Title	:	Concept and Practice of Islamic Education in SDIT Alam Nurul Islam Yogyakarta
Author	:	Eka Farantina (CRCS, 2010)
Keywords	:	Islamic education, theory, practices
Abstract
This research aims to acknowledge deeply, theory and Islamic education practices at SDIT (Integrated Islamic Elementary School) Alam Nurul Islam, Yogyakarta. This is interesting because SDIT Alam Nurul Islam proposes nondichotomy curriculum between Islamic education and general education. The next reason is because SDIT Alam Nurul Islam promotes student centered learning, concept “one earth, one world”, and learning from reality which similar to the concept of Paulo Freire, Hans Kung, and John Dewey. This study answers three questions. First, what are the theories of Islamic education at SDIT Alam Nurul Islam? Second, what are the practices of Islamic education at SDIT Alam Nurul Islam? This research uses qualitative naturalistic approach to understand and interpret ate the perspectives of informant about their world. The data was gathered from observation and in depth interview involving the headmaster of the school and a teacher from the school who is a staff of JSIT in Yogyakarta. The data analysis was done by open coding. The data validation was achieved by triangulation techniques. The study shows two results. First, the basic of education concept at SDIT Alam Nurul Islam is turning human beings back to the basic goal of human creation: to be an abdullah and a khalifatullah. Second, the practices of education at SDIT Alam Nurul Islam are based on the concepts of education at there. The learning program improved from the vision as ‘abdullah and khalifatullah by integrating knowledges and religion. Students have more time to learn from nature, as a part of learning from reality.

Title: Baha’i: A Narrative of Minority Religion in Indonesia (A Case Study in Banyuwangi, East Java)

Author: Amanah Nurish (CRCS, 2010)

Keywords: Religion, Baha’i, identity, and minority

Abstract:

This research is addressed on the Baha’i community in Banyuwangi East Java, Indonesia. Baha’i is a minority religion propagated by Bahaullah1 who was from Persia (now Iran). This research is based on the life history of the author while living among Baha’is and Muslims for several years. It discusses the Baha’i issue of the minority survival in the face of violence and pressure from majority groups in Indonesian society, particularly in the village of Canga’an, Banyuwangi, East Java, Indonesia. The village population is approximately 7000, of which majority people are Muslims and another small group in the village is Baha’i adherent.

Title	:	Tolerant Community: the Culture of Democracy and Political Participation (A Case Study of Political Behaviour of Muslims in Jekulo, Kudus in the Post New Order Era)
Author	:	Achmad Ta’yudin (CRCS, 2005)
Keywords	:	religious community, the culture of democracy, political behavior and religious tolerance
Abstract
The purpose of the research is to explain the political behaviour of Islamic community (umat) in Jekulo Kudus the Central of Java in the 1999 and 2004 general election, which has shown a reality of the failure of Islamic parties in the religious communities. The raised question is “Why Islamic community in Jekulo who have a high level of virtuous were reluctant to choice the Islamic parties”. This interesting question becomes focus of this study.There are three main problems that would be analyzed in this study. First, to what extend does correlation between political aspiration, and voting behaviour of Islamic communities in Jekulo towards political parties in the 1999 and 2004 general election. Second, to what extend does correlation between level of understanding for religious teaching and voting behaviour of Islamic communities in Jekulo towards political parties in the 1999 and 2004 general election. Finally, are religious local elite (kiai) a determinant factor for voting behaviour of Islamic communities in Jekulo towards political parties in the 1999 and 2004 general election? The sampling method which was used in the research, besides the qualitative method (1) to make choice the religious people of Jekulo with using the probability of random distribution; (2) to choice domain sampling taken from religious people in the first point with using the non-probability of purposive distribution. The result of this research indicates that the failure of Islamic parties in Jekulo was determined by the increase of their tolerances to the diversity of faith, so that they do not want to dominate anymore other people based on their faith and political ideology. There are some factors of this social change. First, the dominant rules of New Order regime that marginalized the politic of Islamic syariat has changed the political orientation of Islamic communities based on religious liberalization. Second, the two biggest of Islamic Organization, NU and Muhammadiyah, have changed their social orientation based on politics of tolerant. Third, the level of education and the economic gaps among communities have weakened elite domination in Islamic communities. They cannot be influenced by political elite anymore. These all indicate that Islamic community with high level of virtuous become tolerance and democratic. They can separate whether it is a political or religious thing. Both political and religious things are sometimes difficult to be separated because of elite behaviours and their interests.

