. Respondents were asked if they believed violent acts against non-reform Muslims and non-Muslims were justified. Respondents were also asked if the Indonesian constitution, Pancasila, should continue its secular democratic legal format, or if it should be replaced by sharia law. Ultimately, most informants took more moderate stances, somewhere in between pure secularism and pure radical terrorism. In this way, this study disproves scholars such as Martin van Bruinessen (2013) who claim that Indonesian Islam is becoming more conservative, and others such as Harsono who claim Indonesian Islam is becoming more violent. While violence was condoned by some respondents, this article reveals that a majority of respondents rejected the view that sharia law should prevail. Ultimately most respondents in this study decided a balanced viewpoint was the best. Thus, this article reveals the degree of moderation of most Jakarta residents, and the nuance and depth of consideration that devout individuals give to a range of contemporary ideas as they negotiate their stance on religion, the state, and their local identities.
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Engelberg, Ari. "Religious and Mizrahi Identities in Lehava and in Its Struggle to Maintain the Honor of the Jewish Family." social-issues in israel 30, no. 1 (2021): 35–64. http://dx.doi.org/10.26351/siii/30-1/2.
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Lehava is an extreme right-wing Israeli movement that attracts mostly traditional Mizrahi youth; its stated goal is to combat intermarriage. The article addresses the following questions: What attracts members to the organization? How does it operate? Where is it located within the Israeli ethno-national sphere? And where should it be positioned in a global comparative view? Research methods included participant observation, ethnographic interviews and a survey of social media. It was found that Lehava combines modes of activity typical of Israeli Haredi organizations devoted to combating intermarriage with those of extreme right-wing urban movements. Three dominant discourses were identified among supporters: a militant-nationalist discourse concerning Arab men, a therapeutic discourse used when referring to the members themselves and to the women they are seeking to “save,” and a religious discourse that supports the other two. Attitudes identified among religious Mizrahi Jews in Israel were found to be prominent in Lehava as well. It is also asserted that the organization’s resistance to intermarriage with Arabs can be explained as an attempt to preserve “family honor.” A comparative analysis underscored how the religious and therapeutic discourses, alongside the ethnic identity of members, differentiate Lehava from Western fascist movements and point to affinities with Eastern European and Muslim extremist organizations.
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Сотников, Сергей, and Sergey Sotnikov. "The experience of the Russian military emigration in educational work with young people." Universities for Tourism and Service Association Bulletin 7, no. 4 (2013): 108–13. http://dx.doi.org/10.12737/1842.
Full textAbstract:
One of the most important parts of the educational experience of the Russian military emigration is the 
 
 involvement of young people in the historical and cultural work in the museum, military, memorial, literary 
 
 and publishing field. Active military emigration in education can be regarded as an essential component of 
 
 the historical heritage of the Russian abroad in general and as a field for the development of socio-cultural 
 
 dialogue with the world of our compatriots abroad. Educational activity of the Russian military immigration, 
 
 carried out in the framework of cultural, educational, military, sporting and charitable organizations covered 
 
 a wide range immigrant youth in various countries around the world and helped to maintain the authority of 
 
 the military societies and unions in the society of Russia abroad.
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Aziz, Ahmad Khalil. "Islamic Resurgence in South Africa." American Journal of Islam and Society 13, no. 3 (1996): 429–36. http://dx.doi.org/10.35632/ajis.v13i3.2311.
