L'un des desaccords les plus interessants et significatifs chez les pragmatistes contemporains est celui de Rorty avec ses critiques a propos de la signification de l'ethique et de la politique neodeweyienne. L'A. etudie plus particulierement les critiques de West exposees dans « The American Evasion of Philosophy » (1989). Suit la reponse de West

Democratic evasions: Cornel West and the politics of pragmatism. Author's reply : The American evasion of philosophy: a genealogy of pragmatism

Editor in chief Miguel Encarnacao discusses recent changes to CGaA and the magazine's strategic orientation. He also introduces the magazine's newest editorial board member, Seungyong Lee of the Pohang University of Science and Technology.

http://ieeexplore.ieee.org/iel7/38/6777425/06777438.pdf

Core Values

Amelia Fauzia (2013). Faith and the State: A History of Islamic Philanthropy in Indonesia. Leiden, Netherlands: Brill. ISBN: 9789004233973. i-xxxi + 346 pages.Amelia Fauzia's thorough analysis of Islamic philanthropic practices in Indonesia from the early decades of Islam in the archipelago to today is more than a timely review of a tradition that both perpetuates and influences state-civil society relations. Given their historical continuity, cultural tenacity, and social, political, and economic relevance, these practices - also referred to as zakat (almsgiving), sedekah (donation, giving), and waqf (religious endowment) - play a vital role in Indonesian society today.As a lecturer of Islamic History and Civilization at the Syarif Hidayatullah State Islamic University in Jakarta and holding a PhD in Indonesian history and Islamic studies from the University of Melbourne, Amelia has been working on the topic of Islamic philanthropy since 2002, when she engaged with a global research project on "Philanthropy for Social Justice in Muslim Societies". This project brought together researchers from six different countries under her leadership, supported by a team of experts at the Center for the Study of Religion and Culture (CSRC) in Jakarta (in- cluding Chaider S. Bamualim and Irfan Abubakar, with whom she co-edited Filantropi Islam dan Keadilan Sosial [Islamic philanthropy and social justice] in 2006). Following several publications on the above-mentioned topics as well as on Islamization, Islam- ic identity, and civil society, Faith and the State is the subsequent publication of her PhD thesis - an extensive review and detailed analysis of the practices of zakat, se- dekah, and waqf in Indonesia and their role in shaping the relationship between the state and Muslim civil society. Her central argument is that Islamic philanthropic ac- tivities, including the establishment of educational institutions, the provision of com- munity services, or the financial support of community development projects, repre- sent an element of a strong civil society and grow in the face of a weak state (p. 7). Amelia maintains this idea throughout her book without ignoring the complexity of the specific historical, socio-political, and cultural contexts.Faith and the State deals exclusively with Islamic philanthropic practices in Indone- sia and their development from the early centuries of Islamization to the more recent events of the post-New Order regime. It looks at the social and cultural consolidation of different forms of giving against the background of Islam and at various processes of reformation, (re)organization, and legislation of these practices. Islamic philan- thropy is presented as a dynamic and a highly contested space between the private and the public realm, between faith and the state (p. 6). Both a part of civil society (following Kathleen D. McCarthy, author of the American Creed: Philanthropy and the Rise of Civil Society) and "an indicator of the state-civil society relationship" (p. 9), philanthropy renders a neat separation between the private and public as well as between the state and society hard to achieve. Avoiding structural and conceptual di- chotomizations, Amelia indicates how, regardless of the role played by Muslim elites, religious authorities, or the state, Islamic philanthropy will never be fully formalized or regulated, mainly because of its authentic origin in the "altruistic and reciprocal nature of people" (p. xvii) and in the collective awareness and "concern for the wel- fare of others" (p. 1). And, although Islamic philanthropic activities are every so often used as a tool to communicate advanced ideas of social justice and to promote social change, the majority of philanthropic practices remain mostly traditional and self- contained, performed by Muslims motivated mainly by their faith.The book is chronologically structured around three major periods in the history of Indonesia. …

Faith and the State: A History of Islamic Philanthropy in Indonesia

David Bourchier’s book on the origins of the corporatist state ideology that underpinned Sukarno’s Guided Democracy and Suharto’s “New Order” Indonesia has been a long time in the making from its o

Illiberal democracy in Indonesia: The ideology of the family state

Access to justice for the poor is still a problem, not only because of the limitations in obtaining information caused by the lack of access to people, institutions or service providers that can facilitate the acquisition of justice, but also exacerbated by the legal character built by the state does not support this. At the end of his term as President, Susilo Bambang Yudhoyono issued Presidential Decree No. 51 of 2014 concerning Amendments to Presidential Decree No. 45 of 2011 concerning SARBAGITA Urban Spatial Planning, which basically changes the conservation status of Benoa Bay to a buffer zone or public use area. This change made the Benoa Bay reclamation plan which was considered to cause many problems. The problems examined in this study are the Presidential Decreethat transforms conservation areas into non-core zones and how the Balinese people struggle to protect their areas from reclamation plans. The issuance of Presidential Decree conserning SARBAGITA is strongly influenced by economic and political interests through this public policy without regard to the laws anymore others that have clearly regulated the Benoa Bay Area and do not involve local communities or indigenous peoples in making regulations that govern the lives of the wider community and do not pay attention to the consequences that will arise with the issuance of this Presidential Regulation. However, the cohesiveness of indigenous peoples, supported by community organizations, creates a great force to resist. Until now reclamation has not

