152 research outputs found

    Modernity and the Challenge of Pluralism: Some Indonesian Lessons

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    In the tradition of Western social sciences to grow a sense of " hard " about the secularization : the removal of religion from public life ; religion is only a private matter of each person ; he did not have a significant social role .The idea of ​​secularization or the desecration of the Muslim reformer Indonesia has made Islam is not synonymous with social groups - political . Islam has been freed from political conflicts to be accepted by the wider Muslim community . Categories gentry , students , and abangan , Clifford Geertz used to distinguish religious orientation among Javanese Muslims , is no longer relevant to use . Gentry and abangans now been merged into the religious culture of the students . Now taking place what is called a " santrinisasi " or " Islamization " in Indonesia . It takes place in Indonesian society is becoming increasingly modern , where the middle class is getting stronger . Islam has become the culture of the middle class . Modernity hand with Islam . In Indonesia , Islam can also accommodate the challenges of plurality , which is the other side of modernity . Islam has contributed positively to the life of the nation-state of Indonesia.DOI: 10.15408/sdi.v2i4.81

    Conservative Turn and Islamic Populism: Challenges Muhammadiyah and Nahdlatul Ulama in Contemporary Politics

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    This article objectives explore the main challenges of Indonesian democracy after the 2019 presidential election, namely the revival Islamic conservatism and populism, which seem to have seamlessly integrated into the Indonesian political praxis. This article to the authors attempt to the Muhammadiyah and Nahdlatul Ulama response rise the conservatism and Islamic populism contextualizing the contemporary democratic politics in Indonesia. This article uses a qualitative writing method by taking data from articles written by previous authors from journals that have been published according to the topic of this article after the 2019 election took place. The issue of conservatism, and Islamic populism will continue to develop if the moderate Islamic forces of Muhammadiyah and Nahdlatul Ulama (NU) do not rise to the occasion in Indonesia’s political and religious life. After all, the country’s democratic life depends invariably on the maintenance of civility and the non-discriminative nature of the Islamic agenda held dearly by the two influential organizations. Should the moderate forces of Indonesian Islam weaken, then conservatism and populism would no doubt prevail. This article objectives explores the main challenges of Indonesian democracy after the 2019 presidential election, namely the revival Islamic conservatism and populism, which seem to have seamlessly integrated into the Indonesian political praxis. Conservatism and populism in Indonesian politics nothing useful in grassroots but only in the political elite. In this article objectives to the authors attempt to the Muhammadiyah and Nahdlatul Ulama response rise the conservatism and Islamic populism contextualizing the contemporary democratic politics in Indonesia. This study recommends that the study of Islamic populism in relation to Indonesian politics after the 2019 election be an expanded study in terms of network and actor issues. So that a new role was found that contributed to the populism movement in Indonesia

    Muhammadiyah making Indonesia's Islamic moderation based on maqāáčŁid sharÄ«`ah

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    Muhammadiyah, as an Islamic organization together with Nahdatul Ulama, are two Islamic organizations that oversee Islamic moderation in Indonesia. The role of Muhammadiyah in developing the idea of Islamic moderation has been manifested in educational institutions, social services, almsgiving, and health institutions such as Muhammadiyah hospitals. This research used qualitative methods based on manuscripts from journal articles, books, and interviews with expert narrators as material for analyzing the themes studied. This article is based on the theory of maqāáčŁid sharÄ«`ah put forward by Jasser Auda, which provides a framework for understanding Islamic law based on multidisciplinary obedience and paying attention to the main purpose of Islamic law, not to its legal consequences. The study found that Muhammadiyah, an Islamic organization, is the guardian and propagator of moderate Islam in Indonesian society. Muhammadiyah activities for all citizens have no limits to religion. However, there were considerable obstacles to spreading Islamic moderation by Muhammadiyah. These obstacles come from internal Muslims who consider that Islamic moderation promoted by Muhammadiyah can weaken the Islamic creed of Muslims. They are less familiar with applying maqāáčŁid sharÄ«`ah in understanding and practicing Islamic law in Indonesia. They are textualists towards the Qur’an and hadith

    ‘NOT A RELIGIOUS STATE’ A study of three Indonesian religious leaders on the relation of state and religion

