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"Since its birth as a concept, civilization has been defined by an encounter with the other. Barbarism, the ever-ready counter concept, has provided civilization with its raison detre, that of exerting violence upon other societies to civilize them. Enlightenment thinkers defined civilization as an opponent of nature, while science and technology, tools with which nature was to be conquered, became one of the basic indicators of development. Thus was formed the unbroken tie between civilization and science. In the Muslim world, civilization became a synonym for modernization, a lifestyle imposed by the colonialists and their local counterparts. However, as this volume reveals, the resistance to and reception of Western modernity by non-Western societies is not homogenous, nor is the othering unidirectional. If the Orientalist discourse portrayed the Islamic East as an exotic, seductive, and untamed other, a corresponding Occidentalism also stereotyped the West as the soulless, mechanistic other to Islam. Challenging the embedded prejudices within social theory, Debates on Civilization in the Muslim World questions the Eurocentric understanding of civilization and also explores the themes of modernization, globalization, and the future of the civilization debate."

"ABSTRAKPenelitian ini bertujuan untuk memberikan gambaran tentang religiusitas spiritualitas, serta pencarian makna hidup dari sudut pandang kaum gay muslim di Jakarta. Penelitian dilakukan dengan mengambil dua orang subjek pria gay dengan rentang usia 21-34 tahun. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan studi kasus intrinsik. Data dihimpun dengan metode wawancara mendalam terhadap kedua subjek, kemudian dilakukan analisis intra-subjek dan analisis inter-subjek. Penulis menggunakan Teori Ekologi Bronfenrenner sebagai acuan untuk membuat pertanyaan umum seputar kehidupan subjek. Religiusitas diukur dengan lima dimensi dari teori Glock dan Stark (1965), yaitu ideological dimension (dimensi ideologi), ritualistic dimension (dimensi ritual), experiential dimention (dimensi eksperensial), intellectual dimension (dimensi intelektual), dan practices/consequences dimension (dimensi praktis/konsekuensi). Spiritualitas diukur dengan teori tahapan keimanan milik James Fowler (1981), yaitu primal faith (usia 0-2 tahun), intuitive-projective faith (usia 3-7 tahun) , mythic-literal stage (usia 8-12 tahun), conventional stage (usia 13-20 tahun), individualistic-reflective stage (usia 21-34 tahun). Pada tahapan keimanan hanya diambil lima dimensi karena subjek penelitian yang diambil berusia 21-34 tahun. Sedangkan untuk pencarian makna hidup menggunakan teori Viktor Frankl tentang tiga prinsip makna hidup, yaitu, bahwa hidup manusia memiliki arti di segala aspeknya, bahkan pada titik terendah kehidupan manusia. Prinsip kedua yaitu motivasi keinginan individu untuk mencari makna dari hidupnya. Prinsip ketiga adalah manusia memiliki kebebasan untuk menentukan sikap, bahkan di situasi-situasi menyedihkan yang sangat sulit diubah. Hasil penelitian ini menggambarkan bahwa religiusitas dan spiritualitas masing-masing memiliki makna yang berbeda dalam sudut pandang subjek, namun dalam pencarian makna hidup, kedua subjek memiliki pandangan yang hampir sama yaitu menjadi manusia yang lebih baik. hasil penelitian lain menunjukkan bahwa religiusitas dan spiritualitas dalam pencarian makna hidup kedua subjek memiliki peran tertentu meskipun pada salah satu subjek peran tersebut tidaklah besar.

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ABSTRACTThis research aims to describe how gay Muslims define religiosity, spirituality, and the meaning of life from their point of view. Two gay Muslims in Jakarta were interviewed deeply for this research; both of them are on the range 21-34 years of age. This is a qualitative research which uses intrinsic case study as the method. The author interviewed all two subjects and then performed the intra-subject and inter-subject analyses. The author used Bronfenbrenner's Ecological Theory as a background theory to deliver general question about each subject's life. Based on Glock and Stark's (1965) five dimensions, religiosity is measured by ideological dimension, ritualistic dimension, experiential dimension, intellectual dimension, and practice/consequences dimension. On the other hand, spirituality was based on James Fowler's (1981) stages of faith, which are primal faith (age 0 to 2 years old), intuitive-projective faith (age 3 to 7 years old), mythic-literal stage (age 8 to 12 years old), conventional stage (age 13 to 20 years old), individualistic-reflective stage (age 21 to 34 years old). Only five out of seven stages of faith were used in this research, due to subjects' age. For the search of the meaning of life, Viktor Frankl's 3 principles on searching for the meaning of life were used. First, life has its own meaning in every aspect even-at the worsts. Second, it is a will to search for the meaning of life. Third, a person has the right to take any actions toward any given situations, even the worst one. From the interview, it can be concluded that each subject has different points of view on religiosity and spirituality. However, both subjects stated that on the search for meaning of life, they always try to be kind to God's creature. At last, both religiosity and spirituality have influenced both subjects' lives in different ways and portions."

