Relevant bibliographies by topics / Students Islamic Movement of India

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Students Islamic Movement of India'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Students Islamic Movement of India.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Students Islamic Movement of India"

1

Fair, C. Christine. "Students Islamic Movement of India and the Indian Mujahideen: An Assessment." Asia Policy 9, no. 1 (2010): 101–19. http://dx.doi.org/10.1353/asp.2010.0002.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Sikand, Yoginder. "Islamist assertion in contemporary India: The case of the students Islamic movement of India." Journal of Muslim Minority Affairs 23, no. 2 (October 2003): 335–45. http://dx.doi.org/10.1080/1360200032000139974.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Arosoaie, Aida. "Understanding the Creation and Radicalisation of the Students Islamic Movement of India (SIMI) and the Indian Mujahideen (IM)." South Asia: Journal of South Asian Studies 41, no. 3 (May 22, 2018): 519–34. http://dx.doi.org/10.1080/00856401.2018.1469205.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Hashim, Rosnani. "Secularism and Spirituality." American Journal of Islam and Society 24, no. 3 (July 1, 2007): 116–18. http://dx.doi.org/10.35632/ajis.v24i3.1531.

Full text
Abstract:
This compilation provides a systematic overview of the development andchallenges of Islamic education in Singapore. After the introduction by NoorAishah and Lai Ah Eng, Chee Min Fui focuses on the historical evolution ofmadrasah education (chapter 1) and Mukhlis Abu Bakar highlights the tensionbetween the state’s interest and the citizens’ right to an Islamic education(chapter 2). In chapter 3, Noor Aishah elaborates on the fundamental problemof the madrasah’s attempt to lay the educational foundation of both traditionaland rational sciences. Azhar Ibrahim surveys madrasah reforms inIndonesia, Egypt, India, and Pakistan in chapter 4, while Afiza Hashim andLai Ah Eng narrate a case study of Madrasah Ma`arif in chapter 5. Tan TayKeong (chapter 6) examines the debate on the national policy of compulsoryeducation in the context of the madrasah, and Syed Farid Alatas (chapter 7)clarifies the concept of knowledge and Islam’s philosophy of education,which can be used to assess contemporary madrasah education.Formal madrasah education in Singapore began with the establishmentof Madrasah Iqbal in 1908, which drew inspiration from Egypt’sreformist movement. This madrasah was a departure from traditionalIslamic education, which was informal and focused only on the traditionalsciences and Arabic. The madrasah’s importance and popularity in Singaporewas attested to by the fact that at one point, Madrasah al-Junied was“the school of choice for students from the Malay states, Indonesia and thePhilippines” (p. 10). After the Second World War, there were about 50-60such schools, mostly primary, with about 6,000 students using Malay asthe medium of instruction. The number declined with the introduction ofMalay-language secondary schools in the 1960s ...
APA, Harvard, Vancouver, ISO, and other styles
5

Nurbaiti. "Islamic Education: The Main Path of Islamization in Southeast Asia." Jurnal Pendidikan Islam 8, no. 2 (June 23, 2020): 345–74. http://dx.doi.org/10.14421/jpi.2019.82.345-374.

Full text
Abstract:
The debate about the arrival of Islam in Southeast Asia is usually related to three main issues, i.e., the time and place of origin of the arrival of Islam, and the person who brought the religion. At least, there are four main theories about the origins of Islam in the Archipelago, which are debated in discussing the arrival, spread, and Islamization of the Archipelago, i.e., “Indian Theory,” “Arabic Theory,” “Persian Theory,” and “Chinese Theory.” This study intends to examine the main pathway of Islamization through Islamic Education in Southeast Asia, then the political development of Islamic Education in Southeast Asia, and the challenges faced by Islamic schools in Southeast Asia. This research uses a qualitative method with the type of literature study. The results showed, first, that trade and ulama were moderating variables at the beginning of Islamization in the Archipelago, while the primary variable was Islamic Education taught by Ulama and traders who came to this region to the local population. Second, the development of Islamic Education is different from one country to another. This is undoubtedly influenced by the geographical location, the culture of society, to politics that influenced the existence of these differences. Third, school development, especially in Indonesia, is understood as a social movement that did not only succeed in educating students but also formed a network of social ideologies that would later influence social transformation, even national development. The implications of this study provide a deeper understanding of the History and dynamics of Islamic Education in Southeast Asia.
APA, Harvard, Vancouver, ISO, and other styles
6

