Gender Inclusivity and Class Struggle Narratives in the Resistance of Al-Ḥirāk Al-Shabābī Al-Urdunī (The Jordanian Youth Movement)

Author(s):  
Maria Blanco-Palencia
Author(s):  
Seung-kyung Kim
Keyword(s):  

2017 ◽  
Vol 6 (3) ◽  
Author(s):  
Suryo Ediyono (Page 33-42)

The ideology of radical-terrorism is an interesting remark to be understood by the Karangduren Klaten village community as an effort in preventing the entry value that is against the ideology of Pancasila. The supreme divinity value of Pancasila ideology one in the reform era has been challenged by the wave of globalization on information. Socialization on the divinity values aims to stimulate public awareness on the threat of radical ideology of terrorism that potentially grow and develop in the village of Karangduren, Kebonarum, Klaten. This study covers the fields of nationalism and identity with the preaching method and focus of discussion. The Ideology of divinity axiologically and epistemologically comprising of divinity, humanity, unity, democratic and justice values which need to be delivered through specific form of communication which can be adjusted to community’s life in the village of Karangduren. Language as a tool in which various information can be accessed by people living in both rural and urban transition strongly influenced by factors of traditional cultural practices that are still upheld in dealing with modernity. The current actual discourse of terrorism needs to be understood and useful as countering radicalism through familiarization the noble values exemplifications as deeply held by the community leaders and the local youth movement ‘Karangtaruna; through the use of appropriate language on the context of Karangduren citizens.


1997 ◽  
Vol 14 (2) ◽  
pp. 188-207
Author(s):  
Mohamed Aslam Mohamed Haneef ◽  
Ruzita Mohammad Amin

IntroductionIn the 1980s, the understanding and practice of Islam in Malaysiaentered a new phase. The global Islamic resurgence coupled with localMalaysian factors saw numerous important events talcing place. First, in1981 Dr. Mahathir Mohamed became Malaysia's fourth prime minister.Second, in 1982 the opposition Islamic Party of Malaysia (PAS) wastaken over by new leadership that claimed total commitment to settingup an Islamic state and rejecting nationalism and ethnic politics. Also, inthe same year, Anwar Ibrahim, then the president of the MalaysianIslamic Youth Movement (ABIM), joined Dr. Mohamed's government,winning the United Malays National Organization (UMNO) youthmovement's presidency and joining the UMNO-led cabinet as a juniorminister.The Mohamed administration, unlike its predecessors, openly supportedIslamic reform at all levels of society. Islam's role became more thanceremonial; it became a source of values for development, facilitatedthrough the Inculcation of Islamic Values Policy (in 1981) and the estab­lishment of numerous Islamic institutions such as the Islamic Bank ofMalaysia and the International Islamic University, Malaysia (IIUM) in1983. Although many see these developments as being merely politicallymotivated to counter the influence of PAS, it is without doubt that Dr.Mohamed was quite consistent with his earlier Views which he expressedin The Malay Dilemma. In his book he described Islam as the “greatestsingle influence on Malay value concepts and ethical codes,” thus beinga positive factor to develop the Malays ...


2018 ◽  
Vol 29 (1) ◽  
pp. 98-125
Author(s):  
Saodah Abd. Rahman ◽  
Abu Sadat Nurallah

The Islamic Awakening in Malaysia has brought about the consciousness of adopting and practicing the Islamic way of life. The process of implementing the principles of Islam is based on a gradual evolutionary process, rather than a drastic approach. Therefore, the selective implementation of Islamic law has been carried out relatively smoothly. For that reason, various institutions have been established ‒ such as, Islamic universities, Islamic banking and insurance companies, and other Islamic organizations and institutions. The case studies in this article related to Malaysia are: The Pan-Malaysian Islamic Party (PAS), Angkatan Belia Islam Malaysia – ABIM (Malaysian Islamic Youth Movement), and some Islamic institutions, which play important roles in the Islamic Awakening and solidarity in Malaysia. The PAS and ABIM are the prominent Islamic parties and movements, respectively, which can be regarded as the driving force behind the Islamic Awakening in Malaysia. Based on a tridimensional perspective ‒ that is, socioeconomic well-being and the strength of the expansion of Islamic education, and political stability ‒ this study highlights the accomplishment of Islamic Awakening in Malaysia.


2002 ◽  
Author(s):  
Raaj Kumar Sah ◽  
Philippe Penelle
Keyword(s):  

2011 ◽  
Vol 70 (2) ◽  
pp. 185-193
Author(s):  
Frank Seberechts

Uit de papieren van jeugdleider John Caremans, die aan de zorgen van het ADVN werden toevertrouwd, krijgen we een duidelijker beeld van de geschiedenis van de Vlaams-nationalistische jeugdbewegingen voor en tijdens de Tweede Wereldoorlog. Caremans voert in 1942 in opdracht van zijn oversten ‘verkenningsopdrachten’ uit bij vertegenwoordigers van de nationaal-socialistische jeugdbeweging in Duitsland. Uit het verslag dat Caremans over zijn reizen opstelt en uit de naoorlogse ondervragingen van Caremans en van zijn chef, jeugdleider Edgar Lehembre, blijkt dat deze reizen naar Berlijn slechts een episode vormen in de strijd die gedurende de hele bezetting woedt tussen de verschillende jeugdbewegingen in Vlaanderen en tussen, de verschillende partijen en ideologische strekkingen in de collaboratie. Alle ingrediënten zijn aanwezig: de scepsis van een deel van de Nationaal-Socialistische Jeugd Vlaanderen (NSJV) tegenover de brute nationaal-socialistische machtshonger, het onbegrip en de machtspolitiek van Duitse instanties als het Deutsche Arbeiterfront (DAF) en de Hitlerjugend (HJ) tegenover de buitenlanders – zelfs wanneer die zich in de collaboratie inschakelen, de inmenging van Vlaamsch Nationaal Verbond (VNV) en van de Vlaamsch-Duitsche Arbeidsgemeenschap (DeVlag)/SS. Het wordt duidelijk dat Lehembre en het VNV in deze strijd het onderspit zullen delven.________“Something on behalf of our young people”. John Caremans, Edgar Lehembre, Remi Van Mieghem and the Flemish and German machinations concerning the Flemish nationalist youth movement in 1942.The documents of youth leader John Caremans, which had been entrusted to the care of the ADVN, give a clearer picture of the history of the Flemish Nationalist youth movements before and during the Second World War. In 1942, Caremans was instructed by his superiors to carry out ‘exploratory missions’ among representatives of the National Socialist youth movement in Germany.The report written by Caremans about his travels and post-war interrogations of Caremans and his chief, youth leader, Edgar Lehembre, demonstrate that these trips to Berlin constituted only one episode in the struggle that raged throughout the occupation between the various youth movements in Flanders and between the various parties and ideological trends in the collaboration. All ingredients are present: the scepticism of a part of the National Socialist Youth of Flanders (NSJV) towards the brute National Socialist craving for power, the incomprehension and the power politics of German agencies, like the Deutsche Arbeiterfront (DAF) and the Hitlerjugend (HJ) towards foreigners – even when they engage in collaboration, the interference of the Flemish National Union (VNV) and the Flemish German Labour Community (De Vlag)/SS. It becomes clear that Lehembre and the VNV would come off worst in this combat.


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