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The gathering influence of the defence establishment has not gone unnoticed. Although considerable effort is taken to shield the process from the public, it has not been a conspiracy and probably cannot be attributed to a conscious scheme on the part of individuals or institutions to take over government or inflate their power in order to strengthen the security establishment or parts thereof

The relocation of the capital city of Indonesia in Panajam had an impact on the Paser ethnicity the original ethnicity that inhabited the location. These ethnic groups experience a pattern of subalternity relations, such as their residential land and livelihoods being suddenly set, not being involved in decision-making processes, being prohibited from accessing the zero point, and not given space to become local workers in the work of the National Capital development project. This pattern of subalternity relations then developed into a communal identity as the spirit of this community to carry out emancipatory struggles. Aim this research is explore social dinamics of Paser Community Survival as subaltern group in the IKN project. The research method used is a qualitative method with data collection in the form of interviews, FGDs, and participatory observations. The data were analyzed by finding meaning patterns/themes and presented narratively. The results of the study found the social dynamics of resilience and sustainability through social dialogue, advocacy communication, network mobilization, use of social media, and cultural movements. This research concludes that the dynamics of survival and survival are pursued through advocacy dialogue to gain capacity building and recognition of Paser culture. It is hoped that this community needs to build mutual awareness to continue the struggle for its existence through community empowerment efforts in the form of capacity building.

ObjectiveMainstream American perception often views Islamic headcovering as a controversial practice indicative of gender repression and norms violating individual rights. Practicing Muslims counter that headcovering expresses piety, modesty, and protection. Recent scholarship affirms the complexity of the practice, and reveals that the motivations behind donning the headscarf span the religious, social, and political realms for Muslim women.MethodsWe explore the motivations for the practice among American Muslims, examining the way religious, social, and political life interact and reinforce one another, using data from an online survey of 1,847 Muslim‐American women from 49 states.ResultsOur findings demonstrate that religiosity is not a monolithic factor, and religious practices interact with and enforce headcovering in complex ways. We illustrate that conventionally understood indicators of Islamic religiosity align along three dimensions: religious lifestyle, religious abstinence, and religious socialization. Elements of a religious lifestyle, such as praying and attending mosque as well as fostering connections with Islamic social networks, are more strongly associated with covering than practices related to abstinence or socialization.ConclusionsUltimately, our research demonstrates a more nuanced understanding of how different aspects of Muslim religiosity condition covering among Muslim‐American women.

Includes index. ; Bibliography : p. 481-482. ; Mode of access: Internet.

"Submitted, June, 1912, in fulfilment of the conditions of the John Oliver Herbert memorial fellowship in political science in Rutgers college." ; "Select bibliography": p. 99-104. ; Mode of access: Internet.