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The contemporary Islamic resurgence and spirit of pan-lslamism thatare being experienced today throughout the world did not come aboutovernight. They are the results of two counterforces operative in any giveperiod of time. On the one hand, there was the deconstructionist force, inthe form of the colonial and imperial forces that sought to destroy theIslamic value system. On the other hand, there was the reconstructionistforce of 'ulama haqq and the Sufi shaykhs, who served as the prime stiinulatorsof the reform impusle and of change in the religiopolitical outlookof Muslims throughout the world.Islam in South AfricaSouth Africa has played a forceful role in maintaining Islam's dynamicposition for about three centuries. The picturesque activities of the earlierulama (in the broadest sense of the word)-particularly the Sufi shaykhs- andearly imams laid the foundations for the contemporary Islamic resurgencein South Africa, as seen in the Musliin Youth Movement and suchother da'wah movements as the Call of Islam. Past workers and presentmovements have been religiopolitical positivists and activists. From theoutset, Muslims needed to reconstruct Islamic education and maintain themomentum of revivalism and resurgence activities.The Dutch East India Company and English East IndiaCompany: A Deconstructionist ForceThe East India Company refers to any of a number of commercialenterprises formed in Western Europe during the seventeenth and eighteenthcenturies to further trade with the East Indies. These companies weregiven charters by their respective governments to acquire territory whereverthey could and to exercise therein various governmental functions,including legislation, the issuance of currency, the negotiation of treaties,the waging of war, and the administration of justice ...
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Turmuktini, Tien. "PEMBERDAYAAN KELOMPOK TANI UNTUK MITIGASI PERTANIAN SKALA MIKRO DI MUSIM KEMARAU BERBASIS PUPUK BOKASHI DI DESA PASIRNANJUNG KABUPATEN SUMEDANG." QARDHUL HASAN: MEDIA PENGABDIAN KEPADA MASYARAKAT 6, no. 1 (2020): 66. http://dx.doi.org/10.30997/qh.v6i1.2041.
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Farming in the dry season is a difficult job to do, because it is constrained by the limited availability of water. This situation occurred in the village of Pasirnanjung which caused agricultural activities to cease. In order that agriculture can continue to run, a micro-scale agricultural mitigation can be applied during dry-season by planting in polybags based on bokhasi fertilizer in the yard of the house. Bokashi is an organic material that can improve the physical, chemical and biological properties of the soil, that has an effect on plants growth and yield. Empowerment of farmers have been carried out in Pasirnanjung village, from August to September 2018, by the methode of counseling, training, demonstration and planting. The participants were joined by 14 groups, 11 farmer groups, 1 Putra Karya Sejahtera Youth Group, 1 Mawar Lestari Women's Farmers Group and 1 Nanjung Jaya Gapoktan Group. Training materials include preparation of tools and materials, seedling of vegetable seeds, making bokashi, preparation of planting media, planting, cultivating and harvesting. As a result, each group can make bokashi and can grow vegetables in a polybag in their yard during the dry season. This activity will have a good impact on the acceleration of the realization the village government program to make agricultural education village and ecovillage.
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Yonucu, Deniz. "The Absent Present Law." Social & Legal Studies 27, no. 6 (2017): 716–33. http://dx.doi.org/10.1177/0964663917738044.
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This article, which draws on the case of 10 young socialists from the urban margins of Istanbul, who were arrested as the result of an anti-terror operation in 2007, provides an ethnographically grounded analysis of Turkey’s anti-terror law by examining the threat it poses for the population. Contrary to widespread complaints about a supposed state of lawlessness in Turkey, the article suggests that law, indeed, exists as an overwhelming and ever-present force in the lives of country’s alleged internal enemies (i.e. Kurds, socialists, Alevis, non-Muslims), hanging over their lives like the sword of Damocles. Drawing on Walter Benjamin’s debate on the similarities between law and myth, the article demonstrates that the ambiguity, illegibility and unpredictability of Turkey’s anti-terror law bestows upon the law a mythical and/or sovereign force that controls one’s present and future, and hence one’s fate. The article also argues that the anti-terror operations that started to take place in the urban margins against Kurdish activists and socialist Alevi youth as early as 2007 were harbingers of a growing lawfare in Turkey, which gradually shifted to the center over the course of years.
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Dangor, Suleman. "An Interfaith Perspective on Globalization for the Common Good." American Journal of Islam and Society 21, no. 3 (2004): 185–88. http://dx.doi.org/10.35632/ajis.v21i3.1790.
