Journal articles on the topic 'Intellectuals Indonesia Societies'

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.

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 ...

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.

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.

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.

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.

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.

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.

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.

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

The Second Vatican Council cautioned regarding the increasing secularization of Westem societies that the greatest error of our age is the separation between faith and life. Through its history of the kingdoms of Buddhism and Hinduism, 350 years of Westem colonization and growth of Islam, Indonesia claims to place religion in high regard. Citizens are obligated to proclaim one ofthe six recognized religions. All schools allocate four hours of religious teaching weekly. Critics doubt that the teaching of religion in schools will help solve problems. Corruption is rampant and ethnic-reliigious conflicts are increasing despite the people's claim as a religious nation. The challenge, then, is to integrate religious and character education into the core as well as hidden curriculum and teach students to nurture their faith and moral sense throughout their schooling. This essay explores how religious and character education in the school curriculum endeavors to prepare young people to enhance their intellectual capabilities and form them to be people of faith and character.

Rapid technological change requires Islamic educational institutions to make changes in various aspects, fundamentally and comprehensively so that Islamic education is able to face the global challenges of education towards civil society. If not, he will be left far behind from modern education. In Indonesia, Azyumardi Azra is one of the professors who is concerned in the field of education whose thoughts can be used as role models in the reform of Indonesian Islamic education. The study of the concept of renewal of the Islamic education system according to Azyumardi Azra was reviewed based on the social background and historical setting of the renewal of Islamic education that took place in the early XX century in Indonesia. Azyumardi's thoughts Azra helped to give a new color to Islamic educational institutions in Indonesia, besides introducing new systems and methods, educational figures at that time also integrated general sciences into the curriculum of Islamic education so that it could bring Islamic schools and higher education. This study is descriptive analysis using a sociological historical and social hermeneutical approach. The method of study in the form of content analysis namely analysis of the text content and hermeuneutic analysis based on the interpretation of his books and his papers. Azyumardi Azra sees the reformation of the Islamic education system is very important that functions as an instrument in the creation of Indonesian human resources that have intellectual, spiritual, and moral. The results of this study can be concluded that the acceptance of a modern Islamic education system is projected to play a more constructive role in welcoming civilized societies capable of integrating Islamic, scientific, and Indonesian-oriented educational systems. The Islamic element is a great concern for the classical Islamic treasures which enables the emergence of educational results that have spiritual qualities. The scientific element compromises general science with religious knowledge. While the Indonesian element is intended because the pesantren institution is used as a reference for future education. the concept of cohesiveness in the education system is used as a philosophical reference framework for education that is capable of producing leaders and at the same time has an Islamic scientific ethos in civic education. This is clearly seen in the grounding of universal Islamic values at the time of the reform of the Islamic higher education system initiated by Azyumardi Azra. Abstrak Perubahan dan kemajuan teknologi yang pesat menuntut lembaga pendidikan Islam melakukan perubahan dalam berbagai aspek, secara mendasar dan menyeluruh agar pendidikan Islam mampu menghadapi tantangan global pendidikan menuju masyarakat madani. Jika tidak, ia akan tertinggal jauh dari pendidikan modern. Di Indonesia, Azyumardi Azra adalah salah seorang guru besar yang konsen dalam bidang pendidikan yang pemikirannya dapat dijadikan sebagai rol model dalam pembaharuan pendidikan Islam Indonesia. Kajian tentang konsep pembaharuan system pendidikan Islam menurut Azyumardi Azra dikaji berdasarkan latar belakang sosial dan setting sejarah pembaharuan pendidikan Islam yang terjadi pada awal abad XX di Indonesia. Pemikiran Azyumardi Azra ikut memberikan warna baru bagi lembaga pendidikan Islam di Indonesia, disamping memperkenalkan sistem dan metode baru, tokoh-tokoh pendidikan ketika itu juga memadukan ilmu-ilmu umum kedalam kurikulum pendidikan Islam sehingga melahirkan madrasah dan pendidikan tinggi Islam. Kajian ini bersifat descriptive analisis dengan menggunakan pendekatan historis sosiologis dan hermeunetik social. Metode kajiannya berupa: Contens analisis yakni analisis isi dari teks dan hermeuneutik analisis yakni interpretasi buku-buku dan tulisan-tulisannya. Azyumardi Azra melihat eksistensi pembaharuan sistem pendidikan Islam sangat penting yang berfungsi sebagai instrumen dalam penciptaan SDM Indonesia yang memiliki intelektual, spiritual, dan moral. Hasil kajian ini dapat disimpulkan bahwa penerimaan sistem pendidikan Islam yang modern diproyeksikan dapat berperan lebih konstruktif menyongsong masyarakat berperadaban yang mampu mengintegrasikan sistem pendidikan berwawasan keislaman, keilmuan, dan keindonesiaan. Unsur keislaman merupakan perhatian besar terhadap khazanah Islam klasik yang memungkinkan lahirnya hasil pendidikan yang memiliki kualitas spiritual. Unsur keilmuan mengkompromikan ilmu umum dengan ilmu agama. Sedangkan unsur keindonesiaan dimaksudkan karena institusi pesantren yang dijadikan rujukan pendidikan masa depan. konsep keterpaduan dalam sistem pendidikan tersebut dijadikan kerangka rujukan filosofis pendidikan yang mampu melahirkan pemimpin dan sekaligus memiliki etos keilmuan Islam dalam pendidikan kewarganegaraan (civil education). Ini terlihat jelas dalam pembumian nilai-nilai Islam universal pada saat pembaharuan sistem pendidikan tinggi Islam yang digagas oleh Azyumardi Azra DOI: https://doi.org/10.5281/zenodo.4033005

<p>The relationship among the religions in Indonesia is very sensitive; it must be a serious effort to transform this relationship into something that dynamic. The implementation of the humanist religion in a practical is very important discourse in Indonesia. There are many religious groups in Indonesia, and each group has its own characteristics and a vital role to maintain a harmonious of society in Indonesia. One of the religious group of Ratu Bagus Ashram in Muncan village, Karangasem Bali, which is trying to dedicate the practice of religion and human services simultaneously. The research questions are: (1) Why was Ratu Bagus Ashram founded in the Muncan village, Selat district, Karangasem regency?; (2) How is the implementation of Hinduism humanity at Ratu Bagus Ashram community in the Muncan village, Selat district, Karangasem regency?; (3) What are the implications of Hinduism humanity at Ratu Bagus Ashram community in the Muncan village, Selat district, Karangasem regency?</p><p>This research is intended to: (1) To describe the reason of the foundation of Ratu Bagus Ashram in the Muncan village, Selat district, Karangasem regency; (2) To reveal the humanity implementation of Hinduism in community of Ratu Bagus Ashram in the Muncan village, Selat district, Karangasem regency; (3) To understand the implications of Hinduism humanity at Ratu Bagus Ashram community in the Muncan village, Selat district, Karangasem regency. Some methods that used in this research to obtain a valid data are as follows: (1) observation; (2) interviews; (3) literature study; and (4) document study. The three main issues analyzed using several theories, namely: Social Exchange Theory, Critical Theory, and Hermeneutics Theory.</p><p>The results of this research are: (1) The reason of the foundation of Ratu Bagus Ashram in the Muncan village, Selat district, Karangasem regency are: <em>First</em>, to creates physical and spiritual health for the wider community; <em>Second</em>: to develops a religious society; <em>Third</em>: to introduces the importance of the spiritual as the most important of everything; (2) The humanity implementation of Hinduism in the community of Ratu Bagus Ashram are: <em>First, </em>to create a sense of peace and happy in ourselves, community, and the universe; <em>Second, </em>to reduces poverty and economic improvement of ashram community by giving scholarships for the student in school and university, giving a complimentary houses and foods, carry out a mass cremation, and establish banks; <em>Third</em>, giving a health service like intense <em>tutuh</em>, shaking, and laugher; (3) The implications of Hinduism humanity at Ratu Bagus Ashram are: <em>First, </em>the self-development of the students, by increasing people's spirituality, improve community health, improve community financial, increasing social awareness, and improve the intellectual, emotional, and spiritual intellectual of the community; <em>Second</em>, improving social relationship, through participated in social activities in societies around the Ashram, and also the societies participated in any activity at the Ashram, there is benefit of sharing between the Ashram communities and surrounding societies; <em>Third</em>, international networks, such as a lot of foreigners who doing the bio-energy meditation exercise or shaking in the Ashram, and they also respect Hindu tradition; <em>Fourth</em>, because of many people, both from domestic and abroad want to follow the practice of shaking, therefore the Ashram community must do everything that it can develop the Ashram.</p>

<p>ABSTRACT<br />Social equality among human beings is the ideal condition that has been initiated by philosophers such as Hegel and Mead, but Axel Honneth offers a different perspective on both implementation levels and a more holistic perspective. One of the thoughts related to the acquisition of Honneth's recognition through his postulate, has illustrated that there is a struggle on the basis of awareness of respect and recognition of cultural identity in the realm of multiculturalism. In the struggle there are several steps that must be passed to obtain mutual recognition of the particular identity, where the working principle starts from the affective level of love, then the cognitive is in the realm of the legal order, until the intellectual intuition is poured in the form of solidarity. These three become forms of reciprocal relationships that lead to the acquisition of recognition in several stages in every phase of society's development. This is in line with the struggle of the Chinese Association of China (INTI) which is always at the forefront of diffusing the implementation of multiculturalism to the wider community. Recognition of the equal rights and obligations of citizens is an essential human role, as well as the ethnic Chinese Indonesian community that has become an integral and fundamental part of the Unitary State of the Republic of Indonesia (NKRI). Unfortunately, past political policies 'scratch' history track record that actually creates a negative perception related to the existence of this ethnic.<br /><strong>Keywords:</strong> Axel Honneth Recognition, Multiculturalism, Perhimpunan INTI</p><p><br />ABSTRAK<br />Pemikiran Rekognisi Axel Honneth melalui postulasinya bahwa terdapat perjuangan pemerolehan rekognisi (the struggle for recognition), dimana prinsip kerjanya lebih didasarkan atas: cinta (love), tatanan hukum (legal order), dan solidaritas (solidarity). Hal ini sejalan dengan perjuangan Perhimpunan Indonesia Tionghoa (INTI) yang senantiasa berada di garis terdepan mendifusikan implementasi dari multikulturalisme pada masyarakat luas. Pengakuan akan kesetaraan hak dan kewajiban warga negara merupakan sesuatu peranan manusia yang sifatnya hakiki, demikian pula masyarakat etnis Tionghoa Indonesia yang telah menjadi bagian integral serta fundamental dari Negara Kesatuan Republik Indonesia (NKRI). Sayangnya kebijakan politik masa lampau ‘menggoreskan’ rekam jejak sejarah yang justru menimbulkan persepsi negatif terkait keberadaan etnis ini.<br /><strong>Kata kunci:</strong> Rekognisi Axel Honneth, Multikulturalisme, Perhimpunan INTI</p>

The culture of mask has been in existence for a very long time ago. A number of archeological studies have found various types of mask since the prehistoric era thousand years ago. The historical data have revealed some important information on the usage of masks in human life in their interaction with the nature. These findings will be beneficial for the improvement of contemporary moment. They will also serve as the scientific reference to identify the materials, process, and development. When we observe carefully, Indonesia is rich of various kinds of traditional culture such as the mask art. Masks have unique characteristics depending on their origin. Masks are created intentionally to represent magical or ritual purposes. They also serve as the decorative or social symbols in the societies. Therefore, the existence of mask art has become a part of social culture. The creative creation of masks has represented the intellectual establishment of the artisans to comply with the ongoing social development. Therefore, we have classic, modern, and contemporary masks as the manifestation of the developing era and the satisfaction of transformative artistic artisans in visual arts. Keywords: mask, culture, creative, creation

The theology of religious pluralism presented as a solution to resolve the conflict in a multi-religious society. But this idea is very debatable in the Indonesian Muslim community. One of the groups refuses aloud is a group of young intellectuals who are members of the Institute for the Study of Islamic Thought and Civilization (INSISTS). This paper describes the arguments used in the INSISTS activists criticized the idea of religious pluralism. Instead of a solution, INSISTS activists assess religious pluralism is a new problem in a multi-religious society. The problem lies in some respects, namely socio-historical context is different between Muslim societies and the West where the first time the idea came, also contains the idea of pluralism rated parallelism religious truth and relativism of truth. The negative side is what makes religious pluralism is not the solution in building harmony in a plural society, but it gave birth to syncretism and relativism of religious truth. INSISTS activists viewed the idea of religious pluralism as a foreign idea that is contrary to Islamic faith and the teachings. Due to the application of the religious pluralism theology in Islam can damage the principal Islamic faith and teachings.

