Pengurai Kalam

Call for Papers: Living on the Edge (the Fourth International Conference of the ISSRNC)

noreply@blogger.com (Langit Biru) — Mon, 16 Aug 2010 20:13:00 +0000

‘Living on the Edge’

the Fourth International Conference of the ISSRNC

at the University of Western Australia (UWA-Perth)

16-19 December 2010

Papers proposals accepted until 16 September

Online Registration is open for 4th ISSRNC conference in Australia!!

The discounted early registration fee is available until 15 September 2010: AUD $300 for members and AUD $450 for non-members (AUD $150 for student members and AUD$ 250 for non-member students).

Please note that all presenters must be members of the ISSRNC.

To register, go to the website for online registration.

Payments may be made using Visa or Mastercard only. You can also register for the dinner on Saturday evening in the centre of Fremantle or at the wineries of the Swan Valley (venue to be determined). Registration includes afternoon reception at Kings Park (including Aussie BBQ, Australian wines and cheeses), program book, conference bag, two lunches (Friday and Saturday), and morning and afternoon coffee/tea breaks. Vegetarian options will be available at all meal times. Any other dietary specifications may be communicated directly to the Conference Organiser at issrnc2010@gmail.com.

Keynote Speakers Confirmed

Dr. Richard Walley, Noongar Elder of the Songman Circle of Wisdom – Welcome to Country

Professor Clive Hamilton, Australian National University - The Metaphysical Implications of Geoengineering

Professor David Tacey, La Trobe University, Melbourne – Edging Towards the Sacred

Professor Freya Mathews, La Trobe University, Melbourne - Over the Edge: Extinctions and the Limit of Ethics

Professor Mary Stange, Skidmore College – Hunting the Edges: The Intersection between “Hunter-Conservationism” and “Green Environmentalism”

Conference Information and Call for Papers

Conference Call for Papers as PDF

The International Society for the Study of Religion, Nature and Culture, in association with La Trobe University, Melbourne, is organising its 4th International Conference, which will be held between 16 and 19 December 2010, at the University of Western Australia (UWA-Perth). Perth, located on the edge of land and sea, is a perfect site at which to discuss the notion of ‘Living on the Edge’. We invite proposals from scholars exploring the intersection and edges of religion, nature and culture from a wide range of critical perspectives and from all disciplines.

Questions arising point to the edge as a place of transition and transformation, a launching place for change and action to counter ecological degradation and regenerate communities and ecosystems.

The conference asks how human and nature ecologies are affected by the environmental crisis. It covers the variety of challenges and approaches to change – scientific, social, psychological, spiritual and cultural – that emerge through living on the edge.

Through a multi-disciplinary framework of religion, nature and culture, the conference explores the relationships between people and nature, social and ecological systems, local and global economies, art and ecology, science and religion, and cultural diversity and biodiversity.

Edge spaces, like ecotones, are places of rich fecundity. Using the metaphor of the meeting of two ecosystems, the edge represents the meeting place between disciplines where different modes of knowing and working are shared. It interweaves personal stories of environmental, social and spiritual change with theoretical discussion from a range of disciplines in dynamic interchange. It transcends the boundaries to move to new possibilities of mutual understanding, research and action.

The following questions serve as guidelines for exploring the themes of ‘living on the edge’. There are more, of course, and we would welcome hearing about them.

1. How is living on the edge defined in a local, regional or global context?

2. What features and qualities are reflected in an environmental, social, psychological, economic and spiritual sense?

3. Are we living on the edge of extinction? What are the tipping points?

4. How do local histories and cultures distinguish living on the edge?

5. Can the ‘edge’ be integrated with the ‘centre’? And what are the implications?

6. How do the natural sciences deal with edge issues? Do the social sciences hinder or help? Is there a meeting point?

7. How do individuals and communities cope with the awareness of ecological deterioration? Is there a relationship between social, psychological and ecological resilience?

8. Predictions of rising rates of environmentally displaced or affected people in the coming decades raise some important psycho-spiritual themes. What sorts of social and psychological distresses are anticipated? How does secularism or religiosity contribute to or alleviate these experiences?

9. How are Indigenous cultures affected and how are they effecting change?

Other important issues concerning the ‘edge’ may include: the rural-urban interface; the sea-land interchange; the problem of water resources; the nexus between peace and warfare; dichotomy tame-wild, male-female, East-West.

It is also likely that a special issue (or two) of the Journal for the Study of Religion, Nature and Culture may be published on the theme and associated ideas, drawn from excellent and original scholarly papers arising out of this conference.

Proposals for individual paper presentations, sessions, panels, posters should be submitted directly to the conference email address. It is not necessary to be an ISSRNC member to submit a proposal.

Proposals should include, in a single, attached word or rich text document, the name and email of the presenter(s), session and/or presentation title, a 250-300 word abstract of the session and/or presentation, and a brief, 150 word biography (including highest degree earned and current institutional affiliation, if any). Session proposals must include a title and abstract for the session as a whole as well as for each individual paper. Panels and roundtables should include a title and abstract and a 150 word biograpphy that includes information that will help the scientific committee evaluate the strength of each panelist for the theme of the session. Proposers are encouraged to be creative, including with regard to formats. They should also provide information about ideal and acceptable lengths for proposed sessions, and whether any technology, such as image projectors, are desired. Most paper presentations will be scheduled at 15-20 minutes and a premium will be placed on discussion in all sessions.

The Deadline for submitting proposals is 15 September 2010. Notification as to whether proposals have been accepted will be no later than 1 October 2010 and delivered to the email address provided in the proposal attachment.

All presenters at the ISSRNC conference must become members by 30 September 2010. Soon after this date the program will be finalized and made available here.

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The Scientific Committee for the review of the program has been established. The ISSRNC gratefully acknowledges the service of the following scholars on it:

Dr. Dora Marinova

Professor of Sustainability, Curtain University, Western Australia

Dr. Greg Bailey

Associate Professor & Reader in Sanskrit Studies, La Trobe University, Australia

Dr. Aidan Davison

School of Geography and Environmental Studies, University of Tasmania

Dr. Takeshi Kimura

Graduate School of Humanities and Social Sciences, University of Tsukuba, Japan

Freddy Manongi (TBC,)

Ph.D. Candidate, Ecology of Religions, University of Bangor, Wales, the United Kingdom

Deputy Principal Academic, Research and Consultancy, College of African Wildlife Management, Mweka, Tanzania

Fachruddin Majeri Mangunjaya (Msi)

Associate Lecturer, Faculty of Biology, Universitas Nasional, Jakarta INDONESIA

Dr. Makarand Paranjape

Professor of English, School of Language, Literature and Cultural Studies, Jawaharlal Nehru University, New Delhi

Dr. Sarah Pike

Professor, Department of Religious Studies, California State University

Dr. Adam Possamai

Associate Professor, Centre for the Study of Contemporary Muslim Societies, University of Western Sydney, Australia

Dr. Sylvie Shaw

The School of History, Philosophy, Religion and Classics

Universityof Queensland, Australia

Dr. Laura Stocker

Associate Professor, Curtin University, Western Australia

Dr. Kocku von Stuckrad

University of Groningen (The Netherlands)

Call for Papers SPT 2011: Technology and Security (17th International Conference of the Society for Philosophy and Technology)

noreply@blogger.com (Langit Biru) — Mon, 16 Aug 2010 20:10:00 +0000

Call for Papers

SPT 2011: Technology and Security

17th International Conference of the Society for Philosophy and Technology

May 26-29, 2011

University of North Texas

Denton, TX, USA

https://spt2011.unt.edu/

spt2011@unt.edu

Deadline for abstracts: November 1, 2010

SPT 2011 welcomes high quality papers and panel proposals in all areas of philosophy of technology. Given the focus of this year’s conference, papers and panels dealing with technology and security are especially welcomed. We encourage submissions from an interdisciplinary spectrum, including but not limited to philosophers, engineers, natural scientists, historians, social scientists, and those involved in public or private policymaking. SPT 2011 tracks:

Security technology 1: Information, surveillance, and cyber security

Security technology 2: Environmental and agricultural security

Security technology 3: Terrorism, warfare, and emerging military technologies

Development and globalization

Technology, justice, and the good life

Sustainable technologies, energy, and built environments

Philosophy of engineering and design

Ethics and Technology

Philosophy/history of technology

Technology, gender, and culture

Biomedical technology, health, and enhancement

Religion and technology

Media and communication technology

Emerging and converging science and technology

Technologies of self and consciousness: drugs, exercise, meditation

Reflective engineering

Papers will be accepted on the basis of a submitted abstract, which will be refereed. An abstract must be between 500 and 750 words in length (references excluded) and submitted via email (spt2011@unt.edu) as embedded plain text or an attachment in RTF, WORD, or PDF format. It should also contain the name and number of the track to which the abstract is submitted. If an abstract does not seem to fit with any track, simply note that with the submission. All submissions are welcome, and authors should not feel constrained by the tracks. Abstracts must be submitted no later than November 1, 2010. Authors will be informed of the decision of the referees by January 1, 2011.

Paper presentations will be 30 minutes, divided into 20 minutes for presentation and 10 minutes for discussion.

Panel Proposals. We will also accept proposals for panel discussions, to be submitted to spt2011@unt.edu by November 1, 2010. Panel proposals must be between 500 and 1,000 words in length, include a statement of the general topic, and an overview of the specific questions or issues to be addressed. In addition, the proposal should include a list of the panelists involved, their expertise in this area, and whether they have indicated that they are willing to participate.

Keynote speakers: TBD

Plenary sessions: TBD

SPT presidential address: Philip Brey, University of Twente, title TBD

Co-Directors: Adam Briggle and David Kaplan, University of North Texas

Keep checking the conference website at https://spt2011.unt.edu for further updates and information about the conference.

Conference email address: spt2011@unt.edu

Creation, Nature and the Built Environment (Biennial Conference in Philosophy, Religion and Culture)

noreply@blogger.com (Langit Biru) — Mon, 16 Aug 2010 20:07:00 +0000

BIENNIAL CONFERENCE IN PHILOSOPHY, RELIGION AND CULTURE

“Creation, Nature and the Built Environment”

The Conference begins with a Keynote Lecture

Elizabeth Aitken-Rose, Douglas Pratt and Jennifer Dixon

“Community and Incarceration: The Architecture of Alienation and the Politics of Redemption”

7.30 pm on Friday 1st October 2010

Venue: Ryan Auditorium

Conference Sessions: 9am – 6pm

Saturday 2nd and Sunday 3rd October

Catholic Institute of Sydney

99 Albert Rd, Strathfield NSW 2135

Catholic Institute of Sydney is 10 minutes walk or a short taxi ride from Strathfield Station. Albert Road begins on the southern side of the station and runs west.

Convenors: Stephen Buckle (ACU), William Emilsen (UTC/CSU), Peter Forrest (UNE), John McDowell (Newcastle), Andrew Murray (Catholic Institute of Sydney/ SCD), Shane Mackinlay (CTC/MCD)

Registration fee: $100 ($60 students) includes morning/afternoon teas and lunch and an informal reception after the public lecture on Friday night. A conference dinner will be held on the Saturday night. (Booking and payment of $50 required by September 17.) All prices include GST.

For further details, contact Andrew Murray at Catholic Institute of Sydney, 99 Albert Road, Strathfield, NSW 2135, Australia.

Ph: +612 9752 9514; Email: apmurray@cis.catholic.edu.au

GOD, HUMANITY AND THE COSMOS: A CONVERSATION (SCIENCE AND RELIGION FORUM 2010 DAY CONFERENCE)

noreply@blogger.com (Langit Biru) — Mon, 16 Aug 2010 20:03:00 +0000

SCIENCE AND RELIGION FORUM

2010 DAY CONFERENCE

GOD, HUMANITY AND THE COSMOS:

A CONVERSATION

September 4 2010

The Forum announces a one-day workshop on September 4, 2010. This will be an opportunity to review the current state of the science-religion debate, and also to inform the construction of the third edition of:

God, Humanity and the Cosmos: a textbook in science and religion

A chance then both to explore where we have got to in our explorations, and to help the contributors to the textbook to make the new edition of God, Humanity and the Cosmos the best resource it can be.

