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"This volume is a lively and scholarly illustrated account of the tumultuous events in key countries in the Middle East and North Africa during and since the period of the Arab Spring that began in December 2010."

"One of the most potent insurgencies in twentieth-century Latin American history emerged in El Salvador in the 1970s. This book examines the trajectories of urban and peasant intellectuals who articulated the movements ideology and politics in the context of the Cold War in Latin America. Between 1960 and 1980, these intellectuals embodied an ethos of resistance that blended multiple political, religious, and cultural traditions. They drew on cultures of resistance deeply rooted in the countrys history as well as poetry and religion to spark urban and rural mobilizations against oligarchic-military rule that preceded the civil war in El Salvador. The book provides a ground-up history of the polarization and mobilization that brought El Salvador to the eve of civil war. Combining social analysis with close attention to political consciousness, it examines the evolution of political and religious mentalities and ideas about historical change among both urban and peasant intellectuals who articulated the insurgencys ideology and politics. Poets and Prophets of the Resistance utilizes archival sources in El Salvador and the United States, especially public and private archives that document Catholic Church history, university politics, intellectuals, literary groups, social movements, insurgencies, and repression. It also relies on original interviews with men and women who took part in Salvadoran politics and cultural life in the 1950s through 1970s. The book suggests that the trajectories of intellectuals and revolutionary movements, even in geographically small countries like El Salvador, can reshape the history of the Cold War in Latin America."

"Wadjda merupakan salah satu film dari seorang sutradara wanita pertama asal Arab Saudi yaitu Haifa Al-Mansour yang berhasil memenangkan penghargaan dalam berbagai festival film internasional. Film ini menceritakan tentang potret perempuan dalam tatanan masyarakat Arab Saudi, khususnya cerita tentang seorang anak perempuan bernama Wadjda yang ingin memiliki sepeda, tetapi mendapatkan pertentangan dari masyarakat sekitarnya. Budaya yang kental akan patriarki, poligami, pernikahan dini hingga diskriminasi perempuan tergambar di dalam film ini. Hal yang menarik adalah film ini menunjukan bentuk-bentuk resistensi dari para perempuan Arab Saudi. Bentuk resistensi perempuan pada film tersebut akan dianalisis pada penelitian ini dengan teori semiotika Roland Barthes dari tanda dan simbol yang berupa dialog serta adegan antar tokoh. Tujuan dari penelitian ini adalah menjelaskan bentuk-bentuk resistensi yang terdapat pada film Wadjda melalui analisis semiotika. Hasil dari penelitian ini ditemukan lima bentuk resistensi perempuan yang terdapat pada film Wadjda yang termasuk ke dalam kategori resistensi tertutup dan terbuka.

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Wadjda is one of the films of the first female director from Saudi Arabia, Haifa Al-Mansour, who has won awards at various international film festivals. This film tells about the portrayal of women in Saudi Arabian society, especially the story of a girl named Wadjda who wants to own a bicycle but gets opposition from the surrounding community. A culture that is thick with patriarchy, polygamy, early marriage, and discrimination against women is depicted in this film. The film is interesting because it depicts various forms of resistance from Saudi Arabian women. The form of women's resistance in the film will be analyzed in this study with Roland Barthes' semiotic theory of signs and symbols in the form of dialogues and scenes between characters. The purpose of this study is to explain the forms of resistance found in Wadjda films through semiotic analysis. The results of this study found five forms of women's resistance found in the film Wadjda, besides that the forms of resistance can be categorized as open and closed types of resistance."