LELYVELD, DAVID. "Next year, if grain is dear, I shall be a Sayyid: Sayyid Ahmad Khan, colonial constructions, and Muslim self-definitions." Journal of the Royal Asiatic Society 30, no. 3 (May 7, 2020): 433–48. http://dx.doi.org/10.1017/s1356186320000024.

Full text
Abstract:
AbstractBritish social surveys and census statistics defined ‘Sayyid’ as a caste identity, while often casting a sceptical eye on the authenticity of genealogical claims associated with the concept. The article examines how Muslims, especially Sayyid Ahmad Khan, participated in the formulation of the concept of Sayyid identity and status. Islamic ideology and practice have long wrestled with conflicting claims of religious equality and hierarchical status, often based on concepts of sacred lineage. From his earliest writings Sayyid Ahmad Khan (1817–98) emphasised his descent from the Prophet Muhammad on his father's side alongside his somewhat less exalted relationship with his Kashmiri grandfather. In later years he tried to balance universalistic ideals with claims to status based on supposedly ‘foreign’ ancestry, which he cited as parallel to the supposed Aryan ancestry of high-status Hindus. His British allies used his Sayyid ancestry as reinforcement of his leadership of an India-wide Muslim ‘community’ and evidence that India was not prepared to develop into a national polity based on representative government. But the Aligarh movement's claim to represent the wider Muslim population and in particular its educational project at Aligarh struggled with a more egalitarian ethos, defining students and the members of voluntary associations as ‘brothers’, and quite prepared to cross ascriptive boundaries both in public life and personal relationships.
APA, Harvard, Vancouver, ISO, and other styles
7

Irfan Syuhudi, Muhammad. "The Islamic Movement at Khairun University Ternate." Analisa 22, no. 2 (December 11, 2015): 255. http://dx.doi.org/10.18784/analisa.v22i2.215.

Full text
Abstract:
<p>This article aims to describe Islamic religious thought of Muslim student at Khairun<br />University in Ternate and the dynamic of religious movement organizations on campus. Informants of this study were selected using purposive method including activists of Islamic organizations, students, and lecturers of the university. Data were collected using interviews, observation, and documentation, and searching data related to social context of the study from the internet. Findings of the research shows that the type of religious understanding and nationality of Muslim students after the reformation era at Khairun University began experiencing a shift since the presence of trans-national organizations, such as the Indonesian Muslim Student Action Union (KAMMI), Campus Propagation Institute (LDK), Hizbut Tahrir (HT), and Wahdah Islamiyah (WI). Those organizations adopt fundamentalists thought who want purification of Islam, and anti-tradition. Nationality thought adopted by these organizations is a country that imposes Islamic law and Establishes a state of Khilafah (HT). Nevertheless, most students at the Khairun University embrace cultural Islam, following the footsteps of their parents and Ternate society in general.</p>
APA, Harvard, Vancouver, ISO, and other styles
8

Mohammad-Arif, Aminah. "“Diversity in Unity” within a Revivalist Islamic Movement in India." Archives de sciences sociales des religions, no. 193 (April 22, 2021): 153–73. http://dx.doi.org/10.4000/assr.58676.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Bustamam-Ahmad, Kamaruzzaman. "The History of Jama‘ah Tabligh in Southeast Asia: The Role of Islamic Sufism in Islamic Revival." Al-Jami'ah: Journal of Islamic Studies 46, no. 2 (December 26, 2008): 353–400. http://dx.doi.org/10.14421/ajis.2008.462.353-400.

