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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."

"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."