Indonesia, with its diverse social, cultural and geographical variety, is one of<br />the biggest multicultural societies in the world. This diversity –when misused- can cause<br />many problems such as corruption, collusion, nepotism, poverty, violence, damage to<br />environment, separatism, and human right violation. Vis-à-vis this, multicultural education<br />suggests that diversity of ethnicity, culture, language, religion, society, gender, intellectual<br />acumen and age can in fact be used to create inclusive pluralism through sufficient<br />strategy and efficient concept of education. In practical terms, what is required from a<br />teacher in this whole concept of education is not only to be able to teach his/her subject<br />matter, but also to implant the multicultural and inclusive values such as democracy,<br />humanism, and pluralism. In the end, what this approach can achieve is to produce the<br />out-put that has not only the academic skill in his/her specialization, but also the ability to<br />adopt and apply the norms of pluralism which will lead him/her to be more tolerant and<br />understanding toward diversity and differences.

Madrasah Diniyah is one of the very unique Islamic Education institutions, where its existence is an asset that is urgently needed in this contemporary era, the rapid development of technology and communication is not only positive but also affects the moral and spiritual crisis faced by generations current generation of millennials. The existence of the Diniyah Madrasah is expected to be able to make a positive contribution in overcoming the problem, but it is only necessary to implement quality management in the Diniyah Madrasah because in reality there are still many shortcomings in the Islamic Early Madrasas, still impressed as they are and traditional Therefore, it is necessary to improve the quality of the Madrasah Diniyah in this contemporary era. With more professional management, the use of strategies that prioritize creativity is in accordance with the state of society's culture and needs to be supported by various factors, both internal and external so as to provide educational output in the form of generations of millennials who are virtuous, intellectual, skilled and charitable so can contribute to the glory of Islamic civilization, the nation and the State of Indonesia in the present and futureKeyword: Quality Management, Madrasa Diniyah

Abstract This research is about "similarities and differences between Arabic and Indonesian in the phenomenon of tandem - and how to deal with this phenomenon in teaching Arabic to Indonesians." The importance of Arabic is also reflected in the fact that is the key of Islamic and Arab culture. It allows learner to learn about the cultural and intellectual dimensions of a nation that has been crowned on the throne for centuries. It has left a great cultural heritage in various arts and sciences.The importance of Arabic stems from the fact that it is one of the strongest links and links between Muslims. Language is one of the most important elements of unity among Islamic societies. Arabic is no longer a language specific to Arabians, but has become a universal language for millions of Muslims in the world today demand for their connection to their religion and Islamic culture. We also see a desire to learn the arabic language for non-Muslims to communicate with the people of the language on the one hand and to communicate with the Arab and Islamic heritage on the other.Features of Arabic Tandem. It is an important factor in the growth of language, two words or more that indicate one meaning. We can use it without separating them. The speaker observes the exact order in the choice of the word of the synonyms corresponding to the sentence.It is interesting that Arabic is the only language that gives citizenship to anyone who speaks it. "Whoever learns Arabic is an Arabian."There is almost unanimous agreement that tandem is one of the reasons for the richness of language in vocabulary, whether it is Arabic, Indonesian, or other languages. And its privilege with a wealth of words. There have been many works that collected the vocabulary of this phenomenon in the ancients in particular, which reinforces this statement to the extent that it is surprising, such as the names of one thing to thousands of words.

<p>BAHASA INDONESIA:</p><p>Tulisan ini bermaksud mengulas peran manajemen qolbu bagi pendidik (guru). Konsep manajemen qolbu dalam Islam semakna dengan <em>tazkiyatun nufus </em>(pembersihan jiwa). Melalui manajemen qolbu, seseorang dapat diarahkan agar menjadi sangat peka dalam mengelola sekecil apapun potensi yang ada dalam dirinya untuk menjadi sesuatu yang bernilai kemuliaan serta memberi manfaat besar, bagi dirinya dan makhluk Allah yang lain, juga kemaslahatan di dunia dan akhirat. Guru ideal adalah guru yang memiliki motivasi mengajar dengan tulus, yaitu ikhlas dalam mengamalkan ilmunya, bertindak ibarat orang tua yang penuh kasih sayang terhadap anak, dapat mempertimbangkan kemampuan intelektual anak, mampu menggali potensi yang dimiliki anak, bersikap terbuka dan demokratis untuk menerima dan menghargai pendapat anak, dapat bekerjasama dengan anak didik dalam memecahkan masalah, dan ia menjadi tipe ideal atau idola bagi anak didiknya, sehingga anak didik akan mengikuti perbuatan baik yang dilakukan gurunya. Dengan mendengarkan panggilan suara hati, para guru akan menjadi baik, karena suara hati adalah pantulan dari fitrah jiwanya. Melalui hati yang baik ia mampu memahami dan mengembangkan dirinya. Hal ini senantiasa menunjukkan seluruh gerakan dan kiprahnya untuk mendapatkan ridla Allah SWT, sebab tidak ada yang dituju kecuali hanya Allah SWT. Pada akhirnya para guru yang dapat mengelola hatinya (memiliki manajemen qolbu) akan dapat menjadi sosok guru yang “digugu dan ditiru”. Jadi manajemen qolbu sangat signifikan perannya dalam meningkatkan intelektualitas dan religiusitas bagi guru.</p><p> </p><p>ENGLISH:</p><p>This study explains about the role of heart management for educators (teachers). Heart management concept on Islam has same purpose with tazkiyatun nufus (soul maintenance). Trough heart management, people can be directed to be sensitive to manage their small potential to be valuable thing that has big impact not only for themselves, but also for large societies in the world and hereafter. Ideal educator is an honest-straightforward person; she or he is sincere to teach the learners, acts and loves as if real parents, understands the ability of each learner, develops the learners’ potential, open-minded and democratic to receive and respect the learners’ opinions, does teamwork with the learners to solve the problem, and being idol to the learners. Hence, the learners will go along with good attitude of the educators. By understanding heart’s whisper, the educators will be good Muslims, because heart whisper is the mirror of the fitrah soul. Through kind heart, the educators can understand and develop themselves. This case shows that all of their actions and services only because of Allah. Finally, the educators can manage their hearts, and then they can be good role model for the learners. Accordingly, heart management has significant role in increasing intellectual and religious for the educators.</p>

<p>BAHASA INDONESIA:</p><p>Tulisan ini bermaksud mengulas peran manajemen qolbu bagi pendidik (guru). Konsep manajemen qolbu dalam Islam semakna dengan <em>tazkiyatun nufus </em>(pembersihan jiwa). Melalui manajemen qolbu, seseorang dapat diarahkan agar menjadi sangat peka dalam mengelola sekecil apapun potensi yang ada dalam dirinya untuk menjadi sesuatu yang bernilai kemuliaan serta memberi manfaat besar, bagi dirinya dan makhluk Allah yang lain, juga kemaslahatan di dunia dan akhirat. Guru ideal adalah guru yang memiliki motivasi mengajar dengan tulus, yaitu ikhlas dalam mengamalkan ilmunya, bertindak ibarat orang tua yang penuh kasih sayang terhadap anak, dapat mempertimbangkan kemampuan intelektual anak, mampu menggali potensi yang dimiliki anak, bersikap terbuka dan demokratis untuk menerima dan menghargai pendapat anak, dapat bekerjasama dengan anak didik dalam memecahkan masalah, dan ia menjadi tipe ideal atau idola bagi anak didiknya, sehingga anak didik akan mengikuti perbuatan baik yang dilakukan gurunya. Dengan mendengarkan panggilan suara hati, para guru akan menjadi baik, karena suara hati adalah pantulan dari fitrah jiwanya. Melalui hati yang baik ia mampu memahami dan mengembangkan dirinya. Hal ini senantiasa menunjukkan seluruh gerakan dan kiprahnya untuk mendapatkan ridla Allah SWT, sebab tidak ada yang dituju kecuali hanya Allah SWT. Pada akhirnya para guru yang dapat mengelola hatinya (memiliki manajemen qolbu) akan dapat menjadi sosok guru yang “digugu dan ditiru”. Jadi manajemen qolbu sangat signifikan perannya dalam meningkatkan intelektualitas dan religiusitas bagi guru.</p><p> </p><p>ENGLISH:</p><p>This study explains about the role of heart management for educators (teachers). Heart management concept on Islam has same purpose with tazkiyatun nufus (soul maintenance). Trough heart management, people can be directed to be sensitive to manage their small potential to be valuable thing that has big impact not only for themselves, but also for large societies in the world and hereafter. Ideal educator is an honest-straightforward person; she or he is sincere to teach the learners, acts and loves as if real parents, understands the ability of each learner, develops the learners’ potential, open-minded and democratic to receive and respect the learners’ opinions, does teamwork with the learners to solve the problem, and being idol to the learners. Hence, the learners will go along with good attitude of the educators. By understanding heart’s whisper, the educators will be good Muslims, because heart whisper is the mirror of the fitrah soul. Through kind heart, the educators can understand and develop themselves. This case shows that all of their actions and services only because of Allah. Finally, the educators can manage their hearts, and then they can be good role model for the learners. Accordingly, heart management has significant role in increasing intellectual and religious for the educators.</p>

