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JAMES B. HOESTEREY

During the years following 9/11, Indonesia’s foreign ministry promoted Indonesia as the model for “moderate Islam.” More recently, in the wake of the Arab Uprisings, Indonesia sponsored several workshops with Egyptian and Tunisian politicians and civil society leaders in order to “share lessons” from Indonesia’s democratic transition from authoritarian rule. Further still, Indonesia has tried to reposition itself as a global peace broker within the Organization for Islamic Cooperation (OIC), most recently hosting OIC’s Extraordinary Summit for a just solution in Palestine. Read the full article »

LUDOVIC LADO

Sub-Saharan African societies, described as community-oriented, are often compared with Western societies pictured as individualistic. But this simplistic divide can be misleading. The postcolonial predicament in Sub-Saharan Africa is a complex conundrum that encapsulates various dialectical processes involving the constant renegotiation of the relations between community and the individual, belonging and autonomy, submission and rebellion, authority and autonomy. Read the full article »

STEFANUS HENDRIANTO

The abortion debate in Indonesia is a fitting illustration of the global trend toward liberalization of access to abortion across the world. In Indonesia, this phenomenon cannot be separated from the constitutional reform that took place more than a decade ago. This phenomenon immediately raises a question of how Muslims and Christians will respond to the new notion of constitutionalism. Read the full article »

EBENEZER OBADARE

Since January of this year, the Redeemed Christian Church of God (RCCG) Nigeria has hosted Divine Encounter and Shiloh Hour, a special monthly ministration and prayer service, in Abuja, the Nigerian Federal Capital Territory (FCT). April’s version of Divine Encounter took place in the city’s 60,000 capacity National Stadium complex against a backdrop of a prolonged fuel scarcity that virtually crippled social life and economic activities across the country. Read the full article »

CECELIA LYNCH

In addition to admiration, Jakelic’s talk prompted two other reactions. First, I differ with her on the role of “power” -- in particular, her desire to move “beyond the discourse of power,” and I question whether her activists move beyond it, too. Second, I would ask her to address in more detail the problems and possibilities of fluid boundaries between religious and secular categories and identities. Read the full article »

HEATHER DUBOIS

Just as the identification ‘religious’ says only little in itself, there’s no such thing as the secular person. The Asadians are correct that these words come to life – have salience – in mutual tension. Like other identity categories, ‘religious’ and ‘secular’ are defined through historical use. The fact that someone is religious may seem unimportant to that person. Perhaps what matters in time x, place y is membership in St. Hedwig’s Polish Catholic Parish versus St. Casimir’s, a church equally Polish and Catholic. Read the full article »

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KYLE LAMBELET

Can secular and religious actors engage each other beyond the discourse of power? Prof. Slavica Jakelić argued that they can. In a recent lecture, Jakelić recast the religious-secular binary as one of “enriching and chastening” exchange. Read the full article »