Young Muslim(年輕的穆斯林)到底是什麼？
Young Muslim 年輕的穆斯林 - IS was quick to exploit the enduring malaise of young Muslims, middle-class or disaffected, into a massive fascination through its promises of reconquered dignity, economic promotion, and the status of hero in the war against the Infidels. [1] Based on a series of face-to-face interviews with Alam in 2015 and 2016, this paper provides a detailed insight into the allegations, the context in which they emerged, and the implications raised for young Muslims in the education system. [2] As such, the article suggests that hijrah is but one—and the most transnational—among various kinds of movement to which young Muslim-Marseillais turn as they grapple with discrimination, seek to improve themselves, and ascertain how best to belong. [3] This article aims to explain the reception of young Muslims in Thai films. [4] The main objective of this research is to analyze the impact of BMF campaign on the purchasing behavior of young Muslims behaviors. [5] On the one hand, resolutions were prepared and adopted at the European level, and a set of measures was developed to accept migrants and provide them with financial and social assistance, which was expected to facilitate the process of adaptation and further lay the foundation for the assimilation of young Muslims. [6] Importantly, the research participants claimed, in contrast to the securitised regime that circumscribed their lives as a ‘suspect community’ closing down critical discussion in the public sphere, their (ethnographic) engagement in the field enabled them to inhabit alternative representational spaces to the dominant public framing of young Muslims as dangerous men. [7] In a more specific way, this article would like to describe how young Muslims criticize Islamism in their daily lives. [8] Employing an urban ethnography on everyday lived experiences of young Muslims in Amsterdam, the paper investigates multiple modes through which Othering is sensed, lived, and felt through the body. [9] Employing (auto)ethnography in Amsterdam, I present public transport as a cross-cultural meeting place with spatial negotiation of difference to study everyday travel experiences of young Muslims. [10] This study aims to find how young Muslims use wattpad to write Islamic stories as a means of Islamic da'wah. [11] Building on research on interreligious romantic relations and accounts of the lives of young Muslims and other ethno-religious minorities in Western societies, we propose that religious in-group bias is stronger for Muslim girls than for Muslim boys. [12] We illustrate our argument by drawing on empirical evidence from a qualitative project on experiences of diverse groups of young Muslims, conducted in Groningen, The Netherlands. [13] This paper aims to understand how young Muslims in the super-diverse city of Antwerp negotiate the tensions between their religious identification and the broader cultural framework of individualism. [14] This strategy has resulted in a rather dramatic change, prompting the emergence