Relevant bibliographies by topics / Intellectuals Indonesia Societies

Academic literature on the topic 'Intellectuals Indonesia Societies'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Intellectuals Indonesia Societies"

1

Milner, Anthony. "Repositioning Indonesia – Thoughts on the Indo-Pacific." JAS (Journal of ASEAN Studies) 7, no. 1 (July 31, 2019): 58. http://dx.doi.org/10.21512/jas.v7i1.5748.

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Before considering how best to reposition Indonesia in the world – and I will be looking, in particular, at Indonesia’s current Indo-Pacific initiative - we need to ask how the world itself has been repositioned. The terms of reference for this conference go straight to this second question. They immediately highlight the theme of globalization, noting how it has promoted “growing connectivity among states” and “revolutionized human interaction”. How then has this region been reconfigured over the last decades? Until the mid-20th-century the entire Asian region was either under European colonial rule or strong Western imperial influence. That is how the region was structured – with the great centres of power in London, Paris, The Hague and Washington. After the extraordinary conquests by Japan, which effectively ended the Western imperial project, Asia was quickly drawn into the Cold War. Countries lined up as Communist or Anti-Communist, and some tried to sustain a degree of neutrality or equi-distance. At the end of the Cold War, in the last decade or so of the 20th-century, as is often commented, there was a unipolar moment – an America-dominated world with a sense of globalization not merely being economic, but also a globalization of ideas. One commentator wrote of the ‘end of history’ – the US had won, he said, with its liberal democratic ideology. Communism had been annihilated, and Western liberalism had the ‘wind in its hair’. This said, there were still objections. Dr Mahathir in Malaysia and a number of bright Foreign Ministry intellectuals in Singapore spoke of ‘Asian values’. They said you had to understand Asian values to explain the great economic transformation taking place in Asian countries – and there was also a need to respect Asian values in the political arena, and not just insist that all societies must develop in the same way. The democracy, human rights, and other supposed responsibilities of government which Westerners have tended to advocate, it was argued, are not necessarily universal norms.
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Sein, Layla. "Second Annual Conference of the Center for the Study of Islam & Democracy (CSID)." American Journal of Islam and Society 18, no. 3 (July 1, 2001): 146–48. http://dx.doi.org/10.35632/ajis.v18i3.2015.

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The Center for the Study of Islam and Democracy (CSID) held its secondannual conference at Georgetown University on April 7, 2001. Students,diplomats, liberal professionals, investors, activists and academicians wereamong the guests at the conference cosponsored by GeorgetownUniversity's Center for Muslim Christian Understanding (CMCU), theInternational Institute of Islamic Thought (IIIT), and the Institute of GlobalCultural Studies.The conference theme, "Islam, Democracy and the Secularist State in thePost Modem Era" echoed in the presentations of Muslim scholars in thefollowing five panels: Islam and Democracy, The Secular State, Elementsof Democracy with Respect to Islam, Postmdernity, and Democracy inPractice and Islam in Context. A total of twenty presentations were madeby the panelists in these five sections.Since the CSID is a research organization with a membership ofacademics, entrepreneurs, Muslim intellectuals, liberal professionals andactivists committed to promoting democracy in the Muslim world, itsannual conferences and monthly publication "The Muslim Democrat" serveas a forum through which the relationship between Islam and democracy isdefined and democratic elements inherent in Islam are identified. As athink-tank dedicated to defining the historical and philosophical basis ofdemocracy and its compatibility with the elements of Islam, CSID'spresentations underscored justice, equality and tolerance as democraticconcepts intrinsic to Islamic principles.By outlining the historical development of secularism and its role inMuslim societies, the panelists did not only encourage Muslim activists toinstitutionalize democratic practices, but they also addressed Muslimscholars and activists from both the western and the Muslim worlds whoare convinced that Islam is incompatible with democracy. By presentingthe causes of problems inherent in secular trends in Muslim countries likeYemen, Jordan, Indonesia and Malaysia, and identifying the shortcomingsin their democratization process, CSID's presentations simultaneouslysought to convince both Islamists and secularists that democratic ideals andIslamic principles were compatible.Since a distinction must be made between the separation of church andstate and the separation of religion from politics in order to advance the ...
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3

Aniati, Ana. "Defending Radicalism And Islamic-Transnational Movement; Renewal Approaches From Structural To Cultural Dimension." Tarbiyatuna: Jurnal Pendidikan Islam 11, no. 1 (February 15, 2018): 30. http://dx.doi.org/10.36835/tarbiyatuna.v11i1.265.

