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"The Dutch colonial state categorized animists and ancestor-worshippers and inscribed them into written records in ways that have had long-term effects. The immediate post-independence period in Maluku, despite early political turmoil, settled down to a kind of stability under the New Order, the paradoxical outcome of which was both gradual integration of Nuaulu into a wider political and cultural consensus and conditions favouring economic change that undermined that consensus. The new policies of reformasi after 1998 presented further opportunities for Nuaulu to engage with the state in ways that promoted their interests. The opportunities were short-lived, however, given the implosive events of the communal unrest that lasted until 2001. This paper illustrates how this history has influenced Nuaulu self-perceptions and conceptualization of themselves as a separate people with a “religion” that goes beyond simply adherence to adat, and how this process has been partly driven by demography and a desire for pragmatic accommodation."

"Seren Taun is a ritual ceremony and celebration, which is practiced in West Java by the Sundanese. It is similar to Thanksgiving in many countries. The village Cigugur, located 3 km west of Kuningan, is the focus of the paper, because the Seren Taun celebration there has been a major event and received a lot of attention from the media, government, and scholars. Many non-Javanese traditional celebrations were repressed during the Suharto era and traditional beliefs were either also repressed or co-opted into one of the five official religions. During the post-Suharto era, the spirit of reformation has brought diversity of more than 300 ethnic groups onto the surface. With the aim to preserve and maintain the tradition of Seren Taun, but as well as to preserve the identity and collective memory of the community, Djatikusumah, chairman of PACKU, has in these recent years developed several policies, concerning traditional art performances, buildings/sites used for ceremonies, and the batik motives that were taken from woodcarvings in the Paseban hall. This paper will explore the intersection between the role of Djatikusumah as an agency and the culture industry he invented."

"This study is about the role of Salafi pesantren (Islamic boarding school) in Salafi da’wa (conveying or inviting to the way of Islam) in Indonesia. A Salafi pesantren is a pesantren that teaches Salafism which mostly derives from the works of Muhammad ibn ‘Abd al-Wahhab, the founder of Wahhabism in Saudi Arabia. Salafi pesantren started to emerge in the late 1980s and were established by graduates from Saudi Arabia and Yemen universities, and supported by alumni of the Institute for the Study of Islam and Arabic (LIPIA) in Jakarta. While the precise number of Salafi pesantren is unavailable, it is estimated that the number reaches 50 pesantren. Salafi pesantren not only teach their students about Salafism, but also accustom them to practice the Salafi manhaj (path) in their daily life. The study focuses on three pesantren: al-Nur al-Atsari in Ciamis, Assunah in Cirebon (both in West Java), and al-Furqan in Gresik, East Java. I analyse various aspects of these educational institutions: their historical development, community responses, educational programs, curriculum, methods of instruction, students’ lives and activities, networks and fundraising."

"Inhaltsverzeichnis :Das wesen der religionReligion und moralReligion und wissenschaftDie Chinesische religionDie Agyptische religionDie Babylonische religionDie religion Zarathustras und der MithraskultDer Brahmanismus und Gaotama BuddhaDer BuddhismusDie Griechische religionDie religion IsraelsDie religion des nachexilischen JudentumsDas ChristentumDer Islam"