Full text
Abstract:
The article examines the history of Jama‘ah Tabligh in Southeast Asia, especially in Kuala Lumpur and Aceh. The author traces the historical background of this religious movement with particular reference to the birth place of Jama‘ah Tabligh , India. The author investigates the major role of Indian in disseminating Islam in Southeast Asia, especially in Malaysia and Indonesia. Many scholars believe that Islam came to Southeast Asia from India (Gujarat), and this is the reason why many Islamic traditions in this region were influenced by Indian culture. However, to analyze Islamic movement in Southeast Asia one should take into consideration the Middle East context in which various Islamic movements flourished. Unlike many scholars who believe that the spirit of revivalism or Islamic modernism in Southeast Asia was more influenced by Islam in the Middle East than Indian, the author argues that the influence of Indian Muslim in Southeast Asia cannot be neglected, particularly in the case of Jama‘ah Tabligh.
APA, Harvard, Vancouver, ISO, and other styles
10

Humaidi, Anis. "Historical Analysis on Fundamentalism Movement of High School Students in Kediri City East Java." Didaktika Religia 8, no. 1 (June 9, 2020): 157–73. http://dx.doi.org/10.30762/didaktika.v8i1.1553.

Full text
Abstract:
This article aims to reveal the historical roots and patterns of the fundamentalism movement among students in the City of Kediri. This article is based on the field a qualitative case study. Fundamentalism is a movement that is very close to radicalism. However, the spread of fundamentalism was also found in educational institutions. This article concludes that after going through a series of in-depth studies, this article concludes that historically it cannot be found when this fundamentalism movement began to spread in State Senior High School 1 (SMAN) and State Senior High School 2 (SMAN) Kediri. What is found is that there are Islamic study activities that have allegedly been around since the school began operating. Both in SMAN 1 and SMAN 2 Kediri, no definitive clue was given as to when the spread of the religious fundamentalism movement began. The fundamentalist movement patterns in SMAN 1 and SMAN 2 Kediri City have similarities, namely through Islamic study activities. In SMAN 1, Kediri City, there are SKI activities. Meanwhile, at SMAN 2 Kediri, there were a number of activities, such as PETUAH (Saturday Sunday Pesantren) BAO, Mabīt (the night of devotion), and Aqidah. There is also the At-Tholab association (a collection of several schools). Some of these activities are a forum for the spread of Islamic religious fundamentalism, which is claimed to teach Islamic teaching in accordance with the Qur’an and Hadīth.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Students Islamic Movement of India"

1

Ruswan, 1968. "Colonial experience and muslim educational reforms : a comparison of the Aligarh and the Muhammadiyah movements." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27968.

Full text
Abstract:
This thesis is a comparative study of the educational reforms initiated by the Aligarh and Muhammadiyah movements in India and Indonesia respectively. It covers three main points: Ahmad Khan's and Ahmad Dahlan's educational philosophy; the educational system of the Muhammadan Anglo-Oriental College (MAOC) and Muhammadiyah schools; and the impact of the educational reforms of the two movements to Muslim education in general in the two countries. As will be explained in this thesis, Ahmad Khan and Ahmad Dahlan were deeply concerned with economic and social problems faced by the Muslims due to colonial policies. Both scholars came to the conviction that education was one of the most important ways to solve those problems. The two scholars, therefore, each contrived to design a new system of education for Muslims, which would produce graduates capable of meeting the new demands of the changing socio-political context while retaining their faith. Their ideas were eventually realized in the establishment of the MAOC and the Muhammadiyah schools, respectively. Even though these two institutions were unable to satisfy all Muslim aspirations, they succeeded in making Muslims in India and Indonesia aware of the need for pragmatic education, which was to contribute to the empowerment of Muslims in the colonial era.
APA, Harvard, Vancouver, ISO, and other styles
2

Low, Michael Christopher. "Empire of the Hajj pilgrims, plagues, and pan-Islam under British surveillance,1865-1926 /." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-07082007-174715/.