This paper aims to portray the overall picture of poverty in the world and mentions the key solution to overcome poverty from a critical perspective. The data and figures were quoted from a number of researchers and organizations in the field of poverty around the world. Simultaneously, the information strengthens the correlations among poverty and lack of education. Only appropriate philosophies of education can improve the country’s socio-economic conditions and contribute to effective solutions to worldwide poverty. In the 21st century, despite the rapid development of science and technology with a series of inventions brought into the world to make life more comfortable, human poverty remains a global problem, especially in developing countries. Poverty, according to Lister (2004), is reflected by the state of “low living standards and/or inability to participate fully in society because of lack of material resources” (p.7). The impact and serious consequences of poverty on multiple aspects of human life have been realized by different organizations and researchers from different contexts (Fraser, 2000; Lister, 2004; Lipman, 2004; Lister, 2008). This paper will indicate some of the concepts and research results on poverty. Figures and causes of poverty, and some solutions from education as a key breaker to poverty will also be discussed. Creating a universal definition of poverty is not simple (Nyasulu, 2010). There are conflicts among different groups of people defining poverty, based on different views and fields. Some writers, according to Nyasulu, tend to connect poverty with social problems, while others focus on political or other causes. However, the reality of poverty needs to be considered from different sides and ways; for that reason, the diversity of definitions assigned to poverty can help form the basis on which interventions are drawn (Ife and Tesoriero, 2006). For instance, in dealing with poverty issues, it is essential to intervene politically; economic intervention is very necessary to any definition of this matter. A political definition necessitates political interventions in dealing with poverty, and economic definitions inevitably lead to economic interventions. Similarly, Księżopolski (1999) uses several models to show the perspectives on poverty as marginal, motivation and socialist. These models look at poverty and solutions from different angles. Socialists, for example, emphasize the responsibilities of social organization. The state manages the micro levels and distributes the shares of national gross resources, at the same time fighting to maintain the narrow gap among classes. In his book, Księżopolski (1999) also emphasizes the changes and new values of charity funds or financial aid from churches or organizations recognized by the Poor Law. Speaking specifically, in the new stages poverty has been recognized differently, and support is also delivered in limited categories related to more specific and visible objectives, with the aim of helping the poor change their own status for sustainable improvement. Three ways of categorizing the poor and locating them in the appropriate places are (1) the powerless, (2) who is willing to work and (3) who is dodging work. Basically, poverty is determined not to belong to any specific cultures or politics; otherwise, it refers to the situation in which people’s earnings cannot support their minimum living standard (Rowntree, 1910). Human living standard is defined in Alfredsson & Eide’s work (1999) as follows: “Everyone has the right to a standard of living adequate for the health and well-being of himself and his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.” (p. 524). In addition, poverty is measured by Global Hunger Index (GHI), which is calculated by the International Food Policy Institute (IFPRI) every year. The GHI measures hunger not only globally, but also by country and region. To have the figures multi-dimensionally, the GHI is based on three indicators: 1. Undernourishment: the proportion of the undernourished as a percentage of the population (reflecting the share of the population with insufficient calorie intake). 2. Child underweight: the proportion of children under age 5 who are underweight (low weight for their age, reflecting wasting, stunted growth or both), which is one indicator of child under-nutrition. 3. Child mortality: the mortality rate of children under 5 (partially reflecting the fatal synergy of inadequate dietary intake and unhealthy environments). Apart from the individual aspects and the above measurement based on nutrition, which help partly imagine poverty, poverty is more complicated, not just being closely related to human physical life but badly affecting spiritual life. According to Jones and Novak (1999 cited in Lister, 2008), poverty not only characterizes the precarious financial situation but also makes people self-deprecating. Poverty turns itself into the roots of shame, guilt, humiliation and resistance. It leads the poor to the end of the road, and they will never call for help except in the worst situations. Education can help people escape poverty or make it worse. In fact, inequality in education has stolen opportunity for fighting poverty from people in many places around the world, in both developed and developing countries (Lipman, 2004). Lipman confirms: “Students need an education that instills a sense of hope and possibility that they can make a difference in their own family, school, and community and in the broader national and global community while it prepare them for multiple life choices.” (p.181) Bradshaw (2005) synthesizes five main causes of poverty: (1) individual deficiencies, (2) cultural belief systems that support subcultures of poverty, (3) economic, political and social distortions or discrimination, (4) geographical disparities and (5) cumulative and cyclical interdependencies. The researcher suggests the most appropriate solution corresponding with each cause. This reflects the diverse causes of poverty; otherwise, poverty easily happens because of social and political issues. From the literature review, it can be said that poverty comes from complex causes and reasons, and is not a problem of any single individual or country. Poverty has brought about serious consequences and needs to be dealt with by many methods and collective effort of many countries and organizations. This paper will focus on representing some alarming figures on poverty, problems of poverty and then the education as a key breaker to poverty. According to a statistics in 2012 on poverty from the United Nations Development Program (UNDP), nearly half the world's population lives below the poverty line, of which is less than $1.25 a day . In a statistics in 2015, of every 1,000 children, 93 do not live to age 5 , and about 448 million babies are stillborn each year . Poverty in the world is happening alarmingly. According to a World Bank study, the risk of poverty continues to increase on a global scale and, of the 2009 slowdown in economic growth, which led to higher prices for fuel and food, further pushed 53 million people into poverty in addition to almost 155 million in 2008. From 1990 to 2009, the average GHI in the world decreased by nearly one-fifth. Many countries had success in solving the problem of child nutrition; however, the mortality rate of children under 5 and the proportion of undernourished people are still high. From 2011 to 2013, the number of hungry people in the world was estimated at 842 million, down 17 percent compared with the period 1990 to 1992, according to a report released by the Food and Agriculture Organization of the United Nations (FAO) titled “The State of Food Insecurity in the World 2013” . Although poverty in some African countries had been improved in this stage, sub-Saharan Africa still maintained an area with high the highest percentage of hungry people in the world. The consequences and big problems resulting from poverty are terrible in the extreme. The following will illustrate the overall picture under the issues of health, unemployment, education and society and politics ➢ Health issues: According a report by Manos Unidas, a non- government organization (NGO) in Spain , poverty kills more than 30,000 children under age 5 worldwide every day, and 11 million children die each year because of poverty. Currently, 42 million people are living with HIV, 39 million of them in developing countries. The Manos Unidas report also shows that 15 million children globally have been orphaned because of AIDS. Scientists predict that by 2020 a number of African countries will have lost a quarter of their population to this disease. Simultaneously, chronic drought and lack of clean water have not only hindered economic development but also caused disastrous consequences of serious diseases across Africa. In fact, only 58 percent of Africans have access to clean water; as a result, the average life expectancy in Africa is the lowest in the world, just 45 years old (Bui, 2010). ➢ Unemployment issues: According to the United Nations, the youth unemployment rate in Africa is the highest in the world: 25.6 percent in the Middle East and North Africa. Unemployment with growth rates of 10 percent a year is one of the key issues causing poverty in African and negatively affecting programs and development plans. Total African debt amounts to $425 billion (Bui, 2010). In addition, joblessness caused by the global economic downturn pushed more than 140 million people in Asia into extreme poverty in 2009, the International Labor Organization (ILO) warned in a report titled The Fallout in Asia, prepared for the High-Level Regional Forum on Responding to the Economic Crisis in Asia and the Pacific, in Manila from Feb. 18 to 20, 2009 . Surprisingly, this situation also happens in developed countries. About 12.5 million people in the United Kingdom (accounting for 20 percent of the population) are living below the poverty line, and in 2005, 35 million people in the United States could not live without charity. At present, 620 million people in Asia are living on less than $1 per day; half of them are in India and China, two countries whose economies are considered to be growing. ➢ Education issues: Going to school is one of the basic needs of human beings, but poor people cannot achieve it. Globally, 130 million children do not attend school, 55 percent of them girls, and 82 million children have lost their childhoods by marrying too soon (Bui, 2010). Similarly, two-thirds of the 759 million illiterate people in total are women. Specifically, the illiteracy rate in Africa keeps increasing, accounting for about 40 percent of the African population at age 15 and over 50 percent of women at age 25. The number of illiterate people in the six countries with the highest number of illiterate people in the world - China, India, Indonesia, Brazil, Bangladesh and Egypt - reached 510 million, accounting for 70 percent of total global illiteracy. ➢ Social and political issues: Poverty leads to a number of social problems and instability in political systems of countries around the world. Actually, 246 million children are underage labors, including 72 million under age 10. Simultaneously, according to an estimate by the United Nations (UN), about 100 million children worldwide are living on the streets. For years, Africa has suffered a chronic refugee problem, with more than 7 million refugees currently and over 200 million people without homes because of a series of internal conflicts and civil wars. Poverty threatens stability and development; it also directly influences human development. Solving the problems caused by poverty takes a lot of time and resources, but afterward they can focus on developing their societies. Poverty has become a global issue with political significance of particular importance. It is a potential cause of political and social instability, even leading to violence and war not only within a country, but also in the whole world. Poverty and injustice together have raised fierce conflicts in international relations; if these conflicts are not satisfactorily resolved by peaceful means, war will inevitably break out. Obviously, poverty plus lack of understanding lead to disastrous consequences such as population growth, depletion of water resources, energy scarcity, pollution, food shortages and serious diseases (especially HIV/AIDS), which are not easy to control; simultaneously, poverty plus injustice will cause international crimes such as terrorism, drug and human trafficking, and money laundering. Among recognizable four issues above which reflected the serious consequences of poverty, the third ones, education, if being prioritized in intervention over other issues in the fighting against poverty is believed to bring more effectiveness in resolving the problems from the roots. In fact, human being with the possibility of being educated resulted from their distinctive linguistic ability makes them differential from other beings species on the earth (Barrow and Woods 2006, p.22). With education, human can be aware and more critical with their situations, they are aimed with abilities to deal with social problems as well as adversity for a better life; however, inequality in education has stolen opportunity for fighting poverty from unprivileged people (Lipman, 2004). An appropriate education can help increase chances for human to deal with all of the issues related to poverty; simultaneously it can narrow the unexpected side-effect of making poverty worse. A number of philosophies from ancient Greek to contemporary era focus on the aspect of education with their own epistemology, for example, idealism of Plato encouraged students to be truth seekers and pragmatism of Dewey enhanced the individual needs of students (Gutex, 1997). Education, more later on, especially critical pedagogy focuses on developing people independently and critically which is essential for poor people to have ability of being aware of what they are facing and then to have equivalent solutions for their problems. In other words, critical pedagogy helps people emancipate themselves and from that they can contribute to transform the situations or society they live in. In this sense, in his most influential work titled “Pedagogy of the Oppressed” (1972), Paulo Freire carried out his critical pedagogy by building up a community network of peasants- the marginalized and unprivileged party in his context, aiming at awakening their awareness about who they are and their roles in society at that time. To do so, he involved the peasants into a problem-posing education which was different from the traditional model of banking education with the technique of dialogue. Dialogue wasn’t just simply for people to learn about each other; but it was for figuring out the same voice; more importantly, for cooperation to build a social network for changing society. The peasants in such an educational community would be relieved from stressfulness and the feeling of being outsiders when all of them could discuss and exchange ideas with each other about the issues from their “praxis”. Praxis which was derived from what people act and linked to some values in their social lives, was defined by Freire as “reflection and action upon the world in order to transform it” (p.50). Critical pedagogy dialogical approach in Pedagogy of the Oppressed of Freire seems to be one of the helpful ways for solving poverty for its close connection to the nature of equality. It doesn’t require any highly intellectual teachers who lead the process; instead, everything happens naturally and the answers are identified by the emancipation of the learners themselves. It can be said that the effectiveness of this pedagogy for people to escape poverty comes from its direct impact on human critical consciousness; from that, learners would be fully aware of their current situations and self- figure out the appropriate solutions for their own. In addition, equality which was one of the essences making learners in critical pedagogy intellectually emancipate was reflected via the work titled “The Ignorant Schoolmaster” by Jacques Rancière (1991). In this work, the teacher and students seemed to be equal in terms of the knowledge. The explicator- teacher Joseph Jacotot employed the interrogative approach which was discovered to be universal because “he taught what he didn’t know”. Obviously, this teacher taught French to Flemish students while he couldn’t speak his students’ language. The ignorance which was not used in the literal sense but a metaphor showed that learners can absolutely realize their capacity for self-emancipation without the traditional teaching of transmission of knowledge from teachers. Regarding this, Rancière (1991, p.17) stated “that every common person might conceive his human dignity, take the measure of his intellectual capacity, and decide how to use it”. This education is so meaningful for poor people by being able to evoking their courageousness to develop themselves when they always try to stay away from the community due the fact that poverty is the roots of shame, guilt, humiliation and resistance (Novak, 1999). The contribution of critical pedagogy to solving poverty by changing the consciousness of people from their immanence is summarized by Freire’s argument in his “Pedagogy of Indignation” as follows: “It is certain that men and women can change the world for the better, can make it less unjust, but they can do so from starting point of concrete reality they “come upon” in their generation. They cannot do it on the basis of reveries, false dreams, or pure illusion”. (p.31) To sum up, education could be an extremely helpful way of solving poverty regarding the possibilities from the applications of studies in critical pedagogy for educational and social issues. Therefore, among the world issues, poverty could be possibly resolved in accordance with the indigenous people’s understanding of their praxis, their actions, cognitive transformation, and the solutions with emancipation in terms of the following keynotes: First, because the poor are powerless, they usually fall into the states of self-deprecation, shame, guilt and humiliation, as previously mentioned. In other words, they usually build a barrier between themselves and society, or they resist changing their status. Therefore, approaching them is not a simple matter; it requires much time and the contributions of psychologists and sociologists in learning about their aspirations, as well as evoking and nurturing the will and capacities of individuals, then providing people with chances to carry out their own potential for overcoming obstacles in life. Second, poverty happens easily in remote areas not endowed with favorable conditions for development. People there haven’t had a lot of access to modern civilization; nor do they earn a lot of money for a better life. Low literacy, together with the lack of healthy forms of entertainment and despair about life without exit, easily lead people into drug addiction, gambling and alcoholism. In other words, the vicious circle of poverty and powerlessness usually leads the poor to a dead end. Above all, they are lonely and need to be listened to, shared with and led to escape from their states. Community meetings for exchanging ideas, communicating and immediate intervening, along with appropriate forms of entertainment, should be held frequently to meet the expectations of the poor, direct them to appropriate jobs and, step by step, change their favorite habits of entertainment. Last but not least, poor people should be encouraged to participate in social forums where they can both raise their voices about their situations and make valuable suggestions for dealing with their poverty. Children from poor families should be completely exempted from school fees to encourage them to go to school, and curriculum should also focus on raising community awareness of poverty issues through extracurricular and volunteer activities, such as meeting and talking with the community, helping poor people with odd jobs, or simply spending time listening to them. Not a matter of any individual country, poverty has become a major problem, a threat to the survival, stability and development of the world and humanity. Globalization has become a bridge linking countries; for that reason, instability in any country can directly and deeply affect the stability of others. The international community has been joining hands to solve poverty; many anti-poverty organizations, including FAO (Food and Agriculture Organization), BecA (the Biosciences eastern and central Africa), UN-REDD (the United Nations Programme on Reducing Emissions from Deforestation and Forest Degradation), BRAC (Building Resources Across Communities), UNDP (United Nations Development Programme), WHO (World Health Organization) and Manos Unidas, operate both regionally and internationally, making some achievements by reducing the number of hungry people, estimated 842 million in the period 1990 to 1992, by 17 percent in 2011- to 2013 . The diverse methods used to deal with poverty have invested billions of dollars in education, health and healing. The Millennium Development Goals set by UNDP put forward eight solutions for addressing issues related to poverty holistically: 1) Eradicate extreme poverty and hunger. 2) Achieve universal primary education. 3) Promote gender equality and empower women. 4) Reduce child mortality. 5) Improve maternal health. 6) Combat HIV/AIDS, malaria and other diseases. 7) Ensure environmental sustainability. 8) Develop a global partnership for development. Although all of the mentioned solutions carried out directly by countries and organizations not only focus on the roots of poverty but break its circle, it is recognized that the solutions do not emphasize the role of the poor themselves which a critical pedagogy does. More than anyone, the poor should have a sense of their poverty so that they can become responsible for their own fate and actively fight poverty instead of waiting for help. It is not different from the cores of critical theory in solving educational and political issues that the poor should be aware and conscious about their situation and reflected context. It is required a critical transformation from their own praxis which would allow them to go through a process of learning, sharing, solving problems, and leading to social movements. This is similar to the method of giving poor people fish hooks rather than giving them fish. The government and people of any country understand better than anyone else clearly the strengths and characteristics of their homelands. It follows that they can efficiently contribute to causing poverty, preventing the return of poverty, and solving consequences of the poverty in their countries by many ways, especially a critical pedagogy; and indirectly narrow the scale of poverty in the world. In a word, the wars against poverty take time, money, energy and human resources, and they are absolutely not simple to end. Again, the poor and the challenged should be educated to be fully aware of their situation to that they can overcome poverty themselves. They need to be respected and receive sharing from the community. All forms of discrimination should be condemned and excluded from human society. When whole communities join hands in solving this universal problem, the endless circle of poverty can be addressed definitely someday. More importantly, every country should be responsible for finding appropriate ways to overcome poverty before receiving supports from other countries as well as the poor self-conscious responsibilities about themselves before receiving supports from the others, but the methods leading them to emancipation for their own transformation and later the social change.

