This thesis focuses on an Islamic feminist community organization, and its activities in combating violence against women. The case example discussed in this study is the Rifka Annisa Women's Crisis Center (WCC Rifka Annisa) located in Yogyakarta, Indonesia. By examining the environment and the issues that WCC Rifka Annisa faces, broader thematic concerns can be applied to Indonesian society in general. This study reviews western feminist and community organizing approaches, and examines them in light of the specific religious, cultural, economic and political context in Indonesia. A blend of Islamic feminim and community organizing approaches has emerged in Indonesia. Data collection for this study was based on interviews and direct observations. Exploring this perspective will contribute to the knowledge, practice and values of social work generally, and development work in similar contexts in particular.

Typescript. / Thesis (Ph. D.)--University of Hawaii at Manoa, 1977. / Bibliography: leaves [217]-251. / Microfiche. / xiv, 251 leaves ill., maps

Typescript. / Thesis (Ph. D.)--University of Hawaii at Manoa, 1985. / Bibliography: leaves 291-306. / Photocopy. / Microfilm. / x, 306 leaves, bound ill., maps 29 cm

Thesis (Ph. D.)--University of Hawaii at Manoa, 2005. / Includes bibliographical references (leaves 347-373). / Also available by subscription via World Wide Web / xiii, 373 leaves, bound ill. 29 cm

vii, 476 leaves : tables ; 31 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--Dept. of Politics, University of Adelaide, 1979

The relationship between Muslims and Christian in Indonesia is and important subject. Apart from a few investigations on certain conflicts in different areas of Indonesia, little effort has been devoted to thoroughly examining the complexity of the relationship between the two religious groups. This study is an attempt to investigate the perspectives of the exclusivist and inclusivist Muslims on Muslim-Christian relations in Indonesia, especially during the New Order period (1965-1998). / In dealing with this subject, the theological and legal precepts on the ‘religious’ other as developed in some classical texts are explored briefly. In order to provide the historical background of current Muslim-Christian relations, the study then investigates policies of the Dutch, Old Order, and New Order governments on Muslims and Christians. During the Dutch regime, Christians received better treatment as compared to Muslims. This was deeply resented by some Muslims, who identified the Dutch as Christians and Christians as colonists. By the time Indonesians were approaching independence, Muslim, Christian and other religious groups were preoccupied with deciding the philosophical basis of the state, and the Sukarno government paid scant attention to the hidden tense relations between Muslims and Christians. With the shift to the New Order period, Muslim-Christian relations changed dramatically because Soeharto intentionally and carefully controlled Indonesians based on the policy of SARA. The study found that some elements of SARA policy caused tensions between Muslims and Christians. / In separate chapters, the study then explores the backgrounds and concerns of the exclusivists and inclusivists in relations to Muslim Christian relations. It found that among both exclusivists and inclusivists the degree of ‘exclusiveness’ or ‘inclusiveness’ varied, as they were influenced by their different backgrounds. In addition, within each groups or among individuals, the concerns on issues related to Muslim-Christian relations differed. Four main exclusivist institutions are discussed in the study: the Dewan Dakwah Islamiyah Indonesia (DDII), the Komite Indonesia untuk Solidaritas Dunia Islam (KISDI), the Forum Pembela Islam (FPI), and the Laskar Jihad. Key issues discussed by the exclusivists include the Christian ‘other’, relations between religion and the state, Christianisation, and the Ambon conflicts. The relations between the exclusivists and the Christians have been coloured largely by disharmony. Exclusivists believe that Christianity underwent alteration and that the God of Muslims is different from the Christian God, who is described as having offspring. In addition, all exclusivist groups in the study stated the view that it was the Christianisation activities that tore apart the relationship between Muslims and Christians. / In contrast, the relationships between inclusivists Muslims and Christians are coloured largely by harmony. The inclusivists chose to work within the New Order system for changes beneficial to Indonesian Muslims by avoiding direct conflict with the government and occupying themselves with intellectual endeavours. Against such a backdrop, the renewal of Islamic thought, characterised mainly by inclusivism, was introduced and developed. Moreover, the inclusivists hold the view that plurality is a law of nature (sunnatullah). Within this view, all religions are seen to adhere to the same principle of One Truth; and will therefore gradually find their ‘common platform’ or kalimatun sawa. As a reflection of their perspective on religious pluralism, most inclusivists admit the existence and rights of other religious believers, especially the ahl al-kitab. / The study found that it was the exclusivists who were more adamant in criticising the inclusivists through articles in their media or sermons in their mosques. Three of their important critiques are the belief that the inclusivists have established a link with Jews and Christians, that inclusivism weakens Muslim faith by giving new interpretations to the Islamic foundation texts that deviate from the accepted views, and that inclusivists lack concern about Christianisation. In contrast, the inclusivists tend not to criticise or respond to critiques directed at them by the exclusivists, as they consider these to be emotional or personal.