Full text
Abstract:
Thesis (M.A.)--Georgia State University, 2007.
Stephen H. Rapp, committee chair; Donald M. Reid, committee member. Electronic text (210 p. : ill. (some col.), maps, facsim.) : digital, PDF file. Description based on contents viewed Dec. 20, 2007; title from file title page. Includes bibliographical references (p. 192-210).
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Students Islamic Movement of India"

1

Suresh, Mayur. Detrimental to the peace, integrity and secular fabric of India: The case against the Students' Islamic Movement of India. New Delhi: Centre for the Study of Law and Governance, Jawaharlal Nehru University, 2012.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Indian Mujahideen and SIMI: A fact and profile of home grown Jehadi terrorist. New Delhi: Lucky International, 2013.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Meraṭhī, Qamaruddīn Aḥmad Qamar. The Mahdawi movement in India. Delhi: Idarah-i Adabiyat-i Delli, 1985.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Bhāskaran̲, Si. Student movement in Kerala. 2nd ed. Thiruvananthapuram: Chintha Publishers, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

V. Sankaran Nair. Swadeshi movement: The beginnings of student unrest in south India. Delhi, India: Mittal Publications, 1985.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

History of student movement in India: Origins and development (1920-1947). New Delhi: Manak Publications, 2001.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

The Indian Mujahideen: The enemy within. Gurgaon: Hachette India, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Mushirul, Hasan, and Jamia Millia Islamia (India). Dept. of History., eds. Communal and pan-Islamic trends in colonial India. New Delhi: Manohar, 1985.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Borker, Hem. Madrasas and the Making of Islamic Womanhood. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199484225.001.0001.

Full text
Abstract:
This ethnography provides a theoretically informed account of the educational journeys of students in girls’ madrasas in India. It focuses on the unfolding of young women’s lives as they journey from home to madrasa and beyond. Using a series of ethnographic portraits and bringing together the analytical concepts of community, piety, and aspiration, it highlights the fluidity of the essences of the ideal pious Muslim woman. It illustrates how the madrasa becomes a site where the ideals of Islamic womanhood are negotiated in everyday life. At one level, girls value and adopt practices taught in the madrasa as essential to the practice of piety (amal). At another level, there is a more tactical aspect to cultivating one’s identity as a madrasa-educated Muslim girl. The girls invoke the virtues of safety, modesty, and piety learnt in the madrasa to reconfigure conventional social expectations around marriage, education, and employment. This becomes more apparent in the choices exercised by the girls after leaving the madrasa, highlighted in this book through narratives of madrasa alumni pursuing higher education at a central university in Delhi. The focus on journeys of girls over a period of time, in different contexts, complicates the idealized and coherent notions of piety presented by anthropological literature on women’s participation in Islamic piety projects. Further, the educational stories of girls challenge the media and public representations of madrasas in India, which tend to caricature them as outmoded religious institutions with little relevance to the educational needs of modernizing India. Mapping madrasa students’ personal journeys of becoming educated while leading pious lives allows us to see how these young women are reconfiguring notions of Islamic womanhood.
APA, Harvard, Vancouver, ISO, and other styles
10

Talbot, Ian, and Tahir Kamran. Martyrs, Migrants and Militants. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190642938.003.0008.

Full text
Abstract:
Chapter seven discusses the emergence of revolutionary networks in the first decade of the Nineteenth Century and the activities of leading figures and movements during the First World War. The student population of the city provided recruits for militant groups that sought to overthrow the Raj. There are case studies of the Ghadr Movement, of iconic revolutionary martyrs such as Bhagat Singh, Udham Singh and Madan Lal Dhingra and of ‘absconding’ students to the trans-border camps in Chamarkand of what the British termed the ‘Hindustani Fanatics.’ The Muslim students became involved in Obaidullah Sindhi’s jihadist struggle in 1915 and in the hijrat movement to Afghanistan of March-August 1920. Some were to replace Pan-Islamic fervour with attachment to Communism inculcated at the Communist University of the Toilers of the East.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Students Islamic Movement of India"