"Produk kosmetik halal merupakan salah satu produk halal yang digemari masyarakat Indonesia, khususnya pada konsumen perempuan dewasa muda muslim. Penelitian ini bertujuan untuk melihat pengaruh iklan islami dan e-WOM (electronic word of mouth) sebagai beberapa prediktor intensi pembelian daring produk kosmetik halal di Indonesia. Penelitian dilakukan secara cross-sectional korelasional terhadap 136 responden perempuan dewasa muda (18-25 tahun) beragama Islam. Hasil menunjukkan bahwa iklan islami dan e-WOM secara simultan mempengaruhi intensi pembelian daring. Namun, secara parsial, hanya e-WOM saja yang mempengaruhi intensi pembelian daring. Dari hasil penelitian tersebut, dapat dilihat bahwa iklan islami dan e-WOM jika digabungkan dapat menjadi bentuk promosi yang efektif bagi penjual dan dapat mendorong konsumen untuk membeli produk tersebut.

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Halal cosmetic products are one of the halal products that are popular with Indonesian people, especially young Muslim female consumers. This study aims to see the effect of Islamic advertising and e-WOM (electronic word of mouth) as some predictors of online purchase intention of halal cosmetic products in Indonesia. The research was conducted cross-sectional correlational on 136 young adult female respondents (18-25 years) who were Muslim. The results show that Islamic advertising and e-WOM simultaneously influence online purchase intentions. However, partially, only e-WOM influences online purchase intention. From the results of this research, it can be seen that Islamic advertising and e-WOM when combined can be an effective form of promotion for sellers and can encourage consumers to buy these products.

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"Penelitian ini berjudul Darul Islam di Garut 1949-1962 yang berusaha untuk menjelaskan dan merekontruksi gerakan Darul Islam yang terjadi di Garut mulai dari diproklamirkan telah berdirinya Negara Islam Indonesia NII pada tahun 1949 hingga dieksekusi matinya pemimpin NII yaitu Kartosuwiryo pada tahun 1962. Yang menjadi fokus utama dari penelitian ini adalah mengenai pergerakan Darul Islam di Kabupaten Garut, Pemikiran dan aksi-aksi dari Sekarmadji Maridjan Kartosuwiryo dan Institut Suffah. Ruang lingkup penelitian ini hanya meliputi wilayah Kabupaten Garut pada tahun 1949-1962. Metode penelitian ini menggunakan Teori Gerakan Sosial dan sumber penelitian yang digunakan didapatkan melalui sumber primer dan sekunder, sumber primer merupakan merupakan arsip dan dokumen resmi yang penulis peroleh dari Arsip Nasional Republik Indonesia ANRI di Jakarta, Perpustakaan Daerah dan Kearsipan di Kabupaten Garut, Dinas Pariwisata dan Dinas Pemasaran di Kabupaten Garut dan Perpustakaan Pusat Universitas Indonesia. Selain itu sumber lainnya adalah berupa hasil wawancara kepada narasumber terkait yang menunjang penelitian ini. Sedangkan sumber sekunder didapatkan melalui karya-karya terdahulu yang berkaitan dengan Darul Islam, melalui buku-buku yang sudah diterbitkan, karya skripsi dan tesis yang membahas pemberontakan Darul Islam. Darul islam merupakan suatu gerakan yang menuntut untuk mengislamkan secara utuh negara Indonesia.

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This study titled Darul Islam in Garut 1949 1962 which seeks to explain and reconstruct the Darul Islam movement that occurs in Garut start has been proclaimed the establishment of the Islamic State of Indonesia NII in 1949 until the death of the leader of the NII is executed Kartosuwiryo in 1962. The main focus of this study is the Darul Islam movement in Garut, thoughts and actions of Sekarmadji Maridjan Kartosuwiryo and Suffah Institute. The scope of this study covers only the district of Garut in 1949 1962. This research method using the Theory of Social Movements and the source of the research obtained through primary and secondary sources, primary sources are the archives and official documents that the authors obtained from the National Archives of the Republic of Indonesia ANRI in Jakarta, Regional Library and Archives in Garut, Office Tourism and Marketing Office in Garut and Central Library of the University of Indonesia. Moreover other sources is in the form of interviews to relevant sources that support this research. While the secondary sources obtained through previous works related to Darul Islam, through the books that have been published, thesis work and thesis discusses the Darul Islam rebellion. Darul Islam is a movement that demands to convert the whole of Indonesia."

"The political discourse in India experienced a fundamental shift when the Sachar Committee Report revealed that despite the national and state governments minority development policies and programmes, the Muslim community was among the most deprived and backward, worse off than the scheduled castes and scheduled tribes, in most of the outcome indicators. Many new pro-poor and inclusive policies were introduced as a response to the recommendations of the report. This book makes a critical assessment of the impact of post-Sachar policies, bridging the gaps in empirical measurements and analytical documentation, and making them accessible to the public at large. The book recommends policies and institutions required for ensuring the constitutional right to equal opportunity for all Indian citizens, especially minorities, such as setting up of an Equal Opportunity Commission and systematically computing a diversity index to improve the process of assimilation of the deprived groups, including the minorities, into the national mainstream."

"Religion, Ethnicity and Transnational Migration between West Africa and Europe focuses on the West African migrants presence in Europe and the way they negotiate religion and ethnicity in a new context. Special attention is given to the diversity of religious background of the migrants and to exploration of interreligious (especially Christian-Muslim) relations. These dimensions of transnational migration have not been widely researched, yet. After introducing the new African religious diaspora, the situation of the Senegalese, Ghanaian and Fulbe migrants, both Christian and Muslim, in France, Spain, the Netherlands, Germany and Switzerland is analysed. The impact the migrants make on their communities of origin in Africa is also taken into account. "