Full textAbstract:
The third Annual International Conference on Globalization for theCommon Good was held on 27-31 March 2004 at the Bustan Rotana hotel, Dubai, the United Arab Emirates. More than thirty participants, representingacademics, peace activists, theologians, environmentalists, and businessmenfrom the United States, Europe, Japan, the Gulf region, Australia,and South Africa attended the eleven plenary sessions. These were dividedunder the following headings: Muslim-Christian Dialogue for the CommonGood; Religions and Social Justice; Profit and the Common Good: Conflictor Convergence?; Religions and the Common Good; Urbanization andCities in a Global Age; Globalization and Civilizations; EthicalPerspectives on Globalization; Interfaith Dialogue and Peace-building;Natural Resources, Ecology and Development; Youth in a Global Age; andScience and Technology in a Global Age. The conference was officiallyopened by the founder and chief convenor of the Interfaith Perspective onGlobalization for the Common Good, Dr Kamran Mofid of the UnitedKingdom.Dr William Lesher (Lutheran School of Theology, Chicago) in his“Pathways to Peace” identified the major factors supporting globalizationand showed how global trends become indigenized through the process ofglocalization. Sister Beatrice Mariotti’s (St. Mary’s Catholic HighSchool, Dubai) “Globalization and Christian-Muslim Spiritual Dialoguein Dubai” dealt with three challenges to cultural identity: consumerism,the Internet, and isolationism. Markus Glatz-Schmallegger (CatholicSocial Academy of Austria) argued in his “Religions Acting for ‘Bridgingand Linking Social Capital’ in the Context of Globalization,” that religion,as an organ of civil society, can contribute significantly to socialcapital.In the session on “Profit and the Common Good: Conflict or Convergence?”Kamran Mofid outlined both the negative and positive aspects ofglobalization. This was followed by a lively discussion on how globalization’sbenefits could be extended to all and not confined to a minority ofindividuals, multinationals, and states. Suleman Dangor (University ofKwazulu-Natal, South Africa) outlined the positive and negative featuresof globalization, and then elaborated on the role that religions could playin ensuring that its benefits are spread equitably while developing nationsare protected from its negative impact.Jakob von Uexkull (The Right Livelihood Awards, London, UK), in his“Global Values and Global Stability,” made a case for equitable access tothe world’s natural resources. The possibility of this happening is greaternow that we are moving to a post-secular world. Keyvan Tabari emphasizedthe importance of national sovereignty. Since the demise of the USSR ...
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Louër, Laurence. "A Decline of Identity Politics." International Journal of Middle East Studies 43, no. 3 (2011): 389–90. http://dx.doi.org/10.1017/s002074381100050x.
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Religious actors and religious language are not absent from the Arab revolutions, but a striking feature of these movements is that they depart from Islamist identity politics, which tended to portray the problems of the Arab world as the result of Muslims’ betrayal of their religious identity. Slogans referencing Islam are remarkably few, even in contexts like Egypt where Islamist movements are an important organized political force. Similar to many Islamist activists, the youth who initiated these movements are exasperated by growing economic inequalities. Unlike the former, however, they do not feel the need to frame this issue in religious terms, but rather mobilize universal notions such as democracy, freedom, justice, and equality. This is the case even in societies with sharp religious divides such as Bahrain, where the overwhelmingly Shiʿi demonstrators oppose a Sunni-dominated regime. Regardless of whether the uprisings will succeed in achieving a genuine regime change, new political movements are likely to emerge that focus on political freedom and the reduction of social inequalities rather than projects maintaining Islam as a solution. The question remains whether this trend simply went unnoticed by the majority of the scholarly community working on the Middle East or whether it is something that emerged in the dynamics of the uprisings themselves. Either way, the phenomenon must now be analyzed. Does it mean a decline of the Islamist ideology? Will it permit an empowerment of existing liberal political movements? Of trade unionism? What does it reveal about the integration of the Middle East within global political trends?
