On journalistic ethics on covering the news of oil and gas in Indonesia.

On philosophy of soul from Islamic and scientific perspectives.

The rise of religious conservatism following the 1998 reformasi has altered the face of Indonesian Islam, which has historically been regarded as peaceful and inclusive, which is why the Indonesian government has advocated for moderate Islam on a regional, national and even a global scale. Using West Java as a case study, this article presents the 2019 'English for Ulama' initiative, which intends to train ulama in West Java about the concept of moderate Islam before sending them to the United (...) Kingdom to promote moderate Islamic discourse in a global setting. This study demonstrates that the EFU programme is a strategic project that not only benefits West Javanese ulama regionally, where they may develop networks with other Muslims on a worldwide scale, but also benefits from the national development of moderate Islamic discourse. On a global scale, this programme is one of the best examples of moderate Islamic discourse diplomacy as the nature of Indonesian Islam. Furthermore, supporting moderate Islam on a worldwide scale is likely to influence Western society's view of Islamophobia. CONTRIBUTION: Although the EFU programme is a local government initiative, it has contributed to the promotion of moderate Islam at the world level and is framed as global diplomacy. (shrink)

Based on a widely accepted view, the spread of Christianity in Indonesia was backed up by Dutch intervention. This article argues that the assumption is not entirely right. In some regions, the Dutch colonial and European settlers paid little attention to Christian missions. Garut, for example, was a city in the Priangan Residence that served as an economic center for the Dutch. Islamic influence was very strong in Garut. Therefore, when the NZV reached Garut in 1899, it received no support (...) from the Dutch colonial administration. The effort to spread Protestant Christianity was initiated by the Chinese people. The strong Islamic influence in Garut became the main barrier preventing people's conversion to Christianity. Even though at the beginning of the 20th century there was no direct resistance, but secretly the Islamic leaders fought back by building negative perceptions of both the Netherlands and Christianity by labeling them as kafir and unclean. (shrink)

This article discusses the factors that confer a contemplative atmosphere to the village of Girilayu and stimulate local artisans to create batik motifs that contain symbolic philosophical meanings that confer ethical values to batik making while adapting to contemporary design and technological processes. Since 2016, Mbok Semok batik has struggled to preserve local traditions and patterns that stimulate contemplation in its designs. The paper is based an ethnographic approach involving data collection from Girilayu batik artisans; later analyzed using a phenomenological (...) approach in order to describe the correlation between design and contemplative philosophical meaning in Mbok Semok. Thus, the paper functions as an example of the need to articulate local ethical practices with technological change in a way that grounds harmony in human relationships with the environment and the supernatural beyond. (shrink)

The increasing Islamophobia in the Western world is worsened not only by global political issues but also by the stance of Muslims, who are perceived as exclusive and ethnocentric, particularly in the Australian context. This article outlines the strategies used by Indonesian Muslims in Australia to deal with the Islamophobic discourse, namely enhancing religious engagement to enhance solidarity and social cohesion between them and increasing civic engagement as an assimilation attempt with Australians. Religious engagement is carried out through enhancing Islamic (...) lecture activities to promote a more moderate and open understanding of Islam. Meanwhile, civic engagement activities included increasing social involvement as a form of community service, collaborating more with other communities as a form of collective action, jointly proposing political policies as a form of political involvement, and working with Australians to create a better future as manifestations of civic engagement in the context of social change. CONTRIBUTION: Although Islamophobia is mostly a political issue, the Indonesian Muslim community in Australia views it as a chance to open up and demonstrate to the Australian community that they can work together in a broader kind of civic engagement. (shrink)

