This thesis critically surveys the dynamics of social work modernization in the state of Indonesia. The study examines the polarization, characteristics and trends of social work throughout the history of Indonesia. The survey begins by reviewing the two contexts of the historical developments of social work in both the developed and developing countries of the Third World. This historical overview is pivotal to place the context of social work development in Indonesia. Tracing the origins and the nature of 'social work' in Indonesia under the pre- and colonial rule will further highlight the course of its development. The adoption of modern social work in the post-colonial is examined afterward. The historical examination of social work in Indonesia is particularly relevant in underscoring the roots of the present criticism leveled at Indonesian social policy and work.

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This study reviews the policy and practice of Islamic social welfare efforts in Indonesia. Findings from this study suggest that Indonesian Islamic welfare policies are ambivalent. The ambivalent character is due, in part, to the need of the government to maintain the status of Indonesia as a secular state, while at the same time, to accommodate Muslim aspirations to practice Islamic social welfare. Some Islamic welfare organizations have succeeded in combining Islamic social welfare programs with a modern social development perspective that is relevant to large national development programs. Dompet Dhuafa Republika's (DD) experience of collecting Islamic welfare funds and developing social welfare programs reveals significant potentials of Islamic welfare efforts to contribute to statutory social welfare services. These findings have shown that there is a promising prospect for Indonesia to further augment a pluralistic social welfare system.

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Thus thesis focuses on the roles of social work (on the part of governments and NGOs) in dealing with Indonesia's Ambon conflict (1999 to date). The research seeks to map the roots of the conflict and the interventions made by both level of government and NGOs and to examine the strengths and weaknesses of their social work efforts in conflict resolution. Based on an analysis of these efforts of these institutions, this thesis offers some suggestions as to an enhanced role for social work in dealing with future reconciliation in Ambon especially and in Indonesia generally.

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.

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Indiana University-Purdue University Indianapolis (IUPUI) / Existing zakat research reports little information about the living conditions of Indonesian zakat recipients. This study examined the perceptions of zakat recipients at Rumah Zakat, a charitable institution, in Yogyakarta. Semi-structured interviews solicited seven economic empowerment and seven socio-health program respondents’ narratives. This data collection method incorporating multiple approaches to data analysis, including phenomenology, revealed that economic empowerment respondents with more education and spousal support could better subsist after utilizing Rumah Zakat’s interest-free loans. And, compared to individual efforts or group support, spousal support helped significantly with business growth. These respondents typically earned incomes above the national standard of poverty. As their businesses grew, four respondents planned to employ the jobless. In the socio-health program, respondents had minimal education and incomes that fell below the national standard of poverty. A Rumah Zakat clinic gave these respondents four to five years of free health care services; it also facilitated collaborative learning. Although the services lowered their expenses, three respondents requested food distribution in addition to health care. Respondents benefiting from both programs reported a significant positive impact on their home economies, health, and social lives. Thus, an integrative program offering assistance with micro-credits, health care, food security, and education would better serve the poor.