Multicultural Inclusive Education in the Deradicalization of Islamic Education in Indonesia

It is projected that multicultural inclusive education will prevent acts of extremism and intolerance. This study aimed to examine how multicultural inclusive education could be used to deradicalize Islamic education in Indonesia. In June 2020, the researchers searched the Google Books database for library research. The prism technique was used to gather and extract data based on the established inclusion and exclusion criteria. According to the analysis, multicultural inclusive education can be employed as a substitute for instilling an understanding of peaceful coexistence in the contexts of nationality and humanity. If multicultural inclusive education is conducted properly by following the steps outlined, efforts to deradicalize Islamic education in Indonesia may be successful, as multicultural inclusive education is founded on consistency, openness, introduction, comprehension, recognition, and appreciation. This study illustrates that multicultural inclusive education can deradicalize Islamic education in Indonesia due to its adaptability to the primary material in Islamic education.

Refugees Adaptability on the Peaceful Coexistence with the Host Communities. A Case of Rwamwanja Refugee Camp- Uganda

This article looks at the possible ways for refugees to have peaceful coexistence of refugees with their hosts based on an understanding of the causes of conflict between refugees and host communities and how the existence of refugees impacts the lives of the host communities which also has a bearing on peaceful coexistence. Based on the descriptive design that employed both qualitative and quantitative approaches, the results are that there is a relationship between causes of conflicts and the peaceful coexistence of refugees in the Rwamwanja refugee settlement. The article also indicates that political incitement was the main cause of conflict, that illiberal and illiterate people within and outside the camp provided leeway for violence, and this affected peace negatively. The article further indicated that poverty, inequality, and marginalization or lack of respect were the major reasons for violence in the Rwamwanja refugee settlement. The article recommends that the government and the settlement management should initiate sustainable livelihoods through small-scale businesses among the people in the settlement to shock-absorb idleness and unemployed refugees and host community members who are blamed for violent inter-ethnic conflict. The article further recommends that Nongovernmental organizations and other religious societies, self-help groups, and Districts efforts should be strengthened by the government of Uganda and other stakeholders to aid in poverty reduction initiatives and promotion of peaceful coexistence among the refugees and host communities for socio-economic development in the area. Further at the policy level peaceful coexistence between refugee and host communities is possible if approaches like the degree that locals recognized their benefits from projects and services provided to refugees, clear guidelines for implementing local integration, including readily available information for refugees, guide how to distribute resources or implement programs, host governments should be clear towards local integration, meet their responsibilities to improve socio-economic conditions in areas affected by protracted refugee situations and support the full integration of refugees instead of confining them to camps.

Some Considerations

This chapter offers thoughts about origin and function of the Jovian Narrative. The Jovian Narrative is a composite text in which various narratives about Julian and Jovian circulating in northern Mesopotamia and the Syriac-speaking world were combined. The Jovian Narrative is part of the Syriac tradition of Christian discourse of imagination, and the author is likely to have made use of various Syriac narrative traditions. Edessa is in all probability the Christian intellectual center where most of these texts were produced, and the Jovian Narrative most likely had its origin in Edessa. For the composition of his text, the composer is likely to have made use of various Syriac narrative traditions as well as historical information. The compilation of the Jovian Narrative as a cohesive text should probably be seen against the background of the religious and geopolitical policy of the emperor Justinian (527–565). Under his reign the Roman–Persian military conflict flared up again in all vehemence after many years of peaceful coexistence between the two empires. Furthermore, the Jovian Narrative intervenes on an eschatological level in the conflict between Chalcedonians and non-Chalcedonians in the reign of Justinian. Jovian is presented as the eschatological realization of the ideal Christian emperor, who represents a return to the orthodox ideal as it existed under Constantine.

Epilogue

In general, historians have put too much trust in the negative opinion of Jovian’s person and reign held by Ammianus Marcellinus, Libanius, and other (pagan) writers who display an obvious nostalgia for Julian and his rule. Although Jovian died before his skills as ruler could be truly tested, it is fair to say that his eight-months rule was not only eventful, but also a promising new start for the Roman Empire after the turbulent and confusing reign of Julian. The presentation of Jovian as a new Constantine in the Jovian Narrative served the interests of Edessa in its christological conflict with Antioch and Constantinople under Justinian and is linked to a portrayal of Edessa as a pristine and ancient Christian city. In addition, the story expresses the wish for peaceful coexistence in northern Mesopotamia between Rome and Persia, as was accomplished by Jovian’s treaty with Shapur.

Environmentalism and Sustainability as an Expression of Islamic Morality

The present essay relates to a line of enquiry that focuses on the Islamic contribution to the values held in common by different cultural traditions, with the aim of working towards a shared ethical conscience and peaceful coexistence in the cities of a globalised world. The essay emphasises cultural specificities, starting with the terminology currently used to describe environmentalism and sustainability. Drawing on the works of a number of contemporary Arab Muslim intellectuals, my enquiry aims to look at environmental sustainability from an Islamic perspective, and to address it as part of the ethical heritage of Islam.

