Democracy provides both opportunities and challenges for Islamist movements Indonesia. On the one side, it grants movements with political freedom that allows mobilization. Such a freedom is a privilege for Indonesian Islamists compared to political restriction in many other Muslim countries. On the other side, democracy presents political opportunities for accommodation of Islamic political interest. The majority Muslim population gives potential constituent for the accommodation of Islamic values and laws. This democratic advantage however poses a challenge for Islamist movement advocating a fundamental change in the political system. The presence of Muslims in the system counters anti-systemic opposition. The impact of this challenge is evident in the political behavior of Hizbut Tahrir Indonesia (HTI). Started with a revolutionary goal of replacing democracy with an Islamic political system of khilafah, the movement now has to adjust with political reality. While persistently continuing its rhetorical opposition to democracy, HTI is becoming more tolerant of participation in the democratic system.

Religion has two diferrent functions, i.e. social critique and instrument of legitimacy. Unfortunately at present, especially in the Indonesian context, religion often demonstrates more role in the second function, instrument of legitimacy, than the idealized function of social critique. This view was proposed by Achmad Munjid in his WedForum presentation (26/10/11) entitled ‘The Role of Religion as Social Critique’.

Munjid, a Ph. D. candidate of religious studies at the Temple University, USA, used the concept of capital and power proposed by post-modernist scholars such as Peirre Bourdieu and Louis Althusser. Religion has power and ability to maintain the capitals for the social interest. Religion also plays a role as the reservoir of memory of society by which the memory of social struggle can be reproduced.

All religions are embedded and exist in cultural forms while the religion itself is the most powerful thing in changing culture. Islam as a religion also presents such cultural scene in all of Muslims’ living spheres. But the key question is the position of Arabic culture in the practice of Islam because this religion is born and spread in the Arabic context. This issue was raised by ICRS Professor, Bernard Adeney-Risakotta, in his talk at the Wednesday Forum (9/9/11).

In his presentation entitled ‘Islam and Culture: Educational Perspectives’ Bernie (how he is usually called) stated that he has been impressed by the Islamic culture in last twenty years living in Indonesia. He found that the culture of Islamic society or umma is multi-facets and not monolithic while the religious practice is not always in accordance with Quranic teaching. Based on his observation of Muslims in Indonesia Bernie categorizes Muslims’ thinking toward the culture.

Kekerasan dan penindasan terhadap perempuan masih terus terjadi di sekitar kita, baik di ruang publik maupun di ruang domestik seperti rumah tangga. Perempuan terjebak dalam subordinasi jender dan masih terbentur untuk memperoleh sesuatu yang menjadi haknya. Kondisi ini tak hanya terjadi di negara-negara dunia ketiga tetapi juga di negara-negara maju.

Adalah Wednesday Forum CRCS-ICRS 19 Oktober yang mengangkat tema diskriminasi terhadap perempuan dengan format berbeda dari biasanya, yakni pemutaran film “Provoked”. Film yang disutradarai Jag Mundhra ini dirislis tahun 2007, berdasar kehidupan nyata Kiranjit Ahluwalia, seorang perempuan Punjabi yang hidup di Inggris dan berjuang dalam isu hukum lokal Inggris. Dia mengalami tekanan selama sepuluh tahun pernikahannya dengan seorang pria Punjab, Deepak.

In last thirty years China has been successful in overcoming global isolation, alienation and misunderstanding created after to the Cold War. The communist state of China now adopts a more open strategy in its political, cultural and economic affairs. This change effects religious life; to some extent the Chinese people now enjoy more religious freedom compared to the situation the period of Cultural Revolution. However, religious life in China is a complex issue. It cannot be explained in a single way. This view is raised by the Director of the Hong Kong – America Center (HKAC), at the Chinese University of Hong Kong, Dr. Glenn Shive In his CRCS-ICRS WedForum talk (12/10/2011).

Waria is the common Indonesian word for transgender. It comes after wanita (female) and pria (male). In the context of Islamic communities, Indonesian warias have problems religious representation because in Islam, there are clear distinction between male and female, especially when it comes to worship activities. However, some warias in the city of Yogyakarta find their Islamic religious freedom in a pesantren (common Indonesian traditional Islamic school) which is specially established for waria. It is called Pesantren Senin-Kamis (Monday-Thursday Pesantren) since the pesantren is only active on those two days.