The Queen's Foundation, Birmingham, 10am-4pm. £35 for the day including coffee, lunch and tea.

Enquiries to:

Dr Louise Hickman, l.hickman@newman.ac.uk

The Queen’s Foundation, Somerset Road, Edgbaston, Birmingham, 10.30 am -4.30 pm

A chance to review the status of the debate

to discuss together the most exciting aspects of its future, and

to inform the new edition of God, Humanity and the Cosmos ed. Christopher Southgate (T&T Clark, 1999, 2005)

Meet the authors and make your views known.

Forum members £35 including refreshments and lunch.

Non-members £50. Cheques should be made out to ‘Science and Religion Forum’.

Enquiries and Registration: Please contact Dr Louise Hickman on l.hickman@newman.ac.uk or through Newman University College, Genners Lane, Bartley Green, Birmingham B32 3NT.

Closing Date: Friday August 20 2010.

The Authors of God, Humanity and the Cosmos:

John Hedley Brooke Celia Deane-Drummond

Paul D. Murray Michael Robert Negus

Lawrence Osborn Michael Poole

Andrew Robinson Christopher Southgate

Jacqui Stewart Fraser Watts

David Wilkinson

Programme for 4^th September

1030 Arrive, registration and coffee

1100 Introduction - the genesis of 'God, Humanity and the Cosmos', its essentially collaborative nature, key growth areas in the science and religion debate in the last ten years

1130 First set of workshops (the core conversations – history, philosophy, physics, biology, psychology)

1300 Lunch

1345 The future of the debate - if we had to guess, how would we see it shifting in the next twenty years?

1410 Second set of workshops (applications – inter-faith dialogue, technology, biotechnology, climate change)

1530 Final plenary

1600 Tea and depart

Getting to Queen’s: Coming by rail

Arrive at Birmingham New Street, and look for trains stopping at University. This is two stops on the local line toward Longbridge. Trains are normally every 15 minutes. From University it is a 10 minute walk to Queen’s.To get from University exit the station and turn right. At the roundabout, turn right again down Vincent Drive. Go across the next mini roundabout on to Farquhar Road, and at the next T junction turn left into Somerset Road. After 50 yards, the main entrance to Queen’s is on your left. Follow the signs to Reception.

Coming by car:

The Queen’s Foundation is next to the Nuffield Hospital which is quite well signposted once you get close to Edgbaston. Parking at Queen’s is limited, but spaces are usually available in adjacent streets. The address is Somerset Road, Edgbaston, Birmingham B15 2QH.

Coming by bus:

From the City centre next to St Philip's Cathedral the No 21 bus takes you to the corner of Pritchards Road and Farquhar Road, next to the Queen Elizabeth Hospital. Walk 100 yards down Farquhar Road, turn left at the crossroads into Somerset Road, and the entrance to the Queen's Foundation is immediately on your left.

Queen’s Foundation Website:

www.queens.ac.uk

Undangan Seminar

noreply@blogger.com (Langit Biru) — Mon, 09 Aug 2010 00:28:00 +0000

MEMBELA AGAMA ADAT

noreply@blogger.com (Langit Biru) — Wed, 04 Aug 2010 19:16:00 +0000

Oleh Hardiansyah Suteja

The land doesn't belong to any individual:

it belongs to the dead, the living, and those not yet born.

You have the land only for a short time,

to use it and to leave it. The land belongs to all of us.

--Ole Simel, Maasai

Terhadap badan/aliran kebatinan, Pemerintah berusaha menyalurkannya ke arah

pandangan yang sehat dan kearah ke-Tuhan-an Yang Maha Esa. Hal ini sesuai

dengan ketetapan M.P.R.S. No. II/MPRS/1960, lampiran A. Bidang I, angka 6.

(Penjelasan Perpres UU No. I/PNPS/1965)

Masyarakat adat merupakan prototipe komunalitas manusia. Mengabaikannya sama saja menjadikan manusia ahistoris. Upaya-upaya untuk memperadabkan masyarakat adat merupakan kepongahan luar biasa. Kita, yang mengklaim sebagai masyarakat modern nan beradab itu, telah lupa bahwa kebijaksanaan tidak diukur sekadar melalui artefak material. Dalam masyarakat Tradisional, seperti masyarakat adat—terlepas etimologis kata adat itu sendiri yang khas Islam Melayu—di Indonesia, tidaklah dikenal pembagian masyarakat berdasar pada beradab dan tidak beradab (liar). Pembagian seperti itu jelas suatu hal baru, beriringan dengan pemapanan modernisasi. Dalam masyarakat adat, satu-satunya pembagian yang dikenal adalah soal prinsip metafisik, yang terejawantahkan dalam banyak sikap hidup, seperti berhuni pada suatu tanah, pengetahuan, relasi sosial, seni, dan lainnya. Dalam masyarakat modern, suatu masyarakat akan disebut maju jika menghasilkan artefak material yang kompleks.

Civilization, yang dipadankan sebagai peradaban, bermula ketika manusia pemburu-peramu yang nomadik itu mulai menerapkan gaya hidup menetap dan mendomestifikasi sumber makanan dan binatang—menurut John Zerzan, pada masa itulah, zaman neolitikum, muncul pembagian kerja berdasarkan gender untuk pertama kalinya. Sebelum kolonialisasi dirayakan oleh masyarakat Eropa, masyarakat seperti masyarakat adat dan nomadik tidaklah disebut sebagai uncivilized (tidak beradab). Meski suatu masyarakat tidaklah banyak menghasilkan artefak canggih—walaupun pada kenyataannya belakangan banyak artefak tradisional dirayakan sebagai capaian estetik yang tinggi, tetap saja masih dilihat sekadar sebagai sesuatu yang eksotis—ia tidak serta merta dianggap sebagai masyarakat yang tidak maju. Kita nyaris tidak menemukan pandangan dari masyarakat adat yang menekankan bahwa kemajuan suatu masyarakat ditentukan dengan capaian materialnya. Meski masyarakat adat menghasilkan artefak baik itu canggih atau tidak, capaian tersebut selalu dilihat dalam kerangka simbol. Artefak material, sebagaimana seni itu sendiri, adalah soal bentuk. Bentuk pada dirinya sendiri bukanlah substantif, melainkan apa yang hendak dicapai atau diseberangi dari bentuk itulah hal yang substantif. Dengan demikian, bentuk menyampaikan makna subtil: suatu tindak komunikasi dan penyatuan terhadap Yang Ultim. Di dalam artefak memuat kandungan kognitif pembuatnya baik itu mewakili pandangan-dunia individu maupun kolektif. Hasil interaksi dari setiap agen sosial dalam masyarakat adat itulah yang membrojolkan (emerge) artefak. Jika kita mengasosiasikan bahwa masyarakat adat memiliki dimensi kognitif tidak kompleks dan karena itu disebut uncivilized, itu jelas salah besar. Pemborojolan adalah suatu hal kompleks dan tidak bisa dilihat hanya dengan cara memusatkan perhatian pada elemen pembentuknya, tetapi harus dilihat dengan menyeluruh: keseluruhan lebih besar daripada bagian-bagiannya. Mandelbrot yang mengenalkan konsep matematika fraktal itu pada abad 20, pada kenyataannya kita bisa menemukan dimensi fraktalitas secara berlimpah dalam artefak masyarakat adat, misalnya batik, seni ukir, dan kaligrafi. Itu menunjukkan bahwa terdapat kompleksitas dalam suatu sistem kognitif masyarakat. Penyematan masyarakat adat sebagai tidak maju dan harus diperadabkan supaya maju, tentu gegabah.

Di dalam pemikiran masyarakat adat, cabang-cabang ilmu seperti yang kita kenal sekarang seperti kosmologi, filsafat, politik, sosiologi, antropologi, pada kenyataannya bisa ditemukan di dalamnya. Meski pemikiran masyarakat adat itu tidaklah analitik, itu tidak berarti pemikiran masyarakat adat tidak maju. Pengetahuan atau pemikiran masyarakat adat bersifat sintesis dan simbolik. Simbol atau perlambang adalah sesuatu yang sudah nyaris hilang dalam masyarakat yang menganggap bahwa kebenaran itu harus rasional. Ketika kita membaca atau mempelajari pemikiran kalangan adat dan lalu tidak memahaminya, sontak saja kita menyebutnya sebagai hal irasional dan mitik. Sesuatu yang tidak serta merta dipahami rasio atau akal seperti metafisik, spiritualitas, mitologi, bukan berarti itu sesuatu yang irasional, melaikan suprarasional.

Lantaran kita terlalu merayakan rasionalitas, kita sampai tidak mampu melihat bahwa UU Nomor 1/PNPS/1965 itu ikut menafikan kemurnian eksistensi masyarakat adat, terutama soal agama adat. Bahkan kita benar-benar jahil sehingga kita tidak menyadari kesalahan kita dalam memahami agama adat. Kita melihat agama adat dengan kerangka pikir yang berbeda. Padahal, kata a gama, religion, al-dīn, tidaklah senetral yang kita kira. Masing-masing dari kata itu mencerminkan kebudayaan tertentu, seperti Hindu, Kristiani, dan Islam. Kita telah berlaku Procrustean dalam memaknai agama adat: memotong-motong agama adat agar sesuai dengan kerangka pandangan kita. Agama adat tidak mendapatkan tempat sebagaimana mestinya, bahkan kita malah menganggapnya sebagai sesuatu yang harus dibina.

Agama adat pada kenyataannya tidak kalah absah dengan agama lain seperti Hindu, Buddha, Kong Hu Chu, Yahudi, Kristiani, dan Islam. Salah satu hal utama yang sering luput oleh penglihatan kita ketika membicarakan agama ialah posisi Yang Ultim atau Kebenaran (dengan K bukan k) secara prioritasSemua agama berporos pada Yang Ultim. Agama bisa disebut sebagai agama jika ajarannya mengantarkan pada pengenalan Yang Ultim. Yang Ultim itu dikenal dengan berbagai nama, Brahma, Lawalangi, Sang Hyang, al-Haqq, Tao, Godhead. Seperti yang dikemukakan banyak guru spiritual seperti Ibn ‘Arabī, Meister Eckhart, Adi Śaņkara, Jalāl al-Dīn Rūmī, Frithjof Schuon, bahwa terdapat banyak jalan menuju Yang Ultim. Banyak jalan itu sebanyak manifestasi Yang Ultim. Semua selain Yang Ultim adalah lokus manifestasi. Multiplisitas dalam tradisi spiritual dianggap sebagai pantulan, sesuatu yang eksistensialitas ontologisnya bergantung pada Yang Esa. Kita lengah, panteisme, bahkan monoteisme itu sendiri, bukanlah sistem ketuhanan atau sistem keagamaan, melainkan sistem filsafat. Lebih tepat jika kita menyebut cara pandang suatu agama mengenai Yang Ultim itu sebagai monorealisme. Kita selalu mengasosiasikan politeisme pada agama adat. Barangkali kita benar. Tetapi, politeisme itu tidak berarti tidak mengesakan Yang Ultim. Pada kenyataannya, ini soal pusat perhatian. Nama banyak dewa dalam suatu agama adat yang khas sejajar dengan asma al-husnah dalam Islam yang diklaim monoteisme paripurna itu. Dalam Islam, yang menjadi pusat perhatian bukanlah nama-nama tersebut, melainkan nama pengumpulnya atau nama yang menyatukan, ism al-‘azhām, yaitu Allāh. Sedangkan pada agama adat tertentu pusat perhatiannya adalah nama-nama partikular dari nama pengumpul itu.

