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""The worlds of law and religion increasingly collide in Parliament and the courtroom. Religious courts, the wearing of religious symbols and faith schools have given rise to increased legislation and litigation. This is the first student textbook to set out the fundamental principles and issues of law and religion in England and Wales. Offering a succinct exposition and critical analysis of the field, it explores how English law regulates the practice of religion. The textbook surveys law and religion from various perspectives, such as human rights and discrimination law, as well as considering the legal status of both religion and religious groups. Controversial and provocative questions are explored, promoting full engagement with the key debates. The book?s explanatory approach and detailed references ensure understanding and encourage independent study. Students can track key developments on the book?s updating website. This innovative text is essential reading for all students in the field"-- Provided by publisher."The worlds of law and religion increasingly collide in Parliament and the courtroom. Religious courts, the wearing of religious symbols and faith schools have given rise to increased legislation and litigation. This is the first student textbook to set out the fundamental principles and issues of law and religion in England and Wales. Offering a succinct exposition and critical analysis of the field, it explores how English law regulates the practice of religion. The textbook surveys law and religion from various perspectives, such as human rights and discrimination law, as well as considering the legal status of both religion and religious groups. Controversial and provocative questions are explored, promoting full engagementwith the key debates.The book?s explanatory approach and detailed references ensure understanding and encourage independent study. Students can track key developments on the book?s updating website. This innovative text is essential reading for all students in the field"-- Provided by publisher."

""Examines the management of religion in Indonesia. It discusses how Christianity has developed in Indonesia, how the state, though Muslim in outlook and culture, is nevertheless formally secular, and how the principal Christian church, the Java Christian Church, has adapted its practices to fit local circumstances"--"

"Undang-undang Dasar 1945 mensyaratkan bahwa adanya jaminan yang diberikan kepada Negara terkait dalam hal kebebasan beragama, berkeyakinan, dan beribadah di Indonesia. Jaminan terhadap kebebasan beragama, berkeyakinan, dan beribadah nyatanya juga diatur dalam Undang-undang nomor 39 Tahun 1999 tentang Hak Asasi Manusia, Undang-undang nomor 12 Tahun 2005 tentang Pengesahan Kovenan Internasional tentang Hak-hak Sipil dan Politik, dan Deklarasi Universal Hak Asasi Manusia. Berlandaskan UUD 1945 dan Undang-undang lainnya yang terkait dengan kebebasan beragama, berkeyakinan, dan beribadah maka dikatakan bahwa Indonesia adalah Negara Religious Nation State dimana sebuah negara kebangsaan yang religius yang melindungi dan memfasilitasi berkembangnya semua agama yang dipeluk oleh rakyatnya tanpa adanya pembedaan besarnya jumlah pemeluk masingmasing. Hal ini yang perlu untuk di buktikan terlebih dahulu, bahwa Negara memang telah memberikan perlindungan dan jaminan atas kebebasan beragama, berkeyakinan, dan beribadah dengan jalan mengimplementasikannya di dalam kehidupan beragama. Untuk itu penulisan penelitian ini lebih mengarah kepada penelitian Deskriptif-normatif, dengan menyajikan pendekatan data berupa keadaan dari beberapa kasus yang terjadi di masyarakat, dan dari beberapa kasus yang ada, di ambil salah satu sampel kasus untuk dapat diteliti penerapan hukumnya berdasarkan Undang-undang yang terkait dengan kebebasan beragama, berkeyakinan, dan beribadah di Indonesia.Dari hasil penelitian ini nantinya diperoleh simpulan, bahwa negara lewat aparaturnya telah gagal menjalankan dan mengimplementasikan kebebasan beragama, berkeyakinan, dan beribadah. Sehingga konstitusi dapat dikatakan hanya bagus diatas kertas. Keadaan ini dibuktikan dari beberapa kasus terkait dengan kebebasan beragama, berkeyakinan, dan beribadah dimana salah satu kasus yang dianalisa adalah kasus yang dialami oleh Jemaat GKI Yasmin Bogor.

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Indonesian Constitution of 1945 requires that the assurance given to the State concerned in terms of freedom of religion, belief, and worship in Indonesia. The assurance of freedom of religion, belief, and worship in fact also regulated in act no. 39 of 1999 on Human Rights, act no. 12 of 2005 on Ratification of the International Covenant on Civil and Political Rights and Universal Declaration of Human Rights. Based on the Constitution of 1945 and other laws relating to freedom of religion, belief, and worship it is said that Indonesia is a Religious Nation State in which a religious nation-state that protects and facilitates the development of all religions adopted by people without any distinction of the large number of religious. It is necessary to be proved first, that the State does have the protection and assurance of freedom of religion, belief, and worship by implementing it in the religious life. For the writing of this research is more directed to the descriptive-normative research, the present approach to data is a state of some of the cases that occur in society, and of some of the cases, in one grab sample of cases to be investigated the application of the law under the Act which related to freedom of religion, belief, and worship in Indonesia.

From these results will be obtained conclusion, that the state apparatus has failed to carry through and implement the freedom of religion, belief, and worship. So the constitution is applied only on paper and it is not applied in public life. This situation is evidenced in some cases related to freedom of religion, belief, and worship where one of the cases analyzed is the case that the Church of GKI Yasmin Bogor."

