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This study aims to explore the passive Islamophobia in the arts and culture subjects on the KTSP and K-13 curriculum of secondary schools. Employing the representation theory, this article explores the relationship between marginality and Islamophobia integrated into the fine arts curriculum. Through content analysis of 2 textbooks for grades VII and VIII, some elements of marginalization in the Islamic cultural values were found. The conception of Indonesian nationality originates from various internal solidarity and contestation between Islamism, Hinduism and secularism in resistance to imperialism. The fallacy in the narrative of the mainstream of Indonesian nationalism seen as deeply rooted in the legacy of Majapahit/Hinduism, which unwittingly calls Indonesia the new Majapahit needs to be straightened out. The construction of cultural nationalism, meanwhile, overrides Islamic culture and identity. This article indicates that the teaching of the nationality of Indonesian culture does not consider the heritage of Islamic arts and culture. The marginality and exclusion of Islamic arts and culture in the construction of Indonesian nationality through the art curriculum and art education policy shows passive Islamophobia internalized therein, instead of the existence of accommodation and respect for Islamic culture.

As the earliest Muslims and first known who introduced Islam in Southeast Asia, Dayah community has continuingly played a great role in retaining and spreading the Ash`arite school of theology in the region. Ash`arite theology is a major area of interest within the field of Islamic studies in Southeast Asia. The teachings of Māturīdite kalam have, however, received little attention, in particular its impact on local theology from many scholars. Furthering the legacy of Nasafi’s construction of Southeast Asian theology, this paper is an attempt to unearth Māturīdi’s significance among Southeast Asian Muslims by analyzing the content of dayah’s curriculum, explaining the intellectual network of Māturīdite ulema, and explicating the role of Ahlu al-Sunnah wa al-Jamaah consensus along with interviewing several key informants on the issues of Islamic theology. I craft this paper by arguing that Māturīdite kalam has considerable impacts on local theology, e.g., upholding rationality on God’s attributes, and relying on ilm mantiq method in justifying human freedom. This paper has great contributions in advancing the study of Southeast Asian Muslim theology and its relation to the concept of Islamisation of indigenous culture; like the concepts of cosmopolitanism and syncretism, and the finding of Māturīdi’s kalam in Southeast Asia.[Dayah di Aceh, institusi yang paling awal mengenalkan Islam di Asia Tenggara, hingga saat ini masih merupakan aktor yang berperan penting dalam mempertahankan dan menyebarkan mazhab Ash’ariyah di kawasan ini. Mazhab ini juga dominan dalam kajian Islam di Asia Tenggara. Pengajaran ilmu kalam Māturīdiah, meski mendapat porsi sedikit, pada khususnya berpengaruh pada teologi para ulama setempat. Artikel ini bertujuan untuk menggali signifikasi Māturīdiah dikalangan muslim Asia Tenggara melalui analisis materi kurikulum pengajaran di dayah, pemetaan jaringan ulama Māturīdiah dan mengurai peran konsensus para Aswaja. Dengan wawancara beberapa tokoh kunci dayah di Aceh, tulisan ini menunjukkan bahwa ilmu kalam Māturīdiah berpengaruh pada teologi lokal seperti; dukungan rasionalitas dalam mengenal Tuhan dan mempertimbangkan metode ilmu mantiq dalam pembenaran kebebasan manusia. Artikel ini mempunyai kontribusi penting dalam kajian teologi Islam di Asia Tenggara dan hubungan antar konsep dalam islamisasi budaya lokal seperti kosmopolitanisme, sinkretisme, dan teologi Māturīdi.]

Considerable studies have been undertaken on Islamic sects and radicalisation. There is, however, little work on textual analysis of traditionalist book, which is regarded as traditionalist collective identity. This article is a critical analysis of the term Ahl al-Sunnah Wa al-Jama`ah, with special reference to Sirajuddin Abbas’ book. ; I`tiqad Ahl al-Sunnah Wa al-Jama`ah. His articulation of the concept Ahl al-Sunnah Wa al-Jama`ah plays great role in radicalising traditionalist ideology and providing traditionalist Islamic activists the justification to go against Wahhabism. His interpretation of the concept is, however, strongly rejected by Wahhabis, because of imposing hatred and intolerance against Wahhabism. By using Fairlough’s critical analysis, I studied critically the content of Abbas’s book. Some concepts related to the articulation of Ahl al-Sunnah Wa al-Jama`ah are chosen and analysed to find the role of the book in underlying traditionalist ideology. Then, Abbas’ interpretations of the selected concepts are verified through the method of interview to unearth ideological articulation of Abbas’. DOI: 10.15408/sdi.v23i1.2405