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"For the Indonesian people who are socio-historically well known as the religious society-, religion usually plays an important and central part of social life. In fact, even for decades, Islam as one of the living religions and the largest one in Indonesia was culturally perceived as the belief and normative system giving certain divine regulations for regulating various daily life activities of the followers. Consequently, the existence and function had structurally been placed on the pivotal and determinative position. Religion (in the case, Islam), then, was seen systemically not only as any certain social institution that functions to manage or organize the ritual activities concerning with reverence and devotion to the God in the narrow sense, but it also gave life-orientation, "frame of reference?, motivation and life-ethos, "mode of conduct?, etc. in the broad dimension of daily life activities of the followers. The presence and dynamic growth of modern humanistic thoughts and also the rapid development of science & technology as well as the waves of modernization and the globalization process that have powerfully been taking place in our country, in fact they bring about some through-going changes of the role of Islam as a revealed religion. Islam seems to be declined in its fundamental roles and social significance. Islam, then, is only to be operated as any system which is functionally not so determinative and decisive one in the social life process. With respect to those phenomena, this thesis investigates how far the middle-class Moslem community of Bekasi Selatan plays the role of Islam as their religion in their real life. It strictly focuses on some basic issues or variables relating to the roles of (Islamic) religious institutions, implementation of religious norms, and the quality of religious experience or cognitive system amongst the middle class of the Moslems in the research-location. Using the qualitative methodological approach or paradigm, it is founded out some important and basic findings. First, there is a discernable change of the role or function of the (Islamic) religious institution in the society. This process of changes is typically indicated by some soda-religious phenomena occurred in the sphere of every day?s activities of those middle-class Moslems, viz, decline of the power, authorities, credibility?s, and social significance of the religious leaders, decline of religious organizational authority, popularity, and influences, and also any phenomena relating to the decrease of social participation of the followers in religious activities. Second, the religious (Islamic) norms and values which are substantively rooted in the AL-Qur'an, As-Sunnah and the ljtihad--have not already been implemented proportionally in every aspect of life whether in the aspect of politic, economic, educational, social-relation, and the life style. Third, there is process of trivialization (pendangkaIan) of the religious values and knowledge. Those values and knowledge as basic elements are not coherently internalized with their real life performances. Based on the above findings, some inductive conclusions--by using the theoretical paradigm of secularization explicated previously -can be drawn as follow:First, the process of secularization has been taking place in the midst of life of middle-class Moslem in Bekasi Selatan until now. In the institutional dimension, processes of secularization are manifested in the form of decline of religion, routinization process, differentiation, and disengagement of religion. In the normative dimension, such process of secularization appears in the form of process of religious transformation and desacralization of religious norms and values. While, in the cognitive or experiential level, secularization is concretized in the shape of process of segmentation and trivialization of religious values or religious system in such community.Second, the trend of the secularization process happened in the community tended to the process of rationalization toward Islam as a religion.Third, some dominant factors causing secularization in the middle class of Moslem in Bekasi Selatan are the lack of knowledge and understanding towards Islam as their religion besides factors of modern culture resulted in the process of modernization and development of modern philosophical thoughts."

"This work illuminates for the first time the relationship between the Church of England and the writing of history in the late-Victorian and Edwardian era. It contends that the Church of England and Anglican theology had a decisive impact on the development of historical scholarship in this period. Since this was the time when history was first entrenched in school and university curricula, the resulting ideas had a remarkable circulation and endurance. The nature of these ideas is explored through thematic chapters on the leading historiographical topics of the time: the nation, the constitution, the Reformation, and socio-economic history. A further chapter brings to life the ideas of progress, time, and divine providence which underpinned Anglican historians understanding of the past. Throughout the work, the significance of the Oxford Movement, not just for Anglican theology, but for intellectual life in general, is brought to the fore. The work further argues that the Church of England remained a learned church, concerned not just with narrowly religious functions but also scholarly and cultural ones (not least the production of historical scholarship) into the early twentieth century: intellectual secularization was a slower and more fragmented process than accounts focused on the natural sciences have led us to believe. All this may be seen in the work of the pre-eminent historians of the time, from E. A. Freeman and William Stubbs to J. R. Seeley and R. H. Tawney, as well as in the writings of a host of lesser-known figures."