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This article will describe complete approaches to understand what trans-nationalism is, how to anticipate its negative effects trough Islamic authentic feature which is lived in and attached by Indonesian-Moslems societies, and strategy to build a tolerance and multicultural society beyond rising Islamism and nationalism contestation, at least in few months ago. To construct this complex idea, this article will be formulated using sociological and anthropological design-approaches in every sub-theme. Yet this article was constructed using some researches reports which were have done. In the end, this article will conclude that; first trans-nationalism was not a dangerous theme, if Indonesian people belonging to their identities as attached feature. Second, Indonesian people had a strong institution (Pesantren) to build tolerance and multicultural Moslems societies. Third, Moslems scholars, such as Kyais and Moslem Intellectual ought to usually preach what Indonesia is based on cultural and nationalism values. The last, we have to recognize that uncertain political interest will arose all of Indonesia moderate world view.
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4

Aziz, Fathul Aminudin. "Nilai-Nilai Ilahiah dalam Hukum di Indonesia." Al-Manahij: Jurnal Kajian Hukum Islam 4, no. 2 (June 4, 2020): 153–69. http://dx.doi.org/10.24090/mnh.v4i2.3720.

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Intellectual honesty represent significant spiritual value that has been reserved by the people in Indonesia. Mean while, there are many religions and some societies exploit the variety of those interpretations.
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5

Apdillah, Dicky, Angela Ekklesia Siagian, Susih Gajah Manik, and Lica Adila. "THE CONCEPT OF HIGH QUALITY 21st CENTURY INDONESIAN HUMANS." JOURNAL OF HUMANITIES, SOCIAL SCIENCES AND BUSINESS (JHSSB) 1, no. 3 (March 27, 2022): 61–74. http://dx.doi.org/10.55047/jhssb.v1i3.149.

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The 21st century which is synonymous with the century of globalization has brought changes in all lines of life. The development of science and technology, especially communication technology, has made the world like an environment without distance even though in reality it is very far away. What is happening now in a matter of seconds can already be seen, heard in other parts of the world. This brought many changes in the concepts of human life. The concept of parenting, education, work, and fulfilling the needs of life has shifted a lot. This change must be realized and addressed wisely by the Indonesian nation and society, which cannot be separated from the influence of globalization. Changes in the conception of Indonesian people whose behavior was formed at the beginning of independence, the old order era, the new order and then the reform era need serious attention. The readiness of society and government to face 21st century globalization needs to be studied in depth. History proves that society's unpreparedness to face globalization has ultimately led to the proliferation of corruption, collusion and nepotism in Indonesia. Creating clean, transparent and professional Indonesian people is a must. This effort must be carried out by all components of the Indonesian nation, both state implementers. government officials from the center to the lowest, the community, the intellectuals and professionals in Indonesia. If this effort is not carried out immediately, the effort to form the concept of Indonesian human beings will only be an empty hope like building a house on the wind.
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6

Acri, Andrea. "Recent publications on Indonesian manuscripts." Journal of Southeast Asian Studies 51, no. 1-2 (June 2020): 271–83. http://dx.doi.org/10.1017/s0022463420000260.