The low commitment and meaning of life can be caused by many, but they potentially occur because people in an institution do not know what they get from their work other than just money; people become unhappy with their work, then get bored and uncomfortable at work, apathetic, and ultimately unproductive. An institution that implements workplace spirituality will make people feel connected and meaningful at work. The purpose of this study is to explain how the values of WS can increase (...) staff’s commitment and meaning of life at the institutions. The results of this study indicate that the WS can increase the commitment and meaning of the life of employees in the institution's through several things. First, the value which can increase work commitment is value of togetherness, responsibility, justice, trust, sincerity, integrity, innovative, and professional. Second, the meaning of work for them is a moral call, a form of gratitude, fulfillment, worship, self-actualization, the command of Allahswt, and doing the main duty. Third, the efforts made by the staff are: to build a working atmosphere with workplace culture and climate, improve the quality of institutions by making research and recruiting qualified lecturers,conducting useful activities, adding infrastructure to support activities, friendly communication, social media as means of socialization, religious or coaching and motivation training, oblige Zuhur prayers in congregation, and cooperate with others. Fourth, the impact of workplace spirituality for employees is to feel proud of their institution, to feel comfortable and to have intimacy, to have well self-actualization, to be more productive in their work, to maintain altitude, leadership that refers to the pattern of politics alone will decrease the quality of the institution, mutual visit and sharing information or giving advise, positive activities coloring each institution, and adding enthusiasm to work. (shrink)

Freedom of expression on social media is sometimes carried out unethically and often undermines religious symbols, resulting in friction and destructive actions. This research was conducted with the aim of knowing the polarisation of religious conflict in cyberspace and the process of diffusion of religious conflict from the virtual world to the real world. This type of research is descriptive qualitative. This research was conducted in Central Java, namely, in the cities of Solo and Semarang. The results of the study (...) show that the process of diffusion of religious conflict from the virtual world to the real world occurs through the stages of information sharing and conflict initiation, equalisation of perceptions, virtual community support, virtual action and real action. Therefore, to anticipate virtual conflicts, it is necessary to have filters from authorised authorities such as administrators, website managers or law enforcement officials. In addition, there needs to be regulatory support related to provocation in cyberspace, so as to minimise the emergence of conflicts in cyberspace. Contribution: This research contributes to anticipating virtual conflicts before they actually occur. (shrink)

Centhini manuscript is one of the ancient manuscripts from Kesultanan Surakarta Hadiningrat in the 19th century which has had a role in the cultural and ecological aspects in regulating the use of teakwood. Therefore, deep study into utilization of teak wood in Centhini Manuscript will be conducted as cultural heritage from Indonesia. Narrative methods is used in this research to present thematic results. Direct observation is conducted on various artifacts to analyze the symbolic value of teakwood. The results show that (...) in the past, religious considerations, alertness and well-being is an important factor in the selection of teak in the Javanese community. Selection of teak is carried out strictly as accountability to the environment. The purpose of this research is to build cultural values as strategy on teak wood utilization in Indonesia and to develop ecology-minded design in the future. (shrink)

This study aimed to analyse the contribution of infaq funds to the social and economic resilience of the community during the COVID-19 pandemic in West Papua, Indonesia. This study uses a mixed-method approach, combining qualitative and quantitative studies. Qualitative data were collected through focus group discussions with administrators, Dai [Islamic preacher] and mosque congregations to obtain information about the form and mechanism for disbursing infaq funds. Furthermore, the state of distribution of infaq funds is confirmed to the recipient community with (...) an online survey as quantitative data. The data obtained were tabulated and analysed with descriptive and inferential statistics using multiple linear regression assisted by SPSS software 25 version. The research findings show that: firstly, the form of the social-economic contribution of infaq funds is carried out by: (1) financial assistance, (2) social assistance, and (3) health assistance. Secondly, infaq, an instrument of Islamic economics, can contribute to tackling the social and economic impacts of the community amid the COVID-19 outbreak. Thirdly, of the three forms of assistance provided, the health assistance aspect contributed 38.320%, the financial assistance aspect amounted to 37.173% and 24.339% to social assistance. This study shows that the community most needed health and financial assistance from infaq funds during the COVID-19 pandemic.Contribution: This study complements the existing literature and provides a new scientific treasure. That the infaq fund, as a philanthropy, turned out to be able to contribute to realising the social-economic resilience of the community during a disease outbreak. The form of health, financial and social assistance from infaq funds is a priority in accelerating the community’s economic recovery. It can be a countermeasure to socio-economic impacts during disasters and disease outbreaks. (shrink)