The discussion concerning the prospects for democratization in Muslim-majority countries has been revived in recent years. It has been widely argued that the repression and exclusion of Islamic movements from the political process in Muslim countries breeds radicalism, while political engagement and inclusion, however, encourages moderation and compromise. The fact that only few Muslim states have been affected by the recent global wave of democratization has raised many questions concerning the impact of Islam and Islamic activism on democratization. Does Islam or Islamic activism hinder democratization and strengthen authoritarianism in the Muslim-majority countries? Can democratization progress in Muslim countries without the full inclusion of the major Islamic forces in the formal political process?

This thesis examines how reason and freedom have been expressed in Islam through a study of the Mu'tazilite movement in 8th century Persia, the Indonesian Islamic scholar and educator Harun Nasution and the Liberal Islam Network formed in Indonesia in 2001.

[Truncated abstract] The May 1998 anti-Chinese riots brought to the fore the highly problematic position of the ethnic Chinese in the Indonesian nation. The ethnic Chinese were traumatised by the event, and experienced an identity crisis. They were confronted with the reality that many Indonesians still viewed and treated them as outsiders or foreigners, despite the fact that they had lived in Indonesia for many generations. During Suharto's New Order (1966-1998), the ethnic Chinese had been given the privilege to expand the nation's economy (and their own wealth), but, paradoxically, were marginalised and discriminated against in all social spheres: culture, language, politics, entrance to state-owned universities, public service and public employment. This intentional official discrimination against the Chinese continuously reproduced their

Jembrana disease virus (JDV) is a lentivirus causing an acute infection with a 17% case fatality rate in Bali cattle in Indonesia. Control of the disease is currently achieved by identification of infected areas and restriction of cattle movement. A detergent-inactivated whole virus tissue-derived vaccine is sometimes employed in affected areas. This thesis reports initial attempts to produce genetically engineered vaccines to replace the inactivated tissue-derived vaccine, which as it is made from homogenised spleen of infected animals, is expensive to produce and could contain adventitious agents present in the donor animals. 4 potential DNA vaccine constructs were created containing the JDV genes coding for the Tat, capsid (CA), transmembrane (TM) and surface unit (SU) proteins in a commercially available vaccine plasmid. These were assessed for functionality in a range of in vitro and in vivo assays. All proteins were expressed in vitro and administration of 2 of the constructs by a commercial ‘gene gun’ into the epidermis of mice resulted in antibody production to the appropriate protein. Due to the difficulties of licensing such a DNA vaccine in Indonesia, these vaccines were not progressed further. A mathematical model was developed to describe the progression of the acute phase of Jembrana disease following experimental infection with JDV. The model divided the disease into 6 phases based on the rates of viral replication and clearance calculated from data on sequential plasma viral RNA load detected by quantitative reverse-transcription polymerase chain reaction. This allowed statistical comparison of each phase of the disease and comparison of the severity of the disease process in groups of animals. The use of the model overcame the difficulty of comparing the disease in different animals as a consequence of the animal-to-animal variation in the disease process. The mathematical model was used to identify differences in the pathogenicity of 2 strains of JDV. One strain, JDVTAB caused a more rapid onset of disease in non-vaccinated controls, a significantly higher virus load at the onset of the febrile period and a higher peak viraemia than in animals infected with JDVPUL. This provided the first evidence of variation in pathogenicity of JDV strains. The measurement of virus load also demonstrated that some JDV infected animals developed a clinical disease that was not typical of that which had been reported previously. When infected with less than 1,000 infectious virus particles, up to 20% of infected animals failed to develop a febrile response. Infection of these animals was confirmed, however, by the detection of a high titre of circulating virus particles in plasma. These atypical infections had not been reported previously. Application of the mathematical model describing the progression of the disease in individual animals was used to examine the effect of vaccination with the inactivated tissue-derived vaccine on the progression of the disease. Several effects were noted in vaccinated animals that were subsequently infected with JDV: a reduction in the duration of the febrile response, a reduction in the severity of the febrile response in the early phases of the acute disease, and a reduction in virus load in the early and later phases of the disease process. The effect of vaccination with recombinant Tat, matrix (MA) and CA protein vaccines expressed in a bacterial expression system on subsequent JDV infection was also examined. A vaccine incorporating recombinant Tat and CA vaccine emulsified with Freund’s incomplete adjuvant decreased the febrile response particularly in the later stages of the acute disease process, decreased the severity of the leucopenia in the later phases of the acute disease, and decreased the virus load in some but not all phases of the acute disease process. Vaccines administered with Freund’s incomplete adjuvant were more efficacious than vaccines administered with QuilA, the latter actually exacerbating the disease process in vaccinated animals.