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This book stories social movements on the margins. Foregrounding historically silenced, dismissed and ignored Aboriginal, young, voiceless, and intersex Australian activists, the book theorizes how movement away from exclusionary praxis at the margins can offer renewed hope. Using diverse and creative forms of research underpinned by storying, social movement and critical race theoretical knowledge with a commitment to social justice, this book will be of interest and value to scholars of cultural studies, Indigenous studies, education, human geography, political sciences, and sociology. Louise Gwenneth Phillips is an Associate Professor in Education at Southern Cross University, Australia. Tracey Bunda is Academic Director of the Aboriginal and Torres Strait Islander Studies Unit, University of Queensland, Australia.

Social movements can be understood as a group of people organized in self-awareness that continuously challenges the existing system and values. This study aims to read the phenomenon of the 212 Movement (2016) in Jakarta, Indonesia using the perspective of the theory of social movements (1848-2013). This research used qualitative approach with descriptive methods. Data collected through observation, interviews and analysis of literatures and news media. This case study found the Movement 212 was able to mobilize millions of people including the category of the Social movement Based on Religiosity because militancy that mingled with voluntary attitudes that were seen in the behavior of the figures and the mass of the action. The religious basis is the main motive for the new social movement 212. The 295.8 km long march carried out by the Ciamis community led by K.H. Nonop Hanafi towards the Jakarta National Monument which later inspired the Bogor and Bekasi people to do the same is a fact of militancy and voluntary which is carried out with a high and sincere awareness on the basis of their religiosity. There are five main actors of this movement, K. H. Nonop Hanafi, Bachtiar Nasir, Muhammad Zaitun Rasmin, Muhammad Alkhathath, and Habieb Rizieq Shihab. This movement has a semi-moderate Islamic ideology with the Islamic model Ahlussunnah Waljama'ah. The implication of this research is the New social movement 212 can uphold Islamic values by upholding the law against what they call the Islamic oppressors. And the other side, the New social movement 212 can be strengthening ukhuwah Islamiyah (Islamic brotherhood), ukhuwah wathoniyah (nationalism), and demanding justice for all the people of Indonesia.

The category of new movements can best be divided into subcategories of cultural movements, which oppose the social life of the present, & political movements, which resist the modern state. Both are often viewed as recurring historical phenomena of protest. The ecological movement, however, embodies a new social trend with a new self-image. Description of new movements as Romantic or populist implies that they are recurrences of older movements. To determine whether there is in fact anything new in current movements requires examination of the type of society they attempt to create. A distinctive feature of modern societies is that social movements are themselves the sources of change, & have the power to challenge cultural traditions. Distinct cultural models can be identified as based on organic, mechanical, & cybernetic concepts of work; these in turn imply differing fundamental normative orders. Where both capitalist & socialist movements represent responses to the mechanical & industrial cultural model, the new movements represent responses to the cybernetic & postindustrial model. These are not yet unified; the logical next step is for sociological research to be followed by intervention to create a unified movement. W. H. Stoddard.

At the time of writing this article, one of the bastions of liberal democracy is in great turmoil. On 6 January 2021, protesters loyal to President Trump invaded the capitol to stop the certification of election results. It was a move characterised as domestic terrorism and condemned as anti-democratic by politicians from across the aisle. For many commentators, this was an inescapable result of Trumpism left unchecked, of the unfettered circulation of lies and the stoking of resentment against the democratic establishment. Articles question whether America can bridge the rift between democrat and republican forces or whether differences have become irreconcilable. But such polarisation is not the preserve of the US. It is also rampant in other liberal representative democracies, including the UK where Brexit has laid bare the split between remainers and leavers, liberals and conservatives.