This article is entitled “Nurcholish Madjid and Harun Nasution”, two Indonesian figures and Islamic thinkers who had strong and broad influences in the history of Islamic intellectualism in Indonesia. Their thinking broadly impacted various aspects of the Islamic life in Indonesia, especially in education, their ideas supported a variety of related literature and even became a reference and orientation for Indonesian Muslim intellectuals. One proof of the strong influence of Cak Nur is that he succeeded in developing intellectual discourse among Islamic societies in a modern, open, and democratic way. Likewise is the mindset developed by Harun Nasution, a contemporary Islamic theologian characterized by rational thinking. Abstrak: Artikel ini berjudul Nurcholish Madjid dan Harun Nasution yang merupakan dua tokoh Indonesia sekaligus pemikir Islam yang mempunyai pengaruh kuat dan luas dalam sejarah intelektualisme Islam yang ada di Indoneia. Pemikirannya membawa dampak yang amat luas dalam kehidupan keagamaan Islam di Indonesia dari bergagai kalangan, terutama sekali dalam dunia akedemisi karena berbagai gagasan dari meraka menjadi pendukung dalam berbagai literature yang berkaitan, dan lebih dari itu ia bahkan menjadi rujukan serta kiblat kaum intelektual Muslim Indonesia. Salah satu bukti betapa kuatnya pengaruh Cak Nur, ialah ia berhasil mengembangkan wacana intelektual dikalangan masyarakat Islam secara modern, terbuka, dan demokratis, begitu pula dengan pola pikir yang dikembangkan oleh Harun Nasution yang merupakan seorang teolog islam modern yang bercorak pemikiran rasional. Kata Kunci: Nurcholish Madjid, Harun Nasution

The essence of the Stone Age, mountain, and river heritage, has occupied an important role in culture. So far, it can reflect much of the trust and value of its people. Historical, aesthetic, anthropological, and symbolic studies of archaeological discoveries in the region have been able to reveal prehistoric culture. The focus of this section, especially how culture is developed, symbols are built and the appreciation of transmission of inheritance. It is related to the software and hardware of the royal government that was formed to be able to balance the mandate of the management of the land of the archipelago. In the field of history, aesthetics, anthropology, and symbols, the dimensions of life cycle are presented as dialectical patterns of view. It is found that small, large, and representative entities are patterns of view that have been applied dynamically to everyday life. Through a comprehensive approach to the history of society and artevactual, apart from its constitutional history, the authors emphasizes the analysis of social formation by looking at the processes occurring within societies with broader disciplinary comparations. Through the applied method of psychological Sunan Bonang, the Indonesian people are inspired and can have a good system of anthropological and psychological intelligence. Research of this book uses theory and method which are relevant with object and subject matter. So the context that is built into legitimate, in text, oral and visual, both present (represented by Arif Rivai Rumin's work) and past (pradakon Majapahit, Ancient Mataram, Pajajaran, Kuningan, Jambi, and Padang) have been used as reconstruction. The content of the study and his work inspires the public's sensitivity in formulating nationality through the compilation of software and hardware in a more integral way. The ultimate goal is the point of awareness, which makes filters and counters a global power that seeks to make all the people of Indonesia. Keywords: pradakon, intellectual people of IndonesiaKeywords: pradakon, intellectual people of Indonesia

<p>Social equality among human beings is the ideal condition that has been initiated by<br />philosophers such as Hegel and Mead, but Axel Honneth offers a different perspective on both<br />implementation levels and a more holistic perspective. One of the thoughts related to the acquisition of<br />Honneth's recognition through his postulate, has illustrated that there is a struggle on the basis of<br />awareness of respect and recognition of cultural identity in the realm of multiculturalism. In the struggle<br />there are several steps that must be passed to obtain mutual recognition of the particular identity, where<br />the working principle starts from the affective level of love, then the cognitive is in the realm of the legal<br />order, until the intellectual intuition is poured in the form of solidarity. These three become forms of<br />reciprocal relationships that lead to the acquisition of recognition in several stages in every phase of<br />society's development. This is in line with the struggle of the Chinese Association of China (INTI) which is<br />always at the forefront of diffusing the implementation of multiculturalism to the wider community.<br />Recognition of the equal rights and obligations of citizens is an essential human role, as well as the ethnic<br />Chinese Indonesian community that has become an integral and fundamental part of the Unitary State of<br />the Republic of Indonesia (NKRI). Unfortunately, past political policies 'scratch' history track record that<br />actually creates a negative perception related to the existence of this ethnic.<br />Keywords: Axel Honneth Recognition, Multiculturalism, Perhimpunan INTI</p>

This research study aims to describe (1) the forms of Soeharto-related aspectsand (2) ways of expressing those aspects in the anthology of short stories entitledSuharto claim Cerpen Indonesia.The source of the research data was Soeharto dalam cerpen Indonesia (2001), ananthology of short stories edited by M. Shoim Anwar. All of the short stories (17)were selected. The data were collected through reading and recording techniques andwere analyzed by the descriptive qualitative technique involving data comparison,categorization, tabulation, and inference. Data trustworthiness was assessed throughthe semantic and referential validities and data consistency through the intraratertechnique.Research findings show that 15 short stories clearly contain Soeharto-relatedaspects, and two short stories do not reveal these aspects clearly. Soeharto-relatedaspects are shown through: (1) personification in the form of physical appearance,character, verbal and nonverbal behaviors, (ii) governance and economic strategies,(iii) society’s condition and attitude under his reign, approaching his fall and after hisfall, (iv) spatial and temporal settings related to his reign, (v) the party functioning ashis power apparatus, and (vi) government officials’ life style and attitude. In generalthe short stories do not mention Soeharto directly, but only through certain aspectsor symbols easily identified as Soeharto’s characteristics. Soeharto-related aspectsare expressed through various ways, such as parody, irony, cynicism, and dialectics.The expressions through particular characters parodying Soeharto are the mostapparent, simultaneously using irony and cynicism. The expressions through ironyare the most dominant in the short stories, and in this way the criticisms sound moresubtle and “polite”. This is different from cynicism, which criticizes and defamesones in a vulgar manner. This is a reflection of control imposed on the writers in thepast, who now feel free to express anything without any fear of being arrested. Theexpressions through dialectics are made more intellectually and invite readers tothink.Key words: Soeharto-related aspects, personification, parody, irony, cynicism,dialectics

