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The pondok-pesantren is an Islamic educational institution which plays an important role in Indonesia. Being the earliest such institution, it has an effect on the educational field in the Archipelago.

This thesis studies Moenawar Chalil's reformist thought, as it was patterned after that of earlier reformists. Issues which have been long formed the heritage of religious reform appear therein, ranging from a call to return to the original sources of Islam to condemnation of popular religious practices. In his approach to Qur'an-interpretation, Chalil stripped the texts of legendary traits, rejected the principle of naskh, offered a particular approach to the interpretation of the mutashabihat verses and emphasized the i'jaz 'aqli/. His aim was to revitalize the Qur'an's function as a guide for modern life and to stress its compatibility with present modes of thought. Chalil's call for the emulation of the Prophet's sunnah was designed to reestablish the latter's direct link to rulings of a legal nature. He urged greater scrutiny of the authenticity of hadiths in order to restore the simplicity of faith and to halt inappropriate practices falsely attributed to the Prophet's example. This attitude was the logical outcome of his puritan stance, which was also manifested in the scope of his ijtihad which he restricted only to matters related to the purification of 'aqidah and 'ibadah. Similarly, Chalil's total rejection of the practice of taqlid shows his puritan agenda which went beyond even that of the early reformists. This extreme position, however, led him to misunderstand the true meaning of taqlid and its role both in the procedures of the judicial system and in shaping the faith of the 'awamm. Chalil's concept of ittiba' did not assess the intellectual state of the 'awamm, whose inability to detect the reasons behind the proofs meant that they would inevitably have to remain in a state of taqlid. Similarly, his call for the abandonment of the madhhab only helped to foster a new taqlid in response to this position. Also central to Chalil's reformist thought was his revision of the understanding of the basic tenets of Islam and his correction of the tradition

Against the background of Indonesia's ethnic resurgence and social cleavage in the wake of the fall of Soeharto regime in mid-1998, this thesis seeks to identify the factors that have led to a particular incidence of this discord: the perceived inequity in access to economic and governmental resources, i.e., access to jobs in the public sector and to public health services. Taking modernization theory as its framework, the thesis compares the ascribed factor, i.e., Javanese or non-Javanese ethnicity, and certain other factors, i.e., level of education, region of origin and place of residence (urban or rural area) and evaluates the resulting data. The thesis argues that respondents who have a high level of education, live in a region closest to a national center and reside in an urban area, which are relatively more exposed to modernization, are better off in terms of access to economic and governmental resources regardless of their ethnic membership.

In this study I investigate the influence and reception of Paulo Freire in Indonesia with a specific question in mind: To what extent has Freire influenced educational thought and practice in the country? This study shows that Paulo Freire has been known in Indonesia since the early 1970s, although he was at first familiar only to certain groups. In the 1980s, the discourse and practice of Freirean education was more extensive than in the 1970s, with both domains (discourse and practice) equally balanced. The trend in the 1990s up to 2005 shifted: there was a more extensive discussion of Freire than implementation of his theory and methodology in practice. / This study shows that Paulo Freire has left a considerable intellectual legacy to Indonesian educational scholars and practitioners. In fact, his cultural and educational philosophies have become subjects of discussion amongst social activists, educational practitioners and scholars concerned with educational issues. It is no wonder that many articles, books and theses by and on Freire are available in the Indonesian. I would venture to say that no other foreign educational thinker has gained such acceptance in Indonesia. / The study explores as well the attempts to connect Freire to Islam---the faith of a majority of Indonesian---demonstrated by the publication of many articles and theses that tried to compare and connect the two. This is, to the best of my knowledge, a new feature in Freirean scholarship. My contention is, however, that any attempt to compare Islam and Freire is likely to fall into apologetic, in the sense that this would only confirm that Islam also insists on the idea of liberation, as Freire did, without trying to analyze why such an idea has never developed in Islamic education. The fact that Islam, since its appearance, has concerned itself with liberation and taking the side of the poor cannot be denied. However, using this fact to legitimate Freire's educational philosophy and practice is less productive, because it does not make a substantive contribution to re-developing and re-structuring Islamic education, which is essentially conservative. / Freire in Indonesia is not only influential in the realm of discourse, but in that of practice as well. In this study I investigate the experiences of Indonesian educational practitioners in applying Freire's educational philosophy and methodology to certain discrete groups within the society, namely, villagers in Papua, the rural poor in Maluku Tenggara, workers, peasants, street children, university students, and NGO activists. / From my investigation, became clear that it was not Freire's concept of literacy that found favor with Indonesian educational practitioners; rather, it was his vision of education as a means of improving critical capacities within learners and of driving social transformation. No evidence could be found of any group or individuals in Indonesia applying Freire's approach in a systematic way and as a whole; most, rather, mixed this with other concepts, such as community organizing and community development. / The positive reception of Freire in Indonesia does not necessarily mean that his thought is accepted blindly or without critique. Several criticisms offered by Indonesian educators of the theories of Paulo Freire are highlighted in this study, although few of them have not been raised before.

