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This article addresses the roles played by Masyumi political leaders in fuelling dakwah activism in Indonesia and energizing the inception and proliferation of Islamic higher education institutions before and after the political turmoil faced by the Masyumi party. Islamic politics and education in Indonesia were intermingled and utilized by Masyumi leaders to promote Islam, foster the dignity of the ummah (Muslim community), and achieve Maysumi's political vision via non-political activism. Using social-structure networks analysis, this article argues that the Masyumi networks and the spirit of Islamic modernism accelerated the spread of Islamic higher education in Indonesia, especially from 1945–1965. The Masyumi networks consisted of Muslim politicians, the intelligentsia, technocrats, noble families, and businesspeople. [ABSTRACT FROM AUTHOR]

In 2010-2011, new public messages circulated in Indonesia's public sphere to 'green' Islam. Formal and semi-formal religious education increasingly reflected and supported new ecological curricula and models. Messages of 'eco-dakwah' (religious and environmental outreach) by religious authorities connected theory and practice, long established in the pesantren (madrasa) tradition. This paper highlights two affective strategies that were emerging as forms of environmental Islam: first, adapting 'tradition' to be a resource for experiential awareness; and, second, the related expectation that feeling and emotion carry persuasive power to alter perception and inspire action. This dakwah cast moral sentiment and action in this world with respect to natural states anticipated in the world to come. [ABSTRACT FROM AUTHOR]

In this paper, the authors argue that while state-sponsored efforts to preserve Indonesia's natural resources have been needed, their effectiveness has been limited due to the paucity of available arable land and the frequent conflicts conservation policies have generated among local populations. Rather than a top-down structural approach, they argue, what is needed is an innovative approach that includes education at the grassroots, which in Indonesia will combine Islamic principles of environmental protection with traditional methods of conservation. After a section presenting an Islamic theology of creation care and then highlighting some projects in the Muslim world, the spotlight is turned on Indonesia, where a number of initiatives involve the cooperation of religious leaders, eco-friendly pesantren (religious boarding schools), international NGOs, and government policy at the national and regional levels. [ABSTRACT FROM AUTHOR]

In 2010-2011, new public messages circulated in Indonesia's public sphere to 'green' Islam. Formal and semi-formal religious education increasingly reflected and supported new ecological curricula and models. Messages of 'eco-dakwah' (religious and environmental outreach) by religious authorities connected theory and practice, long established in the pesantren (madrasa) tradition. This paper highlights two affective strategies that were emerging as forms of environmental Islam: first, adapting 'tradition' to be a resource for experiential awareness; and, second, the related expectation that feeling and emotion carry persuasive power to alter perception and inspire action. This dakwah cast moral sentiment and action in this world with respect to natural states anticipated in the world to come. [ABSTRACT FROM AUTHOR]

Attempts at understanding the development of Islam in the modern period through its intellectual history demand new analytical frameworks to be brought to bear on both Muslim religious thought and the academic study of religion. There is a need for innovative approaches to modern Muslim intellectualism that can build upon the traditional strengths of Islamic Studies while also taking into account contemporary realities which add new dimensions of complexity to the processes of producing and transmitting knowledge. Aside from the formal contents of legal, theological, and social texts texts, approaches to Muslim thought in the modern period also require paying attention to the dynamics of new educational and publishing structures, new forms of media, and cross-cultural contexts of discussion, all complemented by a theoretically aware methodological flexibility that self-consciously moves back and forth between text-specific and broader cultural dimensions of analysis. In this article these issues are raised in the course of reflections on recent work in mapping an intellectual history of Islam in modern Indonesia. [ABSTRACT FROM AUTHOR]