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In search of a citizenship education model for a democratic multireligious Indonesia: case studies of two public senior high schools in Jakarta
No full textConcerned with interreligious conflict in Indonesia, this study seeks to describe and evaluate the current citizenship education that has been designed and implemented for a democratic multireligious Indonesia. The context for the study, outlined in Chapters 1 and 2, is contemporary Indonesian society. Three features of this society are highlighted as especially significant. First, it is characterized by a wide diversity of religious groups. Second, it is governed by the state which acknowledges religious diversity with an official (constitutionally guaranteed) stance of interreligious tolerance. Third, since 1998 it has adopted a democratic political system. The study begins by outlining how the state and national education has tried to meet demands of national unity (citizenship) and those of religious acknowledgment. The remainder of the study combines philosophical and qualitative empirical methods. In Chapter 3, I critically examine three contemporary liberal theories of citizenship education models (autonomy liberalism, diversity liberalism, and political liberalism). I suggest that these theories contain important insights relevant to a forward looking assessment of Indonesian citizenship educational policy and practice even though Indonesia is not a secular liberal democracy in the 'Western' mould. Specifically, I argue that what is critical to cultivate in multireligious Indonesia is the core idea of political liberalism – that is, the capacity for "public reasonableness" which involves the attitude and capacity to think, to judge and to behave in a way reasonable to pluralist societies. Chapters 4 and 5 focus on two case studies of public senior high schools in Jakarta and provide examples of citizenship education taking place in the education system. Overall, I found that although educational policy and the public schools I studied did indeed focus on civic knowledge transmission, the specific practices indicated mixed results for achieving the desired aims of citizenship education for a multireligious Indonesia. On the positive side, school settings were relatively diverse and facilitated a good deal of social interaction and created the potential for shared civic knowledge across religious differences. In some cases, friendships and cooperative relationships among religiously diverse students seemed to occur. On the negative side, there were cases of interreligious discrimination, misunderstanding, tension and conflict and these seemed to originate from a lack of open communication, and interreligious misunderstanding and ignorance. Furthermore, when it came to the official curriculum and classroom practice (as opposed to informal within school contexts), both schools emphasized confessional religious education, ignored the internal diversity of religion, lacked exposure to religious diversity, deemphasized democratic deliberation and opposed interreligious dialogue. As such, I argue that the schools are missing a crucial element of citizenship education for "public reasonableness" as proposed by the political liberalism model studied in Chapter 3. I conclude that in order to meet the demands of creating a citizenry prepared to address the challenges of religious diversity, disagreement, and respectful interaction, Indonesian citizenship education should seek to encourage the following characteristics: 1) maintain and increase, where possible, religiously diverse school settings, 2) ensure fairness in accommodation of diversity, 3) intensify social interaction and practice of democracy and dialogue, 4) focus on the development of deep shared civic knowledge, and 5) develop interreligious conversation and knowledge of religious diversity (religious literacy). It is important to start talking about these issues or otherwise as Indonesians we will continue to combat one another, with all Indonesian citizens being the losers in the end.Cette étude a pour l'objectif d'évaluer l'éducation à la citoyenneté actuelle en Indonésie, celle qui a été conçue et réalisée en pensant à une Indonésie démocratique et multireligieuse. Les deux premiers chapitres sont des sources d'informations sur la société indonésienne contemporaine et ils mettent en évidence les trois caractéristiques sociales particulièrement significatives en ce qui concerne cette analyse : la grande diversité des groupes religieux ; la reconnaissance officielle de la part de l'État de la tolérance inter-religieux ; et l'introduction de démocratie en 1998.Dans le troisième chapitre, l'auteur examine trois théories libérales de modèles d'éducation à la citoyenneté : le libéralisme de l'autonomie, le libéralisme de la diversité et le libéralisme politique. Ces théories contiennent des aperçus importants qui peuvent aider à assurer une évaluation des politiques et des pratiques d'éducation à la citoyenneté qui est tournée vers l'avenir, malgré que l'Indonésie ne soit pas une démocratie libérale et laïque comme celle connue à l'Ouest. L'auteur met l'accent sur l'argument que l'idée centrale du libéralisme politique—la capacité des citoyens de se comporter et de juger d'une manière raisonnable aux yeux des sociétés pluralistes—est essentiel de cultiver dans une Indonésie multireligieuse. Les deux prochains chapitres sont centrés sur deux études de cas d'écoles secondaires à Jakarta. En général, bien que le système éducatif se concentrasse sur la transmission du civisme, l'auteur a découvert que les pratiques spécifiques employées dans les écoles pour transmettre des connaissances civiques ont mené à des succès mitigés dans l'atteinte des objectifs nécessaires d'une éducation à la citoyenneté efficace pour une Indonésie multireligieuse. Du côté positif, les deux écoles avaient