Dunia pada abad ke-21 tengah menyaksikan suatu gelombang krisis ideologi (politik) yang berlangsung begitu masif. Krisis ini mula-mula terjadi di negara-negara yang menjadi episentrum pergulatan ideologi besar dunia, seperti Eropa dan Amerika Serikat. Krisis terus menyebar ke seantero jagat. Kapitalisme, liberalisme, sosialisme dan komunisme sebagai representasi ideologi besar dunia kini mulai disangsikan. Terbukti, ideologi-ideologi tersebut gagal merespons dinamika perkembangan dan kebutuhan umat manusia dewasa ini. Buku ini ditulis dalam rangka merespon situasi tersebut, sembari mengangkat kembali dan mencita-citakan Pancasila sebagai alternatif ideologi dunia yang patut dipertimbangkan. Pancasila sebagai produk dari sintesis kreatif para perumusnya akan mampu menjadi solusi di tengah krisis yang melanda ideologi politik dunia hari ini. Tanpa melebih-lebihkan relevansi Pancasila saat ini, “ideologi terbuka” ini selayaknya menjadi penawar terbaik dari berbagai konsep “jalan tengah” mana pun.
Buku ini ditulis dalam rangka merespon situasi tersebut, sembari mengangkat kembali dan mencita-citakan Pancasila sebagai alternatif ideologi dunia yang patut dipertimbangkan.
Speeches of year 1945 for the Independence of Indonesia.
Speeches of year 1945 for the Independence of Indonesia.
Islam has become an important symbol in post-Suharto Indonesia, and political figures or parties feel they cannot afford to be seen to be against the religion or be considered unfriendly to it. Islamism emerges to challenge Pancasila (or cultural pluralism) again. Islamists already challenged Pancasila soon after Indonesian independence. But during that initial era under Sukarno, this challenge was already under control. Under Suharto, Pancasila as an ideology was effectively used to govern Indonesia, and political Islam was suppressed. However, Suharto began to co-opt Islamic political leaders during the last decade of his rule. Religious Islam grew significantly during the Suharto era and would gradually transform itself into political Islam after Suharto’s fall. Nevertheless, the electoral strength of “Islamic political parties” remained relatively low. But since then, Islam has been used as an effective tool to undermine political rivals. The pluralists who are now in power continue to promote Pancasila, and combining with moderate Islamic organizations and through laws and regulations, have tried to hinder the further development of Islamist organizations. The future of Pancasila depends on whether the Indonesian government and other pluralist forces are able to control the Islamists and provide political stability and economic development in the country.
Islam has become an important symbol in post-Suharto Indonesia, and political figures or parties feel they cannot afford to be seen to be against the religion or be considered unfriendly to it.
This book examines social identity transformations through interreligious relations in post-Reformasi Indonesia. It answers two questions: how do Muslims and Christians identify and position themselves and others; and what are the socio-cognitive effects of their identification and positioning? The objectives are, first, to gain insight into the relation between religious discourse and (the lack of) social cohesion, and, second, to contribute to a theory and method of studying interreligious relations. The study is based on 24 focus group discussions in Surakarta (Central Java), making a critical discourse analysis of them. The book concludes that the interviewees use various classifications to identify and position themselves and others, although these are not fixed but fluid, depending on specific situations and interests. The book advocates for a shift from the 'social identity' theory to a 'multiple identity' theory for studying religion and interreligious relations. (Series: Interreligious Studies - Vol. 6)
This book examines social identity transformations through interreligious relations in post-Reformasi Indonesia.