Pada tataran transendensi semua agama bersifat universal, tidak ada perbedaan yang saling mengeksklusikan. Eksklusivitas dalam agama terjadi dalam tataran bentuk. Pada tataran bentuk itulah kita mengenal nama-nama agama yang berbeda satu sama lain. Serupa dengan hal itu, Kebenaran yang dipromosikan setiap agama bersifat absolut hanya pada tataran transendental, sementara pada tataran bentuk Kebenaran bersifat relatif. Tetapi, lantaran Kebenaran itu berasal dari Yang Ultim, maka Kebenaran yang disodorkan dalam tataran bentuk dari agama itu menjadi Absolut-Relatif. Kita bisa melihat hal yang relatif itu tetap berakar tunjang pada Yang Ultim. Eksklusivitas Kebenaran dalam bentuk agama tidak serta merta menjadikan Kebenaran yang ditawarkan agama-agama yang berbeda itu saling membatalkan. Bentuk pada hakikatnya memang membatasi, tetapi batasan itu berlaku hanya dalam kerangkanya sendiri.

Kita berbuat zalim ketika memaksa para pemeluk agama adat yang di Indonesia disebut sebagai agama lokal, aliran kepercayaan, aliran kebatinan, untuk berpindah memeluk agama yang diakui di Indonesia. Bahkan, kita bisa mengatakan dengan tegas bahwa negara turut bertanggung jawab atas peminggiran, untuk tidak mengatakan pemusnahan, masyarakat adat. Ironisnya, meski sesuatu yang disebut adat itu sekarang menjadi sesuatu yang seksi untuk dikomodifikasikan, eksistensi pandangan-dunia adat yang termanifestasikan pada banyak dimensi itu malah tidak diakui dengan kehadiran undang-undang tersebut.

Seperti cermin, kita menolak pantulan diri kita ketika melihat masyarakat adat. Kita tidak mau mengakui kebersahajaan diri kita. Kita menganggap mereka sebagai infantil, tanpa pernah berpikir bahwa semakin kita menjauhkan diri dari masyarakat adat, semakin jauh pula kita dari yang asali.

sumber dari sini.

Undangan Diskusi

noreply@blogger.com (Langit Biru) — Wed, 04 Aug 2010 19:06:00 +0000

Kepada Yth:

Bapak/Ibu/Saudara/i

Di-

Tempat

Assalamu’alaikum Wr. Wb.

Salam sejahtera kami sampaikan, semoga bapak/ibu senantiasa dalam lindungan Tuhan YME dan sukses menjalankan aktivitas sehari-hari.

Selasa, 27 Juli lalu, diskusi serial bertajuk “Humanisme Religius & Etika Global: Transformasi Pemikiran Prof. Hans Kung untuk Keberagamaan Indonesia” bersama Maria Hartiningsih berjalan lancar dan sukses. Untuk mengkaji lebih mendalam pemikiran Prof. Hans Kung, kami bermaksud mengadakan diskusi lanjutannya.

Diskusi ini dimaksudkan untuk menggali lebih dalam relevansi pemikiran Prof. Hans Kung serta upaya untuk menerapkannya dalam konteks keindonesiaan. Mengingat, saat ini masyarakat Indonesia dihadapkan pada derasnya arus konservatisme beragama yang mengancam toleransi beragama dan membahayakan persatuan bangsa. Oleh karena itu, visi dan pemikiran Prof. Hans Kung tentang etika global (global ethic), dialog dan kerjasama antaragama (interfaith dialogue and cooperation), tanggung jawab manusia (human responsibilities), serta refleksinya atas Islam penting dan menarik untuk didiskusikan, terutama untuk melihat konteks dan relevansinya dengan kondisi Indonesia saat ini.

Sehubungan dengan itu, maka kami bermaksud mengundang bapak/ibu untuk menjadi peserta aktif dalam Diskusi Serial V tentang pemikiran Hans Kung yang akan diselenggarakan pada:

Hari/Tanggal: Kamis, 5 Agustus 2010

Waktu: 13.30-16.00 WIB

Tempat: Aula Paramadina

Pondok Indah Plaza I. Kav. UA 20-21, Jl. Metro Pondok Indah, Jakarta Selatan (depan RSPI).

Tema: “Etika Global dan Kerjasama Antaragama untuk Kemanusiaan dan Keadilan: Apresiasi Kritis Pemikiran Hans Kung di Indonesia.”

Pengantar Diskusi: M. Syafii Anwar (Direktur Eksekutif ICIP)

Pembicara Utama: Benyamin F. Intan (Direktur Eksekutif Reformed Center for Religion and Society)

Demikian undangan ini kami sampaikan, atas perhatian dan kehadirannya kami sampaikan banyak terima kasih.

Wassalamu’alaikum Wr. Wb.

Hormat Kami,

Dr. M. Syafii Anwar

Direktur Eksekutif

International Center for Islam and Pluralism

Konfirmasi Kehadiran:

Nita (021-7470 6239, anyta@icipglobal.org)

Rahmat Hidayat (0811 902 581, rahmat_caknur@yahoo.com)

Achmad Rifki (0852 1613 3584, a.rifki@yahoo.com)

THE FALL SEMINAR: Human Identity or Nature: Stable and/or Changing?

noreply@blogger.com (Langit Biru) — Sat, 31 Jul 2010 22:25:00 +0000

THE FALL SEMINAR

Human Identity or Nature: Stable and/or Changing?

October 11 – November 19, 2010 Washington, D.C.

Challenge

The tragedies of the last century have made the definition and justification of absolute human rights a most pressing necessity. But the task of understanding human identity or nature and its authentity or dignity which these rights are meant to defend has proven elusive, even as the need intensifies. Indeed, in some ways we may be moving ever further from achieving this task.

Hence this seminar will begin with a study of the critiques, from Ockham and Bacon to Rorty, of the notion of human nature and of the nature of the sciences which would do away with it. The very term nature, whether in its substantive or adjectival form, has changed radically over these last few centuries. Moreover, changes in meaning to the substantive form of the term necessarily bring about changes in the meaning of the adjectives that qualify it. Thus, divine and human as describing 'nature' have been drastically altered. These conceptual changes, which began in the West, are now being felt across the globe as the related epistemology of the via moderna and its sciences imposes itself.

In addition, as the focus of the present seminar will be on human nature, a third name must be brought into the discussion: Charles Darwin and his evolutionary theory. Seeing the relation between the above-mentioned metaphysical and epistemological movements on the one hand, and their subsequent influence on Darwin's biological theory on the other is imperative for understanding and addressing the changes in meanings that have taken place with respect to human nature.

By way of response, the seminar will then turn to the nature of science in order to determine the necessary but not restrictive role of sense experience and its relation to the imagination and the intellect. Nature, and hence the human essence or identity, as the proper and unchanging object of the human intellect is the metaphysical or existential basis for human dignity and hence human rights.

But therein lies our dilemma, for to the degree that human nature or identity is stable must it be said to be immutable and thereby an impediment to human progress? Or if changing, to what rights does it entitle one: when and for how long? For answers to these questions the seminar will look to the more recent groundbreaking phenomenological, existential, and hermeneutical developments, as these contribute to discovery with respect to the philosophical anthropology and ethics, aesthetics and and indeed the wisdom that is required for a worthy life in these times and beyond.

Seminar Characteristics

Size: restricted to under 20 scholars, in order to facilitate intensive interchange around a single table;

Interdisciplinary: in order to draw upon the contemporary capabilities of the various humanities and sciences and to penetrate deeply into the philosophical roots and religious meaning of cultures;

Intercultural: to benefit from the experiences and commitments of the various cultural communities from all parts of the world, to discover the particular problems of living together in our day, and especially to envisage new and creative responses;

Focused: a single integrating theme, in order to encourage a convergence of research and insights;

Duration: 5 weeks, in order to allow the is sues to mature, the participants to establish a growing degree of mutual comprehension, and new insight to emerge;

Intensive: analyzing in detail a set of related readings as well as the papers planned in common and completed by each of the participants; and

Publication: the resulting volume(s), consisting of substantive studies drafted during the seminar by the individual seminar participants and intensively discussed by all will reflect the work of the seminar and share it with those thinking deeply on the problems of contemporary life in their various cultural communities.

Application for Participation

Applications for participation in this seminar should be sent by email by March 20, 2010, to cua-cscv@cua.edu and edwardjosephalam@yahoo.com include:

(1) a vita describing one’s education, professional positions and activities,

(2) a list of the applicants’ publications,

(3) a letter stating your interest and involvement in this theme and the relation of participation in this seminar to your past and future work in philosophy and related studies, and

(4) an abstract of a study(s) you might present as an integral part of the seminar.

Indonesian Philosophy

noreply@blogger.com (Langit Biru) — Sat, 31 Jul 2010 21:20:00 +0000

By Ferry Hidayat (Hikmah Perennial Institute)

By Ferry Hidayat (Hikmah Perennial Institute)

Indonesian philosophy is a generic designation for the traditions of abstract speculation among the people who inhabit the region now known as Indonesia. Indonesianphilosophy comprises many diverse schools of thought, including indigenous beliefs and the Eastern and Western philosophical traditions that have influenced Indonesia throughout its history.

Ethnic Indonesian philosophy is expressed in the approximately 587 living languages found in Indonesia and its national language Indonesian, embodied in mythology, legends, folklore, the ways in which an ethnic group builds its houses and holds its ceremonies, the literature and the epics of ethnic groups. Adat, the custom which regulates the entire life of the community, is viewed by some as a social expression of the community religion, because it is dominated by spirits and supernatural powers. Adat includes pepatah, proverbs or sayings that guide and instruct every member of a particular ethnic group to behave well towards others in the community. Ethnic creation myths describe how human beings were made from the materials left over when the universe and sky were created, and are therefore microcosms of the universe and subordinate to nature.

Daoism and Confucianism were introduced to indigenous Indonesians by Chinese migrants between 1122-222 B.C.E.^[1] and became indistinguishably mingled with ethnic beliefs.^[2]. Hindu Brahmans and Buddhists of Indian origin arrived in Indonesia between 322 B.C.E.-700 C.E., and brought with them Tantrayana. Persian Sufism began to enter native philosophical discourse in the early 1400s; its spread was encouraged by the founding of massive Islamic kingdoms and sultanates in Indonesia.Portuguese traders introduced Catholicism in the fifteenth century, followed by the Dutch with Calvinism at the end of the sixteenth century. In the early 1900s, the Dutch colonial government opened Dutch-style educational institutions for children of the aristocracy who wanted to work in colonial institutions. Many alumni of these schools continued their studies at European universities, and emerged as the first generation of a European-style intelligentsia advocating Western philosophy. During the post-colonial period, many Indonesians turned to communism and social democracy in a search for a solution to social problems and disharmony among different religious and ethnic groups.

Definition of Indonesian philosophy

The term Indonesian philosophy originates from a title of book written by M. Nasroen,^[3] in which he traced philosophical elements found in Indonesian culture. Since then, the term has become popular and has inspired later Indonesian writers such as Parmono, Jakob Sumardjo, and Sunoto, who established the nation's first philosophy department at Universitas Gajah Mada in Yogyakarta.

