Progressive traditionalists : the emergence of a new discourse in Indonesia's Nahdlatul Ulama during the Addurrahman Wahid era

Studies the emergence of progressive thought amongst younger ulama, or Islamic scholars in Indonesia. Unlike most earlier traditionalist scholars, who were essentially limited to engaging with the intellectual heritage of mediaeval ulama, these young ulama are able to bridge the past and the present by synthesizing knowledge traditions.

Indonesia`s struggle Jemmaah Islamiyah and the soul of Islam

Traces the religious, cultural and political development of JI, and argues that it has important features in common with other organisations linked to al Qaeda. Based on extensive research in Indonesia, Barton assesses the level of support for JI and the Indonesian government's success in dealing with the threat it poses.

The design of architectural dialect and local identity as Islam strategy in promoting its thought in Indonesia

The design of mosques in Indonesia uses basic principal form of Hindu temple with its roof taking the form of layered pyramid (3, 5, 7). This architectural dialect design approach was effective in promoting Islam in most regions of the Indonesian Archipelago. The detailed explanation about architectural dialect will be elaborated in my full paper. This paper discuss about a friendly approach by using Hindu Building as mosque. It has given a greatly impact to the surrounding society to Accept new religion. Such temple-styled mosques have a history dating back to 1200 AD and form the basic inspiration for mosque designs in all parts of the country. The layered pyramid mosque’s architectural dialect design proves that architecture has played significant role in promoting Islamic doctrines in Indonesia. 85% of the total Indonesian population is Muslim. Based on these statistics, it is widely evident that the use of dialect design as a political strategy by Muslim scholars was effective in introducing and promoting Islamic ideologies in Indonesia. The strategy facilitated psychological acceptance of Islam by the local populations who were initially Hindu believers and were accustomed to the temple. Additionally, the design ensured the peaceful introduction and spread of Islam in the region. Moreover, the fact that the dialect design was based on local identity, combined with local architecture that had highly recognizable building elements (roof and ornament) promoted the spread of Islam in Indonesia.

Political Islam and human security

Summary: "In the wake of the September 11 and subsequent terrorist attacks, the academic and media commentaries on Islam the religion and Islam the basis for political ideology haves received an unprecedented high level of exposure and attention. The acts of political violence by extremist groups and the omnipresent war on terror have added fresh uncertainties to an already complex global order. Just as terrorism and counter-terrorism are locked in a mutually re-enforcing symbiosis, the sense of insecurity felt by Muslims and non-Muslims alike is mutually dependent and has the potential to escalate. This general assessment holds true for Muslims living in the Muslim world and beyond. The pervasive sense of being under attack physically and culturally by the United States and its allies has contributed to a growing unease among Muslims and re-enforced deep-seated mistrust of the ʻWestʼ. Public articulation of such misgivings has in turn, lent credence to Western observers who posit an inherent antipathy between the West and the Muslim world. The subsequent policies that have emerged in this context of fear and mutual distrust have contributed to the vicious cycle of insecurity. The present volume is anchored in the current debates on the uneasy and potentially mutually destructive relationship between the Muslim world and certain West countries. It brings together leading international scholars in this interdisciplinary field to deal with such inter-related questions as the nature of Islamism, the impact of the ʻwar on terrorʼ on the spread of militancy, the growing sense of being under siege by Muslim Diasporas and the many unintended ramifications of a security-minded world order. This volume deliberately focuses on these issues both at a broad theoretical level but more importantly in the form of a number of prominent case studies including Indonesia, Algeria and Turkey."--Publisher description.

The house of service: the Gulen movement and Islam's third way

David Tittensor offers a groundbreaking new perspective on the Gülen movement, a Turkish Muslim educational activist network that emerged in the 1960s and has grown into a global empire with an estimated worth of $25 billion. Named after its leader Fethullah Gülen, the movement has established more than 1,000 secular educational institutions in over 140 countries, aiming to provide holistic education that incorporates both spirituality and the secular sciences.

Despite the movement's success, little is known about how its schools are run, or how Islam is operationalized. Drawing on thirteen months of ethnographic fieldwork in Turkey, Tittensor explores the movement's ideo-theology and how it is practiced in the schools. His interviews with both teachers and graduates from Africa, Indonesia, Central Asia, and Turkey show that the movement is a missionary organization, but of a singular kind: its goal is not simply widespread religious conversion, but a quest to recoup those Muslims who have apparently lost their way and to show non-Muslims that Muslims can embrace modernity and integrate into the wider community. Tittensor also examines the movement's operational side and shows how the schools represent an example of Mohammad Yunus's social business model: a business with a social cause at its heart.

The House of Service is an insightful exploration of one of the world's largest transnational Muslim associations, and will be invaluable for those seeking to understand how Islam will be perceived and practiced in the future.

Fisheries and cage culture of three reservoirs in west Java, Indonesia; a case study of ambitious development and resulting interactions

The interactions between cage culture and wild fishery activities in three Indonesian reservoirs, Saguling, Cirata and Jatiluhur, of the greater Ciratum watershed, West Java, were evaluated using historical data and interviews with cage culture operators. In all three reservoirs, cage culture of common carp, Cyprinus carpio L., and later of common carp and Nile tilapia, Oreochromis niloticus (L.), were encouraged as an alternative livelihood for persons displaced by the impoundment. Currently, a two-net culture system, locally known as 'lapis dua', in which in the inner cage (7 × 7 × 3 m) is used for common carp culture and the outer cage (7 × 7 × 5/7 m) is stocked with Nile tilapia, is practised. On average each cage is stocked with  approximately 100 kg fingerlings each of common carp and Nile tilapia. The numbers of cages and production of cultured fish has increased in the reservoirs, but total and per cage production began to decline from about 1995 in Saguling from 2200 kg cage−1 in 1989 to <500 kg cage−1 in 2002, and in Cirata from a peak of approximately 2300 kg cage−1 in 1995 to approximately 400 kg cage−1 in 2002. In Jatiluhur, which has a considerably lower cage density, total fish production and production per cage has increased since 2000, and currently is approximately 4000 kg cage−1, close to production in the early years of cage culture activities. The cage culture operations also resulted in substantial nutrient loading, estimated at 3.2, 15.2 and 3.1 t of nitrogen and 134, 636 and 128 kg of phosphorous per year in the maximum years of production for Saguling, Cirata and Jatiluhur reservoirs, respectively. In later years, when cage culture production was high, fish kills occurred in the cages, and in Jatiluhur reservoir coincided with a dramatic decline in wild fishery catches. An attempt is made to determine the maximum number of cages for each of the reservoirs that will bring long-term sustainability of cage culture operations and the wild fisheries in the three reservoirs.