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The fascinating yet still underexplored world of manuscripts hailing from Southeast Asia, including the nation-state of Indonesia, has received some impetus in recent years, thanks to the new appreciation for this written heritage by state and non-state actors both within and without the country. Traditionally perceived as a dry (and hardly scientific or ‘intellectual’) subject that was the preserve of a small circle of specialist librarians, codicology (and Asian codicology in particular) has become a vibrant discipline, with several teams of scholars and projects worldwide focusing on manuscripts as objects, as well as on ‘manuscript cultures’. These projects and approaches duly recognise the role of manuscripts (and not only texts) as prime carriers of cultural and civilisational values across time and space, as well as their relevance for the culture and identity of contemporary societies. This essay reviews some recent publications on Indonesian manuscripts catering to researchers as well as the wider public.
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7

Sumantri, Solihah Titin, Nia Deliana, and Yusmicha Ulya Afif. "Pendidikan Islam, Modernisasi Dan Kolonialisasi: Transformasi Lembaga Pendidikan Jam’iyatul Washliyah Tahun 1930-1942." TADRIS: Jurnal Pendidikan Islam 16, no. 1 (June 14, 2021): 157–74. http://dx.doi.org/10.19105/tjpi.v16i1.4659.

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The work of al Washliyah organization in Sumatra between 1930 to 1942 responded to colonial-modernism in Indonesia in Islamic based education, which became the boundary between opposing and accepting the west modernisation. In the period of 1930-1942, Al Washliyah determined his education's content by considering several factors. First, because of society's situation and condition towards the demands of Islamic teachings as the spirit of fundamental teachings in fulfilling organizational education as contained in the statutes. Second, the existence of a revolutionary wave in education that was introduced by the colonial party, which then dissolved through local wisdom values ​​to create modern intellectual development. Third, The application of the Dutch educational subject matter contains many subjects that are never found in Islamic schools, such as in Pesantren, Surau, or others. This shows that material introduced by the Dutch contributes development in education so that there was a desire to equalize the progress achieved by the West. Fourth, the Islamic community's economic demands, the intellectuals from various social groups, required a worthy work facilities. Likewise, social equality in achieving education has triggered schools with available material without leaving religious content for schools of all Indonesians. Thus the demands for changes in the existing subject matter in Islamic schools are possible and are determined as educational content enforced in those three organization' schools.
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Bachtiar, Hasnan, Haeri Fadly, and Moh Nurhakim. "Visi Kosmopolitanisme Islam di Lingkungan Jaringan Intelektual Muda Muhammadiyah." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 5, no. 2 (July 27, 2016): 455. http://dx.doi.org/10.15642/teosofi.2015.5.2.455-485.

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This paper tries to diagnose the vision of Islamic Cosmopolitanism toward the circle of Young Intellectual Muhammadiyah Network (JIMM). Through the perspective of social diagnose of the tradition of Mannhemian sociology of knowledge, it finds that JIMM has their own intellectual stand amongst some humanity discourses and ideas such pluralism, multiculturalism, bhinneka nationalism and cosmopolitanism. Elaborations among these discourses and ideas are played in order to serve the sense of social justice and humanity, as well as human dignity in the world. These elaborations are dakwah efforts that want to be a winner in the midst of global civilization constellation. However, in these attitudes, JIMM has foundation of thought which is interpreted into three ways, are: progressive Islam, social liberation, and historical activism. In dealing with very different context of Muslim societies in the contemporary time, Islamic Cosmopolitanism of JIMM attempts to fulfill their mission through the agenda of internationalization Islam berkemajuan and Indonesian Islam.
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9

Rohmawati, Yuyun. "ISLAM DAN NEO-MODERNISME/ POST-MODERNISME: Perspektif Nurcholish Madjid dan Abdurrahman Wahid." Jurnal Ilmiah Ilmu Ushuluddin 20, no. 1 (June 30, 2021): 60. http://dx.doi.org/10.18592/jiiu.v20i1.4157.

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The Western has always insulted Islam as an out of date, irrational, dogmatic, mystical, static, undemocratic religion and so on. Despite the fact, Islam is a religion that rahmatan lil ‘alamin, dynamic and democratic. But the Western negative assessment of Islam is very strongly attached to their memory. So it’s quite difficult to change the Western understanding of Islam. Furthermore, Islamic societies who are too fanatical tend to shut down and reject the modern era. That is what make the problem more complex. Therefore, Indonesian Muslim Intellectuals sought to overcome this problem by developing Neo-modernism/ Post-modernism (in the 20th century). This is in accordance with the purpose of this article which is to find out Islamic discourse and Neo-modernism/ Post-modernism in the perspective of Nurcholish Madjid and Abdurrahman Wahid. The Research was conducted using a qualitative approach of the type of library research. The results of this study indicate that according to these two figures Post-modernism can be used as a bridge to develop Islamic thought as a religion that will always exist in all space and time, but Islamic values must remain radiated in the modern era. Thus, as Muslims especially intellectuals must be able to balance religion and general science.
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10