Sunoto, Parmona, and Sumardjo defined the word Indonesian philosophy differently. Without clearly defining the word, M. Nasroen argued that Indonesian philosophy was neither Western nor Eastern. He pointed to core Indonesian concepts and practices such as mupakat, pantun-pantun, Pancasila, hukum adat, gotong-royong, andkekeluargaan.^[4]. Sunoto ^[5] too, embraced a culturalist notion of Indonesian philosophy, calling it "the cultural richness of our own nation…contained in our own culture." Parmono defined it as "thought or reflections…which are bound in" adat "as well as ethnic culture"^[6]. Sumardjo wrote that the "philosophy of Indonesian people has never been conceived of. Their philosophical conceptions must be sought after and found out of what they have done." He added, "Indonesian philosophy lies in their daily-life behavior and factual result of their activities. Philosophy of Indonesian people lies within their pepatah-petitih, adat houses, adat ceremonies and rites, old myths, in their dress ornaments, their dances, the music they play, in their weapons, their social system, and so on."^[7].

These writers understood Indonesian philosophy as an aspect of culture and did not attempt to separate philosophy from cultural studies and anthropology. The Indonesian language initially had no word for philosophy as a discipline distinct from theology, art, and science.^[8] Instead, Indonesians use a generic word, budaya orkebudayaan, which encompasses all of the manifestations of the life of a society, including philosophy, science, theology, religion, art and technology. Indonesians commonly refer to their philosophers as budayawan.^[9].

This concept confines the scope of Indonesian philosophy only to those original notions of Indonesian cultural richness. Ferry Hidayat,^[10] widens the scope of Indonesian philosophy to include the adapted and "indigenized" philosophies influenced by foreign philosophical traditions.

Schools of thought

Hidayat identifies seven schools of thought developing in Indonesia.^[11] and categorizes them according to their origins (such as "ethnic school"), the world philosophythat a particular school absorbs and adapts to Indonesian philosophy ("Chinese school," "Indian school," "Islamic school," "Christian school," and "Western school"), and historical chronology (such as "the post-Soeharto school').

Ethnic school

Indigenous Indonesian philosophy is expressed in the approximately 587 living languages found in Indonesia and its national language Indonesian. The ethnic school finds its inspiration in the philosophical concepts embodied in mythology, legends, folklore, the ways in which an ethnic group builds its houses and holds its ceremonies, the literature and the epics of ethnic groups. This 'philosophy' remains unchanged, from the beginning to the end of the world. It is also 'the Good' that guides every member of the group, from the origins of the group’s creation on earth (in Javanese, sangkan) towards the telos, or ideal life that the group aspires to (in Javanese, paran), so that the member cannot go astray.

The ethnic school encompasses traditional Indonesian ethnic philosophies as they existed before encountering later foreign philosophical traditions.

Most of the ethnic school’s proponents assume that modern Indonesian people have become blind to their original values. Jakob Sumardjo, for instance, argues that most of today’s Indonesians …forget to preserve their original values and …forgetting the past, forgetting the origin, they are like amnesiac people… who …ignore their own national history…^[12]and are consequently ‘alienated;’ estranged from ‘their mother cultures’^[13]. Jakob attributes the failure of Indonesian educational policy to this ‘blindness’ to Indonesian original culture ^[14]. Therefore, the necessary task of this school of philosophy is to seek after, recall and revitalize original ethnic values, since these values are ‘mothers’ (lokalitas ialah ibu manusia) while people are ‘fathers’ of existence (balita ialah bapak manusia)^[15].

Adat

Adat, the main inspiration for ethnic philosophers, is the intellectual legacy which belongs to a particular ethnic group. Adat is inherited by later generations from the forefathers of an ethnic group. Indonesians believe that adat is not a human creation, but the spirits and supernatural powers that rule the community. Adat is often defined as “customary law,” but it is far more profound than the Western concept of tradition, custom or convention. It encompasses everything that Westerners call law,but goes much further in determining the needs and actions of individuals and the community. Adat ordains the ceremonies of marriage, birth and death, the times and the methods for sowing rice, building a house, praying for rain, and many other things. Economics, politics, philosophy and art all come within its sphere. Some viewadat as a social expression of the community religion, because it is not a human creation, and in its exercise men are constantly watched over by the spirits and supernatural powers ruling a community. Since the adat which regulates the entire life of the community is dominated by spirits and supernatural powers, that communal life is inevitably static and deeply conservative. Its roots are in the obscurity of the past, when the ancestors laid down the adat once and for all. TheMinangkabau people say of adat, It doesn't crack with the heat or rot in the rain. In such an environment the word 'old' has a special significance, denoting something venerable, sacred, powerful and full of wisdom ^[16].

Myths of Origin

Among intellectual legacy of adat is a set of creation myths. The myths are sung (and only recently written) in important ceremonies held on special occasions such as birth, death, marriage, and harvest festival. The Dayak-Benuaq tribe of East Kalimantan, for example, has a set of myths known as Temputn which explain the origin of the universe, world and sky; creation of humans, animals, plants, water, fire, rain, and death; the origin of ancestors, and some social taboos^[17]. According to Temputn,long before the creation of humankind, two families inhabited the sky. The first human was created from the raw materials used by the ‘sky families’ to make the earth and the sky. He was married to a woman, who was his own daughter, and had many children, some of whom later became seniangs—a group of spirits who live in the heavens. Seniangs are responsible for policing the most important moral affairs and are in charge of adat guardians. The seniangs can inflict punishments (curses) on the ‘incestuous.’ The pair’s other children were not only the human race and spirits, but animals like wildcats and pigs of the forest, bears, ancestors of deer, forefathers of monkey, ancestor of bees, snakes, and many others ^[18].

Pantun

Pantun is a type of Indonesian poem consisting of four lines in two parts; the first two lines are sampiran and the second two are isi. The sampiran always provides an analogy for the isi, and it symbolizes a macrocosm of a microcosm. According to mythology, humankind was made of materials from which 'the sky families' created the sky and the world, and this belief is reflected in the structure of the pantun. The sampiran represents 'the sky and the world,' while the isi signifies 'humankind.' Both There must be a logical correspondence between sampiran and isi, as they are both symbols of harmony of the nature and humankind^[19]. Here is an example ofpantun:

Tujuh hari dalam hutan
Air tak minum, nasi tak makan
Sehari tiada pandang Tuan
Rasanya susut tubuh di badan

seven days in deep forest

no drinking water, no eating rice
no meeting you Sir in a day

feels like the body becomes thinner and thinner.

The sampiran (first two lines) refers to the physical suffering a person experiences when he is in a deep forest for seven days without food or water, while the isi (second two lines) refers to the suffering a person feels when he is separated for a day from the lover he yearns for. The first two lines ('sampiran) are an analogy for the second two lines (isi).

Pepatah

Pepatah resembles proverbs or sayings. Pepatah is included in the adat in the sense that it guides and instructs every member of a particular ethnic group to behave well towards others in the community. It is believed that pepatah was created by ethnic ancestors inspired by supernatural powers and spirits^[20]. The wording ofpepatah is taken from nature, signifying that all guidance for living must be derived from the laws of nature, and that people are obligated to submit to the laws of nature. According to the creation myth, humans were made from elements of nature, so they had to live in total submission to its laws^[21].

Some examples of pepatah are:

dalam laut dapat diduga, dalam hati siapa tahu (we can assume the depth of the sea, but we cannot assume what is in people's hearts).
ada gula, ada semut (where there is sugar, there are ants)
malu bertanya, sesat di jalan (if you are shy about asking questions, you will get lost on your way)

Adat social structure

Adat not only encompasses tradition, custom, convention and law, but also dictates a form of social structure. The social structure bound by a common adat was typified by small-scale communities of people living in villages or of wandering as nomads over a specific area. These communities were somewhat like miniature democratic republics. Their headmen were elected from the descendants of the oldest branch of the tribe, and they saw to the needs and interests of the community, assisted by a council of elders. Important decisions were made by collective deliberations, called mupakat. In a democracy of this type, in which a premium is put on unanimity of opinions, the position of the balai, the building in which meetings and discussions were held, was extremely important. Balai can be regarded centers of social life within these small communities^[22].

The principal duty of the village government was to administer the adat handed down from generation to generation, and to settle any disputes that might arise. The scope of administration within indigenous Indonesian society was very broad compared to the scope of modern government. In addition to attending to the daily needs of the community, it included such duties as the regulation of marriage ceremonies, crop cultivation, distribution of the harvest, and division of legacies^[23].

Chinese school

Chinese migrants between 1122-222 B.C.E. introduced Daoism and Confucianism to indigenous Indonesians^[24]. The two foreign philosophies were diffused and mingled with ethnic philosophies, so that they could no longer be distinguished.^[25]. One remnant of the diffused philosophy, which is still practiced by all Indonesians, is the Confucian notion of hsiao (Pinyin: 'Xiao', 孝; Indonesian: menghormati orangtua), that an individual must respect his parents above other things.

The Chinese school seems to be exclusive and confined to the Chinese ethnic minority in Indonesia. Nevertheless, it made significant contributions to the Indonesian philosophical tradition.

During the early 1900s Sun Yat-senism, Maoism, and Neo-maoism became widespread in all areas of Indonesia, as the Indonesian Communist Party (PKI) experienced rapid growth.^[26].

The main philosophers of the Chinese school include Tjoe Bou San, Kwee Hing Tjiat, Liem Koen Hian, Kwee Kek Beng, and Tan Ling Djie.

Indian school

The diffusion of philosophies continued with the arrival of Hindu Brahmans and Buddhists of Indian origin in between 322 B.C.E.-700 C.E. They introduced Hindi and Buddhist cultures to the native peoples, who synthesized the two into a combination known as Tantrayana. This synthesis is clearly evident in the Borobudur Temple built by the Sailendra Dynasty in 800-850 C.E.^[27]. Rabindranath Tagore, an Indian philosopher who visited Borobudur, remarked that the temple was un-Indian, since the relics engraved on it represented workers dressed in native Javanese style. He also noted that the native Javanese dances inspired by Indian epics were not similar to Indian dances, although the dances of both countries originated from the same Indian source.

Hinduism and Buddhism—two philosophies that contradict each other in India—as well as Javanese local philosophy were reconciled in Indonesia by the genius of Sambhara Suryawarana, Mpu Prapanca, and Mpu Tantular.

Islamic school

The tenth-century Indianization of Indonesia was rivaled by the coming of Persian Sufism, which began to enter native philosophical discourse in the early 1400s. The spread of Sufism was encouraged by the founding of massive Islamic kingdoms and sultanates in Indonesia^[28]. Kings and sultans such as Sunan Giri, Sunan Gunungjati, Sunan Kudus, Sultan Trenggono of Demak, Pakubuwana II, Pakubuwana IV, Sultan Ageng Tirtayasa of Banten, Sultan Alauddin Riayat Syah, Engku Hajji Muda Raja Abdallah and Raja Muhammad Yusuf were sufi-kings who learned from eminent Sufi teachers^[29].

Sufism in Indonesia can be divided to two schools: Ghazalism from Al-Ghazali’s teachings and Ibn Arabism from Ibn Arabi’s doctrines. Prominent Sufis from the Al-Ghazali line were Nuruddin Al-Raniri, Abdurrauf Al-Singkeli, Abd al-Shamad Al-Palimbangi, and Syekh Yusuf Makassar; from the Ibn Arabi line were Hamzah Al-Fansuri, Al-Sumatrani, and Syekh Siti Jenar.^[30].

Arabian Wahhabism was also adopted by King Pakubuwono IV and Tuanku Imam Bonjol, who took on the mission of eradicating Sufism and encouraging Qur'anteachings instead^[31].

At the end of the 1800s, Islamic modernism, a synthesis of Islamic teachings and Western Enlightenment philosophy initiated by Muhammad Abduh and Jamal al-din Al-Afghani in Egypt prevailed all over the Islamic world. Moslems in Indonesia also adopted modernism, as shown in the works of Syaikh Ahmad Khatib, Syaikh Thaher Djalaluddin, Abdul Karim Amrullah, Ahmad Dahlan, Mohammad Natsir, Oemar Said Tjokroaminoto, Agus Salim, and Misbach.^[32].

