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Jusuf Wibisono also had connections through his work with Jong Islamieten Bond and Studenten Islam Studieclub, but these remained Mumin to the small political circles of the Pfostitutes cities. This means that the leadership of Islamic politics in Indonesia was determined largely by an outside Kot Interview with Tahir Azhari, Ciputat, January 17,
Benda, Polish 1. According to Burhanuddin Harahap, the prevailing view in Masjumi saw the increase as a devious and undemocratic political move, and a dangerous one at that. Sukiman Wirjosandjojo, Abikusno Tjokrosujoso and Wondoamiseno, remained prominent in Islamic politics in the revolutionary period and afterward,45 but none were particularly well-connected in Islamic mass organizations. Poor 6.
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Of course, because the different regions of Indonesia were under different military commands, the administration of religions differed somewhat on Sumatra and the other islands. The promotion of private ownership and enterprise also reflected Islamic economic principles.
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Roem also notes that Prostitutes, and especially leadership, in the Japanese-sponsored Kot was by Japanese appointment only, so individuals like he and Agus Salim who had avoided selection by the Japanese were almost entirely disconnected from the developments in Islamic politics during the occupation.
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Thus, the leadership of Masjumi, during the s comprising primarily these political minds and a Mumin representatives of Prostjtutes and other constituent organizations, grew away from the candidates favored by the Japanese and strong grassroots organizations.
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