Mohamed, Mawarni, and Puteri Aquila Tajuddin. "Aspects of Wellness in a Traditional Leisure Time Game: An Integrated Approach for Teaching Innovation." Asian Journal of University Education 15, no. 3 (December 31, 2019): 103. http://dx.doi.org/10.24191/ajue.v15i3.7822.

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Malaysia and ASEAN societies are rich with a variety of traditional games and usually played during leisure time. ‘Tossing the Stones’ or Batu Seremban was chosen in this survey. Using a purposive sampling technique, respondents from Malaysia, Philippines, Indonesia and Thailand went through the game intervention and answered the questionnaires provided. The goal was to understand how they perceived wellness while playing this game, after identifying the frequency of Traditional Games engagement. Results showed that Batu Seremban gave high wellness scores such as; M=4.16, SD=.722. The physical, intellectual, social and emotional elements identified in ‘Tossing the Stones’ showed that strong educational elements identified in the traditional leisure game can also be used to teach children and young adults through integration in the curriculum. Suggestions on how the game can be used in classrooms were made based on the findings. KEYWORDS: Batu Seremban, Curriculum, Innovation, Leisure, Traditional game, Wellness
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Dissertations / Theses on the topic "Intellectuals Indonesia Societies"

1

Mardatillah, Fuadi. "Intellectual responses to the establishment of Ikatan Cendekiawan Muslim Indonesia (ICMI), 1990-1995." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37220.pdf.

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Dahlan, Ahmad Zaeni. "Rethinking Islamic tradition : new intellectual trends within Nahdhatul Ulama 1990-2002." Master's thesis, 2004. http://hdl.handle.net/1885/150849.

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Books on the topic "Intellectuals Indonesia Societies"

1

Makka, A. Makmur. ICMI: Dinamika politik Islam di Indonesia. [Jakarta]: Pustaka CIDESINDO, 1997.

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2

Silaturrahmi Kerja Nasional Ikatan Cendekiawan Muslim se-Indonesia (4th 1995 Jakarta, Indonesia). Silaturrahmi Kerja Nasional Keempat Ikatan Cendekiawan Muslim se-Indonesia (Silaknas IV ICMI), Hotel Indonesia, 6-8 Januari 1995. Jakarta: ICMI, 1995.

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Indonesia, International Forum. International Forum Indonesia. Jakarta, Indonesia: IFI, 1990.

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Uchrowi, Zaim. ICMI bergerak: Lintasan 10 tahun Ikatan Cendekiawan Muslim se-Indonesia. Jakarta: Penerbit Republika, 2000.

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Muktamar, ICMI (Organization). Laporan pertanggungjawaban Majelis Pengurus Pusat, Ikatan Cendekiawan Muslim se-Indonesia, periode 1995-2000. Kalibata, Jakarta: ICMI Center, 2000.

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Silaturrahmi, Kerja Nasional Ikatan Cendekiawan Muslim se-Indonesia (2nd 1992 Jakarta Indonesia). Silaturrahmi Kerja Nasional Kedua (Silaknas II) Ikatan Cendekiawan Muslim se-Indonesia: Laporan hasil penyelenggaraan, Jakarta, 5-7 Desember 1992. [Jakarta]: ICMI, 1993.

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Silaturrahmi, Kerja Nasional Ikatan Cendekiawan Muslim se-Indonesia (1st 1991 Jakarta Indonesia). Silaturrahmi Kerja Nasional (Silaknas) I Ikatan Cendekiawan Muslim se-Indonesia (ICMI): Laporan penyelenggaraan, Jakarta, 5, 6, 7 Desember 1991. [Jakarta]: ICMI, 1992.

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Makka, A. Makmur. ICMI: Dinamika politik Islam di Indonesia. Pustaka Cidesindo, 1997.

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