Apart from being commonly understood as a symbol of religious identity, full-face veils (burqa) are also a process through which women redefine their bodies and social status. This article investigates Indonesian women’s commitment to wearing burqa after their work migration in Taiwan and Hong Kong. It focuses on the signification and the redefinition of the body through hijrah (transformation). In-depth interviews conducted with nine Indonesian women migrant workers (WMWs) revealed that this hijrah process characterised by the wearing of the burqa (...) is not always motivated by a religiously radical mindset but more likely by practical considerations aiming to create a sense of security and comfort while working overseas. The burqa is perceived as a symbolic shift in body definition: from being a source of harm, to piety and privilege, paving the way for women to join an emerging elite community, rendering them a new noble and influential social status through socio-religious activities. This study recommends that further research on WMWs in the Middle East needs to acquire a more comprehensive picture taking into account its complexity.Contribution: Beyond the symbolic religious identity, burqa wearing is also a form of political participation. It illustrates women’s agency and transformation in redefining their bodies, public space, authority and public recognition. (shrink)

The dehumanisation of women has been recorded in world history. In religions one can easily find interpretations that tend to be discriminatory against women. This research aims to see the humanisation of women in the Tafsir Faidh Ar-Rahman by Kiai Sholeh Darat towards the position of women in Islam. This research is a library research. Data collection was done through documentation. Furthermore, the data were analysed qualitatively by a descriptive method. The results of the study showed that. The humanisation of (...) women in the Tafsir Faidh Ar-Rahmân by Kiai Sholeh Darat on the position of women in Islam is; he emphasised that women have an equal position with men. In terms of inheritance, Kyai Sholeh Darat wanted flexibility in understanding the verse regarding the portion of inheritance 2:1 so that the provisions can adapt according to the situation. In certain contexts, women may get the same share as men. Contribution: The thoughts of Kiai Sholeh Darat have contributed to being one of the references in looking at women’s issues in Islam objectively. (shrink)

Language experience clearly affects the perception of speech, but little is known about whether these differences in perception extend to non-speech sounds. In this study, we investigated rhythmic perception of non-linguistic sounds in speakers of French and German using a grouping task, in which complexity was manipulated. In this task, participants grouped sequences of auditory chimeras formed from musical instruments. These chimeras mimic the complexity of speech without being speech. We found that, while showing the same overall grouping preferences, the (...) German speakers showed stronger biases than the French speakers in grouping complex sequences. Sound variability reduced all participants’ biases, resulting in the French group showing no grouping preference for the most variable sequences, though this reduction was attenuated by musical experience. In sum, this study demonstrates that linguistic experience, musical experience, and complexity affect rhythmic grouping of non-linguistic sounds and suggests that experience with acoustic cues in a meaningful context is necessary for developing a robust grouping preference that survives acoustic variability. (shrink)

Ecotheology involves the fundamental awareness of local communities and their social solidarity to protect the sustainability of nature. Therefore, it is critical to address problems in nature caused by increasing tourism industry development. This article discusses social movements sparked by religious and critical awareness of the development issue in conservation zones. We conducted a qualitative participatory interview with 9 key actors in Batu, Indonesia, using an ecotheological approach. Group discussions were held with the participants during demonstrations, festivals, and cultural rituals. (...) This research found that individuals who rely for their daily needs only on water springs have significant connections to ecological and spiritual values, and they resist with their cultural capital when the government’s actions threaten the sustainability of the springs. Environmental ethics as a theological belief has shaped the community’s traditions and cultural traits. Thus, the current study serves as the basis for policymakers in planning development, prioritizing a cultural approach, and considering the possibility of environmental degradation. (shrink)