Sharing this article, the act of writing and then having it read, legitimises the point of it – that is, we (and we speak on behalf of each other here) managed to negotiate western academic expectations and norms from a just-as-legitimate-but-not-always-heard female Buginese perspective written in Standard Australian English (not my first choice-of-language and I speak on behalf of myself). At times we transgressed roles, guiding and following each other through different academic, cultural, social, and linguistic domains until we stumbled upon ways of legitimating our entanglement of experiences, when we heard the similar, faint, drum beat across boundaries and journeys.This article is one storying of the results of this four year relationship between a Buginese PhD candidate and an Indigenous Australian supervisor – both in the writing of the article and the processes that we are writing about. This is our process of knowing and validating knowledge through sharing, collaboration and cultural exchange. Neither the successful PhD thesis nor this article draw from authoethnography but they are outcomes of a lived, research standpoint that fiercely fought to centre a Muslim-Buginese perspective as much as possible, due to the nature of a postgraduate program. In the effort to find a way to not privilege Western ways of knowing to the detriment of my standpoint and position, we had to find a way to at times privilege my way of knowing the world alongside a Western one. There had to be a beat that transgressed cultural and linguistic differences and that allowed for a legitimised dialogic, intersubjective dance.The PhD research focused on potential dialogue between Australian culture and Buginese culture in terms of feminism and its resulting cultural hybridity where some Australian feminist thoughts are applicable to Buginese culture but some are not. Therefore, the PhD study centred a Buginese standpoint while moving back and forth amongst Australian feminist discourses and the dominant expectations of a western academic process. The PhD research was part of a greater Indonesian tertiary movement to include, study, challenge and extend feminist literary programs and how this could be respectfully and culturally appropriately achieved. This article is written by both of us but the core knowledge comes from a Buginese standpoint, that is, the principal supervisor learned from the PhD candidate and then applied her understanding of Indigenous standpoint theory, Tuhiwahi Smith’s decolonising methodologies and Spivakian self-reflexivity to aid the candidate’s development of her dancing methodology. For this reason, the rest of this article is written from the first-person perspective of Dr Abbas.The PhD study was a literary analysis on five stories from Helen Garner’s Postcards from Surfers (1985). My work translated these five stories from English into Indonesian and discussed some challenges that occurred in the process of translation. By using Edward Said’s work on contrapuntal reading and Robert Warrior’s metaphor of the subaltern dancing, I, the embodied learner and the cultural translator, moved back and forth between Buginese culture and Australian culture to consider how Australian women and men are represented and how mainstream Australian society engages with, or challenges, discourses of patriarchy and power. This movement back and forth was theorised as ‘dancing’. Ultimately, another dance was performed at the end of the thesis waltz between the work which centred my Buginese standpoint and academia as a Western tertiary institution.I have been dancing with Australian feminism for over four years. My use of the word ‘dancing’ signified my challenge to articulate and engage with Australian culture, literature, and feminism by viewing it from a Buginese perspective as opposed to a ‘Non-Western’ perspective. As a Buginese woman and scholar, I centred my specific cultural standpoints instead of accepting them generally and therefore dismissed the altering label of ‘Non-Western’. Juxtaposing Australian feminism with Buginese culture was not easy. However, as my research progressed I saw interesting cultural differences between Australian and Buginese cultures that could result in a hybridized way of engaging feminist issues. At times, my cultural standpoint took the lead in directing the research or the point, at other times a Western beat was more prominent, for example, using the English language to voice my work.The Buginese, also known as the Bugis, along with the Makassar, the Mandar, and the Toraja, are one of the four main ethnic groups of the province of South Sulawesi in Indonesia. The population of the Buginese in South Sulawesi spreads into major states (Bone, Wajo, Soppeng, and Sidenreng) and some minor states (Pare-Pare, Suppa, and Sinjai). Like other ethnic groups living in other islands of Indonesia such as the Javanese, the Sundanese, the Minang, the Batak, the Balinese, and the Ambonese, the Buginese have their own culture and traditions. The Buginese, especially those who live in the villages, are still bounded strictly by ade’ (custom) or pangadereng (customary law). This concept of ade’ provides living guidelines for Buginese and consists of five components including ade’, bicara, rapang, wari’, and sara’. Pelras clarifies that pangadereng is ‘adat-hood’, a corpus of interlinked ruling principles which, besides ade’ (custom), includes also bicara (jurisprudence), rapang (models of good behaviour which ensure the proper functioning of society), wari’ (rules of descent and hierarchy) and sara’ (Islamic law and institution, derived from the Arabic shari’a) (190). So, pangadereng is an overall norm which includes advice on how Buginese should behave towards fellow human beings and social institutions on a reciprocal basis. In addition, the Buginese together with Makassarese, mind what is called siri’ (honour and shame), that is the sense of honour and shame. In the life of the Buginese-Makassar people, the most basic element is siri’. For them, no other value merits to be more detected and preserved. Siri’ is their life, their self-respect and their dignity. This is why, in order to uphold and to defend it when it has been stained or they consider it has been stained by somebody, the Bugis-Makassar people are ready to sacrifice everything, including their most precious life, for the sake of its restoration. So goes the saying.... ‘When one’s honour is at stake, without any afterthought one fights’ (Pelras 206).Buginese is one of Indonesia’s ethnic groups where men and women are intended to perform equal roles in society, especially those who live in the Buginese states of South Sulawesi where they are still bound strictly by ade’ (custom) or pangadereng (customary law). These two basic concepts are guidelines for daily life, both in the family and the work place. Buginese also praise what is called siri’, a sense of honour and shame. It is because of this sense of honour and shame that we have a saying, siri’ emmi ri onroang ri lino (people live only for siri’) which means one lives only for honour and prestige. Siri’ had to remain a guiding principle in my theoretical and methodological approach to my PhD research. It is also a guiding principle in the resulting pedagogical praxis that this work has established for my course in Australian culture and literature at Hasanuddin University. I was not prepared to compromise my own ethical and cultural identity and position yet will admit, at times, I felt pressured to do so if I was going to be seen to be performing legitimate scholarly work. Novera argues that:Little research has focused specifically on the adjustment of Indonesian students in Australia. Hasanah (1997) and Philips (1994) note that Indonesian students encounter difficulties in fulfilling certain Western academic requirements, particularly in relation to critical thinking. These studies do not explore the broad range of academic and social problems. Yet this is a fruitful area for research, not just because of the importance of Indonesian students to Australia, and the importance of the Australia-Indonesia relationship to both neighbouring nations, but also because adjustment problems are magnified by cultural differences. There are clear differences between Indonesian and Australian cultures, so that a study of Indonesian students in Australia might also be of broader academic interest […]Studies of international student adjustment discuss a range of problems, including the pressures created by new role and behavioural expectations, language difficulties, financial problems, social difficulties, homesickness, difficulties in dealing with university and other authorities, academic difficulties, and lack of assertiveness inside and outside the classroom. (467)While both my supervisor and I would agree that I faced all of these obstacles during my PhD candidature, this article is focusing solely on the battle to present my methodology, a dialogic encounter between Buginese feminism and mainstream Australian culture using Helen Garner’s short stories, to a Western process and have it be “legitimised”. Endang writes that short stories are becoming more popular in the industrial era in Indonesia and they have become vehicles for writers to articulate the realities of social life such as poverty, marginalization, and unfairness (141-144). In addition, Noor states that the short story has become a new literary form particularly effective for assisting writers in their goal to help the marginalized because its shortness can function as a weapon to directly “scoop up” the targeted issues and “knock them out at a blow” (Endang 144-145). Indeed, Helen Garner uses short stories in a way similar to that described by Endang: as a defiant act towards the government and current circumstances (145). My study of Helen Garner’s short stories explored the way her stories engage with and resist gender relations and inequality between men and women in Australian society through four themes prevalent in the narratives: the kitchen, landscape, language, and sexuality. I wrote my thesis in standard Australian English and I complied with expected forms, formatting, referencing, structuring etc. My thesis also included the Buginese translations of some of Garner’s work. However, the theoretical approaches that informed my analysis cannot be separated from the personal. In the title, I use the term ‘dancing’ to indicate a dialogue with white Australian women by moving back and forth between Australian culture and Buginese culture. I use the term ‘dancing’ as an extension of Edward Said’s work on contrapuntal reading but employ it as a signifier of my movement between insider and outsider (of Australian feminism), that is, I extend it from just a literary reading to a whole body experience. According to Ashcroft and Ahluwalia, the “essence of Said’s argument is to know something is to have power over it, and conversely, to have power is to know the world in your own terms” (83). Ashcroft and Ahluwalia add how through music, particularly the work of pianist Glenn Gould, Said formulated a way of reading imperial and postcolonial texts contrapuntally. Such a reading acknowledges the hybridity of cultures, histories and literatures, allowing the reader to move back and forth between an internal and an external standpoint of cultural references and attitudes in “an effort to draw out, extend, give emphasis and voice to what is silent or marginally present or ideologically represented” (Said 66). While theorising about the potential dance between Australian and Buginese feminisms in my work, I was living the dance in my day-to-day Australian university experience. Trying to accommodate the expected requirements of a PhD thesis, while at the same time ensuring that I maintained my own personal, cultural and professional dignity, that is ade’, and siri’, required some fancy footwork. Siri’ is central to my Buginese worldview and had to be positioned as such in my PhD thesis. Also, the realities that women are still marginalized and that gender inequality and disparities persist in Indonesian society become a motivation to carry out my PhD study. The opportunity to study Australian culture and literature in that country, allowed me to increase my global and local complexity as an individual, what Pieterse refers to as “ a process of hybridization” and to become as Beck terms an “actor” and “manager’’ of my life (as cited in Edmunds 1). Gaining greater autonomy and reconceptualising both masculinity and femininity, while dominant themes in Garner’s work, are also issues I address in my personal and professional goals. In other words, this study resulted in hybridized knowledge of Australian concepts of feminism and Buginese societies that offers a reference for students to understand and engage with different feminist thought. By learning how feminism is understood differently by Australians and Buginese, my Indonesian students can decide what aspects of feminist ideas from a Western perspective can be applied to Buginese culture without transgressing Buginese customs and habits.There are few Australian literary works that have been translated into Indonesian. Those that have include Peter Carey’s True History of the Kelly Gang (2007) and My Life is a Fake (2009), James Vance Marshall’s Walkabout (1957), Emma Darcy’s The Billionaire Bridegroom (2010) , Sally Morgan’s My Place (1987), and Colleen McCullogh’s The Thorn Birds (1978). My translation of five short stories from Postcards from Surfers complemented these works and enriched the diversity of Indonesian translations of world literary works, the bulk of which tends to come from the United Kingdom, America, the Middle East, and Japan. However, actually getting through the process of PhD research followed by examination required my supervisor and I to negotiate cross-cultural terrain, academic agendas and Western expectations of what legitimate thesis writing should look like. Employing Said’s contrapuntal pedagogy and Warrior’s notion of subaltern dancing became my illegitimate methodological frame.Said points out that contrapuntal analysis means that students and teachers can cross-culturally “elucidate a complex and uneven topography” (318). He adds that “we must be able to think through and interpret together experiences that are discrepant, each with its particular agenda and pace of development, its own internal formations, its internal coherence and system of external relationships, all of them co-existing and interacting with others” (32). Contrapuntal is a metaphor Said derived from musical theory, meaning to counterpoint or add a rhythm or melody, in this case, Buginese and Anglo-Australian feminisms. Warrior argues for an indigenous critique of how power and knowledge is read and in doing so he writes that “the subaltern can dance, and so sometimes can the intellectual” (85). In his rereading of Spivak, he argues that subaltern and intellectual positions can meet “and in meeting, create the possibility of communication” (86). He refers to this as dancing partly because it implicitly acknowledges without silencing the voices of the subaltern (once the subaltern speaks it is no longer the subaltern, so the notion of dancing allows for communication, “a movement from subalternity to something else” (90) which can mark “a new sort of non-complicitous relationship to a family, community or class of origin” (91). By “non-complicit” Warrior means that when a member of the subaltern becomes a scholar and therefore a member of those who historically silence the subaltern, there are other methods for communicating, of moving, between political and cultural spaces that allow for a multiplicity of voices and responses. Warrior uses a traditional Osage in-losh-ka dance as an example of how he physically and intellectually interacts with multiple voices and positions:While the music plays, our usual differences, including subalternity and intellectuality, and even gender in its own way, are levelled. For those of us moving to the music, the rules change, and those who know the steps and the songs and those who can keep up with the whirl of bodies, music and colours hold nearly every advantage over station or money. The music ends, of course, but I know I take my knowledge of the dance away and into my life as a critic, and I would argue that those levelled moments remain with us after we leave the drum, change our clothes, and go back to the rest of our lives. (93)For Warrior, the dance becomes theory into practice. For me, it became not only a way to soundly and “appropriately” present my methodology and purpose, but it also became my day to day interactions, as a female Buginese scholar, with western, Australian academic and cultural worldviews and expectations.One of the biggest movements I had to justify was my use of the first person “I”, in my thesis, to signify my identity as a Buginese woman and position myself as an insider of my community with a hybrid western feminism with Australia in mind. Perrault argues that “Writing “I” has been an emancipatory project for women” (2). In the context of my PhD thesis, uttering ‘I’ confirmed my position and aims. However, this act of explicitly situating my own identity and cultural position in my research and thesis was considered one of the more illegitimate acts. In one of the examiner reports, it was stated that situating myself centrally was fraught but that I managed to avoid the pitfalls. Judy Long argues that writing in the female first person challenges patriarchal control and order (127). For me, writing in the first person was essential if I had any chance of maintaining my Buginese identity and voice, in both my thesis and in my Australian tertiary experience. As Trinh-Minh writes, “S/he who writes, writes. In uncertainty, in necessity. And does not ask whether s/he is given permission to do so or not” (8).Van Dijk, cited in Hamilton, notes that the west and north are bound by an academic ethnocentrism and this is a particular area my own research had to negotiate. Methodologically I provided a comparative rather than a universalising perspective, engaging with middle-class, heterosexual, western, white women feminism but not privileging them. It is important for Buginese to use language discourses as a weapon to gain power, particularly because as McGlynn claims, “generally Indonesians are not particularly outspoken” (38). My research was shaped by a combination of ongoing dedication to promote women’s empowerment in the Buginese context and my role as an academic teaching English literature at the university level. I applied interpretive principles that will enable my students to see how the ideas of feminism conveyed through western literature can positively improve the quality of women’s lives and be implemented in Buginese culture without compromising our identity as Indonesians and Buginese people. At the same time, my literary translation provides a cultural comparison with Australia that allows a space for further conversations to occur. However, while attempting to negotiate western and Indonesian discourses in my thesis, I was also physically and emotionally trying to negotiate how to do this as a Muslim Buginese female PhD candidate in an Anglo-Australian academic institution. The notion of ‘dancing’ was employed as a signifier of movement between insider and outsider knowledge. Throughout the research process and my thesis I ‘danced’ with Australian feminism, traditional patriarchal Buginese society, Western academic expectations and my own emerging Indonesian feminist perspective. To ensure siri’ remained the pedagogical and ethical basis of my approach I applied Edward Said’s work on contrapuntal reading and Robert Warrior’s employment of a traditional Osage dance as a self-reflexive, embodied praxis, that is, I extended it from just a literary reading to a whole body experience. The notion of ‘dance’ allows for movement, change, contact, tension, touch and distance: it means that for those who have historically been marginalised or confined, they are no longer silenced. The metaphoric act of dancing allowed me to legitimise my PhD work – it was successfully awarded – and to negotiate a western tertiary institute in Australia with my own Buginese knowledge, culture and purpose.ReferencesAshcroft., B., and P. Ahluwalia. Edward Said. London: Routledge, 1999.Carey, Peter. True History of the Kelly Gang: A Novel. Random House LLC, 2007.Carey, Peter. My Life as a Fake: A NNovel. Random House LLC, 2009.Darcy, Emma. Billionaire Bridegroom 2319. Harlequin, 2010.Endang, Fransisca. "Disseminating Indonesian Postcoloniality into English Literature (a Case Study of 'Clara')." Jurnal Sastra Inggris 8.2: 2008.Edmunds, Kim. "The Impact of an Australian Higher Education on Gender Relations in Indonesia." ISANA International Conference "Student Success in International Education", 2007Garner, Helen. Postcards from Surfers. Melbourne: McPhee/Gribble, 1985.Hamilton, Deborah, Deborah Schriffrin, and Heidi E. Tannen, ed. The Handbook of Discourse Analysis. Victoria: Balckwll, 2001.Long, Judy. 1999. Telling Women's Lives: Subject/Narrator/Reader/Text. New York: New York UP, 1999.McGlynn, John H. "Silent Voices, Muted Expressions: Indonesian Literature Today." Manoa 12.1 (2000): 38-44.Morgan, Sally. My Place. Fremantle Press, 1987.Pelras, Christian. The Bugis. Oxford: Blackwell, 1996. Perreault, Jeanne. Writing Selves: Contemporary Feminist Autography. London & Minneapolis: University of Minnesota, 1995.Pieterse, J.N. Globalisation as Hybridisation. In M. Featherstone, S. Lash, and R. Robertson, eds., Global Modernities. London: Sage Publications, 1995.Marshall, James V. Walkabout. London: Puffin, 1957.McCullough, C. The Thorn Birds Sydney: Harper Collins, 1978.Minh-ha, Trinh T. Woman, Native, Other: Writing, Postcoloniality and Feminism. Bloomington: Indiana University, 1989.Novera, Isvet Amri. "Indonesian Postgraduate Students Studying in Australia: An Examination of Their Academic, Social and Cultural Experiences." International Education Journal 5.4 (2004): 475-487.Said, Edward. Culture and Imperialism. New York: Vintage Book, 1993. Smith, Linda Tuhiwai. Decolonizing Methodologies: Research and Indigenous Peoples. Zed Books, 1999.Spivak, Gayatri Chakravorty. "Can the Subaltern Speak?" In C. Nelson and L. Grossberg, eds., Marxism and Interpretation of Culture. Chicago: University of lllinois, 1988. 271-313.Spivak, Gayatri Chakravorty. In Other Worlds: Essays in Cultural Politics. New York: Routledge, 1988.Warrior, Robert. ""The Subaltern Can Dance, and So Sometimes Can the Intellectual." Interventions: International Journal of Postcolonial Studies 13.1 (2011): 85-94.