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    This article explores the concept of a ‘secular state’ offered by three Indonesian religious leaders: a Catholic priest, Nicolaus Driyarkara (1913–1967), and two Muslim intellectuals who were also state officials, Mukti Ali (1923–2004) and Munawir Sjadzali (1925–2004). All three, who represented the immediate generation after the revolution for Indonesian independence from the Dutch (1945), defended the legitimacy of a secular state for Indonesia based on the state ideology Pancasila (Five Principles of Indonesia). In doing so, they argued that a religious state, for example an Islamic state, is incompatible with a plural nation that has diverse cultures, faiths, and ethnicities. The three also argued that the state should remain neutral about its citizens’ faith and should not be dominated by a single religion, i.e. Islam. Instead, the state is obliged to protect all religions embraced by Indonesians. This argument becomes a vital foundation in the establishment of Indonesia’s trajectory of unique ‘secularisation’. Whilst these three intellectuals opposed the idea of establishing a religious or Islamic state in Indonesia, it was not because they envisioned the decline of the role of religion in politics and the public domain but rather that they regarded religiosity in Indonesia as vital in nation building within a multi-religious society. In particular, the two Muslim leaders used religious legitimacy to sustain the New Order’s political stability, and harnessed state authority to modernise the Indonesian Islamic community

    Global carbon budget 2022

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    Accurate assessment of anthropogenic carbon dioxide (CO2) emissions and their redistribution among the atmosphere, ocean, and terrestrial biosphere in a changing climate is critical to better understand the global carbon cycle, support the development of climate policies, and project future climate change. Here we describe and synthesize data sets and methodologies to quantify the five major components of the global carbon budget and their uncertainties. Fossil CO2 emissions (EFOS) are based on energy statistics and cement production data, while emissions from land-use change (ELUC), mainly deforestation, are based on land use and land-use change data and bookkeeping models. Atmospheric CO2 concentration is measured directly, and its growth rate (GATM) is computed from the annual changes in concentration. The ocean CO2 sink (SOCEAN) is estimated with global ocean biogeochemistry models and observation-based data products. The terrestrial CO2 sink (SLAND) is estimated with dynamic global vegetation models. The resulting carbon budget imbalance (BIM), the difference between the estimated total emissions and the estimated changes in the atmosphere, ocean, and terrestrial biosphere, is a measure of imperfect data and understanding of the contemporary carbon cycle. All uncertainties are reported as ±1σ. For the year 2021, EFOS increased by 5.1% relative to 2020, with fossil emissions at 10.1±0.5GtCyr-1 (9.9±0.5GtCyr-1 when the cement carbonation sink is included), and ELUC was 1.1±0.7GtCyr-1, for a total anthropogenic CO2 emission (including the cement carbonation sink) of 10.9±0.8GtCyr-1 (40.0±2.9GtCO2). Also, for 2021, GATM was 5.2±0.2GtCyr-1 (2.5±0.1ppmyr-1), SOCEAN was 2.9 ±0.4GtCyr-1, and SLAND was 3.5±0.9GtCyr-1, with a BIM of -0.6GtCyr-1 (i.e. the total estimated sources were too low or sinks were too high). The global atmospheric CO2 concentration averaged over 2021 reached 414.71±0.1ppm. Preliminary data for 2022 suggest an increase in EFOS relative to 2021 of +1.0% (0.1% to 1.9%) globally and atmospheric CO2 concentration reaching 417.2ppm, more than 50% above pre-industrial levels (around 278ppm). Overall, the mean and trend in the components of the global carbon budget are consistently estimated over the period 1959-2021, but discrepancies of up to 1GtCyr-1 persist for the representation of annual to semi-decadal variability in CO2 fluxes. Comparison of estimates from multiple approaches and observations shows (1) a persistent large uncertainty in the estimate of land-use change emissions, (2) a low agreement between the different methods on the magnitude of the land CO2 flux in the northern extratropics, and (3) a discrepancy between the different methods on the strength of the ocean sink over the last decade. This living data update documents changes in the methods and data sets used in this new global carbon budget and the progress in understanding of the global carbon cycle compared with previous publications of this data set. The data presented in this work are available at 10.18160/GCP-2022 (Friedlingstein et al., 2022b)

