The main purposes of this study were to learn how frequently the faculty members of the College of Education used selected adult learning principles in teaching and how aware their students were of being taught with those principles. Five principles of adult learning were measured: (1) using the experiences of learners in teaching, (2) allowing for individual differences, (3) allowing for different teaching and learning styles, (4) guidance toward self-directed learning, and (5) providing evaluation/feedback.Respondents of this study consisted of all faculty members (the number was 82) and 160 students. Data were collected by using two six-point scale instruments.Findings1. Responses of the faculty members classified by departmental membership, sex, age, years of teaching experience, civil service grade, and language used at home, how frequently they used the five selected adult learning principles were almost the same in all classifications, except the responses of the faculty members who spoke in the Indonesian language in their use of the principle of using the experiences of learners in teaching. 2. Responses of the students classified by departmental major, sex, years of study, and part-time and full-time status about how frequently their teachers used the five selected adult learning principles indicated almost the same percentages among sub-classifications.3. Faculty members' reports were higher or "different" from students' reports about using the principles of (1) using the experiences of learners in teaching, and (2) providing evaluation/feedback. Faculty members' reports were "almost the same" as students' reports about using the principles of (1) allowing for individual differences, (2) allowing for different teaching and learning styles, and (3) guidance toward self-directed learning.Conclusions1. Seemingly, classification by department, sex, age, years of teaching experience, civil service grade, and language used at home did not influence how frequently the five selected adult learning principles were used by the faculty members, except in their use of the principle of using the experiences of learners in teaching by the faculty members who spoke the Indonesian language.2. Seemingly, classification by department, sex, years of study, and part-time and full-time status did not influence how frequently students reported being taught using the five selected adult learning principles.3. Faculty members reported use of the five selected adult learning principles were almost the same as students' reported experiences of being taught with those principles, with the exception of the principles of (1) using the experiences of learners in teaching, and (2) providing evaluation/feedback, which were higher than students' reports. / Center for Lifelong Education

This study used combined methods of observations, interviews and document analysis to understand issues related to aging in Indonesia. The study describes relevant policy and practices for older persons in Indonesia, and discusses major social issues of poverty, the need for social security, and ambivalent views of older people in Indonesian society. While the Social Department Affair (Depsos) has pioneered in providing initiatives for older persons, the benefits of these supports are often limited (e.g., formal sector, urban areas). Complexities of the emphasis on family caregiving, constrained government budgets, and social stigma (e.g., "the last priority") mean that older people do not necessarily receive appropriate support from government and society. The role of religion, culture and gender in shaping aging issues are specifically discussed. It would seem that improving the lives of older people in Indonesia requires a social work approach drawing on outside examples while maintaining local tradition.

While much has been written on the relationship between Islamic law and customary law in Muslim countries, for the most part, the literature reflects the conflict approach. To date, this methodological framework persists as most Western Islamicists continue to view the encounter between the two legal systems as conflict ridden. This thesis is an attempt to re-evaluate this entrenched paradigm. / By utilising the principles of Islamic legal methodology (usul al-fiqh) in conjunction with legal and socio-political approaches, this study seeks to shed new analytical light on the encounter of Islamic law with adat law (customary law) in Indonesia. The two legal systems, it is argued, have a shared existence long pre-dating the intervention of the colonial powers in Indonesian legal affairs, which speaks of accommodation and coexistence. In what is both a syncretic and a purist society, Indonesians have successfully harmonized the two legal traditions such that compromise and derivative solutions, based upon elements from both legal systems, have often been attained. In post-colonial Indonesia, the dialogue between the two sets of laws persists today as the tradition of avoiding conflict in legal resolution continues uninterrupted by the flux in legal policy from colonial to national rule. Family law in particular illustrates the endurance of such a phenomenon in the current period. Three cases--conditional repudiation, common property in marriage and obligatory bequest--are discussed as models of the two substantive legal systems working jointly to construct a new legal entity. The conciliatory exchange between Islamic and customary law in Indonesia refutes therefore the paradigm by which the two legal systems are posited as irreconcilable.

The present dissertation studies the Islamic nature of the Acehnese state in the seventeenth century---a subject much neglected by area scholars and Islamicists alike due to the hybrid nature of Southeast Asian Islam. It examines not only the state's Islamic institutions but also its political culture and policies towards Islam. The Acehnese theory of kingship during the period under study manifests a decidedly Islamic character. Deemed to possess both political and religions authority, the office of the sult&dotbelow;an was viewed as necessary and its incumbent responsible for both the prosperity of his people and the enforcement of Islamic dogma. The court's policies towards Islam, given outward expression in elaborate religious rituals and ceremonies, reveal an imperial tradition in which the ruler himself was the head of the Muslim state, despite the apparent admixture of Southeast Asian elements. Other more traditional Islamic institutions were also fundamental to the Acehnese state. The 'ulama' played a significant role in both the religions and political spheres, while Islamic law became a dominant part of the judicial system, alongside adat (customary law and royal edicts/tradition). Jihad as well served to define the ideology of the state. In spite of its Southeast Asian appearance, therefore, the Islamic nature of the Acehnese state was more evident than in many other Muslim states in the region, such as fifteenth-century Melaka and seventeenth-century Mataram, a situation induced by geography, historical Islam, and the nature of Acehnese tradition.

