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Abstrak :
Pesantren telah menjadi bagian tradisi keislaman di Indonesia, yang menggabungkan kajian dan budaya Islam Timur Tengah dengan tradisi lokal. Penggabungan tradisi ini menciptakan Islam Indonesia memiliki karakter berbeda dengan Islam di Timur Tengah. Tulisan ini melihat peran pesantren lebih dekat dengan studi kasus pesantren Salafiyah Syafi’iyah Situbondo, Jawa Timur. Pesantren ini telah menjadi salah satu pesantren tertua di Indonesia, dengan peran strategis mengembangkan perdamaian dan mewarnai perjalanan peradaban di sekitarnya. Kiprah tiga pesantren menjadi perhatian utama: memediasi hubungan antar agama pasca kerusuhan Situbondo 1996, mendamaikan hubungan antara petani dan perusahaan perkebunan negara dalam pendayagunaan tanah di Bunengan dan konflik tanah

Abstrak :
This essay looks into the novels of two Indonesian women writers, Perempuan Kembang Jepun (Lan Fang 2009) and Dimsum terakhir (Clara Ng 2006), which depict the struggles of the major female characters in negotiating their ?hybrid? identities amidst the pulls from various opposing forces that try to impose and define their identities. Both works were published in the post-New Order Indonesia, where identity politics seems to dominate the political and cultural realms. Both Lan Fang and Clara Ng try to problematize the rigid and monolithic sense of cultural identity that had been inculcated by the previous regime through its aggressive assimilation policy and imposition of the state ideology of unity. The essay aims at examining different strategies employed by both authors in redefining identity through approaches that see identity as a fluid, non-essentialist, and on-going process rather than a given entity or label that can be simply inscribed on individuals.

Abstrak :
The dramatic change in some important aspects of this country after the collapse of New Order Regime, primarily in the political aspect, provided larger opportunity to Indonesian Chinese in constructing their real identity, included to the Indonesian Chinese Muslim. In one hand, Indonesian Chinese Muslim tended to re-strengthen their cultural identity shown by articulating some features of their ethnic identity, and they show more the involvement in developing discourse of national building and the life of majority group by using their Islamic identity in the other hand. At this point, they then could not be categorized as ?peranakan? and ?totok?, the binary category which is often used to refer to the asimilated and unasimilated Chinese into the cultural system practized by the native majority. After the state launched the new regulation of citizenship No. 12/2006, they were then positioned by the state as the ?real? citizen who had the same civil rights before the law as well as the other groups. The implication of this legacy in the social and cultural context is that they then developed the inclusive identity, such as absorbing the categories and features of identity of other group, involved in the activities of majority group, and occupied the same kind of majority group profession, until they felt that those had become part of their own identity. By sharing their identity with non-Muslim Chinese and majority group, they could take a strategic role as cultural mediators, political brokers and bridge builders.