Wacana keislaman di Indonesia mutakhir sedang semarak dengan diskusi mengenai hubungan dialektis antara Islam, keindonesiaan, dan kemodernan. Mulai muncul kehendak untuk menghadirkan corak keislaman yang tak kehilangan identitas kebudayaan lokal, sekaligus bersifat kontekstual dan menzaman.

Setelah Reformasi 1998, dalam situasi transisi menuju demokrasi, Indonesia dikejutkan dengan makin maraknya konflik-konflik bernuansa agama dan etnis, dan beberapa di antaranya hingga memakan korban jiwa dalam hitungan ribuan. Demokrasi membuka saluran yang tersumbat selama beberapa dasawarsa sebelumnya, dan ternyata tidak otomatis membawa pada kedamaian dan kesejahteraan. Identitas agama dan etnis, khususnya, menjadi bahasa utama untuk membolisiasi massa. Apa yang pada periode Orde Baru diasumsikan sebagai “kerukunan”, sebagai  ciri yang dibanggakan  Indonesia sebagai masyarakat majemuk, ternyata tampak hanya seperti bangunan yang rapuh. Dan yang lebih penting, ternyata kita tampaknya belum sepenuhnya memahami kemajemukan Indonesia dan bagaimana mengelolanya.

Abstract
The return of capital invites the return of marxism. As a set of epistemological and theoretical tools for understanding capitalism and changing it, Marxism suffers from lack of adequate presentation amid the Indonesian academia and is often discredited as obstinately “ideological”, “dogmatic” or simply “utopian”. On the other hand, suspicion over Marxism and its emancipatory practice is widespread among religious discourses.  Indeed, Marxism is often understood as the antithesis of religion.  Should Islam renounce Marxism and embrace the “truth” of Capital while letting itself be corrupted by Capital? Could Marxism be a viable way of restoring the liberating messages of Islam?

Abstract
Sunda Wiwitan is an indigenous religion of that is practiced by some Sundanese people in Cigugur, Kuningan, West Java. Although the state recognizes this spiritual practice as an aliran kepercayaan, or a recognized belief organization, this community still faces discrimination for practicing their ancestral religion both from the state and from members of the religious majority in their surrounding social environment.  
This fifteen-minute documentary tells the story of Anih, a 14 year old Sunda Wiwitan girl, and how she faces the challenges of the societal reactions to being part of a family of Sunda Wiwitan followers.   
Karatagan Ciremai is of one of six documentaries of the Kembang 6 Rupa series, a collaborative documentary project voicing girls’ points of view from six areas in Indonesia: Kuningan, Indramayu, Sleman, Sumedang, Sumbawa and Wamena.

Abstract
The presentation attempts to demonstrate that jihadism is not monolithic. In addition, it aims to obliterate generalizing assumption that entire Indonesian jihadists support ISIS.  In the Jemaah Islamiyah body—the biggest militant network in Southeast Asia—for instance, subdivision of its sympathizers is becoming more evident. The dispute is strikingly public after fierce debates over support for the Islamic State of Iraq and Syria (ISIS).  Majelis Mujahidin Indonesia (MMI) and Jemaah Anshar al-Tauhid (JAT)—the splinter cells of the Jemaah Islamiyah—hold contrasting perspectives on the Islamic State. The former refuses to pledge allegiances with ISIS, arguing that the caliphate is invalid, while the latter sees it as legitimate, requiring all its members to render support for the Islamic State. This dispute evidently indicates fragmentation in the Jemaah Islamiyah body in ideology, strategy and political goal.  This presentation will explore such disintegration and its effects to Indonesian Jihadists’ future political struggle.
Speaker
Maurisa Zinira is the Lecturer of Universitas Sains of Al-Quran and UIN Walisongo Semarang. After completing master degree of religious studies from Center of Religion and Cross-Cultural Studies (CRCS) Universitas Gadjah Mada, Zinira continue his master degree in Department of Religious Studies, Florida International University where she achieves outstanding student achievement.

Hary Widyantoro, A. S. Sudjatna (Ed.) | Report | CRCS

Kala bermacam identitas—seperti kesukuan dan keagamaan—muncul selepas tumbangnya Orde Baru, makin terkuaklah diskriminasi terhadap komunitas-komunitas adat yang hingga saat ini masih memegang teguh tradisi leluhur mereka. Salah satu bentuk  diskriminasi tersebut adalah institusionalisasi agama oleh pemerintah hanya terbatas pada enam agama. Hal ini—dalam beberapa kondisi—memaksa berbagai komunitas adat untuk  melebur ke dalam enam agama yang diakui oleh negara—Islam, Kristen, Budha, Hindu dan Konghuchu. Menghadapi permasalahan ini, peran akademisi dan aktivis sangatlah penting. Kedua elemen tersebut diharapkan sanggup mengadvokasi berbagai komunitas adat yang ada agar dapat menyelesaikan permasalahan mereka masing-masing.