Welcome to the inaugural issue of PORTAL On behalf of the Executive Editorial Committee of PORTAL Journal of Multidisciplinary International Studies, it is a great pleasure to announce the virtual birth of this fully peer-reviewed journal under the auspices of UTSePress, the exciting new electronic publishing enterprise housed at the central library at the University of Technology, Sydney (UTS), Australia. PORTAL itself is edited by staff from the Institute for International Studies, a dynamic research and teaching centre at UTS. The launch of PORTAL's inaugural issue will take place simultaneously in Sydney, Australia, and Guadalajara, México, on January 28 (Sydney) / 27 (Guadalajara) 2004. The trans-Pacific axial enabling this twin launch is emblematic of the many axes of dialogue that, it is to be hoped, will characterize the content and reception of this and future issues of Portal. We are grateful to the many people at the Center for Social Sciences and Humanities at la Universidad de Guadalajara, México, for their provision of the technologies and tequila that will facilitate Portal's digital launch in a different space and timezone to its 'homebirth' in Sydney, Australia. As PORTAL's 'Focus and Scope' statement indicates, the journal is dedicated to publishing scholarship by practitioners of-and dissenters from-international, regional, area, migration, and ethnic studies. PORTAL is also committed to providing a space for cultural producers interested in the internationalization of cultures. With these aims in mind we have conceived PORTAL as a "multidisciplinary venture," to use Michel Chaouli's words. That is, PORTAL signifies "a place where researchers [and cultural producers] are exposed to different ways of posing questions and proffering answers, without creating out of their differing disciplinary languages a common theoretical or methodological pidgin" (2003, p. 57). Our hope is that scholars working in the humanities, social sciences, and potentially other disciplinary areas, will encounter in PORTAL a range of critical and creative scenarios about contemporary societies and cultures and their material and imaginative relation to processes of transnationalization, polyculturation, transmigration, globalization, and anti-globalization. Our use of scenario here is drawn from Néstor García Canclini, for whom the term designates "a place where a story is staged" (1995, p. 273). García Canclini's interest lies in comprehending the staging of stories at "the intercrossings on the borders between countries, in the fluid networks that interconnect towns, ethnic groups, and classes, … the popular and the cultured, the national and the foreign" (1995, p. 273). Such stories indicate some of the many possible international scenarios that PORTAL will stage in the future. A key to our ambitions for PORTAL is an editorial commitment to facilitating dialogue between international studies practitioners working anywhere in the world, and not simply or exclusively in the "North," "the West," or the "First World." This fundamental policy is reflected in our Editorial Board, with members drawn from respected academic and research institutions in many countries and continents. We would like to extend our warmest thanks to the many people across the globe who, site unseen, graciously agreed to support this publishing and intellectual endeavour by joining the Editorial Board and wholeheartedly endorsing the journal's editorial brief. PORTAL's commitment to fashioning a genuinely "international" studies rubric is also reflected in our willingness to accept critical and creative work in English as well as in a number of other languages: Bahasa Indonesia, Chinese, Croatian, English, French, German, Italian, Japanese, Spanish, and Serbian. We anticipate that this list will grow. Portal is also committed to the timely and constructive provision of feedback to submitted work. There will be two issues per year: one in January, the other in July. These editorial protocols make PORTAL a uniquely "international" publishing venture. Immense gratitude is due to the team at UTSePress for their dedication to, and faith in, this project. In particular, we would like to thank Alex Byrne, Fides Lawton, Richard Buggy, and Shannon Elbourne, for their hard work, support, and understanding. Thanks go to all the members of the PORTAL Editorial Committee for their contributions. Finally, special thanks to our Editorial Assistant Wayne Peake, Research Assistant John McPhillips and Editorial Committee member Kate Barclay who did so much to ensure the appearance of this inaugural issue. Paul Allatson, Chair, PORTAL Editorial Committee