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Zaatov, Ismet A. "Crym Girey I – the founder of the classical theater in the Crimea (on the issue of 257 years experience of the Crimean Tatar`s first theatrical productions of the European type theater)." Crimean Historical Review, no. 1 (2020): 100–135. http://dx.doi.org/10.22378/kio.2020.1.100-135.
Full textAbstract:
The formation process of the Crimean Tatar theater can be divided into the following periods: medieval – folk theater (the initial round dance and toy puppet theater of shadows “Karagoz”, the theater of one actor “meddah”, the arena theater “orta oyuny”); Khan`s theater in the middle of the XVIII century (penetration into the Crimea of European theater traditions in the era of the Crimean Khan Crym Girey I); the revival of traditions of the Crimean Tatar theater late XIX–XX centuries (the activities of a theater-goers group of the Jadidist Crimean Tatar youth–followers of I. Gasprinsky, under the leadership of J. Meinov – the efforts of the Crimean Tatar noblewoman-myrzachkas under the leadership of A. Taiganskaya; organization of a professional Simferopol Tatar theater troupe under the People’s Commissar of Education of the Crimean ASSR in 1921 and creation and activities of the Crimean Tatar Drama Theater, headed by A. Taigan, and the Crimean Tatar amateur movement in the Crimea, and among the Crimean Tatar foreign diaspora of 1923–1944 (Soviet pre-deportation period); recreation and current activities of the Crimean Tatar theater in the Crimea,1989 (post deportation period). In this article, for the first time in the art history, is revealed the so-called Khan`s period in the formation of the Crimean Tatar theater, discussed the revolutionary activity in the field of Crimean Tatar art, the ascetic activity of the Crimean Khan Crym Girey I to promote the ideas of European theater traditions and create a classical theater in the Crimea. The picture of the actions undertaken by the Crimean ruler in the construction of theater business in the Crimea, as well as his thoughts and statements about the theater, was recreated according to the text published in the XVIII century, memories of personal meetings and conversations with Crym Girey I of European authors: German – von der Goltz, Polish – Pilshtynova, Russian – Nikiforov, Frenchman – de Tott, Austrian – Kleeman. Based on these recollections is built a clear and explicit picture of a role of Crym Girey I as a pioneer in bringing European theater traditions and creation of a classical theater in the culture of the Crimea, the Turkic and Muslim worlds.
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Krupoderova, E. P., and O. F. Bryksina. "ORGANIZATION OF EXTERNAL ACTIVITY OF FUTURE BACHELORS IN THE BASIC PROFESSIONAL EDUCATIONAL PROGRAM." Vestnik of Minin University 6, no. 2 (2018): 5. http://dx.doi.org/10.26795/2307-1281-2018-6-2-5.
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Introduction:In Minin Nizhny Novgorod State Pedagogical University a tutorial program for first-year students aimed at developing individual educational trajectories of students in the course of their entire education in the university is developed. Each student at the beginning of the training fills in an individual educational plan containing a list of basic disciplines and elective courses studied in the current year in the electronic environment of the university. In addition, the student plans extracurricular work. Extracurricular work is an integral component of the system of vocational education, allowing, with its effective organization, to form the general cultural, professional and professional competencies of future specialists. The article is devoted to the search for effective forms of extracurricular activity for creative self-realization of students within the framework of individual educational trajectories.Materials and methods: When writing the article, the following methods were used: analysis of domestic and foreign literature, comparative analysis, and pedagogical experiment.Results:The experience of the organization of extracurricular activities for future bachelors of directions of preparation "Information systems and technologies" Minin Nizhny Novgorod State Pedagogical University is presented. The possibilities of volunteer activity within the framework of the project "Your course: IT for youth", organization of various events of the week of Russian informatics, networking projects are considered. The didactic potential of the network project activity of students in the framework of the information and educational environment of the basic professional educational program is analyzed. The project method originated more than 100 years ago, but the interest in it does not weaken today, but significantly increases in connection with the transition to a competence-based learning model. The example of the "Virtual Museum of Russian Informatics" network project demonstrates the features of the research activities of students, the possibilities of their creative self-realization, formation of general cultural and general professional.Discussion and Conclusions: The search for new effective forms of organization of extracurricular activities of students is aimed at creating pedagogical conditions for creative self-realization, professional adaptation and professional development of future bachelors within the framework of the basic professional educational program.