Wifehood (Im)politeness in Negotiating Responsibility, Position, and Solidarity in Ola Rotimi’s Our Husband Has Gone Mad Again

This study examines how wifehood is discursively practiced in Yorùbá traditional polygamous marriage system as portrayed in Ola Rotimi’s Our Husband Has Gone Mad Again. Purposively, excerpts involving the three wives of the major character, Lejoka Brown were basically sampled from the text. Through the instrumentality of politeness and impoliteness theories the study has unpacked the negotiation of responsibilities among wives in discharging their wifehood, where language is discursively used politely and impolitely based on the display of native competence and incompetence of the personalities involved. The study unveils hatred, unverified assumption, ignorance, anger and misconception as emergent factors that usually birth rivalry in wifehood negotiation of position that characterized impoliteness and family dysfunction in the rich verbal sociocultural setting. The study underscores the peaceful coexistence of wifehood within family discourse as a contribution to solving unhealthy marital issues characterized by linguistic politeness and impoliteness that pervade the contemporary society.

Introducing society

Public libraries have a societal duty to promote the peaceful coexistence between population and are therefore involved in integration work. However, the question is whether the integration perspective is suitable for addressing current issues or if other perspectives are more adequate. To study this, I conducted a literature review of published articles on Scandinavian public libraries’ integration work, six semi-structured interviews with male asylum seekers and an email interview with the chief operations officer at three asylum reception centres in Denmark. Using a lifelong learning perspective, I was able to consider the six asylum seekers’ experiences with integration in new ways. It became evident how integration is an ambiguous concept, and how the integration process does not constitute temporary phases but rather initiates lifelong learning processes, just like the activities native Danes conducts in their efforts to handle their lives in late modernity. The lifelong learning perspective probably cannot replace the integration perspective, but it may help us understand which activities are appropriate for public libraries to engage in. The public libraries’ task is not to assimilate, but to promote new citizens’ opportunities for peaceful coexistence by facilitating people’s participation in society.

عالمية الدعوة القرآنية للسلام وسبل تقريبها: قراءة في التفسير المنهاجي للإمام عبد السلام ياسين

The problem statement of this research is about Imam Yassine’s thought in his reading of Islamic past and present and Western intellectual trends, and about his long experience in the field of Da’wah, as Imam Yassine urged Muslims to be capable of handling the mission of the holy Quran. It becomes more complicated with Al-Tafsir al-Minhaji as an approach to interpret the holy Quran and ease it for Muslim youth understanding in Imam Yassine’s books about thought, education, Da’wah, mysticism and civilization. This research aims to explain how Al-Tafsir al-Minhaji concerns about the method of practicing Quranic interpretation in Da’wah for Muslim Ummah renaissance. The research also aims to highlight that achieving global peace is one of main Quranic objective that Muslim thinkers are paying a great attention to its role in dialogue between variant sectarianists and theologians. Researchers followed the descriptive and inductive methods to explore Yassine’s views about peace, civilization and argumentation. Some findings of this research: Imam Yassine confirms the necessity of coincidence between the Quranic objectives and political objectives; and calls for dialogue based on Quranic objectives and its component of wisdom and dynamic argumentation, which leads to peace. To understand the fluctuation of history in the light of Quranic exegesis, Imam Yassine scrutinized the Quranic objectives of peaceful coexistence and cultural exchange.

Elephantine

Elephantine. On Judeans in fifth century bce Southern Egypt In the fifth century bce a group of Judaeans lived as mercenaries in the Persian army on and around the island of Elephantine, as guardians of the southern border of the Persian empire and to shield the Persian trade interests. Documents show that these Judaeans had their own form of Yahwism. For almost 100 years they lived in peaceful coexistence with the Persian administration, the local Egyptian population, and with a dozen other ethnic groups settled on the island. From around 425 this pax persica was disrupted by local discords and the destruction by the priests of Khnum of vital elements of the Persian administration as well as the temple of Yahô. This contribution argues that the increasing urge of Egypt to abandon the Persian yoke and the influx of an extra group of Judeans – with a different form of Yahwism – around 420 created increasing tension between the different groups leading to the breakup of the peaceful cohabitation.

Medieval/Christian Nubia

“Christian Nubia” is a term that describes the cultures that developed south of Egypt roughly between the 5th and 15th centuries ce. Although it is often also called “medieval Nubia,” its major characteristic is Christianity, practiced by Nubian-speaking peoples living in at least three kingdoms, namely, Nobadia, Makuria, and Alwa. Very little is known about Alwa, both because of limited archaeological research in the region and due to the focus of written sources on Nobadia and Makuria, which were closer to Egypt. What is known about the Christian Nubian kingdoms suggests that they were heavily influenced by their northern neighbor. In the first centuries of the medieval era, Nubia received the Christian faith and church organization of Byzantine Egypt, and its church was subsequently subordinated to the Coptic Patriarchate of Alexandria. After the Arab conquest of Egypt, the relations between the Caliphate and Makuria were defined by an agreement called the Baqt, which was signed after a failed siege of the Makuritan capital in 651–652. The Fatimid period of Egypt coincided with the apogee of Christian Nubian civilization, while the arrival of the Ayyubids in the 12th century broke with a long-standing tradition of relatively peaceful coexistence. Interventions from the north increased under the Mamluks, particularly due to internal strife and dynastic conflicts in Nubia itself. After two tumultuous centuries, Muslim rulers took over the throne of Old Dongola, the capital of Makuria. Bedouins then pushed the centers of Christian authority to the peripheries of Makuria and to centers in northern Nubia, such as Qasr Ibrim and Gebel Adda, where the last Christian Nubian king is attested in an inscription in Old Nubian dating from 1483. Soba, the capital of Alwa and perhaps the largest city of Nubia, was also in ruins by the early 16th century, as witnessed by European travelers to the region.