About half way through Yann Arthus-Bertrand’s film Home (2009) the narrator describes the fall of the Rapa Nui, the indigenous people of the Easter Islands. The narrator posits that the Rapa Nui culture collapsed due to extensive environmental degradation brought about by large-scale deforestation. The Rapa Nui cut down their massive native forests to clear spaces for agriculture, to heat their dwellings, to build canoes and, most importantly, to move their enormous rock sculptures—the Moai. The disappearance of their forests led to island-wide soil erosion and the gradual disappearance of arable land. Caught in the vice of overpopulation but with rapidly dwindling basic resources and no trees to build canoes, they were trapped on the island and watched helplessly as their society fell into disarray. The sequence ends with the narrator’s biting remark: “The real mystery of the Easter Islands is not how its strange statues got there, we know now; it's why the Rapa Nui didn't react in time.” In their unrelenting desire for development, the Rapa Nui appear to have overlooked the role the environment plays in maintaining a society. The island’s Moai accompanying the sequence appear as memento mori, a lesson in the mortality of human cultures brought about by their own misguided and short-sighted practices. Arthus-Bertrand’s Home, a film composed almost entirely of aerial photographs, bears witness to present-day environmental degradation and climate change, constructing society as a fragile structure built upon and sustained by the environment. Home is a call to recognise how contemporary practices of post-industrial societies have come to shape the environment and how they may impact the habitability of Earth in the near future. Through reflexivity and a ritualised structure the text invites spectators to look at themselves in a new light and remake their self-image in the wake of global environmental risk by embracing new, alternative core practices based on balance and interconnectedness. Arthus-Bertrand frames climate change not as a burden, but as a moment of profound realisation of the potential for change and humans ability to create a desirable future through hope and our innate capacity for renewal. This article examines how Arthus-Bertrand’s ritualised construction of climate change aims to remake viewers’ perception of present-day environmental degradation and investigates Home’s place in contemporary climate change communication discourse. Climate change, in its capacity to affect us globally, is considered a world risk. The most recent peer-reviewed Synthesis Report of the Intergovernmental Panel on Climate Change suggests that the concentration of atmospheric greenhouse gases has increased markedly since human industrialisation in the 18th century. Moreover, human activities, such as fossil fuel burning and agricultural practices, are “very likely” responsible for the resulting increase in temperature rise (IPPC 37). The increased global temperatures and the subsequent changing weather patterns have a direct and profound impact on the physical and biological systems of our planet, including shrinking glaciers, melting permafrost, coastal erosion, and changes in species distribution and reproduction patterns (Rosenzweig et al. 353). Studies of global security assert that these physiological changes are expected to increase the likelihood of humanitarian disasters, food and water supply shortages, and competition for resources thus resulting in a destabilisation of global safety (Boston et al. 1–2). Human behaviour and dominant practices of modernity are now on a path to materially impact the future habitability of our home, Earth. In contemporary post-industrial societies, however, climate change remains an elusive, intangible threat. Here, the Arctic-bound species forced to adapt to milder climates or the inhabitants of low-lying Pacific islands seeking refuge in mainland cities are removed from the everyday experience of the controlled and regulated environments of homes, offices, and shopping malls. Diverse research into the mediated and mediatised nature of the environment suggests that rather than from first-hand experiences and observations, the majority of our knowledge concerning the environment now comes from its representation in the mass media (Hamilton 4; Stamm et al. 220; Cox 2). Consequently the threat of climate change is communicated and constructed through the news media, entertainment and lifestyle programming, and various documentaries and fiction films. It is therefore the construction (the representation of the risk in various discourses) that shapes people’s perception and experience of the phenomenon, and ultimately influences behaviour and instigates social response (Beck 213). By drawing on and negotiating society’s dominant discourses, environmental mediation defines spectators’ perceptions of the human-nature relationship and subsequently their roles and responsibilities in the face of environmental risks. Maxwell Boykoff asserts that contemporary modern society’s mediatised representations of environmental degradation and climate change depict the phenomena as external to society’s primary social and economic concerns (449). Julia Corbett argues that this is partly because environmental protection and sustainable behaviour are often at odds with the dominant social paradigms of consumerism, economic growth, and materialism (175). Similarly, Rowan Howard-Williams suggests that most media texts, especially news, do not emphasise the link between social practices, such as consumerist behaviour, and their environmental consequences because they contradict dominant social paradigms (41). The demands contemporary post-industrial societies make on the environment to sustain economic growth, consumer culture, and citizens’ comfortable lives in air-conditioned homes and offices are often left unarticulated. While the media coverage of environmental risks may indeed have contributed to “critical misperceptions, misleading debates, and divergent understandings” (Boykoff 450) climate change possesses innate characteristics that amplify its perception in present-day post-industrial societies as a distant and impersonal threat. Climate change is characterised by temporal and spatial de-localisation. The gradual increase in global temperature and its physical and biological consequences are much less prominent than seasonal changes and hence difficult to observe on human time-scales. Moreover, while research points to the increased probability of extreme climatic events such as droughts, wild fires, and changes in weather patterns (IPCC 48), they take place over a wide range of geographical locations and no single event can be ultimately said to be the result of climate change (Maibach and Roser-Renouf 145). In addition to these observational obstacles, political partisanship, vested interests in the current status quo, and general resistance to profound change all play a part in keeping us one step removed from the phenomenon of climate change. The distant and impersonal nature of climate change coupled with the “uncertainty over consequences, diverse and multiple engaged interests, conflicting knowledge claims, and high stakes” (Lorenzoni et al. 65) often result in repression, rejection, and denial, removing the individual’s responsibility to act. Research suggests that, due to its unique observational obstacles in contemporary post-industrial societies, climate change is considered a psychologically distant event (Pawlik 559), one that is not personally salient due to the “perceived distance and remoteness [...] from one’s everyday experience” (O’Neill and Nicholson-Cole 370). In an examination of the barriers to behaviour change in the face of psychologically distant events, Robert Gifford argues that changing individuals’ perceptions of the issue-domain is one of the challenges of countering environmental inertia—the lack of initiative for environmentally sustainable social action (5). To challenge the status quo a radically different construction of the environment and the human-nature relationship is required to transform our perception of global environmental risks and ultimately result in environmentally consequential social action. Yann Arthus-Bertrand’s Home is a ritualised construction of contemporary environmental degradation and climate change which takes spectators on a rite of passage to a newfound understanding of the human-nature relationship. Transformation through re-imagining individuals’ roles, responsibilities, and practices is an intrinsic quality of rituals. A ritual charts a subjects path from one state of consciousness to the next, resulting in a meaningful change of attitudes (Deflem 8). Through a lifelong study of African rituals British cultural ethnographer Victor Turner refined his concept of rituals in a modern social context. Turner observed that rituals conform to a three-phased processural form (The Ritual Process 13–14). First, in the separation stage, the subjects are selected and removed from their fixed position in the social structure. Second, they enter an in-between and ambiguous liminal stage, characterised by a “partial or complete separation of the subject from everyday existence” (Deflem 8). Finally, imbued with a new perspective of the outside world borne out of the experience of reflexivity, liminality, and a cathartic cleansing, subjects are reintegrated into the social reality in a new, stable state. The three distinct stages make the ritual an emotionally charged, highly personal experience that “demarcates the passage from one phase to another in the individual’s life-cycle” (Turner, “Symbols” 488) and actively shapes human attitudes and behaviour. Adhering to the three-staged processural form of the ritual, Arthus-Bertrand guides spectators towards a newfound understanding of their roles and responsibilities in creating a desirable future. In the first stage—the separation—aerial photography of Home alienates viewers from their anthropocentric perspectives of the outside world. This establishes Earth as a body, and unearths spectators’ guilt and shame in relation to contemporary world risks. Aerial photography strips landscapes of their conventional qualities of horizon, scale, and human reference. As fine art photographer Emmet Gowin observes, “when one really sees an awesome, vast place, our sense of wholeness is reorganised [...] and the body seems always to diminish” (qtd. in Reynolds 4). Confronted with a seemingly infinite sublime landscape from above, the spectator’s “body diminishes” as they witness Earth’s body gradually taking shape. Home’s rushing rivers of Indonesia are akin to blood flowing through the veins and the Siberian permafrost seems like the texture of skin in extreme close-up. Arthus-Bertrand establishes a geocentric embodiment to force spectators to perceive and experience the environmental degradation brought about by the dominant social practices of contemporary post-industrial modernity. The film-maker visualises the maltreatment of the environment through suggested abuse of the Earth’s body. Images of industrial agricultural practices in the United States appear to leave scratches and scars on the landscape, and as a ship crosses the Arctic ice sheets of the Northwest Passage the boat glides like the surgeon’s knife cutting through the uppermost layer of the skin. But the deep blue water that’s revealed in the wake of the craft suggests a flesh and body now devoid of life, a suffering Earth in the wake of global climatic change. Arthus-Bertrand’s images become the sublime evidence of human intervention in the environment and the reflection of present-day industrialisation materially altering the face of Earth. The film-maker exploits spectators’ geocentric perspective and sensibility to prompt reflexivity, provide revelations about the self, and unearth the forgotten shame and guilt in having inadvertently caused excessive environmental degradation. Following the sequences establishing Earth as the body of the text Arthus-Bertrand returns spectators to their everyday “natural” environment—the city. Having witnessed and endured the pain and suffering of Earth, spectators now gaze at the skyscrapers standing bold and tall in the cityscape with disillusionment. The pinnacles of modern urban development become symbols of arrogance and exploitation: structures forced upon the landscape. Moreover, the images of contemporary cityscapes in Home serve as triggers for ritual reflexivity, allowing the spectator to “perceive the self [...] as a distanced ‘other’ and hence achieve a partial ‘self-transcendence’” (Beck, Comments 491). Arthus-Bertrand’s aerial photographs of Los Angeles, New York, and Tokyo fold these distinct urban environments into one uniform fusion of glass, metal, and concrete devoid of life. The uniformity of these cultural landscapes prompts spectators to add the missing element: the human. Suddenly, the homes and offices of desolate cityscapes are populated by none other than us, looking at ourselves from a unique vantage point. The geocentric sensibility the film-maker invoked with the images of the suffering Earth now prompt a revelation about the self as spectators see their everyday urban environments in a new light. Their homes and offices become blemishes on the face of the Earth: its inhabitants, including the spectators themselves, complicit in the excessive mistreatment of the planet. The second stage of the ritual allows Arthus-Bertrand to challenge dominant social paradigms of present day post-industrial societies and introduce new, alternative moral directives to govern our habits and attitudes. Following the separation, ritual subjects enter an in-between, threshold stage, one unencumbered by the spatial, temporal, and social boundaries of everyday existence. Turner posits that a subjects passage through this liminal stage is necessary to attain psychic maturation and successful transition to a new, stable state at the end of the ritual (The Ritual Process 97). While this “betwixt and between” (Turner, The Ritual Process 95) state may be a fleeting moment of transition, it makes for a “lived experience [that] transforms human beings cognitively, emotionally, and morally.” (Horvath et al. 3) Through a change of perceptions liminality paves the way toward meaningful social action. Home places spectators in a state of liminality to contrast geocentric and anthropocentric views. Arthus-Bertrand contrasts natural and human-made environments in terms of diversity. The narrator’s description of the “miracle of life” is followed by images of trees seemingly defying gravity, snow-covered summits among mountain ranges, and a whale in the ocean. Grandeur and variety appear to be inherent qualities of biodiversity on Earth, qualities contrasted with images of the endless, uniform rectangular greenhouses of Almeria, Spain. This contrast emphasises the loss of variety in human achievements and the monotony mass-production brings to the landscape. With the image of a fire burning atop a factory chimney, Arthus-Bertrand critiques the change of pace and distortion of time inherent in anthropocentric views, and specifically in contemporary modernity. Here, the flames appear to instantly eat away at resources that have taken millions of years to form, bringing anthropocentric and geocentric temporality into sharp contrast. A sequence showing a night time metropolis underscores this distinction. The glittering cityscape is lit by hundreds of lights in skyscrapers in an effort, it appears, to mimic and surpass daylight and thus upturn the natural rhythm of life. As the narrator remarks, in our present-day environments, “days are now the pale reflections of nights.” Arthus-Bertrand also uses ritual liminality to mark the present as a transitory, threshold moment in human civilisation. The film-maker contrasts the spectre of our past with possible visions of the future to mark the moment of now as a time when humanity is on the threshold of two distinct states of mind. The narrator’s descriptions of contemporary post-industrial society’s reliance on non-renewable resources and lack of environmentally sustainable agricultural practices condemn the past and warn viewers of the consequences of continuing such practices into the future. Exploring the liminal present Arthus-Bertrand proposes distinctive futurescapes for humankind. On the one hand, the narrator’s description of California’s “concentration camp style cattle farming” suggests that humankind will live in a future that feeds from the past, falling back on frames of horrors and past mistakes. On the other hand, the example of Costa Rica, a nation that abolished its military and dedicated the budget to environmental conservation, is recognition of our ability to re-imagine our future in the face of global risk. Home introduces myths to imbue liminality with the alternative dominant social paradigm of ecology. By calling upon deep-seated structures myths “touch the heart of society’s emotional, spiritual and intellectual consciousness” (Killingsworth and Palmer 176) and help us understand and come to terms with complex social, economic, and scientific phenomena. With the capacity to “pattern thought, beliefs and practices,” (Maier 166) myths are ideal tools in communicating ritual liminality and challenging contemporary post-industrial society’s dominant social paradigms. The opening sequence of Home, where the crescent Earth is slowly revealed in the darkness of space, is an allusion to creation: the genesis myth. Accompanied only by a gentle hum our home emerges in brilliant blue, white, and green-brown encompassing most of the screen. It is as if darkness and chaos disintegrated and order, life, and the elements were created right before our eyes. Akin to the Earthrise image taken by the astronauts of Apollo 8, Home’s opening sequence underscores the notion that our home is a unique spot in the blackness of space and is defined and circumscribed by the elements. With the opening sequence Arthus-Bertrand wishes to impart the message of interdependence and reliance on elements—core concepts of ecology. Balance, another key theme in ecology, is introduced with an allusion to the Icarus myth in a sequence depicting Dubai. The story of Icarus’s fall from the sky after flying too close to the sun is a symbolic retelling of hubris—a violent pride and arrogance punishable by nemesis—destruction, which ultimately restores balance by forcing the individual back within the limits transgressed (Littleton 712). In Arthus-Bertrand’s portrayal of Dubai, the camera slowly tilts upwards on the Burj Khalifa tower, the tallest human-made structure ever built. The construction works on the tower explicitly frame humans against the bright blue sky in their attempt to reach ever further, transgressing their limitations much like the ill-fated Icarus. Arthus-Bertrand warns that contemporary modernity does not strive for balance or moderation, and with climate change we may have brought our nemesis upon ourselves. By suggesting new dominant paradigms and providing a critique of current maxims, Home’s retelling of myths ultimately sees spectators through to the final stage of the ritual. The last phase in the rite of passage “celebrates and commemorates transcendent powers,” (Deflem 8) marking subjects’ rebirth to a new status and distinctive perception of the outside world. It is at this stage that Arthus-Bertrand resolves the emotional distress uncovered in the separation phase. The film-maker uses humanity’s innate capacity for creation and renewal as a cathartic cleansing aimed at reconciling spectators’ guilt and shame in having inadvertently exacerbated global environmental degradation. Arthus-Bertrand identifies renewable resources as the key to redeeming technology, human intervention in the landscape, and finally humanity itself. Until now, the film-maker pictured modernity and technology, evidenced in his portrayal of Dubai, as synonymous with excess and disrespect for the interconnectedness and balance of elements on Earth. The final sequence shows a very different face of technology. Here, we see a mechanical sea-snake generating electricity by riding the waves off the coast of Scotland and solar panels turning towards the sun in the Sahara desert. Technology’s redemption is evidenced in its ability to imitate nature—a move towards geocentric consciousness (a lesson learned from the ritual’s liminal stage). Moreover, these human-made structures, unlike the skyscrapers earlier in the film, appear a lot less invasive in the landscape and speak of moderation and union with nature. With the above examples Arthus-Bertrand suggests that humanity can shed the greed that drove it to dig deeper and deeper into the Earth to acquire non-renewable resources such as oil and coal, what