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Archambault, Kim, Karole Vaugon, Valérie Deumié, et al. "MAP: A Personalized Receptive Music Therapy Intervention to Improve the Affective Well-being of Youths Hospitalized in a Mental Health Unit." Journal of Music Therapy 56, no. 4 (2019): 381–402. http://dx.doi.org/10.1093/jmt/thz013.
Full textAbstract:
Abstract The MAP is an innovative receptive music therapy intervention derived from psychomusical relaxation methods that aims to foster the well-being and recovery of youths with mental health problems by providing them with an adaptive and effective music-assisted means to regulate their mood states. In this quasi-experimental pilot study, we assessed the mood-enhancing potential of participation in MAP sessions delivered by a music therapist in an in-patient mental health facility for children and adolescents. Using short standardized self-reported questionnaires, 20 participants aged 9–17 years old (M = 14, SD = 2.4), mainly girls (13 = 65%), rated their affective state immediately before and after two to four MAP sessions and a similar number of regular unit activity sessions used as comparison. This created a 2 × 2 (Time × Condition) single-group within-individual design. We analyzed pre–post session changes in affect using multilevel mixed models and found participation in MAP sessions to be associated with systematic reductions in self-reported general negative affect and state anxiety. These variations were of modest-to-large magnitude and significantly greater than those associated to participation in regular unit activities. While only a first step towards the validation of the MAP as an effective intervention to foster more adaptive and effective day-to-day mood regulation in youths with mental health problems, this study supports its specific potential to alleviate negative affects and provides a rare demonstration of the putative benefits of music therapy in a pediatric mental health inpatient context.
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Rapoport, Alek. "Tradition and Innovation in the Fine Arts." Canadian-American Slavic Studies 45, no. 2 (2011): 183–206. http://dx.doi.org/10.1163/221023910x535593.
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AbstractSince childhood, AR was attracted by art. His first teacher, E. Sagaidachny, was a former member of the nonconformist groups “Youth Union” and “The Donkey Tail”. Later, in Leningrad, AR enrolled in the V. Serov School of Art. In spite of official Socialist Realism, some teachers (Shablovsky, Gromov, Sudakov) introduced their students to Russian avant-garde. AR educated himself, copying the paintings of Old Masters in the Hermitage Museum. During 1959-1963 AR studied Russian Suprematism and Constructivism in the Leningrad's Institute for eater, Music and Cinema under the supervision of N. Akimov. AR considered himself as a follower of Russian Constructivism with the roots in ancient Mediterranean and Byzantine art. After graduating, AR's life was full of different activities. He preferred teaching at the V. Serov School of Art, but was fired for “ideological conspiracy” as a founder of the new courses – Technical Aesthetics, Yu. Lotman's eory of Semiotics and Russian Constructivism. In the 1970s AR became an active member of a nonconformist artist group TEV (Fellowship of the Experimental Exhibitions) and the co-founder of the ALEF group (Union of Leningrad's Jewish Artists). This activity brought close attention of KGB and he was forced to emigrate in 1976. Living in the USA, AR criticized American contemporary art for its un-spirituality, commercialism and rejection of traditions – a necessary basis of existence of art. He belonged to two traditional cultures, Jewish and Russian, and his art is traditional. His art represents his own thoughts turned into his paintings, with a great appreciation to discoveries of the Old Masters. And the circle is not closed.