Christian school

Christianity arrived among Indonesian peddlers in the middle of the fifteenth century, brought by Portuguese traders and Catholic missionaries.^[33]. First the Portuguese, and then the Dutch, spread Catholicism and Calvinism respectively. Francis Xavier, the first Spanish Catholic to come to Indonesia, translated Credo, Confession Generalis, Pater Noster, Ave Maria, Salve Regina, and The Ten Commandments into Malay between 1546 and 1547, to propagate Catholicism among the native peoples.^[34]. Catholic churches were established and attracted significant numbers of followers, but they were soon expelled or forced to convert to Calvinism by Dutch Calvinists who came to Indonesia around 1596 and erected Dutch Reformed Churches in their place. Pieterszoon Coen, one of the Governor-Generals of VOC (Dutch East India Company), put all Calvinist preachers (in Dutch, Ziekentroosters) under his control in 1618.^[35].

Portuguese-style Catholic schools and Dutch-style Calvinist educational institutions were opened for Indonesians, where Western missionaries and teachers trained in European universities taught Christian philosophy along with theology.^[36]. Graduates of these universities include Christian philosophers such as Nico Syukur Dister, J.B. Banawiratma, Robert J. Hardawiryana, J.B. Mangunwijaya, and T.H. Sumartana. Private Catholic and Protestant universities continue to teach Christian philosophy in Indonesia today.

Western school

In the early 1900s, the Dutch colonial government in Indonesia implemented ‘The Ethical Politics’ (Politik Etis) and opened Dutch-style educational institutions for children of the noble, feudal classes who wanted to work in colonial institutions. The Dutch-speaking schools taught Western philosophy, including Enlightenment philosophy.^[37]. Many alumni of these schools continued their studies at European universities, and soon emerged as a new elite in Indonesia, the first generation of a European-style intelligentsia advocating Western philosophy.

Western philosophy inspired most of the modern Indonesian socio-political institutions. Indonesia’s republican government, its constitution and power structure, its political parties and its long-term national economic planning were carried out on Western models. Even its ideology, Pancasila, was inspired by Western concepts ofhumanism and social-democracy. The influence of Nazi national socialism is evident in the speeches of members of BPUPKI, a preparatory council for Indonesian independence, in August, 1945^[38].

Though the elite embraced Western philosophy whole-heartedly, they felt the need to adapt it to the contemporary political reality in Indonesia. Sukarno’s Guided Democracy was an adaption of Western democracy to a society that was still feudalistic.^[39]. D.N. Aidit and Tan Malaka adapted Marxism-Leninism to the Indonesian situation^[40] ^[41] and Sutan Syahrir adapted social democracy to an Indonesian context ^[42].

Pancasila and post-Suharto philosophy

During his authoritarian presidency (1966 – 1998), Suharto elaborated an official state philosophy called Pancasila, (pronounced IPA: [panʧaˈsila]) from the Sanskritwords, panca (meaning five), and sila (meaning principles), comprised of five interrelated principles:

Belief in the one and only God,
Just and civilized humanity,
The unity of Indonesia
Democracy led by wise guidance through consultation/representation (representative democracy)
Social justice for the whole Indonesian people.

Pancasila was intended to resolve the conflicts among Muslims, nationalists, Hindus and Christians by identifying basic principles acceptable to all of them. It was made a mandatory component of the constitutions of social and religious organizations, and all candidates for higher education were required to take a one– or two–week course in Pancasila. Under Suharto, the official Culture and Education Department (Depdikbud) was tasked with finding elements of indigenous Indonesian culture to support the concept that these five principles had been deeply embedded in Indonesian life long before the arrival of any foreign influences.

Critics of Pancasila pointed out that it was primarily a political instrument and did not represent genuine philosophical inquiry, particularly since the government brutally suppressed any ideas that did not support the objectives of its “New Order.” Others pointed out that the first principle, belief in one God, did not accommodate indigenous beliefs in plural deities.^[43]. In spite of government repression, some intellectuals began to publicly dissent and philosophize. This group, known as the post-Suharto philosophers, includes Sri-Bintang Pamungkas, Budiman Sudjatmiko, Muchtar Pakpahan, Sri-Edi Swasono, and Pius Lustrilanang.

Notes

↑ J. Larope, IPS Sejarah (Historical Studies), (Surabaya: Penerbit Palapa, 1986), 4
↑ D.R. SarDesai. Southeast Asia: Past & Present. (San Francisco: Westview Press, 1989), 9-13
↑ Professor emeritus, of Philosophy at Universitas Indonesia
↑ M. Nasroen, Falsafah Indonesia (Indonesian Philosophy), (Jakarta, Penerbit Bulan Bintang, 1967), 14, 24, 25, 33, and 38
↑ Sunoto, Menuju Filsafat Indonesia (Towards Indonesian Philosophy), (Yogyakarta, Hanindita Offset, 1987), ii
↑ R. Parmono, Menggali Unsur-Unsur Filsafat Indonesia (Digging up Elements of Indonesian Philosophy). (Yogyakarta, Andi Offset, 1985), iii
↑ Jakob Sumardjo. Mencari Sukma Indonesia (Seeking The Indonesian Soul). (Yogyakarta, AK Group, 2003), 113
↑ Whether or not any of the other several hundred local languages possess an abstract concept of philosophy has not yet been established.
↑ S. Takdir Alisjahbana. Indonesia in The Modern World, translated into English by Benedict R. Anderson. (New Delhi: Prabhakar Padhye, (1961) 1977), 6-7
↑ Lecturer at Universitas Pembangunan Nasional 'Veteran' Jakarta
↑ Ferry Hidayat, Pengantar Menuju Filsafat Indonesia. (2005, unpublished paper).
↑ Jakob Sumardjo. Mencari Sukma Indonesia (Seeking The Indonesian Soul). (Yogyakarta: AK Group, 2003), 23, 25
↑ Sumardjo, 2003, 53
↑ Sumardjo, 2003, 58
↑ Sumardjo, 2003, 22
↑ Alisjahbana 1961:13-14
↑ Michael Hopes, Madrah T. Dalmasius, and Karaakng. Temputn: myths of the Benuaq and Tunjung Dayak. (Jakarta: Puspa Swara and Rio Tinto Foundation, 1997. ISBN 9798955498), 1-19.
↑ Hopes & Karaakng, 1997, 29-41
↑ Sumardjo, 2002, 296-324
↑ M. Nasroen, Falsafah Indonesia (Indonesian Philosophy). (Jakarta: Penerbit Bulan Bintang, 1967), 27
↑ Nasroen, 1967, 30
↑ Alisjahbana, 1961, 14-15
↑ Alisjahbana, 1961, 15
↑ Larope, 1986, 4
↑ SarDesai, 1989, 9-13
↑ Leo Suryadinata. Mencari Identitas Nasional: Dari Tjoe Bou San sampai Yap Thiam Hien (Seeking National Identity: from Tjoe Bou San to Yap Thiam Hien). (Jakarta: LP3ES, 1990), 15
↑ SarDesai, 1989, 44-47
↑ Nasroen, 1991, 262
↑ Perpustakaan Nasional Republik Indonesia, Pengaruh Islam terhadap Budaya Jawa dan Sebaliknya: Seri Kliping Perpustakaan Nasional dalam Berita, Vol.II No.1 (Clips about The Islam Influence on Javanese Culture and Vice Versa). (Jakarta: Sub Bagian Humas Perpustakaan Nasional RI, 2001), 12-39
↑ Nasroen, 1991, 282-287
↑ Hamka. Perkembangan Kebatinan di Indonesia (The Development of Esotericism in Indonesia). (Jakarta: Bulan Bintang, 1971), 62-64
↑ Deliar Noor. Gerakan Modern Islam di Indonesia 1900-1942 (The Moslem Modernist Movement in Indonesia 1900-1942). (Jakarta: LP3ES, 1996), 37
↑ Mochtar Lubis. Indonesia: Land under The Rainbow. (Singapore: Oxford University Press, 1990. ISBN 0195889770), 78
↑ Lubis, 85
↑ Lubis, 99
↑ Finngeir Hiorth. Philosophers in Indonesia. (South East Asian Monograph Series No.12) (Townsville: James Cook University of North Queensland, 1983, ISBN 0864430833), 4
↑ Larope, 1986, 236-238
↑ BPUPKI, Risalah Sidang Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan Indonesia (BPUPKI) & Panitia Persiapan Kemerdekaan Indonesia (PPKI) (Proceedings of BPUPKI and PPKI Meetings). (Jakarta: Sekretaris Negara Republik Indonesia, 1995), 10-79
↑ Soekarno, Di Bawah Bendera Revolusi (Under the Banner of Revolution). (Jakarta: Panitya Penerbitan, 1963), 376
↑ D.N. Aidit. The Indonesian revolution and the immediate tasks of the Communist Party of Indonesia. (Peking: Foreign Languages Press, 1964), i-iv
↑ Tan Malaka. Aksi Massa (Mass Action). (Jakarta: CEDI & Aliansi Press, 2000), 45-56
↑ Lindsay Rae. Sutan Syahrir and the Failure of Indonesian Socialism, Angus McIntyre, (ed.), (Indonesian Political Biography: In Search of Cross-Cultural Understanding, Victoria, Monash University, Centre of Southeast Asian Studies, 1993). ISSN 0727-6680:46
↑ Hidayat, 2004, 49-55

References

General

Alisjahbana, S. Takdir. Indonesia in The Modern World, translated into English by Benedict R. Anderson. New Delhi: Prabhakar Padhye, 1961.
Aidit, D.N. The Indonesian Revolution and The Immediate Tasks of Communist Party of Indonesia. Peking: Foreign Languages Press, 1964.
Hiorth, Finngeir. Philosophers in Indonesia. (South East Asian Monograph Series No. 12) Townsville: James Cook University of North Queensland, (Australia) 1983.ISBN 0864430833.
Hopes, Michael, Madrah T. Dalmasius, and Karaakng. Temputn: myths of the Benuaq and Tunjung Dayak. Jakarta: Puspa Swara and Rio Tinto Foundation, 1997.ISBN 9798955498.
SarDesai, D.R. Southeast Asia: Past & Present. San Francisco: Westview Press, 1989.
Lubis, Mochtar. Indonesia: Land under The Rainbow. Singapore: Oxford University Press, 1990. ISBN 0195889770.
Nasr, Syed Hossein. Islamic Spirituality II: Manifestations. New York: Crossroad, 1991.
Rae, Lindsay. "Sutan Syahrir and the Failure of Indonesian Socialism," in Angus McIntyre, ed. Indonesian Political Biography: In Search of Cross-Cultural Understanding. 43-121, Victoria: Monash University, Centre of Southeast Asian Studies. 1993. ISSN 0727-6680
Sukarno. Under the Banner of Revolution. Publication Committee, 1966. (in English)

Indonesian ethnic philosophies

Lansing, Stephen. Three Worlds of Bali. Westport, CT: Praeger Publishers. 1983. ISBN 0275917207.
Errington, Frederick Karl. Manners and Meaning in West Sumatra: The Social Context of Consciousness. New Haven: Yale University Press. 1984. ISBN 0300031599.
Eiseman, Fred B., Jr. Bali Sekala &Niskala: Vol. 1. Essays on Religion, Ritual, and Art. Berkeley and Singapore: PeriPlus Editions. 1989. ISBN 0945971052.
Wikan, Unni. 1990. Managing Turbulent Hearts: a Balinese Formula for Living. Chicago: University of Chicago Press. ISBN 0226896781.
Tol, Roger, et al. Authority and Enterprise among the Peoples of North Sulawesi. Leiden: KITLV Press. 2000. ISBN 9067181455.
Mrázek, Jan. Phenomenology of a puppet theatre. Contemplations on the art of Javanese wayang kulit. Leiden: KITLV Press. 2005. ISBN 9067182524.