"Pemikiran Abdurrahman Wahid tentang hubungan agama dan negara pada dasarnya bertititik tolak pada kerangka membangun masyarakat bangsa melalui faham kebangsaan, artinya dalam berbangsa dan bernegara, ia harus dipahami dalam kerangka nasional. Begitu juga pengertian menyeluruh tentang syari'at islam, dalam pandangan Abdurrahman Wahid masalah i'tiqadi'ah dipahami sebagai wilayah politik untuk memperjuangkan ideologi negara, mu'amalah dipahami sebagai upaya memperjuangkan hak-hak warga negara melalui Undang-Undang Dasar 1945, dan akhlaqiah dipahami sebagai upaya berdakwah dengan moralitas. Oleh karena itu, negara yang menjadi keyakinan mayoritas penduduk Indonesia merupakan wilayah privat yang tidak boleh diinterversi atau disubordinasi oleh negara, begitu juga negara, sesuai dengan ketentuan yang diatur oleh UUD 1945, harus benar-benar dilaksanakan untuk memperjuangkan hak-hak berkeyakinan dalam kerangka pembangunan nasional.Adapun konsepsi tentang hubungan agama dan negara Rebublik Indonesia, dalam pemahaman Abdurrahman Wahid dirumuskan dalam tiga bahasan pokok, yaitu : Pertama, finalisasi Pancasila sebagai ideologi negara, karena perjuangan mengenai ideologi tersebut, pada dasarnya bukan didasarkan pada unsur keterpaksaan umat Islam, melainkan didasarkan pada kesadaran yang diwujudkan sebagai penghormatan untuk bersama membangun masyarakat bangsa. Kedua adalah mengenai hubungan simbiotik antara agama dan negara, yang dimaksudkan untuk menjaga hubungan secara proporsional, artinya warga negara tidak boleh mencari legitimasi keagamaannya kepada pemerintah, begitu juga sebaliknya pemerintah tidak boleh mencari legitimasi politiknya kepada agama tertentu, terlebih ia tidak boleh mempolitisasi agama sebagai kendaran politik. Ketiga adalah mengenai konsep pribumisasi Islam yang dimaksudkan untuk mempermudah implementasi hukum Islam menjadi negara tanpa tercerabut dari budaya lokal (bangsa). Sedangkan demokrasi yang dipraktikkan oleh negaranegara Barat adalah tergolong sekuler, yaitu ia dipahami sebagai semangat untuk memisahkan urusan agama dan negara. Implikasi negara yang berfaham sekuler adalah negara tidak satu sen pun mengeluarkan uang untuk kepentingan agama, yang berarti keberadaan seperti Departemen Agama, Peradilan Agama, urusan Haji, dan kurikulum agama dalam semua jenjang pendidikan harus dihapuskan.

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The thoughts of Abdurrahman Wahid about state and religion are basically based on the framework to built nation society through nationalism, in which nation and state. Islam has to be understood in national framework. The complete meaning of Islamic Shari'a, in the Wahid's opinion, has a various meaning. The meaning of theology is understood as political region or struggling for the state ideology, mu'amalah (transaction) can be understood as struggling effort for civic rights through UUD 45 and morality can be understood as teaching effort by morality. Therefore, Islam becoming Indonesian's belief as private matter may not be intervened and subordinated by state, as well as state, according to constitutional law (UUD 45), has to really conduct the struggle for civic right to national development.

And the conceptions of Republic Indonesia and Islam relation, according to Abdurrahman's opinion, are formulated in three fundamental discussion, that concern to finalizing Pancasila as state ideology, because the struggle of ideology basically not relied on compulsory from Muslim, but based on a awareness realized as respect to develop nation state together. Matter is symbiotic relation the second between state and Islam to remain to take care of intercourse proportionally, so citizen may not look for its religious legitimacy to certain religion, particularly he may not make religion as political desire. The third matter is concept "pribumisasi Islam" intended to facilitate implementation of Islamic law as state law. While democracy foundation practiced by western countries is assumed secular, comprehended as spirit to develop political system. The implication of state, which has a secular method that they will not participate to the religion case, such as Department of Religious Affairs, Personal Islamic Court, and the religion curriculum in all education ladders have to be abolished."

"The Dalā’il al-nāshid ‘an aḥkām al-walā’im fī-l-masājid (Arguments of the Seeker for Legal Judgements concerning Festive Meals in Mosques) is a short tract, written in 1938 in Malay in Arabic script by Yaḥyā b. ‘Uthmān b. ‘AbdAllāh, none other than a son of the renowned Batavian muftī Sayyid ‘Uthmān (1822-1914). Protesting against the (in his view) bid‘a (unauthorized religious innovation) of organizing festive meals in mosques, he felt it his duty to try to stop his co-religionists from doing wrong. Not being a theologian himself, his pamphlet is basically a tissue of quotations drawn from the prolific work of his well-known father."