the narrator describes as “treasures buried deep.” The incorporation of principles of ecology, such as balance and interconnectedness, into humanity’s behaviour ushers in reconciliation and ritual cleansing in Home. Following the description of the move toward renewable resources, the narrator reveals that “worldwide four children out of five attend school, never has learning been given to so many human beings” marking education, innovation, and creativity as the true inexhaustible resources on Earth. Lastly, the description of Antarctica in Home is the essence of Arthus-Bertrand’s argument for our innate capacity to create, not simply exploit and destroy. Here, the narrator describes the continent as possessing “immense natural resources that no country can claim for itself, a natural reserve devoted to peace and science, a treaty signed by 49 nations has made it a treasure shared by all humanity.” Innovation appears to fuel humankind’s transcendence to a state where it is capable of compassion, unification, sharing, and finally creating treasures. With these examples Arthus-Bertrand suggests that humanity has an innate capacity for creative energy that awaits authentic expression and can turn humankind from destroyer to creator. In recent years various risk communication texts have explicitly addressed climate change, endeavouring to instigate environmentally consequential social action. Home breaks discursive ground among them through its ritualistic construction which seeks to transform spectators’ perception, and in turn roles and responsibilities, in the face of global environmental risks. Unlike recent climate change media texts such as An Inconvenient Truth (2006), The 11th Hour (2007), The Age of Stupid (2009), Carbon Nation (2010) and Earth: The Operator’s Manual (2011), Home eludes simple genre classification. On the threshold of photography and film, documentary and fiction, Arthus-Bertrand’s work is best classified as an advocacy film promoting public debate and engagement with a universal concern—the state of the environment. The film’s website, available in multiple languages, contains educational material, resources to organise public screenings, and a link to GoodPlanet.info: a website dedicated to environmentalism, including legal tools and initiatives to take action. The film-maker’s approach to using Home as a basis for education and raising awareness corresponds to Antonio Lopez’s critique of contemporary mass-media communications of global risks. Lopez rebukes traditional forms of mediatised communication that place emphasis on the imparting of knowledge and instead calls for a participatory, discussion-driven, organic media approach, akin to a communion or a ritual (106). Moreover, while texts often place a great emphasis on the messenger, for instance Al Gore in An Inconvenient Truth, Leonardo DiCaprio in The 11th Hour, or geologist Dr. Richard Alley in Earth: The Operator’s Manual, Home’s messenger remains unseen—the narrator is only identified at the very end of the film among the credits. The film-maker’s decision to forego a central human character helps dissociate the message from the personality of the messenger which aids in establishing and maintaining the geocentric sensibility of the text. Finally, the ritual’s invocation and cathartic cleansing of emotional distress enables Home to at once acknowledge our environmentally destructive past habits and point to a hopeful, environmentally sustainable future. While The Age of Stupid mostly focuses on humanity’s present and past failures to respond to an imminent environmental catastrophe, Carbon Nation, with the tagline “A climate change solutions movie that doesn’t even care if you believe in climate change,” only explores the potential future business opportunities in turning towards renewable resources and environmentally sustainable practices. The three-phased processural form of the ritual allows for a balance of backward and forward-looking, establishing the possibility of change and renewal in the face of world risk. The ritual is a transformative experience. As Turner states, rituals “interrupt the flow of social life and force a group to take cognizance of its behaviour in relation to its own values, and even question at times the value of those values” (“Dramatic Ritual” 82). Home, a ritualised media text, is an invitation to look at our world, its dominant social paradigms, and the key element within that world—ourselves—with new eyes. It makes explicit contemporary post-industrial society’s dependence on the environment, highlights our impact on Earth, and reveals our complicity in bringing about a contemporary world risk. The ritual structure and the self-reflexivity allow Arthus-Bertrand to transform climate change into a personally salient issue. This bestows upon the spectator the responsibility to act and to reconcile the spectre of the past with the vision of the future.Acknowledgments The author would like to thank Dr. Angi Buettner whose support, guidance, and supervision has been invaluable in preparing this article. 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One of the most frequent comments about Internet-based media, particularly about newsgroups and the Web, is that they provide a forum for everyone, no matter how obscure or specific their interest -- you'll find dedicated fora for every field, from high-energy physics to learning Klingon, from the campaign for an independent country in Northern Italy to Indonesian cooking. This is seen as a positive development as often as it is regarded as a negative force -- optimists see these fora as potential bases for the formation of virtual communities which may be able to reinvigorate previously neglected niche groupings, while pessimists predict a further shattering of societies into disparate fragments with mutually almost unintelligible cultural attitudes. Examples supporting either view can be found amongst the multitudes of newsgroups and Websites available on the Net, but let us skip this debate for the moment; instead, let's focus on some of the potential consequences this situation may have for academia. It requires little prescience to predict that the next few years will see an increasing use of the Web and, to a smaller extent, newsgroups in academic teaching and research. Continuously updated Websites will enable students and scholars to work with the latest developments in their disciplines, rather than limiting themselves to whatever recent books and journals their university library has managed to acquire, and newsgroups can help put interested academics in touch with each other in order to exchange news and pointers to information on the Web, as well as discuss recent research. For anyone with a computer, much of this information will also be accessible more easily electronically, via the Internet, than physically through libraries, bookstores, and photocopies. If it is organised efficiently on the Web, interested researchers may also come to be able to better target precisely the information they need, avoiding the need to leaf through volumes of journals to find the one useful article they might contain. Such research isn't limited only to academics and university students anymore, though. As hypertext scholar George P. Landow notes, "hypertext provides the individualistic learner with the perfect means for exploration and enrichment of particular areas of study. By permitting one to move from relatively familiar areas to less familiar ones, a hypertext corpus encourages the autodidact, the continuing education student, and the student with little access to instructors" (Hypertext 129-30) -- particularly the ethos of information freedom that is widespread on the Internet means that any amateur enthusiast may conduct their own self-education with the materials available on the Web. This was already possible, after a fashion, in pre-Web times, of course, but the Net increases the amount of information available, and removes the physical and psychological barrier of entering a university library as a non-student, and facilitates connections to other (self-taught as well as 'official') students through newsgroups and email. What's more, the Web also allows adding one's own voice to academic debates: "in a book one can always move one's finger or pencil across the printed page, but one's intrusion always remains physically separate from the text. One may make a mark on the page, but one's intrusion does not affect the text itself" (Landow, Hypertext 44). By creating a Web page displaying one's own thoughts on the matter, providing links to related sites, and ideally receiving links from those sites, too, any outsider may now invade the discourse in an academic discipline. In most cases, such invasions may go largely unnoticed -- but nothing's to stop a self-taught enthusiast from creating a highly useful Website that even 'proper' academics may consider relevant, and so from adding own articles to the discipline's body of knowledge. As a side-effect of such presentation on the Web, then, texts by students are no longer so easily subordinated to those by revered authors, and disparities between them are less visible. The text as a site of authority can also become a site of resistance: in hypertext, indeed, opposition to the canonised texts is more likely to succeed in conditions of hypertextuality than in the print culture, if only because hypertext makes it easier to expose the contradictions and power moves in such texts, and the multiply constructed positions from which they might be read. (Snyder 77) Both these points pose a major problem for the currently prevalent conventions of academic debate, of course, which (despite post-structuralism's argument for the "death of the author") still evaluate the relevance of academic work partly based on its authorial source. Canonisation of particular scholars and their works (a process which is not limited only to literary disciplines) must ultimately fail -- "because all electronic texts are interrelated, none has well-defined borders; instead, each text reaches out to link up with past, present and future texts. It therefore becomes difficult to cordon off and to canonise a few great texts and authors" (Snyder 75). And generally, Nunberg notes, "media like the Web tend to resist attempts to impose the sort of solutions that enable us to manage (even imperfectly) the steady increase in the number of print documents -- the ramification of discourses and forms of publication, the imposition of systems of screening or refereeing, the restriction of the right to speak to 'qualified' participants" ("Farewell" 126). The freely accessible information on the Web includes texts by revered researchers as well as badly-informed beginners, and elaborate essays as well as superficial scribblings. This realisation has caused many academics who grew up with the apparent simplicities of print to regard Internet-based media with despair and, frequently, with contempt; Nunberg himself provides a good example by stating that "any undergraduate student is free to post her night thoughts on Mary Shelley or the Klingon verb to a 'potential audience' of millions (a quick search of the Web turns up numerous examples of both), and there will be nothing in its mode of circulation to distinguish it from communications from better-qualified contributors" ("Farewell" 127). Such remarkably condescending prose indicates more than anything a paralysing fear of an invasion of the proverbial academic ivory tower by the uncouth hordes of self-taught dilettantes who have no respect for scholarly authority: Nunberg's insistence that a notion of academic 'qualification' (expressed no doubt in degrees and positions) could do any more than indicate vaguely that an author might have something valuable to say, and that anybody not 'qualified' this way cannot possibly contribute anything worth one's while, is surprisingly hierarchistic. Surely, in reality the onus for determining a text's worth should (and must) always eventually lie with the individual reader; the sense a text makes, not the source that made the text, should determine its quality. It's easy to see that this emphasis which Nunberg and others place on a text's source is in fact determined by print as the still-prevalent technology of information dissemination. As Bolter describes it, "the idea of a relatively stable canon made sense in a culture dominated by printed books. ... But the notion of a standard has now collapsed, and the collapse is mirrored in the shift from the printed to the electronic writing space, in which a stable canon of works and authors is meaningless" (237). Landow elaborates that hypertext's effects are so basic, so radical, that it reveals that many of our most cherished, most commonplace ideas and attitudes toward literature and literary production turn out to be the result of that particular form of information technology and technology of cultural memory that has provided the setting for them. This technology -- that of the printed book and of its close relations, which include the typed or printed page -- engenders certain notions of authorial property, authorial uniqueness, and a physically isolated text that hypertext makes untenable. The evidence of hypertext, in other words, historicises many of our most commonplace assumptions, thereby forcing them to descend from the ethereality of abstraction and appear as corollaries to a particular technology rooted in specific times and places. (33) Today, on the Web, however, where anyone can participate by adding their own texts or simply rearranging others', we lose once and for all notions of the author or the text as a stable entity. Thus, Nunberg claims, "on the Web ... you can never have the kind of experience that you can have with the informational genres of print, the experience of interpreting a text simply as a newspaper or encyclopedia article without attending to its author, its publisher, or the reliability of its recommender. We read Web documents, that is, not as information but as intelligence, which requires an explicit warrant of one form or another" ("Farewell" 127-8). Again, however, Nunberg claims a simplicity of the print media which simply doesn't exist: he goes on to say that "we should look to electronic discourse to provide a counter and complement to the informational forms of print -- a domain that privileges the personal, the private, and the subjective against the impersonal, the public, and the objective" (133). In reality, though, anyone who today still reads a newspaper or any other form of printed information as an 'objective' source, without an awareness of its publisher's or its journalists' political and economic agenda, must certainly be regarded as a naïve fool -- not just in Australia, with its atrocious standards of print journalism. If the modern media have taught us anything, it is that there is no such thing as 'objective truth'; the Web, with its unprecedented opportunities for world-wide publication, just makes this fact particularly obvious. While they may contribute to more openness in dealing with contributions from non-traditionally qualified sources, however, such realisations won't completely eradicate academia's fear of an invasion by the self-trained and the untrained. Some hope is at hand, though: "at the very moment indeed when the new technologies of memory can make us fear an alarming glut of traces -- a true change of scale in the collective accumulation of archives, at once written, audio, visual, and audiovisual -- these same technologies increasingly lighten its load, at almost the same pace, by facilitating individualised retrieval" (Debray 146); more elaborate search engines and resource listings on the Web can help point interested researchers to useful contributions both from within and without the ivory tower, and multiple alternative engines and listings may cater for various definitions of what constitutes 'useful'. "In the future, it seems, there will be no fixed canons of texts and no fixed epistemological boundaries between disciplines, only paths of inquiry, modes of integration, and moments of encounter" (Hesse 31). This may also have negative implications, though. On the one hand, as Bazin writes, "the digital empire puts too much emphasis on relation and circulation per se, rather than on the acquisition of content. Instead of the substantialist metaphysics of the hidden meaning which a 'vertical' reading would attempt to reveal, it prefers the rhetoric of exchange and conversation. It counters the aesthetics of depth with a pragmatics of interface" (163-4), and researchers on the Web may stay on the surface of a discipline rather than explore the very depths of its discourse -- they may stick with digests, digest-digests, digest-digest-digests, to borrow from Ray Bradbury (55). "Electronic linking almost inevitably tends to lead to blending and mixing of genres and modes ... . Hypertextualising a text produces not an electronic book but a miniature electronic library" (Landow, "Twenty Minutes" 226-7), and sticking to one's research topic may prove difficult. On the other end of the scale, the Net's tendency to group interests off into niches may lead to specific deeply involved research being done without any awareness of related disciplines that may offer alternative approaches to a subject -- in short, without any knowledge of the bigger picture one's discipline fits into. To avoid both pitfalls demands a researcher's discipline and attention. On the positive side, the invasion of the ivory tower allows for unprecedented public involvement (as Net theorists have often promised it): we are witnessing the appearance ... of a 'dynamic textuality' ... that by freeing itself from the straitjacket of the book is transforming not only the individual's relation to the text but also the traditional model of producing and transmitting learning and practical knowledge. In the place vacated by a linear transmission, inherited from forebears and relatively individualised, a system for the coemergence of bodies of knowledge is tending to be progressively substituted -- a system in which instruction, self-apprenticing, intellectual creation, and diffusion all closely cooperate. (Bazin 163) Naturally, this process won't mean that anybody can now easily become a nuclear scientist, economic expert, or cultural historian -- in most fields, to make it to the very top of the profession will still require a level of access to materials and equipment that only academic and professional institutions can offer. Nonetheless, more self-trained amateur enthusiasts will now be able to make meaningful contributions to their discipline -- a development we already begin to see in fields as diverse as astronomy, computer sciences, and some forms of literary studies. At the very least, it will create among the participants a more interested, more informed and more involved public, thinking for themselves and questioning the commonplaces of a print-based culture. "We are promised ... less of the dogmatic and more of the ludic, less of the canonical and more of the festive. Fewer arguments from authority, though more juxtaposition of authorities" (Debray 146). The invasion of the ivory tower is no attack on the Bastille -- the new dilettante invaders come to learn and share, not to destroy. References Bazin, Patrick. "Toward Metareading." Nunberg 153-68. Bolter, Jay David. Writing Space: The Computer, Hypertext, and the History of Writing. Hillsdale, N.J.: Lawrence Erlbaum Associates, 1991. Bradbury, Ray. Fahrenheit 451. Berlin: Cornelsen-Velhagen & Klasing, 1985. Debray, Régis. "The Book as Symbolic Object." Nunberg 139-51. Hesse, Carla. "Books in Time." Nunberg 21-36. Landow, George P. Hypertext: The Convergence of Contemporary Critical Theory and Technology. Baltimore: Johns Hopkins UP, 1992. ---. "Twenty Minutes into the Future, or How Are We Moving beyond the Book?" Nunberg 209-37. Nunberg, Geoffrey. "Farewell to the Information Age." Nunberg 103-38. ---, ed. The Future of the Book. Berkeley: U of California P, 1996. Snyder, Ilana. Hypertext: The Electronic Labyrinth. Carlton South: Melbourne UP, 1996. Citation reference for this article MLA style: Axel Bruns. "Invading the Ivory Tower: Hypertext and the New Dilettante Scholars." M/C: A Journal of Media and Culture 2.2 (1999). [your date of access] <http://www.uq.edu.au/mc/9903/ivory.php>. Chicago style: Axel Bruns, "Invading the Ivory Tower: Hypertext and the New Dilettante Scholars," M/C: A Journal of Media and Culture 2, no. 2 (1999), <http://www.uq.edu.au/mc/9903/ivory.php> ([your date of access]). APA style: Axel Bruns. (1999) Invading the ivory tower: hypertext and the new dilettante scholars. M/C: A Journal of Media and Culture 2(2). <http://www.uq.edu.au/mc/9903/ivory.php> ([your date of access]).