"Studi ini berupaya menganalisa faktor-faktor yang mempengaruhi dan mengkonstruksi proses konflik (1992-1998) maupun sekularisasi internal, serta relasi diantara keduanya di gereja Huria Kristen Batak Protestan (HKBP). Kerangka konseptual Penelitian ini merujuk pemikiran M. Chaves tentang internal secularization untuk menganalisis dan mencermati dinamika relasi antara para rohaniawan/ti (religious authority) dengan jemaat awam (agency structure) dalam konflik dan sekularisasi internal internal HKBP. Pendekatan yang digunakan dalam penelitian ini adalah penelitian kualitatif dengan strategi case study. Informasi hasil wawancara mendalam yang dilakukan terhadap informan terpilih merupakan data primer sedangkan dokumen-dokumen serta litertur lainnya sebagai sumber data sekunder. Hasil penelitian ini menemukan bahwa penafsiran rohaniawan/ti (religious authority) maupun jemaat awam (agency structure) atas otoritas gereja (Sahala ni Huria) memiliki resonansi dengan konsep tradisional Batak Toba (Domain Riil). Gaya kepemimpinan otokratik, rekonsiliasi semu dari konflik-konflik sebelumnya, campur tangan eksternal dan ambisi personal/kelompok atas resources (kehormatan, Pengakuan, Jabatan, fasilitas, kekayaan serta symbolic capital lainnya) menyebabkan terjadinya peristiwa konflik kekuasaan (Domain Aktual). Aturan/Peraturan yang dibuat, mendukung persaingan bebas (Darwinisme Sosial: gereja menjadi lebih sekuler) dan mendorong friksi antar kelompok (Domain Empiris). Pada domain ini juga terdapat peran dan pengaruh jemaat awam dalam pembuatan peraturan yang meng-katalisasi potensi friksi antar kelompok. Penelitian ini menemukan bahwa sekularisasi internal HKBP menyebabkan konflik dan pada gilirannya konflik menyebabkan HKBP semakin tersekularisasi.

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This study aims to shed light analyses on the underlying factors and to construct the process of conflicts and internal secularization of the Huria Kristen Batak Protestan (HKBP) church in the period of 1992-1998. The study employs the concept of internal secularization from M. Chaves as its conceptual framework. The study also uses Roy Bhaskars critical realism as its analytical tool to look at the dynamic relationship between religious authority structure and agency structure that shaped the conflicts and internal secularization. The approach used in this study is a qualitative case study research. The research discovers that in Domain of the Real, there are interpretation of the concept of Religious Authority (Batak: Sahala ni Huria) both of clergy (religious authority structure ) and lay church (agency structure) that resonates closely with the Batak magical concept. In Domain of the Actual, there are conflicts of power caused by a multiple of factors, namely autocratic leadership style, false reconciliation of previous conflicts, external intervention and personal ambitions on resources (glory, honor, recognition, position, gold and other symbolic capital). In Domain of the empirical, there are drafting legislation that supports free competition (Social Darwinism: The church become more secular) and creating friction among groups. In this domain are also found the role of lay church that affect drafting legislation and even catalyze friction among groups. The study finds out that internal secularization causes conflict, and conflicts in turn lead to a more internal secularization. The research suggests the need for corrections on the interpretation of religious authority to avoid its resonance with the Batak magical concept. the lack of compliance with the rules and regulations of its bureaucratic organization demand for reform (recruitment, regeneration of leader, succession mechanism, and sanction for violations."

"Penelitian kali ini bertujuan untuk menemukan faktor pembentuk proses sekularisasi selain yang sudah ada dalam teori sebelumnya. Faktor itu adalah cognitive style tipe reflective. Dalam penelitian ini, dinyatakan hipotesis bahwa manipulasi cognitive style yang reflectiveakan mempengaruhi religious dan secular belief. Hipotesis ini dituangkan dalam dua studi. Studi pertama mencoba untuk menguji apakah ada perbedaan tingkat religious belief pada partisipan yang dimanipulasi untuk menyukai cognitive style tipe reflective dengan partisipan yang dimanipulasi untuk tidak menyukai cognitive style tipe reflective. Partisipan penelitian studi 1 berjumlah 56 orang mahasiswa Universitas Indonesia. Manipulasi antar kelompok pada studi kedua sama seperti studi pertama, namun variabel terikat yang diukur adalah secular belief. Partisipan penelitian studi 2 berjumlah 64 orang mahasiswa Psikologi Universitas Indonesia. Hasil uji hipotesis menunjukkan bahwa tidak ada pengaruh manipulasi cognitive style tipe reflectiveterhadap religious belief, tetapi ada pengaruh terhadap secular belief. Model sekularisasi kemudian dirumuskan, dimana sekularisasi lebih berhubungan dengan secular belief daripada religious belief. Dengan demikian, cognitive style tipe reflective, menjadi faktor yang bisa mempengaruhi proses sekularisasi.