des corps étudiant relativement divers et ils créaient un espace de partages des connaissances civiques à travers les différences religieuses. Dans certains cas, il a paru que des amitiés et des relations coopératives se formaient parmi des étudiants de différentes appartenances religieuses. Du côté négatif, il est arrivé des incidents de discrimination inter-religieuse (des sentiments de méconnaissance, de tension et de conflit) qui avaient émané d'un manque de communication et d'ignorance. De plus, dans le cadre du curriculum et dans les pratiques formelles de la salle de classe, les deux écoles accentuaient une éducation religieuse confessionnelle ; ils se montraient peu insistant sur une démocratie libérale ; ils ignoraient la diversité à l'intérieur des religions ; et ils s'opposaient au dialogue inter-religieux. S'appuyant sur les principes du libéralisme politique discutés dans le troisième chapitre, l'auteur souligne que le manque de la raison publique dans ces deux milieux scolaires représente une défaillance de l'éducation à la citoyenneté. Cette dissertation suggère qu'afin d'assurer que le peuple indonésien sera prêt à apporter des réponses aux défis de la diversité religieuse, du désaccord général et de l'interaction respectueuse, l'éducation à la citoyenneté en Indonésie devrait incorporer les caractéristiques suivantes : (1) la protection (et, si possible, l'augmentation) de la diversité religieuse aux milieux scolaires, (2) l'équité dans l'accommodation de la diversité religieuse, (3) la maximisation de l'interaction sociale et les pratiques de la démocratie et du dialogue, (4) le développement des connaissances civiques profondément partagées et (5) l'encouragement des conversations inter-religieuses et l'importance de l'enseignement de la culture religieuse. C'est essentiel que chaque citoyen s'engage à communiquer et à négocier ouvertement sur ces points. Sinon, les conflits résultants produiront les effets adverses pour tous les Indonésiens, pas seulement ceux d'une certaine affiliation religieuse
Maḥmūd Yūnus wa Ittijāhātuhu fī Tahdīd Ta‘līm al-lughah al-‘Arabīyah bi Indūnīsīyā
No full textMahmud Yunus is one of the Indonesian students who was in Cairo in the thirties and is seen to have made a great contribution to the development of national Islamic education since the time of Indonesian independence. Having finished his studies at al-Azhar University 1927, Yunus studies at Darul Ulum to widden his intellectual horizon untul he obtained his certificate in 1930. As a graduate of one of the most important centers of Islamic learning, he had a lofty status in the Muslim community. Yunus served as a teacher in an Islamic teacher training school (Normal Islam), in padang, West Sumatra and later he was appointeed as a goverment official, seeking to establish and improve Islamic school in Indonesia. He was also a rector and professor of Islamic education at the State Institute of Islamic Studies in Padang.DOI: 10.15408/sdi.v2i3.83
The principles of Ibn Taymiyya's Qurʾanic interpretation
No full textConvinced that "true" Islam had become distorted at the hand of the ahl al-bida' (the innovators) such as the philosophers, the mutakallimun, the sufis and the Shi'ites, Ibn Taymiyya (d. 1328) not only refutes their fundamental views but also their Qur'anic hermeneutics, especially their ta'wil, through which "un-Islamic" views were imposed on the words of the Qur'an. This concern leads him to write his Muqaddima fi Usul al-Tafsir (An Introduction to Principles of Qur'anic Interpretation) which this thesis focuses on. In his principles, Ibn Taymiyya lays strong emphasis on the tafsir bi al-ma'thur and the authority of the salaf (the Companions of the Prophet and their Followers), adducing many new arguments in support of this position. He believes that the Qur'an had been explained in its entirety by the Prophet to his Companions, and the latter passed this understanding on to the tabi'un. This view leads him to rationalize claiming that the salaf's sayings always can be explained, and to oppose the use of reason in determining the meaning of the scripture. Ibn Taymiyya did not leave behind a complete commentary on the Qur'an. However, his principles of tafsir not only show much originality, they have also been very influential. In fact, his influence in this respect is not limited to medieval thinkers like Ibn Qayyim al-Jawziyya, Ibn Kathir, al-Zarkashi and al-Suyuti but extends to modern writers as well
Karakter Literatur Indonesia tentang al-Qur’ān
No full textThis article is a review of the book "Popular Indonesian Literature of the Qur'an" by Howard M. Federspiel (Ithaca: Cornell Modern Indonesia Project, Southeast Asia Program, Cornell University, 1994).This book is the first work written by Howard M. Federspiel, professor of political science, Ohio State University. Since his studies at McGill University, the development of Indonesian Islam has become a concern. He wrote his Ph.D. dissertation at the University of the Unity of Islam (Persis), one of the Indonesian Islamic reformist organizations that emphasize movement purification. Numerous works have also been published in various scientific journals with regard to the issue of Islam in modern Indonesia. Among these "Sukarno and His Muslim apologist", "The Political and Social Language of Indonesian Muslims: The Case of Al-Moslem", "An Introduction to Qur'anic Commentaries in Contemporary Southeast Asia". His work is still relatively new Muslim Intellectual and National Development in Indonesia. While the Popular Indonesian Literature of the Qur'an which will be discussed below is his latest work.DOI: 10.15408/sdi.v2i2.83
Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Variations on the Author
Get PDF“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Get PDFWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
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