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Ерофеева, Жанна, Zhanna Erofeeva, Ольга Романова, Olga Romanova, Татьяна Киселева, and Tatyana Kiseleva. "Additional educational program “Young Tour Guide School”." Services in Russia and abroad 9, no. 5 (2015): 100–117. http://dx.doi.org/10.12737/17466.
Full textAbstract:
Civil and patriotic education is a priority of education at the present stage of society development. Traditional forms of work (lectures, lesson, class hours) does not allow to generate inner attitude in students, so the new methods and techniques, providing an active position of schoolchildren and experience of socially approved independent work, are in necessity. Excursions in the school museum conducted by trainees can be regarded as a form of such work. But the organization of excursions or preparation of the exhibition requires forming of appropriate competences in schoolchildren. Teachers working in this area have experienced a number of scientific and methodological, methodical and organizational difficulties. The temporary creative team has analyzed existing practices in this field, has taken into account the shortcomings, and has used the best practices of educational institutions. The methodology and technology training of tour guides for museums in educational organizations are summarized in the program "Young Tour Guide School".
 The article presents additional educational program for school museums tour guides, developed by experts of Center for children and youth tourism and excursions in Yaroslavl region, staff of Agency for Tourism in Yaroslavl region, and scientists from leading universities of Yaroslavl. The program includes curriculum, methodical and didactic support. The authors have developed assessment criteria of the effectiveness of this educational program, which allows monitoring the educational activity. The article describes two possible models of implementation of the program and outlines the prospects for its development and improvement.
 Additional educational program "Young Tour Guide School", submitted in the article, has been tested and has proven its effectiveness for the formation of experience of independent public action of students. 
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Преображенская, Арина, Arina Preobrazhenskaya, Марат Арифуллин, and Marat Arifullin. "THE PRIORITY DIRECTIONS OF MODERN FRANCE’S POLICY IN OVERCOMING CRISIS IN THE SOCIAL SPHERE: EXPANSION OF THE STATE SOCIAL GUARANTEES, TARGETING AND DIVERSIFICATION OF THE SOCIAL HELP." Services in Russia and abroad 10, no. 6 (2016): 124–34. http://dx.doi.org/10.12737/21215.
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The article analyzes the most pressing social and economic problems of modern France. The crisis phenomena in economy have led to an aggravation of many social problems and deepening of existing social inequality. The young people, especially with low levels of education and professional qualifications, became the most affected part of society and have expanded the increased ranks of the unemployed and recipients of minimum social benefits.
 Dramatically increase government spending has led to growth of government deficits. The government has taken a number of measures to reduce costs, including in the social sphere. The article deals with reforms of Socialist Party that is in power. President Hollande’s measures for strengthening the competitiveness and steps to tighten budgetary policy did not lead to a significant improvement of economic indicators in the country.
 Particular attention is paid to innovations in the field of social protection. The authors conclude that the French State has kept its position as a guarantor of social development and has pursued a policy of distribution of a set of social standards for emerging categories of recipients. At the same time there is tendency of more "targeting" and diversification of social support.
 It is noted that the desire of the French authorities to intensify the implementation of "republican values" in the consciousness of the suburbs inhabitants is based on strong reasons. In recent years researchers are observing a tendency to "re-islamization" of young people, immigrants and their descendants, who mainly live in the suburbs of large cities. Exclusion from the economic life of this category of Muslims, particularly youth, its social marginalization contributed to increased influence of religious ideology, often in its radical forms.
 The authors draw the conclusion that the authorities were forced to look for ways to reduce costs, including in the social sphere. It was not a curtailing of social guarantees but granting more flexibility to this system, the transfer of the gravity center from the payment of benefits to unemployed to encouraging labor activity. There is a desire for greater diversification and targeting of social support. At the same time the state social guarantees to provide a decent life for all citizens have been expanded.