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Present study aims to find factor that can shape the process of secularization other than what previous theory mentioned. The factor is named reflective cognitive style. Hypothetically, manipulation of reflective cognitive style should influence religious and secular belief. This hypothesis is manifested within two studies. First study aims to answer whether there is difference on religious belief between participants that is given manipulation that favor reflective cognitive style and participants that is given manipulation that dislike reflective cognitive style. For this study, the samples are 56 college students of Universitas Indonesia. Manipulation for second study is no different with first study. But for second study, secular belief is measured as dependent variable. The samples are 64 college students of Faculty of Psychology Universitas Indonesia. Statistical test shown that there is no effect of reflective cognitive style manipulation on religious belief, but there is effect on secular belief. Secularization model, are thus, being formulated. In this formulation, secularization is linked with secular belief but not with religious belief. And so, reflective cognitive style became one factor that can influence secularization process."

"Tesis ini membahas, praktik resistensi dalam wacana lirik lagu grup musik metal Purgatory. Dengan menggunakan paradigma kritis, kemudian mengintegrasikan pada kajian budaya kritis ke dalam proses komunikasi politik. Musik metal dinilai sebagai medium komunikasi maupun bentuk budaya subkultur yang dapat dipandang sebagai medium resistensi yang penting, baik secara budaya maupun politik. Tesis ini menemukan, narasi hegemonik Barat terhadap Islam, yang selalu dikaitkan dengan wacana sentimen negatifnya, direspon sekaligus dilawan balik counter-hegemoni oleh wacana lirik lagu Purgatory. Diskursus yang membentuk wacana lirikal Purgatory yang resisten itu dibingkai oleh beragam konteks diskursus Islam dan Barat yang terjadi di masa lalu baik dalam konteks global maupun saat ini dalam konteks Indonesia. Runtuhnya rezim represif Orde Baru, menghadirkan fenomena ledakan Islam di arena politik dan kebudayaan. Dengan ditandai oleh maraknya simbol-simbol keagamaan di ruang publik, peningkatan religiusitas pribadi serta perkembangan lembaga-lembaga Islam dan gaya hidup baru. Beragam praktik diskursus ini pada gilirannya membentuk sebuah proyeksi identitas Islam yang lebih cair dan lebih moderat, sebagai bagian dari tantangan umat muslim dalam menghadapi sekularisasi modernitas Barat. Tesis ini berhasil menemukan, bahwa wacana musik metal Islam yang disuarakan oleh Purgatory menjadi sarana dalam membentuk identitas, kohesi sosial, sampai dengan politik kebudayaan religius Islam dikalangan subkultur musik metal di Indonesia.

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This thesis explains a resistance practice found in the song lyrics discourse of an Indonesian metal band called Purgatory. A critical paradigm, alongside with cultural studies and political communication, is used to dissect the problem. Metal music is considered as a communication media or a sub culture form that can also be seen as an important resistance medium, not only culturally but also politically.

The research founds that a common narrative of a Western hegemony that has always been associated with its negative sentiment, was responded the other way around by Purgatory. A discourse that forms a narrative resistance in the song lyrics from Purgatory is framed with many Islamic and Western discourse which were happened in the past, globally or in Indonesia only. The collapse of the New Order regime brought a huge Islamic phenomenon in political and culture circle.

Religious symbols appears in an open public space, personal religious lawfulness arises, new lifestyle comes up, and the emergence of Islamic institutions. These various political practices will get its own turn to form a projection of a more balanced Islam identity as a part of Moslems rsquo challenges to face the modern Western secularization. The research also founds that an Islamic metal music vocalized by Purgatory happens to be a tool to form identity, social cohesion, and even the culture of Islamic political amongst metal music subculture in Indonesia."