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| 1 |
ID:
108796
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| Publication |
2011.
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| Summary/Abstract |
Since the 1999 general elections, when it emerged with the most impressing performance in Malaysian political history, the Pan-Malaysian Islamic Party, or PAS, has elicited significant scholarly attention. This has resulted in the production of a wealth of information about the party's origins and evolution. Yet, while most observers of Malaysian politics note that, next to UMNO, PAS is the most organized and well-resourced political party in the country, there remains a dearth of knowledge about the internal workings of PAS, and specifically, how the party developed, maintained and mobilizes its impressive machinery. This paper aims to unpack the puzzle of the nature of PAS's mobilization by studying the party's youth wing (also known as PAS Youth). Through the conceptual framework of resource mobilization theory and a detailed study of milestone events in the party's recent history, the paper argues that the youth wing has played a pivotal role in defining the party's identity as well as its political triumphs. At the same time, however, its integral role within PAS has meant that the challenges confronting the parent party have undoubtedly rebounded upon them as well.
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| 2 |
ID:
119168
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| Publication |
2012.
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| Summary/Abstract |
Not only has Nasyid music been successful in addressing questions about what it is to be a modern Muslim youth in Southeast Asia, reconciling piety with a "funky but shariah" consumerist lifestyle; it also has been expressive of political aspirations for a utopian-style communal society. This essay focuses on how, from the late 1980s to the mid-1990s, the Malaysian missionary movement Al-Arqam used nasyid music to articulate ideas of Muslim Malay modernity and on how nasyid music became one of the main interfaces to spread the Arqam message beyond its model villages. The focus is on Arqam's main ensembles, Nadamurni and the Zikr, and, with the 1994 ban on Arqam's activities, the celebrated pop group Raihan. Raihan's sonic explorations into Muslim Malay modernity have challenged orthodox Islamic ideas, but also the entertainment industry and the secular Malaysian state at large. Nasyid culture provides us with an understanding of the larger changes that have occurred within Southeast Asian Islam, away from a previous Islamic revival and toward a post-Islamist chic and new cultural performances that successfully blend entertainment and education.
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