1

Omar, Irfan A. "Islamic Thought in Contemporary India: The Impact of Mawlana Wahiduddin Khan's Al-Risāla Movement." In The Blackwell Companion to Contemporary Islamic Thought, 75–87. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996188.ch5.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

"10. The Tablighi Jama‘at as Vehicle of (Re)Discovery: Conversion Narratives and the Appropriation of India in the Southeast Asian Tablighi Movement." In Islamic Connections, 195–218. ISEAS Publishing, 2009. http://dx.doi.org/10.1355/9789812309242-013.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Wainscott, Ann. "Islamic Modernism, Political Reform and the Arabisation of Education: The Relationship between Moroccan Nationalists and al-Azhar University." In Shaping Global Islamic Discourses. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748696857.003.0007.

Full text
Abstract:
This chapter studies the impact of al Azhar University on the Moroccan nationalist movement and specifically its independence leader Allal al Fasi, whose ten-year exile in Egypt exposed him to the ideas of Muhammad Abduh and influenced the ideological position of the Moroccan independence party, Istiqlal. The chapter emphasises the impact that Abduh's ideas had on the educational policies of the independence party and their continued importance in Moroccan educational politics throughout the twentieth century. Graduates of the university, including Abdullah ibn Idris al Sanusi and Abu Shu'ayb al Dukkali, brought ideas of Islamic modernism back to Morocco. These ideas were shared with Moroccan religious students through lectures at the Qarawiyyin University in Fez and flourished into a movement for religious reform.
APA, Harvard, Vancouver, ISO, and other styles
4

Borker, Hem. "In-between Spaces." In Madrasas and the Making of Islamic Womanhood, 86–120. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199484225.003.0004.

Full text
Abstract:
This chapter locates madrasas within the broader socio-political landscape of India. It focuses on three trends— marginalization of Muslims in India, growth of right wing Hindu movement, and the rise of a particular form of Islamic reformism amongst Muslims and its impact on women. It goes on to focus on Madrasa Jamiatul Mominat where the author conducted her fieldwork.
APA, Harvard, Vancouver, ISO, and other styles
5

Thurston, Alex. "Ahlussunnah: A Preaching Network from Kano to Medina and Back." In Shaping Global Islamic Discourses. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748696857.003.0005.

Full text
Abstract:
This chapter describes a network of prominent preachers, the “Ahlussunnah” (People of the tradition of the Prophet) of contemporary Kano, northern Nigeria. Of these preachers, roughly half are graduates of the Islamic University of Medina (IUM). By looking at leading figures within the network, the chapter shows how exposure to new thinkers and texts at the university, as well as physical distance from the bitter struggles in northern Nigeria, launched a process of reflection that culminated in the Medina graduates' decision to break with the anti-Sufi movement, Izala. The students felt that Izala had become too rigid in its approach and was excluding non members. Moreover, study in Medina, the chapter argues, increased these preachers' intellectual self confidence and led them to seek models of leadership based more on individual reputation than on the backing of hierarchical organisations.
APA, Harvard, Vancouver, ISO, and other styles
6

Borker, Hem. "Situating Madrasa Education for Girls." In Madrasas and the Making of Islamic Womanhood, 27–57. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199484225.003.0002.

Full text
Abstract:
This chapter sets out the historical background and contemporary context of girls’ madrasa education in India. It locates the present research within the broader academic literature. I argue that most research has either completely ignored the everyday experiences of students studying in madrasas or bracketed it in conceptual binaries of social reproduction and empowerment. Drawing on recent anthropological literature, I illustrate an important conceptual gap in research on madrasa education: the tendency to conflate madrasa educational regimes with student practice. In the last part I discuss the theoretical concepts of community, pious self-fashioning, and aspirations that inform my research.
APA, Harvard, Vancouver, ISO, and other styles
7

Ingram, Haroro, Craig Whiteside, and Charlie Winter. "The First Speeches." In The ISIS Reader, 15–36. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197501436.003.0002.