of the movement of young Muslims who call themselves #IndonesiaTanpaJIL (ITJ). [15] On the one hand, there are the educated interviewees and spiritually oriented respondents, who generally criticize the ignorance of most imams and the irrelevance of their sermons to young Muslims in Europe. [16] This article describes one of the effects of globalization on young Muslims in Indonesia. [17] Keywords: strict Islam, assertion of identity, young Muslims, protest ----- Bibliography: Bucaille, Laetitia/Villechaise, Agnes: Salafist Impregnation of Muslim Youth in France: a Challenge to the Republic?, ERIS – European Review of International Studies, 2-2018, pp. [18] In this essay I discuss artworks by a sample of young people with a Muslim background who participated in the Numur—Islam and I exhibition, which was organised as part of the Young Muslims and Resilience (2016-2018) research project. [19] It has been identified the role of religious education in the young Muslims formation. [20] An ethnographic study of young Muslims in Indonesia was conducted in order to examine the motivations and cultural practice of K-pop fans. [21] Young Muslims as a driver of national change have an important role in introducing Islam that is friendly and open to the modern world. [22] Islamic State media strategists have managed to turn the most atrocious horrors into a Hollywood-like spectacle that captures the attention of young Muslims living in the West. [23] The aims of this research were to study the problems of young Muslims in the three southern border provinces of Thailand, to study the management methods of government agencies employed to solve the problems faced by young Muslims, and to study the results of government activities, as well as to suggest guidelines for solving the problems faced by young Muslims. [24] The emergence of young Muslims since the last decade has led Muslim industry to grow rapidly into the market bringing new social era of Islamic fashion. [25] Interviews and observations focused on dialogue activities between Christians in a Lutheran Church of Norway parish, Hindu youth in a nearby Hindu Cultural Centre and young Muslims from the area. [26] This group directs its attention, above all, to young Muslims in the Western Diaspora. [27]IS 迅速利用年輕穆斯林、中產階級或心懷不滿的人的長期萎靡不振，通過其重新獲得尊嚴、經濟促進和在與異教徒的戰爭中的英雄地位的承諾，將其轉化為巨大的魅力。 [1] 基於 2015 年和 2016 年對 Alam 的一系列面對面採訪，本文詳細介紹了這些指控、指控出現的背景以及對教育系統中年輕穆斯林的影響。 [2] 因此，文章認為，回教只是馬賽年輕穆斯林在努力應對歧視、尋求提高自己並確定如何最好地歸屬時所轉向的各種運動中的一個——也是最具跨國性的一個。 [3] 本文旨在解釋泰國電影中對年輕穆斯林的接受程度。 [4] 本研究的主要目的是分析 BMF 活動對年輕穆斯林購買行為的影響。 [5] 一方面，在歐洲層面製定並通過了決議，並製定了一系列措施來接納移民並向他們提供財政和社會援助，這有望促進適應進程並進一步奠定基礎。年輕穆斯林的同化。 [6] 重要的是，研究參與者聲稱，與將他們的生活限制為“可疑社區”的證券化政權關閉公共領域的批判性討論相比，他們在該領域的（民族志）參與使他們能夠居住在占主導地位的替代代表性空間中公開誣衊年輕穆斯林為危險人物。 [7] 本文想以更具體的方式描述年輕的穆斯林如何在日常生活中批評伊斯蘭主義。 [8] 該論文采用城市民族志研究阿姆斯特丹年輕穆斯林的日常生活經歷，研究了通過身體感知、生活和感受他者的多種模式。 [9] 在阿姆斯特丹使用（汽車）民族志，我將公共交通作為一個跨文化的聚會場所，通過空間協商差異來研究年輕穆斯林的日常旅行經歷。 [10] 本研究旨在了解年輕穆斯林如何使用 wattpad 編寫伊斯蘭故事作為伊斯蘭宣教的一種手段。 [11] 基於對宗教間浪漫關係的研究以及對西方社會中年輕穆斯林和其他民族宗教少數群體生活的描述，我們提出穆斯林女孩的宗教內群體偏見比穆斯林男孩更強。 [12] 我們通過在荷蘭格羅寧根進行的關於不同年輕穆斯林群體經歷的定性項目的經驗證據來說明我們的論點。 [13] 本文旨在了解超級多元化城市安特衛普的年輕穆斯林如何在他們的宗教認同與更廣泛的個人主義文化框架之間的緊張關係中進行協商。 [14] 這一戰略導致了相當大的變化，促使自稱#IndonesiaTanpaJIL (ITJ) 的年輕穆斯林運動的出現。 [15] 一方面，有受過教育的受訪者和以精神為導向的受訪者，他們普遍批評大多數伊瑪目的無知以及他們的佈道與歐洲的年輕穆斯林無關。 [16] 本文描述了全球化對印度尼西亞年輕穆斯林的影響之一。 [17] 關鍵詞：嚴格的伊斯蘭教，身份認同，年輕穆斯林，抗議 ----- 參考書目：Bucaille, Laetitia/Villechaise, Agnes: Salafist 對法國穆斯林青年的浸漬：對共和國的挑戰？, ERIS – 歐洲國際研究評論, 2-2018, 頁。 [18] 在這篇文章中，我討論了一群有穆斯林背景的年輕人的作品，他們參加了 Numur-Islam and I 展覽，該展覽是作為青年穆斯林與復原力（2016-2018）研究項目的一部分而組織的。 [19] 已經確定了宗教教育在年輕穆斯林形成中的作用。 [20] 為了檢驗 K-pop 粉絲的動機和文化習俗，我們對印度尼西亞的年輕穆斯林進行了民族志研究。 [21] 作為國家變革的推動者，年輕的穆斯林在介紹對現代世界友好和開放的伊斯蘭教方面發揮著重要作用。 [22] 伊斯蘭國媒體戰略家成功地將最殘暴的恐怖事件變成了好萊塢式的奇觀，吸引了生活在西方的年輕穆斯林的注意。 [23] 這項研究的目的是研究泰國南部三個邊境省份年輕穆斯林的問題，研究政府機構為解決年輕穆斯林面臨的問題而採取的管理方法，並研究政府活動的結果，如並為解決年輕穆斯林面臨的問題提出指導方針。 [24] 自過去十年以來，年輕穆斯林的出現使穆斯林產業迅速進入市場，帶來了伊斯蘭時尚的新社會時代。 [25] 採訪和觀察的重點是挪威路德教會教區的基督徒、附近印度教文化中心的印度教青年和該地區的年輕穆斯林之間的對話活動。 [26] 這個團體首先將注意力集中在西方散居的年輕穆斯林身上。 [27]
Among Young Muslim 在年輕的穆斯林中
They served the formation and preservation of religious-moral and national-cultural values among young Muslim women. [1] The numerous social ills among young Muslim of southern Thailand is a manifestation of the crisis and the collapse of morality in society. [2] So, it is important to measure information literacy among young Muslims about Islamic information. [3] A few years ago, during the first session of my elective security studies course on Islamist politics in the Middle East, I went around the room and asked the students, ‘Why are you taking this course?’ In their responses, the students expressed interest in topics like ‘global terrorism’, ‘Islamic fundamentalism’, ‘Muslim immigrants’, ‘radicalism among young Muslims’ and the ‘influx of Muslim refugees’. [4] This study evaluated sunnah and non-sunnah eating manners among young Muslim generation in Kuantan, Pahang involving secondary school children (age between 13-17) and university students (age between 18-25 years old). [5] One of the reasons of this effort is driven by a fact that the rising influence of extrimism among young Muslim generation as well as students has led the growing emergence of social disintegration forces in Muslim communities and countries. [6] Devoutness to Islam and the Attitudinal Acceptance of Political Violence Among Young Muslims in Germany. [7]他們為年輕穆斯林婦女的宗教道德和民族文化價值觀的形成和維護服務。 [1] 泰國南部年輕穆斯林的眾多社會弊病是社會危機和道德崩潰的表現。 [2] 因此，衡量年輕穆斯林對伊斯蘭信息的信息素養非常重要。 [3] 幾年前，在我的中東伊斯蘭政治選修安全研究課程的第一節課上，我繞著房間問學生，“你們為什麼要選修這門課？”在他們的回答中，學生們表達了興趣在諸如“全球恐怖主義”、“伊斯蘭原教旨主義”、“穆斯林移民”、“年輕穆斯林中的激進主義”和“穆斯林難民湧入”等主題中。 [4] 這項研究評估了彭亨州關丹年輕穆斯林一代的聖行和非聖行飲食方式，涉及中學生（13-17 歲）和大學生（18-25 歲）。 [5] 這一努力的原因之一是，極端主義在年輕的穆斯林一代和學生中的影響力不斷上升，導致穆斯林社區和國家越來越多地出現社會解體力量。 [6] 德國年輕穆斯林對伊斯蘭教的虔誠和對政治暴力的態度接受。 [7]
Two Young Muslim
In this article, I investigate poetry written by two young Muslim people during their spare time. [1] We adopt the concept of ‘everyday lived religion’ to analyse the cases of two young Muslims who find their own ways of including Islam into their identity work and their everyday lives. [2]在這篇文章中，我調查了兩位穆斯林青年在業餘時間寫的詩歌。 [1] 我們採用“日常生活中的宗教”的概念來分析兩名年輕穆斯林的案例，他們找到了自己的方式將伊斯蘭教納入他們的身份工作和日常生活中。 [2]
