Thesis (Ph. D.)--Boston University, 2005. / Vita. Includes bibliographical references (leaves [418]-443).

Thesis (M.A.) -- University of Adelaide, School of History and Politics, Discipline of Politics, 2003. / Bibliography: leaves 73-79.

This thesis deals with the political activities and Islamic political vision of Mohamad Roem (1908--1983), a prominent Masyumi leader and Indonesian diplomat in the first half of the twentieth century. His life and early education as well as his works are discussed in order to trace the sources which inspired his vision. In his political activities, Roem expressed his Islamic nationalism by joining and founding Islamic movements from the late Dutch colonial period through the beginning of the New Order. He had much political success, especially in the Republican period. However, he was one of many Muslim leaders who also suffered for his political involvement in the Soekarno era, he was jailed for about four years, while in the Soeharto era, he was banned from participating in political activities. He was a moderate Muslim leader who aspired to cooperate with "secular" leaders in his time for the sake of a larger cause. His Islamic political vision had a significant impact and was a major contribution to both the Indonesian state and the Islamic community. His moderation is reflected in his political correspondence with Nurcholish Madjid in which he argued for the need of an Islamic political party without demanding the creation of an Islamic state. Finally, Roem's political activities and Islamic political vision point to a model of activism in a religiously pluralistic country and could possibly serve as an inspiration to Muslim politicians, especially after Soeharto's fall when Islamic political parties found fertile ground for growth.

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Sammanfattning  Efter att ha skrivit biografin om Mohamad Abdelkarim och analyserat hans olika stilar genom att skriva noter till melodierna så har jag förstått ännu mer varför Mohamad anses vara en av dem som genom historien haft bäst teknik och känsla för sitt instrument, Bizq. Han behärskade instrumentet och var väldigt självsäker i sin musik. Han hade rest runt, bekantat sig med många olika kulturer och tagit influsenser av respektive kultur, vilket gör honom till en unikt mångsidig instrumentalist och komponist. Jag har lärt mig mycket teknik om instrumentet genom att försöka spela låtarna som Mohamad gjorde. / Biografi Ali shaker  Ali Ali känd som Ali Shaker, föddes år 1985 i staden Hassake i den syriska delen av Kurdistan. Ali växte upp i en musikalisk familj- hans pappa sjöng kurdisk folkmusik på fritiden och hans storebror spelade saz och buzuq. Själv började Ali spela darbukka, arabisk trumma, samtidigt som han började skolan. När Ali skulle börja andra klass, dvs. när han var 8 år gammal började han spela trummor på bröllop och mindre fester för att kunna försörja sin familj. Det hände ofta att Ali blödde i händerna då han var tvungen att spela i flera timmar- det var ju hans jobb.  När Ali var 13 år gammal började han spela saz då det var lättare instrument att spela i flera timmar i sträck, det var därför han började spela saz på bröllop. Dessutom är instrumentet en viktig del av den kurdiska vardagen- det finns nästan i varje kurdiskt hem i Syrien. Vid 17 års ålder började ryktet om en duktig sazspelare sprida sig i Hassake-regionen. 19 år gammal kallas Ali in för att göra lumpen i huvudstaden Damaskus. Ali hade tur som blev placerad just där, då alla kända studior var där. Ali började visa framfötterna och snart var han känd bland de flesta verksamma musiker i landet. Efter lumpen började Ali även verka utomlands. I bl.a. Beirut och Dubai, som är navet för arabisk popmusik har Ali medverkat i en otalig mängd låtar och skivor, tillhörande många av arabvärldens största stjärnor. En dröm kvarstod dock- att studera musik på en hög akademisk nivå, en dröm som inte var möjlig tidigare efetrsom Ali var tvungen att jobba hela tiden och hjälpa sin familj. I början på år 2012 flyttade Ali till Sverige, efter att ha gift sig med den kända kurdiska sångerskan Narin Feqe. Han började snabbt att ta de steg som krävdes för att förverkliga sin dröm och studera musik, och det gick snabbt. År 2013 började Ali studera folkmusik från andra kulturer på Kungliga Musikhögskolan.

This research begins with the assumption that the political ideology of Malaysian leaders influences the design of state mosques and seeks to investigate the relationship between Malaysian leaders political ideas of Islam and their influence on the design of state mosques in Malaysia. Even though studies undertaken of state mosque in other Muslim countries show a relationship between state mosque and politics, there are no studies that describe the influence of politics on the state mosques in Malaysia. To date, the research on the state mosque in Malaysia focuses on six main aspects: these are descriptions of the state mosque in regard to its historical development; documentation of the state mosque in the form of measured drawings; classification of state mosque styles; theory for designing the state mosque based on religious sources; discussion on the technical aspects of the state mosque design; and discourse on the role and function of the state mosque in relation to social aspects. In contrast, the aim of this research is to determine: How are the leaders political ideas of Islam expressed through the design of state mosques in West Malaysia? A case study approach as defined by Yin (2003) was applied. Evidence for the case studies has been collected from archival records to gather data regarding political development and building policy which relates to three prominent leaders in Malaysia –Tunku Abdul Rahman, Tun Abdul Razak and Tun Mahathir Mohamad - while on-site observation, state mosque documents and interview were methods to collect evidence for three state mosques in Malaysia, which are the National Mosque, Penang State Mosque and Putra Mosque. Since this research deals with specific interpretations of the state mosque as a social-physical phenomenon and the need to understand how the structural relationship exists between the state mosques and social culture, a multi-disciplinary logic of inquiry combining the interpretive and structuralist paradigms was adopted. In association, a framework incorporating both semiotics and hermeneutics were developed to analyse, firstly, the symbolic meaning embedded in the design of the state mosques and their mundane settings and, secondly, to reveal the leaders intentions and associated actions during the creation of the state mosques. An analysis of the data exposed that there is a dialectic relationship between the leaders and the design of the state mosque in the period of post-independence in Western Malaysia. The investigation of the three state mosques also suggested that the political ideas of Islam as propounded by Malaysian leaders have a profound effect on determining the design of the state mosque. This study, therefore, offers new insights, which not only add to knowledge in this field by widening and strengthening the understanding of political and architectural historical theory in Malaysia, but also are valuable for range of associated fields including architectural semiotics and non verbal communication. This is because this research reveals deep understandings of the built form and material environment operating as a sign in a cultural and social context.