Access to Justice of Balinese: Community Struggle to Refuse Benoa Bay Reclamation Plan

In its early periods, pesantren as a type of Islamic educational institution focused merely on religious teachings. Socio-political pressures and the need to carry out Islamic outreach have pushed kiai as pesantren leaders to negotiate their idealism according to the circumstances in different historical periods. Historical accounts from the Dutch colonial period to Indonesian independence show that kiai leadership becomes the decisive factor as well as the legitimation for pesantren to take certain actions during precarious situations. To examine the institutional development of pesantren in the post-reformation era, a recent ethnographic fieldwork has been carried out in three pesantren in Madura, Java, and Lombok. This paper discusses the development and transformation of pesantren as an institution from the Dutch Ethical Policy Period until today. It demonstrates pesantren’s involvement in anti-Western campaigns and trials of affiliation with oppositions in the colonial period. This paper shows how Islamic virtues remain the heart of pesantren education and examines how innovation in contemporary pesantren regarding pedagogies and values translated in seemingly non-religious areas is substantially based on religious values.

/pdf/the-dynamics-of-pesantren-leadership-from-the-dutch-ethical-4g36rvkffz.pdf

The dynamics of pesantren leadership from the dutch ethical policy to the reformation periods

The development of several Institute of Islamic Studies into Islamic Universities brings consequences to living religious disciplines vis-A -vis secular disciplines. A multi-disciplinary approach is adopted by positioning al-Quran and Hadits as the foundation of scientific development. This paper attempts to bring western perspective in examining epistemological issues in Indonesian Islamic higher educationâ€™s multi-disciplinary approach, its challenges, and critiques. Religious disciplineâ€™s domain cannot fully be examined from secular disciplineâ€™s framework, as it will result in contra-productive confrontation between the two authorities. Therefore, the challenge for this approach is defining which are autonomous areas in the two domains and which is the intersection. Pragmatically, this approach must result in new genres, which are more productive for the development of mankind civilization.

/pdf/multi-disciplinary-approach-in-indonesian-islamic-higher-1m44ieyukc.pdf

Multi-Disciplinary Approach in Indonesian Islamic Higher Education: a Western Perspective Upon Epistemological Problem, Challenge, and Critique

School violence may be understood as the threat or use of physical force with the intention to cause physical injury, damage of property or intimidation of another person at school. School violence is also violence that happens outside school as a result of a social interaction among the students. With regards to their prevention, many theories and propositions have been introduced including that of Conflict Triangle theory by Johan Galtung. This paper is aimed at analyzing school violence in Madura by using this theory as a general framework of analysis. The paper will begin by providing a general overview of both the theory and the so-called carok tradition of Madura; a tradition of self-defense using traditional blade which often involves killing. Upon highlighting school violence in this island, the paper will then move on by suggesting that in order to delegitimize this violence, one must speak of preventive programs at practical level, and of deconstructing the cultural strength of carok tradition at the discursive one. We assume that once the carok tradition is being deconstructed, one would loose the cultural legitimacy of committing violence. In Madura violence is often legitimated by the culture and tradition of carok. To eradicate violence is therefore to get rid of carok tradition in the first place.

/pdf/sistem-prevensi-school-violence-di-madura-berbasis-galtung-2gom7ye2mz.pdf

Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle

The ulama, who are scholars in the Islamic tradition, play a vital role in preserving the prophet's teachings and passing them down to future generations. In addition to this, they also have other important social functions. The combination of religious and social roles within the ulama allows them to influence social change with religious legitimacy. This article explores how the social roles of the ulama have evolved over time and how this has impacted the existence of Islamic schools. To illustrate this, examples are drawn from the literature on Morocco and Indonesia during the 20th and 21st centuries. During the colonial period in Morocco, the ulama and Islamic schools served as a cultural defense against French colonial influence. Meanwhile, in Indonesia, Islamic schools led by Ulama became the foundation of the Muslim resistance movement against Dutch colonial rule. In both cases, Islamic scholars and schools demonstrated their ability to respond to actual social situations, highlighting their cultural power and importance in society.

https://jurnalpai.uinsby.ac.id/index.php/jurnalpai/article/download/1385/194

Auliya Ridwan

Papers

The dynamics of pesantren leadership from the dutch ethical policy to the reformation periods

Multi-Disciplinary Approach in Indonesian Islamic Higher Education: a Western Perspective Upon Epistemological Problem, Challenge, and Critique

Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle

The Changing Roles of Ulama and the Evolution of Islamic Schools: Some Insights from Moroccan and Indonesian Cases