young muslim woman 年輕的穆斯林婦女
First, this culture of intoxication was excluding for young Muslim women and, furthermore, seemed to enhance exclusion based on ethnicity and religion, regardless of whether our participants drank alcohol or abstained. [1] They served the formation and preservation of religious-moral and national-cultural values among young Muslim women. [2] In this piece we document how a football club has proved to be an important mechanism of integration for young Muslim women in Ireland. [3] This chapter investigates the clothing of young Muslim women, its meaning, and practices in the present and in a five-year autobiographical perspective. [4] ABSTRACT This article discusses how young Muslim women negotiate their multiple identities within the context of a predominantly Muslim, secular nation. [5] Based on qualitative research among female Dutch-Moroccan teenagers in two underprivileged neighborhoods in the city of Utrecht, the Netherlands, this article focuses on the spatial practices of young Muslim women in public space. [6] Key to the idea of a young Muslim woman's marriage, the doctrine of kafā’a (equality or suitability), the match between the man and woman, and its grounding in patriarchal and social norms is also discussed. [7] The article discusses the indiscernibility of social-media-based young Muslim women’s groups’ (YMWGs) transformative roles in socio-political analysis, standing in contrast to the groups’ visibility in Indonesian young women’s everyday lives. [8] Additionally, they also represent and communicate their networked identities as active and modern Muslim women that generate new figures of Indonesian young Muslim women. [9] This article draws on an analysis of the narratives of Australian young Muslim women to explore their higher education experiences and aspirations. [10] Through interdisciplinary scholarship, drawing from critical media and cultural theory, and media psychology, and deriving new empirical data from qualitative digital ethnography and quantitative focus group and survey studies, it presents original case studies with young people in Southeast Asia, including young Muslim women’s groups in Indonesia and youth public opinion on LGBTs in Singapore. [11] An analysis of the purchasing behavior of modest sportswear is very potential to provide information and insights in terms of the motivation of young Muslim women to purchase modest sportswear. [12]首先，這種醉酒文化排除了年輕的穆斯林女性，此外，似乎加強了基於種族和宗教的排斥，無論我們的參與者是否飲酒或棄權。 [1] 他們為年輕穆斯林婦女的宗教道德和民族文化價值觀的形成和維護服務。 [2] 在這篇文章中，我們記錄了足球俱樂部如何被證明是愛爾蘭年輕穆斯林女性融入的重要機制。 [3] 本章從五年自傳的角度探討年輕穆斯林婦女的服裝、其意義和實踐。 [4] 摘要 本文討論了年輕的穆斯林婦女如何在一個以穆斯林為主的世俗國家的背景下協商她們的多重身份。 [5] 本文基於對荷蘭烏得勒支市兩個貧困社區的荷蘭裔摩洛哥女性青少年的定性研究，重點關注年輕穆斯林女性在公共空間的空間實踐。 [6] 還討論了年輕穆斯林婦女婚姻理念的關鍵、kafā'a（平等或合適）教義、男女之間的匹配及其在父權制和社會規範中的基礎。 [7] 這篇文章討論了基於社交媒體的年輕穆斯林婦女團體 (YMWGs) 在社會政治分析中的變革性作用的不可識別性，與這些團體在印度尼西亞年輕女性日常生活中的可見度形成鮮明對比。 [8] 此外，她們還代表和傳達她們作為活躍和現代穆斯林女性的網絡身份，從而產生了印度尼西亞年輕穆斯林女性的新形象。 [9] 本文通過對澳大利亞年輕穆斯林女性的敘述進行分析，探索她們的高等教育經歷和抱負。 [10] 通過跨學科學術研究，借鑒批判性媒體和文化理論，以及媒體心理學，並從定性數字民族志和定量焦點小組和調查研究中獲得新的經驗數據，它展示了東南亞年輕人的原創案例研究，包括年輕的穆斯林婦女團體印度尼西亞和新加坡青年公眾對 LGBT 的看法。 [11] 對適度運動服購買行為的分析很有可能為年輕穆斯林女性購買適度運動服的動機提供信息和見解。 [12]
