Mustaghfiroh Rahayu (kanan)

The existence of various religions in Indonesia, even before the declaration of independence, gives a major impact on public policy products. As a religion followed by the majority of Indonesia’s population, Islam becomes the most favorite ‘vehicle’ for many people to slip in variety of teaching, which they consider ‘Islamic value’ in a variety of existing regulations. There are at least three legal products in Indonesia that are allegedly having an excessive tendency of Islamization and an exclusive look that are being discussed in the Legislature, namely: Halal Product Guarantee Bill, Zakat Bill, and Hajj Management Bill. Moreover, the arguments of religion, especially for Islam, also take an important role in the Anti-Pornography Law, Marriage Law and Inter-Religious Harmony Bill.

Mucha-Shim Quiling Arquiza

The emergence of Moro National Liberation Front (MNLF), which was founded by Nur Misuari in 1969, has brought new spirit for the Moro to gain their independent. Moro refers to 13 ethnic groups in southern Philippines (Mindanao Island, Sulu Island, Palawan, Basilan, and so on). MNLF organises armed rebellion against the Philippines government, demanding economic equality and independence as sovereign state.

Stereotype as an insurgent has created different reactions towards the repressive regime. Hostility, frustration, and primordial chauvinism are recorded into collective memories and have become legacy through generations. Those memories and legacies manifest in not only physical resistance but also visual art, graphic art, and oral narrative.

Sumanto Al Qurtuby

On Sunday, September 11, 2011, Ambon was in turmoil again. It reminds us of a greater tragedy in January 1999. Some academic studies have been done to uncover the root of Ambon conflict. Most foreign researchers focused their research on social, political, and economic aspects. They viewed trade competition, bureaucracy and dispute over land as the causes of the conflicts that occurred in Ambon. In fact, the existence of the two communities (Muslims versus Christians) indicates the strong role of religion in the conflict.

Victims of natural disasters and humanitarian activists do not always share theological views of the meaning of disaster, even though both have same religious tradition. The victims tend to see the disaster as something happened according to the God’s will and relief organizations tend see the disaster as related to the more complex factors. This difference effects the cooperation between the victims and the relief groups in the disaster management and mitigation.

This a research finding revealed by Professor Siti Samsiyatun in her WedForum presentation (16/11/11) entitled ”Embracing Merapi with Faith”. What made this differrence, according to Syamsiatun, is the fact that most of those working for relief groups ae from the elite level. In contrast victims are under heavy psychological pressure so they cannot more holding the social view they hold outside the catastrophic situation.