Full text
Abstract:
In this first chapter, we present two speeches by Islamic State movement founder Abu Musab al-Zarqawi. The first dates from 1994 and contains evidence of him adopting the unique framework of ideas, largely inspired by his perspective as an Islamist in Jordan, that would become very familiar to students of the current Islamic State. The second speech, from 2004, allows us a glimpse of Zarqawi’s worldview as his insurgency in Iraq is poised to transition from a small network to a nationwide movement with an expanding global reach.
APA, Harvard, Vancouver, ISO, and other styles
8

Thompson, Todd M. "Inter-war Evangelicalism, Cambridge Student Missionary Enthusiasm and Anderson’s Mission to Evangelise Egypt." In Norman Anderson and the Christian Mission to Modernize Islam, 35–62. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697624.003.0003.

Full text
Abstract:
This chapter follow’s Norman Anderson’s career as a missionary with the Egypt General Mission in Egypt from 1932 to 1939. It traces the influence of prominent missionary thinkers, Egyptian Christians and Islamic intellectuals on Anderson’s missionary strategy and his growing interest in Islamic reform. Anderson’s missionary strategy coalesced around evangelistic outreach to Egyptian students at Cairo University. In order to reach these students he attended classes in law, constructed a modern purpose-built house to host gathering near campus and wrote an apologetic for the Christian faith in Arabic aimed at sceptics and Muslims. Anderson also became fascinated with the movement to reform Egyptian law and began to study the Arabic writings of the leading teachers in Islamic law at the University.
APA, Harvard, Vancouver, ISO, and other styles
9

Abdul-Talib, Asmat-Nizam, and Samshul-Amry Abdul-Latif. "Antecedents to Willingness to Boycotts among Malaysian Muslims." In Emerging Research on Islamic Marketing and Tourism in the Global Economy, 70–106. IGI Global, 2015. http://dx.doi.org/10.4018/978-1-4666-6272-8.ch004.

Full text
Abstract:
This chapter examines the motivations and willingness to boycott of Malaysian Muslim consumers. Based on an ongoing boycott incited by the Palestinian-Israeli conflict in the Middle East, the boycott movement targets American-originated firms operating in Malaysia. To examine the factors, two firms were selected based on their market presence, consumer familiarity, and product affordability. In total, 577 questionnaires were distributed to Muslim university students, and the results were validated through Partial Least Squares-Structural Equation Modeling (PLS-SEM) approach. Three factors were found to be significant in predicting the willingness to boycott; they were self-enhancement, perceived egregious behavior, and country image. This chapter addresses boycott motivations from the context of Malaysian Muslims quantitatively, based on an international issue strongly related to Muslims. The results may have some implications on multinational firms, non-government organizations, policymakers, and consumers.
APA, Harvard, Vancouver, ISO, and other styles
10

Balasubramaniam, Dr R., and M. N. Venkatachaliah. "Citizen engagement and the fight against corruption." In I, the Citizen. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501713514.003.0005.

Full text
Abstract:
This chapter examines the civil society movement against corruption in India. India's post-independence history is dotted with many civil society movements — for rights, for justice, for inclusion and for civil liberties, and quite notably the resistance against imposition of Emergency Rule in the mid-seventies. Though these movements found support from students, activists and others, they were built on the participation of people who were directly affected or leaders with distinct political leanings. The year 2011 was a momentous one in that a section of the society, hitherto reticent about participation in public action took to the streets in a popular movement against corruption. At its peak, the campaign had a singular focus of having a legislation against corruption passed by the Parliament of India. Despite its flaws, the movement against corruption has undeniably changed the political landscape of India in its wake and aftermath.
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Students Islamic Movement of India"

1

A'yuni, Nesia Qurrota, Linda Sunarti, and Ismail Suardi Wekke. "The Birth of New Islamic Culture of University of Indonesia Students: The Influence of Tarbiyah Movement 1989-1998." In 3rd International Conference of Computer, Environment, Agriculture, Social Science, Health Science, Engineering and Technology. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0010043704000407.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Students Islamic Movement of India' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography