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This paper studies the discursive construction of Islamic and civic identities among Indonesian Muslims in the United States. There has been a hybridity process where the background identity of Islam Nusantara which emphasizes on moderation, harmony, and Islamic manners is continuously maintained and reinvented but at the same time it needs to be readjusted with a modern, civil and progressive America. Moreover, being Muslims Nusantara has been a unique experience in itself. In a sense, that Islam came peacefully and became the religion of a pluralistic society of Nusantara through trade and cultural means without dismissing any traditional pearls of wisdom. As a result, it created a complex religious and civic identity of Muslims Nusantara. This research uses a purposive sampling technique by focusing on individuals and families within the Muslim Nusantara networks who embrace Islamic identities publicly and assertively. The paper starts by providing a historical and demographic description of Muslims Nusantara in America. Then, it analyzes the discursive construction of their identities through the religious education conducted within the family, informal groups and formal institutions such as schools and Islamic centers. Three main areas are being addressed: their engagement with the capitalist economic system, secular democracy and nationalism, and modern/traditional cultures. This analysis resulted in several typologies of how Muslims Nusantara in America is expressing their identities. Finally, it ends with an assessment of to what extent that this case study can contribute to a further discussion on nurturing a positive hybrid American Muslim Youth identity.

This paper studies the development of Indonesian Muslim modernist movement, Muhammadiyah (established in 1912) especially in responding to the current global modernity - to the extension of nation-state system and the development of world capitalist economy. The study starts by a historical analysis which provides us with different modes of Islamic revival in Indonesia represented by Muhammadiyah. It argues that Muhammadiyah has been evolving into three main modes of articulations: socio-religious, socio-philosophical, and socio-technical. The next part identifies and elaborates more on the latest mode of revivalism (socio-technical) which is defined as Islamic social innovations. This mode approaches religious and social problems in totally different way from the previous modes. It is neither a liberal nor Islamist approach, but it is a type of hybridization which is defined by Cevik as Muslimism. In conclusion, this study confirms the insufficiency of traditional sociological approach of studying Islam and modernity or Islamic revival in general, and suggests a new framework of studying Islamic revival in a global age.

This study examines the logic of action of the current Indonesia foreign policy in climate change mitigation. Since the climate change conference in Bali in 2007, Conference of Parties (COP 13), Indonesia has advocated itself as an active global leader in climate diplomacy. At COP 15, in Copenhagen, Indonesia committed to reduce its greenhouse gas emission up to 41 percent below business as usual (BAU) by 2020. Many consider this as a very ambitious target. It is questionable whether this foreign policy is purely derived from Indonesia’s national interest or merely pressure from international community or Great Powers. This study will eclectically use the three approaches of foreign policy from neorealist (Baumann, Rittberger and Wagner 2001), utilitarian liberal (Freund and Rittberger 2001), and constructivist (Boekle, Rittberger and Wagner 2001) to understand the logic of action of Indonesia foreign policy on climate change mitigation. I argue that there are clear evidences of the existence of both logic of consequentiality: seeking autonomy and influence (neorealist) and maximizing gains (utilitarian liberal) and the logic of appropriateness: maintaining reputation as a member of international society (constructivist) in the formulation of the policy. I conclude that the climate change has enabled Indonesia as a state to increase its international influence, regain its domestic control, and strengthen its international legitimacy and acceptance.

This paper study The Chiang Mai Initiative Multilateralisation (CMIM) in order to understand the internalization of political culture of ASEAN. In contrary to Realist and Liberalist theories that see cooperation at the minimum as non-existent and at the maximum as purely instrumental in the pursuit of self-interest this paper will use a constructivist approach from Alexander Wendt towards the establishment of the CMIM. By analyzing Wendt’s three master variables that resembles the formation of collective identity of ASEAN and the legitimacy of the CMIM political culture, this paper concludes that the establishment of the CMIM has only for a small part internalized the political culture of ASEAN to a higher degree.