scholarly journals Lazismu and Remaking the Muhammadiyah’s New Way of Philanthropy

2015 ◽  
Vol 53 (2) ◽  
pp. 387
Author(s):  
Zakiyuddin Baidhawy
Keyword(s):  
Social Justice ◽  
Community Empowerment ◽  
Women Empowerment ◽  
Education Development ◽  
Third Way ◽  
Non Profit ◽  
Social Justice Movements ◽  
Youth Entrepreneurship ◽  
Justice Movements ◽  
Agriculture Development

This study is aimed to analyze the new way of philanthropy by special reference to Lembaga Amil Zakat Infak dan Sadaqah Muhammadiyah (Muhammadiyah Philanthropic Board: hereafter Lazismu); explore the measures taken by Lazismu to promote empowerment and social justice movements by combining charity and entrepreneurship; and understand the motive of the new philanthropy movement initiated by Lazismu. Through the ‘third way’ approach and analysis, this study found that: first, Muhammadiyah, as a non-profit social-religious organization, admits its role as an agent of transformation vis-à-vis the State. Lazismu is able to show its flexibility to adapt to new trends in philanthropy. Lazismu is also able to initiate breakthrough in management of Zakat, Infaq, and Sadaqah and move them beyond charity activities to productive and redistributive activities to promote social justice and equity. Second, Lazismu shows creativity and sophisticated programs exceeding the expectations of muzakki (alms payer), benefactor, and donors. Realization of philanthropy programs developed by Lazismu extends from education development, agriculture development, youth entrepreneurship, and women empowerment, to Masjid based community empowerment. Third, Lazismu combines theology of love, generosity, and voluntarism to produce transformative philanthropy that is successful to alter charity oriented generosity to creative and innovative good deeds.[Kajian ini dimaksudkan untuk melihat model filantropi baru pada Lazismu (Lembaga Amil Zakat Infak dan Sadaqah Muhammadiyah); mengungkapkan langkah-langkah yang diambil oleh Lazismu untuk melakukan pemberdayaan dan keadilan sosial; dan untuk memahami tujuan filantropi baru yang digagas oleh Lazismu. Menggunakan pendekatan dan analisis “Jalan Ketiga”, makalah ini menemukan bahwa Muhammadiyah,  sebagai organisasi non-profit, mengakui perannya sebagai agen perubahan vis-a-vis Negara. Lazismu mampu menujukkan fleksibilitas untuk beradaptasi dengan mode-mode filantropi baru. Lazismu juga mampu menemukan terobosan-terobosan dalam manajemen zakat, infak, dan sedekah. Lazismu mengelolanya dari sekedar kegiatan kedermawanan menjadi kegiatan-kegiatan produktif dan redistributif untuk mewujdukan kesetaraan dan keadilan sosial. Kedua, Lazismu menunjukkan kreatifitas dan program-program canggih melampaui harapan muzakki, donor, dan penerima. Wujud program filantropi yang dikembangkan oleh Lazismu meliputi pengembangan pendidikan, pembangunan pertanian, kewirausahaan pemuda, dan pemberdayaan perempuan, sampai dengan pemberdayaan masyarakat berbasis masjid. Ketiga, Lazismu mengkombinasikan teologi kasih, kebajikan, dan kerelawanan, untuk mewujudkan filantropi transformatif yang berhasil mengubah kebajikan berorientasi amal menjadi program-program kreatif dan inovatif.]

A Conceptualization Framework of Allyship: Bidirectional Allyship Between Black Heterosexual Women and White Gay Males

2021 ◽  
pp. 153270862110353
Author(s):  
Peter Scaramuzzo ◽  
Michael Bartone ◽  
Jemimah L. Young
Keyword(s):  
Social Justice ◽  
Black Women ◽  
White Men ◽  
Gay Males ◽  
Social Justice Movements ◽  
Discursive Analysis ◽  
Socially Constructed ◽  
Heterosexual Women ◽  
Complex Dimensions ◽  
Justice Movements

Allyship is a complicated idea laden with multiple, layered assumptions. One should not presume that allyship conceptually permeates all social justice movements. One should not presume that allyships develop to combat or dismantle a predefined socially constructed ism. A critical interrogation of allyship and allyship constructions necessitates recognition of broader, universal tenets of allyships anywhere. This must go further to embrace the nuanced, situated, dynamic, critically problematic, and complex dimensions rooted in individual lived experiences intersecting multiple marginalizations which contribute as praxis toward an actualizing of individual allyships. Although we will blur constructed distinctions as we progress, here, we endeavor to surface and deliberate upon the derivations and functions and shapes of allyships between two demographic categories, made arbitrarily distinct here for the purposes of engaging in discursive analysis: cisgender heterosexual Black women and cisgender gay White men. In short, we are proposing a way to view this allyship as bidirectional allyships, grounded in social justice frames of existing: a way to see each respective group as traveling within their own lane down a collectively traveled highway. Each traverses the space along their own course, traveling down “their own road.”

Conclusion

2021 ◽  
pp. 237-268
Author(s):  
Mark R. Warren
Keyword(s):  
Social Justice ◽  
Racial Disparities ◽  
Exclusionary Discipline ◽  
Educational Justice ◽  
School To Prison Pipeline ◽  
Social Justice Movements ◽  
Challenges And Opportunities ◽  
White Nationalism ◽  
Justice Movements ◽  
The Impact

The concluding chapter documents the impact of the school-to-prison pipeline movement on reducing suspensions and challenging policing practices in schools. It then highlights the features that help explain the growth and success of the movement and its emerging intersectional nature—like centering the participation of people most impacted by injustice. It draws lessons from this study for reconceptualizing social justice movements as ones that “nationalize local struggles.” It considers the enduring challenges facing the movement to dismantle the school-to-prison pipeline, including the persistence of racial disparities in exclusionary discipline, tensions between local and national organizing, and the difficulties of implementing restorative alternatives that serve to transform deep-seated racialized processes. It ends with a discussion of the challenges and opportunities to building racial and educational justice movements powerful enough to fully transform entrenched systems of racial inequity and educational injustice, particularly in an era that has witnessed the rise of white nationalism.

Food for the body and soul: Veganism, righteous male bodies, and culinary redemption in the Kingdom of Yah

Ethnography ◽  
2020 ◽  
pp. 146613812091018 ◽  
Author(s):  
Fran Markowitz ◽  
Nir Avieli
Keyword(s):  
Social Justice ◽  
Black Male ◽  
The Body ◽  
Vegan Diet ◽  
Religious Change ◽  
Social Justice Movements ◽  
Black Bodies ◽  
Body And Soul ◽  
Dramatic Shift ◽  
Justice Movements

This article grapples with the unlikely combination of veganism, righteous black bodies, and servitude as expressed in the “divine holistic culture” of the African Hebrew Israelite Community (AHIC). Based on our ethnography of how the Community re-scripts strong, virile black male bodies from rough brutes to responsible and righteous patriarchs, we show how the Hebrew Israelites’ vegan diet undergirds their Biblically based culture and fuels their salvation project. We propose the term “culinary redemption” to encapsulate the dramatic shift made by the AHIC from a theology based on salvation in the afterlife to a restorative cosmology in the here and now, and suggest that the food and foodways of other subaltern groups also provide powerful material for initiating social justice movements and religious change.

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