"Civil society merupakan istilah yang lahir dari Barat dan menyebar ke hampir seluruh negara di dunia, seiring dengan merebaknya konsep demokrasi. Munculnya istilah tersebut bukan tanpa problem, karena, dikalangan tokoh civil society sendiri seperti; Hobbes, Locke, Hegel, Adam Ferguson, Roussaue, Tacqueville dan Gramcsi telah terjadi pertentangan dalam memproposionalkan konsep civil society.Bagi Negara-negara Arab, istilah civil society pertama kali dipopulerkan pada tahun 70-an oleh Burhan Ghaliyyun, seorang sosiolog asal Suriah. Kemudian tahun 80-an, mendapat perhatian yang sangat besar dari berbagai kalangan baik politisi, intelektual, akademisi, aktivis maupun birokrat dari kalangan pemerintah. Hal ini terbukti dengan apa yang dilakukan oleh Markaz ad-Dirasat al-Wihdah al Arabiyah (Pusat Kajian Uni Arab) yang berpusat di Libanon, dan Markaz Ibnu Khaldun Liddirasat Al-Inma'i (Pusat Kajian pengembangan dan pembangunan Ibnu Khladun) yang berpusat di Kairo. Puluhan buku telah diterbitkan dan berbagai seminar telah digelar oleh kedua pusat studi tersebut. Sejauh yang penulis teliti, setidaknya, telah dilakukan penelitian secara khusus terhadap 13 negara; Mesir, Kuwait, Libanon, Palestina, Suriab, Qatar, Somalia, Sudan, Yaman, Bahrain, Uni Emirat Arab, Yordania dan Train Civil society di Negara-negara Arab (Mesir, Suriah dan Kuwait) berkembang melalui dua faktor utama; pengaruh arus golobalisasi, dan sosial budaya dan sistem politik bangsa Arab yang bersifat diktator dan monarkhi. Baik di Mesir, Suriah dan Kuwait perkembangan civil society secara drastis berlangsung sejak tahun 80-an, dan difahami sebagai kerangka demokrasi.Di Mesir, untuk menciptakan iklim demokrasi perlu penguatan civil society, diikenal dengan coraknya yang sekuler, telah membuka peluang besar untuk melakukan aktivitas-aktivitas orgnanisasi formal dan non formal, pemerintah dan non pemerintah. Sehingga pada 1993, organisasi di Mesir telah mencapai 14.000 lembaga. Namun, dominasi Partai Demokrasi Nasional atau Al-Hizb Al-Wathani Ad-Dimugraty, sebagai partai rezim penguasa, telah menjadi penghambat kebebasan partai-partai lain untuk menyuarakan suara rakyat.Sementara di Kuwait, nampak hambatan-hambatan penerapan civil society yang lebih disebabkan oleh sistem pemerintahan yang kurang mendukung, Sistem Ke Emiran tidak sepenuhnya memberikan kebebasan kepada rakyatnya umtuk berkelompok dan berorganisasi. Contoh kasus, Partai menjadi kegiatan terlarang, karena tidak didukung oleh undang-undang yang berlaku. Namun fenomena civil society telah berlansung baik melalui pemberdayaan organisasi-organisasi dan asosiasi non formal atau non pemerintah. Karenanya, hingga 90-an hanya terdapat sekitar 50 lembaga dan asosiasi baik yang bersifat sosial maupun profesi.Sedangkan di Suriah, civil society mengalami perjalanan yang lebih sulit bila dibandingkan dengan Mesir dan Kuwait. Meskipun diketahui bahwa tokoh yang pertama kali mempopulerkan istilah civil society adalah cendekiawan asal Suriah. Suriah telah menggunakan sistem partai tunggal, Partai Baath. Hanya Partai Baath-lah yang mendomiriasi segala bentuk kegiatan sipil di Suriah. Meskipun demikian, di Suriah terdapat 450 organiasi.Singkatnya, perkembangan civil society di Negara-negara Arab dapat dikategorikan sebagai fase melampaui gelombang pertama menuju gelombang kedua, dimana proporsionalisasi pole civil society dalam fase ini sedang diupayakan legalitasnya dalam masyarakat Arab dan Timur Tengah. Meskipun ada yang menklaim, bahwa civil society dan demokratisasi di Timur Tengah adalah naif.

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The Development of Civil Society In Arab States (Democratization Process in Egypt, Syria and Kuwait)Civil society that is term which born from west and disseminate to all state in the world, along disseminate conception democracy. Existence of the term non-without problem, because at figure of civil society like: Hobbes, Locke, Hegel, Adam Ferguson, Rousseau, Tacqueville and Gramsci have been happened opposition of substantive in conception civil society.In Arabic States, term of civil society in the firs time popularized in 70s by Burhan Ghaliyyun, a sociologist from Syria, then, in 80s, profound interest from good everybody of politician, intellectual, academic, activist and also bureaucrat from government. Proven is by what conducted by Markaz ad-dirasat al-Wihdah Al-Arabiyah (Uni Arab Study Center) in Lebanon, and Markaz Ibnu Khaldun Lidirasaat al Inma'i (Development of Ibnu Khaldun and Study Center) In Cairo. Tens of books have been published and various seminars have been performed by second center Study. As far as in writer research, previous, have been a researched peculiarly to 13 state; Egypt, Kuwait, Lebanon, Palestine, Syria, Qatar, Somalia, Sudan, Yemen, Bahrain, Uni Emirate Arab, Jordan and Iraq. Civil society in Arab States (Egypt, Syria and Kuwait) expanding through two primary factor: influence of globalization current, and the political system nation Arab having character of dictator and monarchy. Either in Egypt, Syria and Kuwait growth civil society drastically takes place since 1980, and comprehended by as framework democratizes.In Egypt, to create climate of democracy need support civil society recognized with its characteristic is secular, have opened big opportunity to (do/conduct) formal organizational activity and non-formal, government and non government. So those in 1993, organization in Egypt have reached 14.000 institutes. But, predominate Party of National Democratize or Al-Hizb AI-Wathany ad-Dimugraty, as party of power regime, have come to resistor freedom of other; dissimilar party to accommodate people aspiration.For a while in Kuwait, applying resistance civil society what more because of system government which less support, emirate system is not full give freedom to his people to team and have the organization. Follow the example of case, party become forbidden activity, because is not supported by law going into effect. But phenomenon civil Society has taken place, goodness of through organizational enable ness and association of non formal or non government. Hence, till 1990 only there are about 50 association and institute of both for public spirited and also profession.While in Syria, civil society experience of more difficult; journey if compared to Egypt and Kuwait. Though known that, the first figure multiply to popularize term civil society is origin Syria intellectual. Syria has used single party, Party Baath. Only Party Baath predominating all the form of the civil activity in Syria. Nevertheless, in Syria there are 450 organizations.The conclusion from above opinion the growth of civil society in Arab can be categorized as first wave phase to second wave, where correct from of civil society in this phase is being strived its legality in Middle East and Arab Society. Though there is claiming, that civil society democratization and in Arab is not possible."