A growing group of institutional investors use divestment strategically to deter misconducts that are harmful for the climate and society. Based on Kantian ethics, we propose that divestment represents investors’ universal and absolute moral commitment to socially responsible investing (SRI). Following categorical and hypothetical imperatives and reciprocity as a norm, we hypothesize how institutional investors’ commit to SRI through a divestment strategy against ethically reprehensible behaviour of banks, especially when these investors represent banks themselves. Using a hand-collected database of the (...) revelation dates of enforcement actions on banks, we find evidence that banks are less likely to divest equity holding on banks with misconduct (fined banks) than their non-bank institutional investors peers. Banks that commit to invest responsibly by signing for the Principles for Responsible Investment (PRI) are not significantly more likely to divest on fined banks stocks than non-signatory banks. Moreover, divestment of fined banks whose own legitimacy to operate is in question is not significantly different from non-fined banks divestment. We find that European banks are more inclined to sell their holdings permanently on fined banks than their United States peers. Therefore, bank’s moral commitment to SRI via divestments is influenced more by cultural and reciprocity norms than their moral commitment to participate in the PRI. (shrink)

Indonesia and Taiwan are two countries that have been affected by the tourism sector, although with different policies to control the COVID-19 pandemic. Taiwan is known as a country with pandemic policies that have been recognized around the world, although it has a high vulnerability to experiencing a high number of infections due to its geographical and political position close to the source of the pandemic. On the other hand, Indonesia is known for its controversial pandemic management and control policies. (...) Indonesia and Taiwan have carried out various public policies to increase tourism activities during the pandemic, such as accelerating vaccination in tourist areas and for tourists, as well as various other stimuli to stimulate tourism. The debate over vaccination raises questions about attitudes toward vaccines in society. The lack of clarity on psychosocial and political conditions creates confusion among the public in perceiving the COVID-19 pandemic and in perceiving the risks of traveling. This can affect people's attitudes toward vaccines, travel anxiety, and travel intentions. This study aims to analyze traveling intention due to the COVID-19 pandemic through COVID-19 Risk Perception, Fear of COVID-19, Risk Perception to Travel, Vaccine Attitude, and Fear to Travel. The research in Indonesia involved 358 respondents while the research in Taiwan involved 283 respondents. The research analysis used multiple regression and simple linear regression to ascertain the role of each association. The results showed that the travel intention of Indonesian tourists was formed from the direct and indirect roles of covid 19 risk perception, fear of covid 19, risk perception to travel, vaccine attitude, and fear to travel. Meanwhile, the travel intention of Taiwanese tourists is not influenced by a fear of covid. The travel intention model of Taiwanese tourists is formed from the direct and indirect roles of covid 19 risk perception, risk perception to travel, vaccine attitude, and fear to travel. This research contributes to tourism risk management in the face of pandemics, particularly in terms of government policies that can reduce tourism anxiety to travel during disasters. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aspirations for Modernity and Prosperity: Symbols and Sources behind Pentecostal/Charismatic Growth in Indonesia ed. by Christine E. Gudorf, Zainal Abidin Bagir, and Marthen TahunEmily DubieAspirations for Modernity and Prosperity: Symbols and Sources behind Pentecostal/Charismatic Growth in Indonesia Edited by Christine E. Gudorf, Zainal Abidin Bagir, and Marthen Tahun ADELAIDE, SOUTH AUSTRALIA: ATF THEOLOGY, 2014. X 1 231 PP. $34.95In Aspirations for Modernity and Prosperity, the authors and editors (...) survey the outcomes of a two-year study on Indonesian Pentecostal and Charismatic Christianity. Considered likely to be the fastest-growing form of Christianity, Pentecostal and Charismatic (P/C) movements embrace more than half a billion adherents globally. This volume contributes to recent scholarly attention on this expansion and its social characteristics through the study of 270 churches across five major Indonesian cities.With funding from the Pentecostal and Charismatic Research Initiative at the University of Southern California, seven of the eight essays are authored by [End Page 216] Indonesian