Chinese school

Heidhues, Mary F. Somer. Peranakan Chinese Politics in Indonesia. Ithaca: Cornell University Press. 1964.
Suryadinata, Leo. Peranakan Chinese Politics in Java. Singapore: Institute of Southeast Asian Studies. 1976. ISBN 9812103600.
Suryadinata, Leo. The Political Thinking of The Indonesian Chinese 1900-1995. Singapore: Singapore University Press. 1997. ISBN 9971692015.

Indian school

Parkin, Harry. Batak Fruit of Hindu. Madras: The Christian Literature Society. 1978.
Zoetmulder, P.J. Pantheism and monism in Javanese Suluk literature: Islamic and Indian mysticism in an Indonesian setting. Leiden: KITLV Press. ISSN 0074-0470. 1995.

Islamic school

Al-Attas, Syed M. Naquib. The Mysticism of Hamzah Fansuri. Kuala Lumpur: University of Malaya University Press. 1970.
Drewes, G.W.J. The Poems of Hamzah Fansuri. Dordrecht-Holland: Foris. 1986.
Zoetmulder, P.J. Pantheism and monism in Javanese Suluk literature : Islamic and Indian mysticism in an Indonesian setting. Leiden: KITLV Press. 1995. ISSN 0074-0470.

Western school

Feith, Herbert. The Decline of Constitutional Democracy in Indonesia. Ithaca: Cornell University Press. 1962.
Feith, Herbert, and Lance Castles, eds. Indonesian Political Thinking, 1945-1955. Ithaca: Cornell University Press. 1970.
Brackman, Arnold C. Indonesian Communism: A History. Westport: Greenwood Pub Group. 1976. ISBN 0837184193.

References in Indonesian

(In chronological order)

Soekarno. Di Bawah Bendera Revolusi (Under the Banner of Revolution). Jakarta: Panitya Penerbitan. 1963.
Nasroen, M. Falsafah Indonesia (Indonesian Philosophy). Jakarta: Penerbit Bulan Bintang. 1967.
Hamka. Perkembangan Kebatinan di Indonesia (The Development of Esotericism in Indonesia). Jakarta: Bulan Bintang. 1971.
Alisjahbana, S. Takdir. Perkembangan Sejarah Kebudayaan Indonesia Ditinjau dari Jurusan Nilai-Nilai (Historical Development of Indonesian Kebudayaan Seen from The Viewpoint of Values). Jakarta: Yayasan Idayu. 197).
Parmono, R. Menggali Unsur-Unsur Filsafat Indonesia (Digging up Elements of Indonesian Philosophy). Yogyakarta: Andi Offset. 1985.
Larope, J. IPS Sejarah (Historical Studies). Surabaya: Penerbit Palapa. 1986.
Sunoto Menuju Filsafat Indonesia (Towards Indonesian Philosophy). Yogyakarta: Hanindita Offset. 1987.
Suryadinata, Leo. Mencari Identitas Nasional: Dari Tjoe Bou San sampai Yap Thiam Hien (Seeking National Identity: from Tjoe Bou San to Yap Thiam Hien).Jakarta: LP3ES. 1990.
BPUPKI. Risalah Sidang Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan Indonesia. (BPUPKI) & Panitia Persiapan Kemerdekaan Indonesia (PPKI) (Proceedings of BPUPKI and PPKI Meetings). Jakarta: Sekretaris Negara Republik Indonesia. 1995.
Noor, Deliar. Gerakan Modern Islam di Indonesia 1900-1942. (The Moslem Modernist Movement in Indonesia 1900-1942). Jakarta: LP3ES. 1996.
Malaka, Tan. Aksi Massa (Mass Action). Jakarta: CEDI & Aliansi Press, 2000.
Perpustakaan Nasional Republik Indonesia (2001). Pengaruh Islam terhadap Budaya Jawa dan Sebaliknya: Seri Kliping Perpustakaan Nasional dalam Berita Vol.II No.1 (Clips about The Islam Influence on Javanese Culture and Vice Versa). Jakarta: Sub Bagian Humas Perpustakaan Nasional RI. 2000.
Sumardjo, Jakob. Mencari Sukma Indonesia (Seeking The Indonesian Soul). Yogyakarta: AK Group. 2003.

Pemilihan Peneliti Remaja Indonesia ke-9

noreply@blogger.com (Langit Biru) — Fri, 30 Jul 2010 22:51:00 +0000

Kerjasama antara Lembaga Ilmu Pengetahuan Indonesia (LIPI) dengan AJB Bumiputera 1912.
Bidang Lomba:

Bidang Ilmu Pengetahuan Alam
Bidang Ilmu Pengetahuan Sosial dan Kemanusiaan
Bidang Ilmu Pengetahuan Teknik

PERSYARATAN

Karya tulis dan karya cipta harus dari hasil penelitian peserta.
Peserta berusia 20-24 tahun terhitung pada tanggal 30 Oktober 2010 dan masih belum lulus program Strata I.
Diwajibkan melampirkan riwayat hidup yang diketahui oleh orangtua/wali dan Kepala Sekolah/Dekan, cantumkan alamat yang mudah dipahami (No, telp, HP, faksimile, atau e-mail).
Karya tulis yang dikirimkan 1 (satu) asli dan disertai 3 (tiga) rangkap salinan/foto copy dan belum pernah diikutsertakan dalam lomba ilmiah tingkat nasional lainnya. Disertai rekomendasi dari Kepala Sekolah / Dekan, inti sari hasil penelitian dan contoh (bila ada) penelitian/alat peraga hasil cipta/prototype untuk disajikan dihadapan Dewan Juri. Diketik dengan jarak 1 ½ spasi, menggunakan bahasa Indonesia yang baik dan benar.
Maksimum 20 hal dengan font Arial, size 11 dan diterima paling lambat 9 Oktober 2010 (stempel pos).
Peserta adalah perseorangan/kelompok.
Khusus bagi peserta kelompok yang akan dipanggil sebagai finalis hanya seorang (peneliti utama) untuk menyajikan karya tulis yang diperlombakan. Nama pertama dari susunan kelompoknya adalah sebagai peneliti utama. Bila peneliti utama berhalangan hadir, dapat diwakilkan oleh seorang anggota dengan persetujuan kelompoknya. Jumlah anggota kelompok maksimal 3 orang (termasuk peneliti utama).
Bagi finalis yang terpilih wajib menyerahkan softcopy karya tulis dalam bentuk CD kepada panitia pada saat registrasi.
Presentasi hasil penelitian oleh finalis dalam bentuk Power Point atau program sejenis yang dapat ditayangkan melalui LCD.
Keputusan Dewan Juri tidak dapat diganggu gugat dan tidak diadakan surat menyurat dengan Dewan Juri

sumber lihat di sini.

Seminar Material Metalurgi 2010

noreply@blogger.com (Langit Biru) — Fri, 30 Jul 2010 22:47:00 +0000

Seminar Material Metalurgi 2010

Selasa, 20 Juli 2010

Tema Seminar

"Peran Penelitian Material Metalurgi untuk Peningkatan Nilai Tambah Sumber Daya Mineral Indonesia"

Pendahuluan

Indonesia merupakan salah satu negara yang memiliki kekayaan alam mineral yang melimpah. Kekayaan alam tersebut merupakan peluang yang sangat potensial bagi munculnya berbagai industri dari industri hulu sampai industri hilir. Hal ini karena mineral-mineral tersebut dapat dimanfaatkan sebagai bahan baku bagi berbagai industri, seperti manufaktur, transportasi, elektronik dan lain-lain.

Pengelolaan sumber daya mineral Indonesia yang telah dilakukan oleh industri hilir maupun hulu tersebut masih mengalami keterbatasan khususnya dalam pemanfaatan mineral sebagai bahan baku yang dapat ditingkatkan nilai tambahnya. Upaya penelitian-penelitian telah dilakukan oleh lembaga penelitian dan pengembangan, perguruan tinggi, dan industri. Namun keselarasan hasil penelitian belum dapat diimplentasikan secara maksimal untuk aplikasi pada industri. Penelitian pada bidang material dan metalurgi, merupakan salah satu pihak yang dianggap berkompeten untuk peningkatan nilai tambah sumber daya mineral Indonesia. Penelitian tersebut harus mampu memberikan kontribusi yang nyata bagi kemajuan industri nasional.

Seminar Material dan Metalurgi 2010 ini diharapkan mampu menyumbangkan hasil-hasil penelitian yang bermanfat bagi pembangunan nasional dan pemecahan masalah-masalah yang terkait dengan pemanfaatan sumber daya mineral Indonesia. Seminar Material Metalurgi ini akan dihadiri oleh para peneliti dan praktisi dari berbagai instansi penelitian, perguruan tinggi dan industri. Partisipasi peserta seminar akan memberikan sumbangsih besar dalam terciptanya keharmonisan antara lembaga penelitian, instansi pendidikan, dan industri dalam upaya meningkatkan nilai tambah sumber daya mineral Indonesia.

Tujuan Kegiatan

Meningkatkan kemampuan dan kompetensi para peneliti di bidang material metalurgi dalam meningkatkan nilai tambah sumber daya mineral Indonesia.

Memberi wadah bagi penyampaian ide, gagasan, solusi, dan diskusi untuk kemajuan industri nasional, khususnya pada industri berbasis material metalurgi.

Memberi pedoman masukan bagi aspek penelitian dan pengembangan di bidang material metalurgi yang sejalan dengan tuntutan industri nasional.

Rencana Kegiatan

Keynote Speaker
Pembicara Pemakalah Seminar
Presentasi Industri dan Diskusi Panel

Pada sesi ini akan dilakukan presentasi industri dan diskusi panel berkaitan dengan tema seminar. Acara ini akan menampilkan panelis dari berbagai industri dan lembaga litbang antara lain:

   - PT. NUSANTARA SMELTING CORP. (NSC), Ir. Satya Graha

   - PT. ANTAM, Tbk, Ir. Tatto Miraza

   - Pakar Metalurgi, Dr. Ir. Rozik Boedioro Soetjipto

   - Lembaga Penelitian dan Pengembangan (LitBang)

   - Industri Material dan Metalurgi
Presentasi Ilmiah

Makalah-makalah yang dipresentasikan diputuskan berdasarkan seleksi tehadap full paper yang masuk. Hasil seleksi akan diberitahukan kepada peserta melalui email atau pengumuman pada situs ini.
Poster dan Pameran

Makalah yang tidak termasuk dalam daftar makalah yang dipresentasikan akan dipamerkan pada sesi poster yang didampingi oleh panelis poster. Pameran terdiri atas stand-stand para sponsor, perusahaan, dan industri yang akan memamerkan produk-produk atau jasa unggulan mereka.

