The Indonesian Constitutional Court has handed down a highly controversial decision lowering the minimum age requirement for presidential candidacy. It raises further alarms about the Court's independence, as the petitioner sought to allow President Jokowi's son, Gibran Rakabuming Raka, to run in the 2024 presidential elections. Worse, the current Chief Justice is married to the President's younger sister, and the Court's legal reasoning it not sound.
The environment in Mosul city is very rich, containing a wide variety of microorganisms which have not been recognised for a long time. Five new fungal genes were identified and registered for the first time in the gene bank. These included Fusarium falciforme 2020-06-MIK-F1 genes for 5.8S rRNA with Accession no. LC555741, Nectriaceae sp. 2020-06-MIK-F2 genes for ITS1 with Accession no. LC555742, Trichoderma asperellum MIK3 genes for 5.8S rRNA with Accession no. LC575020, Penecillum sp. MIK4 genes for 5.8S rRNA with Accession no. LC575021, and Neurospora crassa MIK5 genes for 5.8S rRNA with Accession no. LC575022. These fungal genes were isolated from wastewater of Khosr river in Mosul city/ Iraq, which has many contamination sources.
This study investigated the impact of royalty on the political fields, either internal or external and international. It also studied the most important rules of royalty contract and displayed the statements of preventers and permissive in addition to their clear evidences. Moreover, the study investigated the issues related to these political fields including the development of country's economy, arrangement of governance policy within the country, the most important area of foreign policy of the Islamic country which is publishing the Islam globally by following stimuli means, and finally the impact of international cooperation policy to enable human values to extend by using legitimate means.
In the context of post 9/11, Muslim migrant men in the Europe come under scrutiny where their masculinity is perceived as problematic. They are seen as patriarchal, traditional and conservative within their family, and as potential political/terrorist threat for the society. With this context in mind, this research wishes to understand how Bangladeshi migrant men in The Hague, Netherlands, experience process of marginalisation resulting from the post 9/11 perceptions. I have argued that the process of marginalisation for Bangladeshi migrant men in The Hague is embedded in the intersection of gender, race, colour, class, religion and ethnicity. However, these intersections are uneven, complex and dynamic. Power relations and identities that give them advantage is one context, make them vulnerable in another context. Their darker skin colour and South Asian facial features, for example, save them from direct Islamophobia. Their low-class position protects them from direct competition with white Dutch men. However, once their religious affiliations are disclosed, they are shunned by Dutch neighbours, and their socio-economic position brings them in competition with other migrants. I have focused on three social spheres – the workplace, the family and the wider Dutch society – to understand positionality of Bangladeshi migrant men in relation to other migrant communities as well as white Dutch men. The results of my research show an ambiguous and complex scenario where Bangladeshi migrant men take part in some racist discourses of Dutch society while rejecting others, create negative stereotypes of other migrant communities while claiming some similarities with them, question family dedication of other Muslim communities while going to their mosque. Furthermore, Bangladeshi migrant men negotiate their marginalised masculinity by stressing their breadwinner role, good manners and family dedication, and judge themselves better family men than other migrant and white Dutch men. At the same time, Bangladeshi migrant men live in a 'Bangladesh bubble' where their life is organised around links and relationships with people from Bangladesh, and with other Bangladeshi migrants. While this means a (self)isolation from Dutch society, this bubble allows them to ignore hegemonic notions and practices of white Dutch masculinity in Netherlands, and creates their own ideals of masculinity. Ultimately, they stood out as ideal men, better than white Dutch and other migrants. This showed us that the process of marginalisation is context specific. Men from different position face and negotiate marginalisation differently.