researchers. The chapters consider a wide range of P/C characteristics: its liturgical contours, spirituality, sociological makeup, understandings of sex and gender, the organizational history of affiliated synods, and relations with non-P/C Christians and Muslims. While the articles draw on English-language P/C scholarship in only a limited way, they frequently cite publications in Bahasa, making accessible to the English-speaking world materials otherwise unavailable.The title of the book suggests the unifying premise of the collection: ambitions for modernity and prosperity fuel the rapid growth of P/C Christianity in Indonesia. As indicative of these motivations, the authors point to P/C professionalism, technological savviness, use of English, celebration of financial success, inattention to ethnic identities, and connections with global Christianity. Ubed Abdilah Syarif makes the strongest case for this argument in chapter 4, drawing on interviews with pastors and their account of the P/C "theology of success."The collection considers the ethics of P/C Christians only in passing. With the Muslim majority, P/C Christians share numerous moral restrictions, including on alcohol, smoking, bribery, and pornography. When prohibition does not direct moral action, P/C Christians navigate daily life with pragmatic flexibility, intuitions, and direct communication with God (40–43). These brief observations signal the need for a deeper understanding of P/C moral reflection and its constructive contributions to Christian ethics.Further, the recent turn to fieldwork in Christian ethics makes this book instructive for how it illuminates the difficulties accompanying qualitative methods. As the preface notes, the non-P/C religious identities of the Indonesian researchers slowed gaining access to pastors and congregations (viii, 4, 8–9). Beyond this passing admission, the authors spend little time considering their relationship with their object of inquiry. The tone throughout proceeds as description with the most remarkable field experiences going unexamined. To illustrate, Y. Agus Heru Santoso recounts her participation in a revival meeting: "Spontaneously, I, too stood up, sang the song, and started to pray in a language I have never learnt nor heard. … I am not and never have been P/C" (50). Despite the reader's immediate interest, Santoso continues in a disinterested tone. A more reflexive consideration of the perplexities of participant observation, with its disorienting plunge into the informants' world, would have deepened the readers' understanding of P/C experience.A further methodological challenge is found in the periodic dissonance between the authors' interpretations and P/C Christians' own utterances. This is most evident in chapter 2 where Johanes Louis M. Lengkong attributes the rapid growth of P/C Christianity to an aspiration for status and "global Christian citizenship" (29). Yet this reoccurring claim appears predominantly based [End Page 217] on the author's own inferences rather than on survey and interview data. While the concluding analysis may be correct, the subtle yet systematic dismissal of alternative emic explanations requires further defense.Despite these shortcomings, the articles shed valuable light on the shape of Indonesian P/C Christianity through examination of a variety of aspects. The volume thus forms an engaging resource on a very significant stream of world Christianity that merits greater attention in the field of Christian ethics. [End Page 218... (shrink)

Indonesia’s current education emphasizes the scientific approach, from elementary school, junior high school and college. It is clearly visible in the curriculum documents applied by the current government of Indonesia which is known as the 2013 Curriculum. By conducting philosophical studies, a scientific approach that emphasizes rationality can be a knife to seek and solve the causes of events in science. In Marx’s terms, science and technology infrastructures, both of which will determine the superstructure of the international world including culture, (...) morals, law, and even religion. Science can also eliminate unfounded (magical) trust in traditional societies. In the context of Indonesia scientific approach to form a nation-based character rational science.In other words, the more dominant the critical scientific awareness than the mystic. According to Agus Comte and more clearly on Freire, divides human consciousness into three levels: magical awareness, native awareness, and critical awareness. The civilization of the Indonesian nation seems to be in a great deal of this magical awareness. With a scientific approach, it is not impossible for Indonesian civilization to move to the level of critical awareness. Critical awareness is an asset to a more civilized civilization in the future. (shrink)