Peserta Seminar

Peserta Seminar Material Metalurgi 2010 terdiri dari pemakalah dan peserta pendengar dari berbagai kalangan seperti:

1. Perguruan Tinggi

2. Lembaga Penelitian dan Pengembangan

3. Instansi Pemerintah

4. Industri

Ruang Lingkup Makalah

Adapun makalah peserta (dipresentasikan boleh dalam bentuk poster dan diprosidingkan) mencakup topik-topik:

1. Pengolahan sumber daya mineral

2. Ekstraksi mineral/logam dari limbah

3. Metalurgi fisik dan Manufaktur

4. Keramik dan komposit

5. Advanced material dan nanoteknologi

6. Rekayasa peralatan metalurgi

7. Analisa dan karakterisasi material dan mineral

8. Permodelan dan simulasi material/metalurgi

9. Korosi dan failure analysis

Target Keluaran

Dokumen Prosiding Metalurgi yang akan diterbitkan Januari 2011

Dokumen Majalah Metalurgi edisi khusus 2011 untuk makalah tertentu yang terpilih sesuai dengan kriteria yang telah ditetapkan

Dokumen Majalah Korosi edisi khusus 2011 untuk makalah tertentu yang terpilih sesuai dengan kriteria yang telah ditetapkan

Pelaksanaan Seminar

Hari/Tanggal: Rabu / 13 Oktober 2010

Waktu: 08.00 - 16.15 WIB

Tempat: Graha Widya Bakti DRN, Kawasan PUSPIPTEK, Serpong, Tangerang 15314, Banten

Tanggal-Tanggal Penting

18 Agustus 2010:

Batas pengiriman abstrak lengkap (extended abstract) dan makalah lengkap (full paper)

22 September 2010:

Pengumuman presentasi oral dan poster

27 September 2010:

Batas pembayaran peserta seminar

Pendaftaran

Biaya yang dikenakan untuk mengikuti Seminar Material dan Metalurgi 2010 adalah:

- Rp 200.000,- untuk Pemakalah

(untuk makalah kedua dan selanjutnya dikenakan biaya masing-masing Rp 100.000,-)

- Rp 150.000,- untuk Pendengar

(mahasiswa peserta pendengar dengan rekomendasi dosen tidak dikenakan biaya pendaftaran,

jumlah peserta terbatas)

- Pemesanan Prosiding Seminar dikenakan biaya tambahan sebesar Rp 200.000,-

Biaya langsung ditransfer ke rekening Seminar Material Metalurgi 2010 sebagai berikut:

Rekening Seminar Material Metalurgi 2010

   Bank Syariah Mandiri KCP Ciputat

   No. Rekening 101 002 1997

   a.n. Koperasi Karyawan Metalurgi

Konfirmasi transfer dapat dilakukan dengan mengirimkan SMS ke nomor 081389925637 (Yulinda Lestari) atau 081322840550 (Erie Martides) atau dengan mengirimkan email ke alamat: seminar@metalurgi.lipi.go.id dengan judul "Konfirmasi Transfer Biaya Seminar Material Metalurgi 2010".

Untuk memudahkan panitia, bukti transfer harap dikirimkan melalui fax ke nomor 021 7560553 u.p. Erie Martides.

Pendaftaran online dapat dilakukan dengan mengisi Formulir Pendaftaran Online atau datang langsung ke sekretariat.

Sekretariat

Panitia Seminar Material Metalurgi 2010

Pusat Penelitian Metalurgi - LIPI

Kawasan PUSPIPTEK Gd. 470, Serpong, Tangerang

Telp. 021-7560911, Fax. 021-7560553

Email: seminar@metalurgi.lipi.go.id

Contact Person:

Yulinda Lestari (081389925637)

Erie Martides (081322840550)

Info selengkapnya: http://www.metalurgi.lipi.go.id/seminar

Seminar Nasional Problem Kontemporer di Indonesia: Nasionalisme dan Ketahanan Budaya

noreply@blogger.com (Langit Biru) — Fri, 30 Jul 2010 22:40:00 +0000

Dalam rangka Ulang Tahun LIPI ke 43, Pusat Penelitian Kemasyarakatan dan Kebudayaan - LIPI menyelenggarakan:

Seminar Nasional, dengan tajuk

"Problem Kontemporer di Indonesia: Nasionalisme dan Ketahanan Budaya"

Hari/Tanggal : Kamis, 5 Agustus 2010
Pukul : 08.45 - 16.30 WIB
Tempat : Ruang Seminar Widya Graha Lt. 1 Jl. Gatot Soebroto No. 10 Jakarta 12710

Jadwal Seminar Nasional:

08.45 - 09.15 : Registrasi/Kopi pagi
09.15 - 09.20 : Sambutan Kepala PMB-LIPI (Drs. Abdul Rachman Patji, MA)
09.20 - 09.35 : Sambutan dan Pembukaan oleh Kepala LIPI (Prof. Dr. Lukman Hakim, M.Sc.)
09.35 - 10.15 : Pembicara Kunci (Prof. Dr. Juwono Sudarsono)
10.15 - 12.30 : Presentasi Sesi I:Merumuskan "Ikatan Budaya" dan "Nasionalisme Indonesia"

Prof. Dr. Syamsudin Haris (P2P-LIPI) ("Menyelaraskan Keberagaman Budaya dengan Nasionalisme Indonesia Melalui Perspektif Politik")
Dr. Muchlis Paeni (Lembaga Sensor Film) ("Melihat Kembali Nasionalisme Indonesia dalam Konteks 'Masyarakat Plural' melalui Perspektif Sejarah")
Dr. Daniel Sparinga (Universitas Airlangga) ("Membaca Ikatan Budaya dan Nasionalisme Indonesia Melalui Perspektif Regional/Kedaerahan")
Moderator: Dr. Muhamad Hisyam, MA (PMB-LIPI)

12.30 - 13.30 : Ishoma/Press Release (Dr. Thung Ju Lan, M.Sc.)

13.30 - 15.54 : Presentasi Sesi II:
Mengkaji "Ikatan Budaya" dan "Nasionalisme Indonesia" untuk Memformulasikan "Ketahan Budaya"

Dr. Ery Seda (FISIP-UI) ("Mengkaji Ikatan Budaya, Nasionalisme Indonesia dan Ketahan Budaya melalui Perspektif Sosiologis")
Dr. Riwanto Tirtosudarmo (PMB-LIPI) ("Nasionalisme Indonesia dan Ketahanan Budaya Ditinjau Dari Pespektif Demografis")
Prof. Dr. Asyumardi Azra, MA (Sekolah Pascasarjana UIN Syarif Hidayatullah) ("Ikatan Budaya, Nasionalisme Indonesia dan Ketahanan Budaya dalam Perspektif Islam")
Moderator: Dr. Thung Ju Lan, M.Sc.

15.45 - 16.30 : Penutup

sumber klik di sini.

Penjajakan Kerja Sama antara Monash University dan UIN Sunan Kalijaga dalam Konteks Budaya dan Agama

noreply@blogger.com (Langit Biru) — Fri, 30 Jul 2010 22:34:00 +0000

Tim pengembangan akademik Monash University, Melbourne, berkunjung ke UIN Sunan Kalijaga, Yogyakarta, pada Selasa, 20 Juli 2010. Kunjungan tim Monash terdiri dari Prof. Simon Adams, mewakili Rektor Monesh University, Bronwiyn Smith, dan Tangerine Holt, keduanya tenaga pengajar di Monash. Kedatangan mereka diterima Pembantu Rektor IV (Bidang Kerjasama), Prof. Dr. H. Siswanto Masruri, MA, Sekretaris Jurusan Interdisiplinery Islamic Studies, Muhamad Wildan dan Ketua Unit penjaminan Mutu UIN Sunan Kalijaga, Hisyam Zaini, di ruang Iranian Corner UPT. Perpustakaan.

Menurut Simon Adams, kunjungan mereka bermaksud merintis kerjasama pengembangan budaya dan agama melalui kampus. Mereka menilai kemajuan pengembangan akademik UIN Sunan Kalijaga dengan konsepnya yang integratif-interkonektif keilmuan umum dan agama sangat luar biasa. Dalam waktu dekat, kata Simon adams, Monesh University akan membuka Corner dan Studies Centre di UPT Perpustakaan UIN Sunan Kalijaga. Di Malaysia, Monesh Univrsity telah berhasil mengembangan Islamic Studies yang vokus pada Islamic Banking (Ekonomi Syariah). Dalam waktu dekat ini merencanakan juga dibukanya Islamic Studies di Indonesia, mudah-mudahan bisa dilakukan dengan menggandeng UIN Sunan Kalijaga, demikian harap Simon Adams.

Info lebih lanjut: sila kunjungi laman UIN Kalijaga

Penelitian Agama Ulayat/Agama Lokal

noreply@blogger.com (Langit Biru) — Fri, 30 Jul 2010 19:27:00 +0000

Di Indonesia, penelaahan tradisi ulayat sangatlah minim. Jika ada, penelitian tersebut masih mengandung bias lantaran tradisi metafisik dari ulayat yang diteliti dinafikan, atau paling tidak, didekati dengan mencari alasan materialnya. Itulah mengapa tradisi ulayat Indonesia yang kaya itu selalu dianggap tidak berdasar, sekadar cerita isapan jempol. Pada sisi lain, kita masih menemukan bahwa suatu sistem ketuhanan ulayat tidak pernah dianggap sebagai agama, tetapi sebagai keyakinan atau kepercayaan. Dari hal ini saja sudah jelas diskriminasi atas ulayat atau adat lokal.

Hikmah Perennial Institute (HPI), suatu lembaga penelitian pertama di Indonesia yang memusatkan perhatian pada soal tradisi dan ulayat berbasis filsafat perennial, ketika ditemui oleh Pengurai Kalam, sedang melakukan pendataan atau inventarisir agama ulayat atau agama lokal. Dari pendataan tersebut, pada tahap selanjutnya akan dilakukan clustering dengan membuat tiga acuan, yakni tiga-konsep-perennial (trinitas), yang terdiri dari Tuhan-Alam-Manusia. Menurut direktur HPI, setiap agama, bahkan suatu agama agar bisa dikatakan menjadi agama, memiliki tiga-konsep-utama tersebut.

Setelah clustering, HPI akan melakukan penyempitan telaah atau kajian secara tematik. Seperti, ekologi. Dari satu tema, ekologi, setiap agama ulayat akan dikaji secara komparatif, lalu dilihat aspek regionalnya. Dari situ, perseberan signifikansinya akan diukur apakah setiap pandangan ekologis dari masing-masing agama ulayat itu bisa diterapkan di regional lain.

Langkah yang diambil HPI dalam inventarisir agama ulayat tersebut merupakan langkah yang sangat berguna pada masa mendatang.

Naskah yang Dikaji pada Agustus oleh Pengurai Kalam

noreply@blogger.com (Langit Biru) — Thu, 29 Jul 2010 18:20:00 +0000

Pada Agustus ini, Pengurai Kalam akan mengulas buku-buku berikut:

The Construction Of Knowledge In Islamic Civilization: Qudāma b. Ja‘far and His Kitāb al-Kharāj wa-Shinā‘at al-Kitāba oleh Paul L. Heck (Islamic History and Civilization Studies and Texts, Volume 63) (Brill, 2006)
The Ulama in Contemporary Islam: Custodians of Change oleh Muhammad Qasim Zaman (Princeton University Press, 2002)
Ibn 'Arabi and Modern Thought: The History of Taking Metaphysics Seriously oleh Peter Coates (Anqa Publishing, 2002)
Is Critique Secular? Blasphemy, Injury, and Free Speech oleh Talal Asad, Wendy Brown, Judith Butler, dan Saba Mahmood (The Townsend Center for the Humanities, University of California, 2009)
The New Orientalists: Postmodern Representations of Islam from Foucault to Baudrillard oleh Ian Almond (I.B. Tauris, 2007)
Black Flame: The Revolutionary Class Politics of Anarchism and Syndicalism, Counter Power, Vol. I oleh Michael Schmidt dan Lucient van der Walt (AK Press, 2009)
Ilmu Gaib di Kalimantan Barat oleh Hermansyah (KPG, École française d’Extrême-Orient, STAIN Pontianak, KITLV Jakarta, 2010)
Connected: Dahsyatnya Kekuatan Jejaring Sosial Mengubah Hidup Kita oleh Nicholas A. Christakis dan James H. Flower (Gramedia, 2010)
Dasar Falsafah Adat Minangkabau oleh Prof. M. Nasroen (Pasaman, 1957)

Kepada pembaca/pengunjung Pengurai Kalam, kami mengundang Anda semua untuk ikut serta mengulas atau meresensi buku tersebut bersama. Tiap ulasan yang dikirimkan kepada kami, akan kami muat dan dinilai sebagai bahan diskusi.