The coming of the Portuguese to Malacca in 1511 disrupted the existence of the people of the Malay-Indonesian archipelago, where trade and Islam were the main influences. The Christian European intruders were regarded as both economic competitors and religious enemies. The Muslim kingdoms of the region put up fierce resistance to the Portuguese. The strongest opposition was shown by Aceh. Its response was mainly expression in three aspects; military action, political maneuvering and economic reaction. Jihad (holy war) also played an important spiritual role in the response. This resistance combined with the strategic location of Aceh in the northern tip of Sumatra and the support of other Muslim powers accelerated the rise of Aceh in the sixteenth century.

This thesis deals with the political participation of Muslim women since the colonial period into the New Order period. It is a study of the Indonesian women's movement in its different trends: the roles of women in gaining and defending Indonesian independence as well as in Indonesia's politics in the Liberal Democracy, Guided Democracy, and New Order periods. It investigates the reasons for the relatively limited participation of women in politics. This low level of political participation is indicated by the ratio of women membership in the House of People's Representatives (DPR, Dewan Perwakilan Rakyat), in the Consultative Assembly (MPR, Majelis Permusyawaratan Rakyat), and in the central boards of political organizations. This thesis also focuses on the political career and discourse of Aisyah Aminy, and examines her involvement as a case study. The prominence of Aisyah Aminy lies in her ability to transcend the barriers which usually obstruct Muslim women from getting involved in politics.

This dissertation surveys the historical and intellectual development of the Ṭariqa Qadiriyya Naqshbandiyya (TQN), the amalgamated Sufi order founded in Indonesia by Shaykh Aḥmad Khaṭib Sambas (d.1875). After a brief recapitulation of the progress of Sufi orders in and beyond Java, it looks at the life and activities of Shaykh Sambas, and analyzes in particular his work Fatḥ al-`Arifin, situating it against the Qadiriyya and Naqshbandiyya sources that inspired it. The focus then switches to the transmission of the TQN doctrines by Sambas's disciples, especially `Abd al-Karim Banten (b. 1840), and the gradual dispersal of the order throughout the archipelago, which resulted in the formation of branches that maintained separate existences but largely similar teachings. This leads into a discussion of the TQN of Suryalaya (west Java), one of the most significant branches of the TQN in present-day Indonesia, although some attention is given also to other TQN centers, such as Mranggen and Rejoso in central and east Java, and to the writings of shaykhs in these regions. Although the main teachings of the ṭariqa have remained constant, local shaykhs have some cases developed in response to local circumstances; thus we find in the case of the TQN of Suryalaya, that its shaykh, Kiyai Haji Shohibulwafa Tajul `Arifin (better known as Abah Anom) has concentrated on dhikr as an educational tool and as a means towards healing young drug addicts and victims of other mental illnesses. The spiritual and social benefits of TQN teachings came across clearly in Abah Anom's work Miftaḥ al-Ṣudur, which contains his views on a variety of mystical subjects, and which is analyzed in the final chapter. There we find that Abah Anom preserves TQN teachings intact while stressing some of its aspects and de-emphasizing others that preoccupied the order's founder, such as the doctrine of muraqaba.

Bibliography: leaves 550-591. / xvi, 591 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, Dept. of Commerce, 1999

Title page, table of contents and abstract only. The complete thesis in print form is available from the University of Adelaide Library. / Employing a combination of ethnographic and clinical methodology, this study aims to explore the psychocultural dimensions of recovery from first episode psychotic illness in a Javanese setting, specifically Yogyakarta. Although the rate of recovery was comparable with that in developing countites, the thesis argues that psychocultural factors play a role in promoting recovery from psychosis. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1277708 / Thesis (Ph.D.) -- University of Adelaide, School of Medicine, 2006

Title page, table of contents and abstract only. The complete thesis in print form is available from the University of Adelaide Library. / Employing a combination of ethnographic and clinical methodology, this study aims to explore the psychocultural dimensions of recovery from first episode psychotic illness in a Javanese setting, specifically Yogyakarta. Although the rate of recovery was comparable with that in developing countites, the thesis argues that psychocultural factors play a role in promoting recovery from psychosis. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1277708 / Thesis (Ph.D.) -- University of Adelaide, School of Medicine, 2006