"Pemikiran Abdurrahman Wahid tentang hubungan agama dan negara pada dasarnya bertititik tolak pada kerangka membangun masyarakat bangsa melalui faham kebangsaan, artinya dalam berbangsa dan bernegara, ia harus dipahami dalam kerangka nasional. Begitu juga pengertian menyeluruh tentang syari'at islam, dalam pandangan Abdurrahman Wahid masalah i'tiqadi'ah dipahami sebagai wilayah politik untuk memperjuangkan ideologi negara, mu'amalah dipahami sebagai upaya memperjuangkan hak-hak warga negara melalui Undang-Undang Dasar 1945, dan akhlaqiah dipahami sebagai upaya berdakwah dengan moralitas. Oleh karena itu, negara yang menjadi keyakinan mayoritas penduduk Indonesia merupakan wilayah privat yang tidak boleh diinterversi atau disubordinasi oleh negara, begitu juga negara, sesuai dengan ketentuan yang diatur oleh UUD 1945, harus benar-benar dilaksanakan untuk memperjuangkan hak-hak berkeyakinan dalam kerangka pembangunan nasional.Adapun konsepsi tentang hubungan agama dan negara Rebublik Indonesia, dalam pemahaman Abdurrahman Wahid dirumuskan dalam tiga bahasan pokok, yaitu : Pertama, finalisasi Pancasila sebagai ideologi negara, karena perjuangan mengenai ideologi tersebut, pada dasarnya bukan didasarkan pada unsur keterpaksaan umat Islam, melainkan didasarkan pada kesadaran yang diwujudkan sebagai penghormatan untuk bersama membangun masyarakat bangsa. Kedua adalah mengenai hubungan simbiotik antara agama dan negara, yang dimaksudkan untuk menjaga hubungan secara proporsional, artinya warga negara tidak boleh mencari legitimasi keagamaannya kepada pemerintah, begitu juga sebaliknya pemerintah tidak boleh mencari legitimasi politiknya kepada agama tertentu, terlebih ia tidak boleh mempolitisasi agama sebagai kendaran politik. Ketiga adalah mengenai konsep pribumisasi Islam yang dimaksudkan untuk mempermudah implementasi hukum Islam menjadi negara tanpa tercerabut dari budaya lokal (bangsa). Sedangkan demokrasi yang dipraktikkan oleh negaranegara Barat adalah tergolong sekuler, yaitu ia dipahami sebagai semangat untuk memisahkan urusan agama dan negara. Implikasi negara yang berfaham sekuler adalah negara tidak satu sen pun mengeluarkan uang untuk kepentingan agama, yang berarti keberadaan seperti Departemen Agama, Peradilan Agama, urusan Haji, dan kurikulum agama dalam semua jenjang pendidikan harus dihapuskan.

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The thoughts of Abdurrahman Wahid about state and religion are basically based on the framework to built nation society through nationalism, in which nation and state. Islam has to be understood in national framework. The complete meaning of Islamic Shari'a, in the Wahid's opinion, has a various meaning. The meaning of theology is understood as political region or struggling for the state ideology, mu'amalah (transaction) can be understood as struggling effort for civic rights through UUD 45 and morality can be understood as teaching effort by morality. Therefore, Islam becoming Indonesian's belief as private matter may not be intervened and subordinated by state, as well as state, according to constitutional law (UUD 45), has to really conduct the struggle for civic right to national development.

And the conceptions of Republic Indonesia and Islam relation, according to Abdurrahman's opinion, are formulated in three fundamental discussion, that concern to finalizing Pancasila as state ideology, because the struggle of ideology basically not relied on compulsory from Muslim, but based on a awareness realized as respect to develop nation state together. Matter is symbiotic relation the second between state and Islam to remain to take care of intercourse proportionally, so citizen may not look for its religious legitimacy to certain religion, particularly he may not make religion as political desire. The third matter is concept "pribumisasi Islam" intended to facilitate implementation of Islamic law as state law. While democracy foundation practiced by western countries is assumed secular, comprehended as spirit to develop political system. The implication of state, which has a secular method that they will not participate to the religion case, such as Department of Religious Affairs, Personal Islamic Court, and the religion curriculum in all education ladders have to be abolished."

"Indonesia has probably the fastest changing legal system in the Muslim world. This ethnographic account of legal pluralism in the post-conflict and disaster situation in Aceh addresses changes in both the national legal system and the regional legal structure in the province. Focusing on the encounter between diverse patterns of legal reasoning advocated by multiple actors and by different institutions (local, national and international; official and unofficial; judicial, political and social cultural) it considers the vast array of issues arising in the wake of the December 2004 earthquake and tsunami in Aceh.It investigates disputes about rights to land and other forms of property, power relations, the conflict of rules, gender relationships, the right to make decisions, and prevailing norms. These disputes are presented on multiple levels and in various forums, either through negotiation or adjudication, regardless of whether they are settled or not. The cases involve various actors from villages, the courts, the provincial government and the legislature, the national Supreme Court and the central government of Indonesia. Key Features: Covers legal disputes surrounding inheritance, marriage and divorce, legislation and law-making, land dispute, non-Muslims and shari'ah, and religious courts *Includes compelling legal case studies from the post-disaster situation *Presents law as a site of contestation reflecting the unique set of conflicts arising after the 2004 tsunami"