young muslim generation 年輕的穆斯林一代
This social study discussed the understanding of Islamic thought as a religious ideology and scientific methodology for the young Muslim generation who live, study, and work in a millennial time. [1] This study evaluated sunnah and non-sunnah eating manners among young Muslim generation in Kuantan, Pahang involving secondary school children (age between 13-17) and university students (age between 18-25 years old). [2] One of the reasons of this effort is driven by a fact that the rising influence of extrimism among young Muslim generation as well as students has led the growing emergence of social disintegration forces in Muslim communities and countries. [3] This study examines the views of young Muslim generation in Makassar who are actively involved in interfaith programs. [4] This study aims at challenging this stereotyping and providing evidence that boarding school, that, in fact, plays a significant role in the society and contributes to transformation of young Muslim generation. [5]這項社會研究討論了伊斯蘭思想作為一種宗教意識形態和科學方法論的理解，適用於在千禧年生活、學習和工作的年輕穆斯林一代。 [1] 這項研究評估了彭亨州關丹年輕穆斯林一代的聖行和非聖行飲食方式，涉及中學生（13-17 歲）和大學生（18-25 歲）。 [2] 這一努力的原因之一是，極端主義在年輕的穆斯林一代和學生中的影響力不斷上升，導致穆斯林社區和國家越來越多地出現社會解體力量。 [3] 本研究探討了在望加錫積極參與跨信仰項目的年輕穆斯林一代的觀點。 [4] 本研究旨在挑戰這種陳規定型觀念，並提供證據證明寄宿學校實際上在社會中發揮著重要作用，並有助於年輕穆斯林一代的轉變。 [5]
young muslim man
What is it like to be a young Muslim man in post-7/7 Britain, and what impact do wider political factors have on the multifaceted identities of young Muslim men? Drawn from the author’s ethnographic research of British-born Muslim men in the English town of Luton, Being Young, Male and Muslim in Luton explores the everyday lives of the young men and, in particular, how their identity as Muslims has shaped the way they interact with each other, the local community and the wider world. [1] Case Presentation: We report an unusual case of papillary type 1 RCC in a young Muslim man mimicking as UTUC radiologically and found to have free tumor thrombus in PCS. [2] For the purpose of this paper,seven in-depth interviews were conducted on young Muslim men and women. [3]在 7/7 後的英國成為一名年輕的穆斯林男子是什麼感覺？更廣泛的政治因素對年輕穆斯林男子的多方面身份有什麼影響？摘自作者對英國盧頓鎮英國出生的穆斯林男性的民族志研究，《盧頓的年輕男性和穆斯林》探討了年輕人的日常生活，特別是他們作為穆斯林的身份如何塑造了他們的生活方式與彼此、當地社區和更廣闊的世界互動。 [1] 病例介紹：我們報告了一個不尋常的乳頭狀 1 型 RCC 病例，該病例是一名年輕的穆斯林男子，在放射學上模仿 UTUC，在 PCS 中發現有游離腫瘤血栓。 [2] 出於本文的目的，對年輕的穆斯林男女進行了七次深入訪談。 [3]
young muslim couple
To this end, a community-based research process was applied through activities held in a community center to mentor and assist 30 young Muslim couples whom were married for a period of 5 to 20 years. [1] ” Although there is a tendency that new houses in Indonesia are usually associated with a new family, we found that a Muslim housing complex is today a preference of young Muslim couples. [2]為此，通過在社區中心舉辦的活動應用了以社區為基礎的研究過程，以指導和幫助 30 對已結婚 5 至 20 年的年輕穆斯林夫婦。 [1] ” 儘管印尼的新房通常與新家庭聯繫在一起，但我們發現穆斯林住宅區如今已成為年輕穆斯林夫婦的首選。 [2]