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This article examines the University of California at Berkeley Chicana/o Studies Movement between 1968 and 1975. The first section contextualizes how the Free Speech Movement (1964) and the Third World Liberation Front (1968–1969) set the stage for the advancement of Ethnic and Chicana/o Studies. The second section offers a historical examination of the Chicana/o Studies Movement and explains political conflicts between the university administration and their internal struggles. The final section examines the role of the El Grito publication and how it impacted the development of the Chicana/o Studies discipline. Finally, this paper examines how the culture of empire utilized neocolonialists to destroy the radical student voice and prevented the creation of an autonomous Chicana/o Studies Department.

This item is part of the Political & Rights Issues & Social Movements (PRISM) digital collection, a collaborative initiative between Florida Atlantic University and University of Central Florida in the Publication of Archival, Library & Museum Materials (PALMM).

The author finds that agrarian radicalism develops most readily in a way analogous to industrial class struggle: through the economic clash of homogeneous and polarized groups within the agrarian sector Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton.

This riset proves that communicative da'wah (Islamic communication) is the most effective way in combating radicalism since it prioritizes the persuasive, rational, and dialogical approaches. The Western and Muslim scholars propose several methods in combating radicalism in religion. Karen Armstrong in his book "The Battle for God; Fundamentalism in Judaism, Christianity and Islam" states that radicalism in religion can be reduced by attending equal distribution of economy and broader access to politic. Bernard Lewis in "What Went Wrong? The Clash Between Islam and Modernity in the Middle East" states that radicalism in religion can be neutralized by promoting democratic attitude among religious followers. Yüsuf Qard{awî in "al-S{ahwat al-Islãmiyah bayn al-Juhüd wa al-Tat{arruf"concludes that facing individual or group who commit radicalism should be through dakwah. Azyumardi Azra in "Konflik Baru Peradaban: Globalisasi, Pluralitas, dan Radikalisme " states that all efforts in combating terrorism in whatever form should be away from violence, since all acts of violence often yield in suffering innocent people. Petrus Reinhard Golose in "Deradikalisasi Terorisme: Humanis, Soul Approach dan menyentuh Akar Rumput" offers a deradicalization program applied by the Indonesian Police force using Soul and Humanistic approach by involving various parties in eradicating terrorism till its root. This riset support the concept of Yüsuf Qardhawî by emphasizing idea that communicative dakwah is the most effective approach in combating radicalism in Islam.