Title	:	The History of Abraham in the Christian and Islam Tradition (An Exegetical Approach on Texts Genesis 12:1-9 and Ali Imran 64-69, and Relevance for Islam Christian Relation in Indonesia)
Author	:	Flavius Floris Andries (CRCS, 2009)
Keywords	:	Texts, hermeneutic, interpretation, attitude, behave and view of Islam-Christian.
Abstract
This Thesis explores the theme of Islam Christian relation viewed with exegetical approach of the Holy Scriptures: Genesis 12:1-9 and Ali Imran 64-69. The present study aims to making interpretation on the texts and try to understand the -theological values of the texts. Regarding this problem, thus, the investigation is done by social-historical method, where the historical context of the texts which are closely related to social phenomenon, politics economics, culture and ideology of society are connected straight with the texts. Thus, how to understand the reality contexts of the reader all at once interpreter’s now day, which have different ideology, social case, economics, politics, culture, even education level that is influential in shaping the frame work into making an interpretation of the texts of the holy scriptures, so that, we can not be trapped in literary understanding and idolatry of the texts, instead making the texts more sensible and riches with ethic-theological values, as theological assets of both religions tradition. The exegetical investigation on Genesis 12:1-9 and Ali Imran 64-69, according to the writers, contains theological values that are pluralist, and has the strength to smash the relationships of religion which are repressed as a result of literal understanding to the texts of the Holy Scripture. The result of interpretation of both texts is the strength for the writer to understand the reality of the fundamentalist movement in Indonesia which is according to the writer is a challenge for Islam-Christian relationships. Thus, hermeneutical principal is very important and influential as an effort to interpret and understand the accurate meaning of the texts of the Holy Scripture.

Title	:	The Traditional Islamic Boarding School’s Response to “The Other” (The Study of Sidogiri Islamic Boarding School in Pasuruan, East Java)
Author	:	Akhmad Munir (CRCS, 2005)
Keywords	:	Traditional Pesantren, Religious Exclusivity, Truth and Salvation Claim, Religious Ideologization.
Abstract
Sidogiri Islamic Boarding School, Pasuruan, East Java has been the oldest tradisional Islamic Boarding School existing in Indonesia. It’s a huge Islamic Boarding School having its own educational system with caring of traditional type which doesn’t affiliate with government education system. Traditional education system referring to the former Ulama’s works has created special character of Islamic Boarding School in seeing “the others” (Christian and Jewish community). The internalization of traditional values, like big honor to the former Ulama’s works, total obedience to the Kyai, and strong fanatics to Islam as well has given a unique view in seeing another religious community. This research is a field research using qualitative approach with the technique of collecting data through interview and participant observation as well as visual method. Even the research is a field research, the writer has also mixed with library research as secondary data. Its approach is theological-sociological-anthropological approach trying to provide an understanding of Islamic doctrines which cause the relation among religious communities through a set of infrastructure of Islamic Boarding School education. Sidogiri Islamic Boarding School has a rigid attitude in seeing “the others”. In the level of I’tiqady (belief), among religious communities are limited by a clear line that: “your religion is your religion and my religion is my own religion”. But, in social relationship, all could make a close cooperation without seeing each religious differentiation. In this context, Sidogiri Islamic Boarding School has an exclusive understanding that the only Islam has claims both salvation and truth. But, the exclusivity of Sidogiri Islamic Boarding School doesn’t create an effort to apply ideologization of religion that causes the establishment of Islamic syariah. In its view, democratic system doesn’t contradictive with Islamic values, like syura (sharing), musawah (equality), and ‘adalah (justice). In this context, “the other” in Sidogiri’s perspective is another community which sociologically is a power to build peaceful pro-existence even though it theologically has a different belief. But, at the same time, Sidogiri has a consciousness to the implementation of Islamic universality which could be together accepted without any forces to Islamic ideology. So, religious exclusivity is on the level of I’tiqady (belief) but not in social area and ideologization of Islam as well.

Title : Liberation Theology in Qur’anic Interpretation (Farid Esack’s Perspective on Inter-Religious Cooperation against Injustice) Author : Erik Sabti Rahmawati (CRCS, 2006) Keywords : Liberation theology, qur’anic interpretation, interreligious cooperation. Abstract This research aim to answer the problems that is related to Farid Esack’s perspective: (1) How did Esack apply principles of Liberation Theology in his Qur’anic interpretation? (2) How is Farid Esack’s perspective on inter-religious cooperation against injustice? (3) Why did Farid Esack propose his perspective on inter-religious cooperation in Al-Qur’an? This research uses histories and the hermeneutic approach. The historical approach is used to map chronologically the side of history that has to do with Esack’s perspective, as Causal explanation of the idea and the hermeneutical approach used to sharpen the understanding of Esack’s perspective, as historical data. The result of this research: First, Esack’s Hermeneutics does not only rotate at discourse and comprehend a text, but praxis. In this case, Esack seems to follow path hermeneutics circle raised by liberation theologians: praxis (experience) to text (reflection) to praxis (experience). In consequence, he proposed keys of hermeneutics as follow: taqwa, tauhid, nas, mustadl`afin, adl and qist, and jihad, which is typically pursuant to context of South Africa in the struggle for justice. Second, pluralism of religion and inter-religious cooperation, according to Esack, is not only based on reason and intention of sociologies or praxis, but theologies. According to Esack, acknowledgement al-Qur’an to religious pluralism is not only from other clan acceptance side as valid socio-religious community but also from their spirituality life acceptance aspect and salvation through different way, it means that al-Qur’an, explicitly and also implicitly esteems and accepts truth of other religions, so that cooperation between Muslin and non-Muslim obtain and must be done on the basis of theologies awareness.

Third, Esack’s perspective about pluralism and inter-religious cooperation, emerge because of the first, the spirit of age, that is the age of convergence or ecumenism of religions (conference of religions), and the second empiric condition in South Africa. In the oppressed condition and the weakness, Islam people still do not want to struggle with “others” for the shake of upholding the truth that exactly represent important vision of Islam, because most classic interpretations which is exclusive do not allow them to do cooperation with other religions.