This thesis studies the attitudes of the religious scholars associated with the dayah, the traditional institution of religious learning in Aceh, Indonesia, towards issues of the modernization of Islamic law. In the history of Islamic society in Aceh, these scholars, the 'ulama' dayah, have shown great initiative in guiding their society as it sought solutions to various problems. Their response was not confined merely to religious matters but also extended to the economic, political and social problems. / The impact of modern science and technology has led to many changes in economics, agriculture, medicine, and other fields. All these changes have to be evaluated in terms of their status in Islamic law, because Muslims have always sought to lead their lives in accordance with Islamic teachings. The 'ulama' dayah, have contributed to meeting the challenge of resolving such problems. In formulating their decisions, the 'ulama' dayah usually refer to the standard texts of the four classical schools of Islamic law. The reliance on classical texts is justified by their conviction that present-day 'ulama' are unable to exercise ijtihad independently since they lack the qualifications which have been traditionally demanded of a mujtahid.

The creation of an optimum environment to support educational goals is important to the success of a university. North Sumatera University (NSU) was born and grew for three decades without having been designed and controlled by a planning process. As a result it became a state university that: does not have a strong sense of identity; does not have a well-planned circulation system for pedestrian and vehicular traffic; does not have a coherent orderly, relaxing environment for those who work and study within it.In 1984 The minister of Education chose the university to become a pilot project for the development of universities in the west part of Indonesia. The university hired an architectural consultant (for whom the researcher worked as junior architect) to develop a master plan. The master plan was completed and approved in 1986. However, it is the opinion of the researcher that the proposed master plan is weak in addressing critical issue relating to landscaping, public areas, circulation system, organization of the campus facilities, and social relevance to the local communities.The North Sumatera University is located on the second biggest island in the country. NSU represents the National government's attempt to decentralize the education system from only the central province to the western and eastern areas. Most of the senior high school students from both provinces seeking college education are choosing prestigiousuniversities, currently in the central provinces. The goal of this creative project project was to illustrate opportunities for NSU to develop into a prestigious institution. Through creative and approriate re-design of the campus NSU can develop an attractive character and support strong ties with the community of Medan. This creative project redeveloped a comprehensive master plan for North Sumatera University, illustrated potential site design development and as well addressed possible concepts of campus management. / Department of Landscape Architecture

Following the creation of Ikatan Cendekiawan Muslim Indonesia ICMI, Indonesian Muslim Intellectual Association) on December 6, 1990, an event which had shaken the Indonesian political scene, discussion of the relation and affinity between Islam and the state once again came to the fore. The controversy surrounding ICMI's establishment revolved around two basic questions, namely, whether it was a political maneuver by the New Order government, or a true manifestation of the Muslim community's aspirations. The resulting situation prompted a large number of responses from people of various backgrounds. Support, opposition and neutrality towards ICMI arose during its five year existence (1990-1995). These responses took cognizance of the hidden motives behind the New Order's political support of the organization, as well as the government's new appreciation and accommodation of Islam and Muslim demands. / The present thesis will thus note, evaluate and analyze these responses in light of the specific context surrounding ICMI's establishment, as well as the numerous analyses extended by various political observers. The thesis will also seek to explain why ICMI became a phenomenon welcomed by most Indonesian Muslims.

This study examines the producer and consumer welfare associated with structural change of supply attributed to the effect of a government policy restricting the size of the production unit. The performance of the poultry industry in Indonesia is analyzed in terms of producer and consumer welfare using supply and demand elasticities. The elasticity of supply and demand were estimated using the Seemingly Unrelated Regressions (SUR) method. The hypothesized policy-induced structural change is estimated through a dummy variable accounting for shift in supply associated with implementation of the policy. / It is found that structural change induced by the restructuring policy shows a negative impact on the output supplied and welfare of society. Welfare losses are estimated for different levels in the marketing system namely producer, wholesaler and retail levels. Eighty percent of the losses are shared approximately equally by producers and consumers with the remaining twenty percent borne by the marketing sector.

The conflict between adat law and Islamic law is still a current issue in today's Indonesia. It is rendered even more controversial because it deals with the spheres of family law, marriage law and the inheritance system in particular. This is exacerbated by the fact that Indonesia is home to such a wide variety of social systems. Family structure patterns range from patriarchy to matriarchy and every shade between, with each system being supported by a nexus of indigenous or adat laws. To complete the confusion, there is the residual influence of Dutch policy. / Of the many attempts that have been made to resolve the situation, the contribution of Hazairin (1906--1975) deserves particular attention. Realizing that fiqh or Islamic law is the product of another place and time, he sought to accommodate it more to the realities of Indonesian Muslim society. For him this meant abandoning the Dutch legacy of privileging adat law over Islamic law, and replacing it with what he called a "bilateral system," based primarily on the Qur'an and h&dotbelow;adith. (Abstract shortened by UMI.)