    From West Indies to East Indies: Archipelagic Interchanges

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    In this paper, I work to rethink notions of comparison and area studies by viewing my ethnographic work in Indonesia through the lens of theories developed by anthropologists working in the Caribbean region. In bringing 'East Indies' and 'West Indies' together in this way, I explore the possibility of reconfigured networks of citation, collaboration and interchange that might help anthropology respond in new ways to contemporary dynamics of globalisation. © 2006 Copyright Discipline of Anthropology and Sociology, The University of Western Australia

    Global Carbon Budget 2022

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    Accurate assessment of anthropogenic carbon dioxide (CO2_2) emissions and their redistribution among the atmosphere, ocean, and terrestrial biosphere in a changing climate is critical to better understand the global carbon cycle, support the development of climate policies, and project future climate change. Here we describe and synthesize data sets and methodologies to quantify the five major components of the global carbon budget and their uncertainties. Fossil CO2_2 emissions (EFOS_{FOS}) are based on energy statistics and cement production data, while emissions from land-use change (ELUC_{LUC}), mainly deforestation, are based on land use and land-use change data and bookkeeping models. Atmospheric CO2_2 concentration is measured directly, and its growth rate (GATM_{ATM}) is computed from the annual changes in concentration. The ocean CO2_2 sink (SOCEAN_{OCEAN}) is estimated with global ocean biogeochemistry models and observation-based data products. The terrestrial CO2_2 sink (SLAND_{LAND}) is estimated with dynamic global vegetation models. The resulting carbon budget imbalance (BIM_{IM}), the difference between the estimated total emissions and the estimated changes in the atmosphere, ocean, and terrestrial biosphere, is a measure of imperfect data and understanding of the contemporary carbon cycle. All uncertainties are reported as ±1σ. For the year 2021, EFOS_{FOS} increased by 5.1 % relative to 2020, with fossil emissions at 10.1 ± 0.5 GtC yr−1^{−1} (9.9 ± 0.5 GtC yr−1^{−1} when the cement carbonation sink is included), and ELUC_{LUC} was 1.1 ± 0.7 GtC yr−1^{−1}, for a total anthropogenic CO2_2 emission (including the cement carbonation sink) of 10.9 ± 0.8 GtC yr−1^{−1} (40.0 ± 2.9 GtCO2_2). Also, for 2021, GATM_{ATM} was 5.2 ± 0.2 GtC yr−1^{−1} (2.5 ± 0.1 ppm yr−1^{−1}), SOCEAN_{OCEAN} was 2.9  ± 0.4 GtC yr−1^{−1}, and SLAND_{LAND} was 3.5 ± 0.9 GtC yr−1^{−1}, with a BIM_{IM} of −0.6 GtC yr−1^{−1} (i.e. the total estimated sources were too low or sinks were too high). The global atmospheric CO2_2 concentration averaged over 2021 reached 414.71 ± 0.1 ppm. Preliminary data for 2022 suggest an increase in EFOS_{FOS} relative to 2021 of +1.0 % (0.1 % to 1.9 %) globally and atmospheric CO2_2 concentration reaching 417.2 ppm, more than 50 % above pre-industrial levels (around 278 ppm). Overall, the mean and trend in the components of the global carbon budget are consistently estimated over the period 1959–2021, but discrepancies of up to 1 GtC yr−1^{−1} persist for the representation of annual to semi-decadal variability in CO2_2 fluxes. Comparison of estimates from multiple approaches and observations shows (1) a persistent large uncertainty in the estimate of land-use change emissions, (2) a low agreement between the different methods on the magnitude of the land CO2_2 flux in the northern extratropics, and (3) a discrepancy between the different methods on the strength of the ocean sink over the last decade. This living data update documents changes in the methods and data sets used in this new global carbon budget and the progress in understanding of the global carbon cycle compared with previous publications of this data set. The data presented in this work are available at https://doi.org/10.18160/GCP-2022 (Friedlingstein et al., 2022b)

    Review Essay: Islamization and the Changing Ethical Imagination in Java

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    Page range: 187-20

    Islam, State, and Civil Society: ICMI and the Struggle for the Indonesian Middle Class

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    Page range: 1-3
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