Binnary Traffic

noreply@blogger.com (Langit Biru) — Thu, 29 Jul 2010 17:51:00 +0000

</p><p><a href=http://www.binarytraffic.com>web site link promotion</a></p><p>

Laporan Tahunan: Kebebasan Beragama dan Kehidupan Keagamaan di Indonesia (Wahid Institute [2009])

noreply@blogger.com (Langit Biru) — Mon, 26 Jul 2010 23:30:00 +0000

Sila klik tautan untuk mengunduh laporan penelitian Laporan Tahunan Kebebasan Beragama dan Kehidupan Keagamaan di Indonesia pada 2009 (daftar isi [3 hal] doc.pdf) (isi [109 hal] doc.pdf)

Laporan Penelitian: Negara Harus Bersikap (Setara Institute [2009])

noreply@blogger.com (Langit Biru) — Mon, 26 Jul 2010 23:27:00 +0000

Sila klik tautan untuk mengunduh laporan penelitian Negara Harus Bersikap: Tiga Tahun Laporan Kondisi Kebebasan Beragama/Berkeyakinan di Indonesia 2007-2009 (92 hal) (doc.pdf)

Laporan Survei: Toleransi dalam Pemasungan (Setara Institute [2008])

noreply@blogger.com (Langit Biru) — Mon, 26 Jul 2010 23:26:00 +0000

Sila klik tautan untuk mengunduh laporan survei Toleransi dalam Pemasungan: Pandangan Generasi Muda terhadap Masalah Kebangsaan, Pluralitas, dan Kepemimpinan Nasional (31 hal) (doc.pdf)

Laporan Penelitian: Berpihak dan Bertindak Intoleran (Setara Institute [2008])

noreply@blogger.com (Langit Biru) — Mon, 26 Jul 2010 23:24:00 +0000

Sila klik tautan untuk mengunduh laporan penelitian Berpihak dan Bertindak Intoleran: Laporan Kondisi Kebebasan Beragama/Berkeyakinan di Indonesia 2008 (82 hal) (doc.pdf)

AGENDA KAJIAN PARAMADINA (27-31 Juli 2010)

noreply@blogger.com (Langit Biru) — Mon, 26 Jul 2010 22:32:00 +0000

Tempat di Aula Paramadina [Pondok Indah Plaza I, Kav. UA 20-21. Jl. Metro Pondok Indah, Jakarta (Depan RSPI/Belakang Mc.D)]. Telp: (021) 750 1969.

Selasa (27 Juli 2010)

Kajian Ramadhan: “Puasa dengan Hati: Merengkuh Makna Spiritual Puasa”. Sesi 1. Tema: Puasa dan Aktualisasi Citra Ilahi: Narasumber Prof. Dr. Yunasril Ali, Pukul 10.00-12.00 WIB.

Pada sesi ini, topik-topik yang akan dibahas meliputi:

Puasa dan Kehidupan ala Tuhan;
Takhalli, Tahalli, dan Tajalli;
Puasa itu untuk-Ku;
Manusia Citra Ilahi.

Rabu (28 Juli 2010)

Kajian “Tafsir Sufistik/Tadabbur Ayat-ayat Al-Quran”. Bahasan: “Mengupas Surah Al-Baqarah Ayat 174 (innalladzîna yaktumûna mâ anzalallâhu minal kitâbi wa yasytarûna bihî tsamanan qalilâ. Ulâ’ika mâ ya’kulûna fî buthûnihim illan nâra walâ yukallimuhumullâhu yaumal qiyâmati walâ yuzakkîhim, walahum `adzâbun alîmun)”. Narasumber: Muhammad Baqir, M.A. Pukul 16.30-18.00 WIB.
Kajian “Fushush Al-Hikam Ibn ‘Arabi”, Sesi ke-188. Tema: “Fassu Hikmatin ‘Ilwiyyatin fî Kalimatin Musawiyyatin, Bagian XV”. Narasumber: Muhammad Baqir, M.A. Pukul 19.00-21.00 WIB.

Jumat (30 Juli 2010)

Pelaksanaan Shalat Jumat. Khatib di Plaza 1: Dr. Umar Shahab & Khatib di Plaza 3: Dr. JM. Muslimin
Kajian "Syekh Siti Jenar II, Makrifat dan Makna Kehidupan". Sesi 1 dari 27. Tema: “Sifat Nafsiyah I (Wajibul Wujud), Bagian-1”. Narasumber: Ir. Achmad Chodjim, MM. Pukul 14.30-16.30 WIB.

Sabtu (31 Juli 2010)

Kajian "Agama-agama Manusia: Pendekatan Perennial". Tema: “The Path (Jalan Menuju Tuhan), Bagian XIV, Narasumber: Muhammad Baqir, M.A. Pukul: 14.00-16.00 WIB. Bahan bacaan: "Understanding Islam" karya Frithjof Schuon.

Contact person:

Rahmat Hidayat (0815 9700 178, 0811 902 581, email: rahmat_caknur@yahoo.com)

Yedi Kuswadi (0812 999 1744, email: yedikuswadi@yahoo.com)

Achmad Rifki (0852 1613 3584, email: a.rifki@yahoo.com)

Timur yang Ditimurkan

noreply@blogger.com (Langit Biru) — Mon, 26 Jul 2010 12:22:00 +0000

Oleh Ronggolawe Ireng

Jika Anda pernah mempertanyakan mengapa masyarakat di Asia selalu dianggap eksotis, atau suatu agama dianggap kuno, atau suatu kebudayaan tertentu dilihat sebagai suatu yang perlu diperadabkan, dengan kata lain sesuatu yang disebut Timur itu adalah “ini”-“itu”, meski masyarakat Timurnya sendiri mengatakan bahwa kami bukan “ini”-“itu”. Jika Anda merasa gambaran diri Anda, dalam hal ini sebagai masyarakat Timur, tidak sesuai dengan apa yang Anda rasakan, tidak salah jika Anda meluangkan waktu sejenak untuk membaca buku ini.

Menurut Said, sesuatu yang disebut Timur itu adalah rekonstruksi soial. Barat, dalam hal ini sebagai subjek pengonstruksi, melihat sesuatu di luar dirinya, dalam hal ini Timur, sebagai sesuatu yang lain dari dirinya (sang liyan/the other). Relasi subjek–objek pada konteks itu membrojolkan demarkasi bineristik seperti Barat itu maju, Timur itu terbelakang, Barat itu memiliki peradaban luhur, Timur itu peradabannya kurang berkembang, dan sebagainya. Ketika Barat sebagai sang subjek melihat Timur sebagai yang lain, itu tidak sekadar membangun citra mengenai Timur itu sendiri, tetapi Barat juga mengonstruksi citra akan dirinya sendiri. Oleh Said ditegaskan bahwa Timur adalah yang di-Timur-kan bukan Timur itu sendiri. pada saat yang sama, Barat juga merupakan sesuatu yang di-Barat-kan bukan Barat itu sendiri.

Orientalism merupakan karya klasik dalam kajian, yang kelak disebut sebagai, cultural studies dan postcolonial. Said mendedahkan bagaimana selama ini Timur dan Islam dilihat dan dibentuk. Orientalisme bukan sekadar upaya menimurkan Timuratau mengislamkan Islam, melainkan juga bagaimana upaya merepresentasikan dan menghadirkan Timur di tengah pikiran kita. Orientalisme juga bicara suatu upaya menguasai Timur atau menundukkan Timur sehingga Timur hadir tetap dalam koridor yang sudah diformulasikan.

One Day Seminar: Esoteric Values of Fasting in Religious Perspective

noreply@blogger.com (Langit Biru) — Mon, 26 Jul 2010 05:25:00 +0000

Call for Papers Annual Conference on Islamic Studies (ACIS) ke-10 Tahun 2010

noreply@blogger.com (Langit Biru) — Sun, 25 Jul 2010 00:06:00 +0000

Berikut adalah pengumuman Call for Paper yang dirilis oleh Direktorat Jenderal Pendidikan Tinggi Islam (Dipertais).

Dengan ini diberitahukan bahwa Direktorat Pendidikan Tinggi Islam akan menyelenggarakan Annual Conference on Islamic Studies (ACIS) ke-10 pada bulan Nopember 2010 di Banjarmasin Kalimantan Selatan. Tema kegiatan adalah “Menampilkan Kembali Islam Nusantara”. Untuk itu kami mengharapkan Saudara dapat berperan serta untuk menulis makalah yang akan dipresentasikan pada forum ACIS tersebut dari sisi kajian sosial, budaya, ekonomi, teologi, keagamaan, pendidikan, hukum, politik, gerakan keagamaan, sains, lingkungan hidup, gender dan lainnya.

Sebagai pedoman penulisan kami sampaikan beberapa hal sebagai berikut:

Sub-sub tema yang dapat dikembangkan:

Mozaik Islam Indonesia: Warna-warni Islam Indonesia;
Islam dan Kearifan Lokal: Dialog dan Dialektika Islam dan Budaya Lokal;
Islam dalam Keragaman Budaya: Tokoh, Harmoni, Konflik, Konsensus, dan Kecenderungan yang muncul;
Lembaga-lembaga Sosial-intelektual Islam Indonesia: Karakteristik, Kontribusi, Nilai, Pengaruh, dll.;
Pergulatan Menemukan Islam Indonesia: Bentuk Negara, Little vs Great Tradition, Gerakan ‘Sempalan’, dll.;
Relasi Agama dan Negara: Pengalaman Indonesia Sebelum dan Sesudah Kemerdekaan;
Wajah Baru Islam Indonesia: Refleksi dan Tatapan ke Depan;
Demokrasi Indonesia: Pengalaman Negara sebagai negeri Muslim Terbesar;
Naskah Islam Nusantara;
Filantrofi Islam Indonesia;
Strategi Pemasaran Islam Indonesia.

Ketentuan Umum:

Tulisan berbasis pada kajian yang mendalam atau penelitian (bukan sekedar refleksi atau opini);
Tulisan belum pernah dipublikasikan dan atau dipresentasikan dalam seminar, workshop dan lainnya;
Memenuhi ketentuan penulisan umum.

Ketentuan Khusus;

Makalah ditulis antara 15 s.d. 20 halaman, format kertas ukuran A4, dan 1.5 spasi atau 18 exactly;
Margin kiri halaman 4 cm; Margin atas, kanan dan bawah 3 cm;

Makalah dalam bentuk soft-copy (berbentuk file: doc./docx./rtf. yang di-attach), diterima PANITIA ACIS X TAHUN 2010 paling lambat tanggal 18 September 2010 di alamat e-mail: acis.tahun2010@gmail.com (tidak melayani pengiriman dalam bentuk print-out);

Makalah terpilih akan diumumkan pada tanggal 8 Oktober 2010. Bagi peserta yang dinyatakan terpilih akan diundang untuk mempresentasikan di forum Annual Conference on Islamic Studies (ACIS).

Peserta terpilih disediakan fasilitas transportasi pulang-pergi dan akomodasi selama kegiatan sesuai dengan ketentuan yang berlaku.

Informasi lebih jelas dapat diakses di http://www.ditpertais.net dan http://www.depag.go.id atau menghubungi Direktorat Pendidikan Tinggi Islam Tlp. 021-3812344 atau Sdr. Dr. H. Mastuki, M.Ag. (081315349842) atau Drs. Nurul Huda, M.Ag. (08122565217).

sumber dari sini.

Lomba Esai : "Kekerasan, Perdamaian, dan Keindonesiaan

noreply@blogger.com (Langit Biru) — Sat, 24 Jul 2010 21:01:00 +0000

Bagi pelajar tingkat atau setara SMA dan Strata 1, sila mengikuti lomba penulisan esai dengan tema "Kekerasan, Perdamaian, dan Keindonesiaan". Untuk informasi lanjut sila kunjungi KONTRAS atau klik ini untuk undangannya.