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"The concept of religious freedom is the modern human rights concept, with which the modern world hopes to tackle the phenomenon of religious pluralism, as our modern existence in an electronically shrinking globe comes to be increasingly characterised by this phenomenon. To begin with, the concept of religious freedom, as embodied in Article 18 of the Universal Declaration of Human Rights, seems self-evident in nature. It is the claim of this book, however, that although emblematic on the one hand, the concept is also problematic on the other, and the implications of the concept of religious freedom are far from self-evident, despite the ready acceptance the term receives as embodying a worthwhile goal. This book therefore problematizes the concept along legal, constitutional, ethical and theological lines, and especially from the perspective of religious studies, so that religious freedom in the world could be enlarged in a way which promotes human flourishing."

"The areas of conflict relating to the freedom of religion and women’s rights do not affect the majority of Muslims who practice their religion in Germany and, in the process, they do not clash with the constitutional state. This is also not a matter having to do with those theologians who take their justification for comprehensive religious freedom and equal rights for women from the Koran and, respectively, other normative sources of Islam. Rather, it has to do with those influential scholars who interpret the norms and commands of Islam in such a way that conflicts arise with the laws of a secular constitutional state. These scholars defend the view that the laws of the Sharia are prior to the norms of the secular constitutional state and are obligatory for all Muslims. At the present moment, the question of freedom of religion could be virtually understood as a topic which, in largely secularized Europe and for the religiously neutral state, possesses little relevance. To what extent do inner-Islamic standpoints interest the constitutional state on the question of religious freedom? For the constitutional state, it does not concern itself with the question of evaluating a religion and its doctrinal content. This also applies with respect to Islam. There, however, where actions are justified by religious convictions, or where they follow from them or are declared to be mandatory by influential religious opinion leaders, and where these actions infringe upon established law or limit the basic rights of individuals, the state and its representatives have to concern themselves with these convictions, independent of whether these convictions are of a religious, political, or of a religious and political nature."

"Indonesia sebagai bangsa yang majemuk memilki beragam isu yang menarik untuk diteliti, salah satunya adalah mengenai kasus-kasus yang terkait dengan kebebasan kehidupan beragama. Kasus yang telah menjadi perhatian dunia internasional serta merta memberikan tantangan bagi dunia diplomasi Indonesia untuk menjaga citra bangsa serta melindungi kepentingan nasional Indonesia. Untuk itu diperlukan strategi komunikasi diplomasi Indonesia terkait dengan dinamika kebebasan kehidupan beragama di Indonesia.Penelitian ini adalah penelitan kualitatif dengan menggunakan paradigma post positivisme dan pendekatan perilaku dengan mengusung konsep-konsep komunikasi, komunikasi politik, strategi komunikasi, dan diplomasi. Pada akhirnya, penanganan kasus-kasus kekerasan antar umat beragama merupakan tanggung jawab bersama seluruh pemangku kepentingan di Indonesia untuk mendukung penegakan hukum dan menjamin seluruh hak asasi manusia rakyat Indonesia.

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Indonesia as a pluralistic nation has an interesting variety of issues to be studied, one of which is on cases related to freedom of religious life. Cases which have become international attention provide a challenge for the world of Indonesian diplomacy to maintain the image of the nation and protect the national interests of Indonesia. It required communication strategy for Indonesian diplomacy related to the dynamics of religious freedom in Indonesia.This study is a qualitative research using the paradigm of post-positivism and behavioral approaches and brought the concepts of communication, political communication, communication strategy, and diplomacy. In the end, the handling of cases of violence between religious communities is a shared responsibility of all stakeholders in Indonesia to support the rule of law and ensure that all human rights of the people of Indonesia is served."

"In an age of unprecedented corporate and political control over life inside of educational institutions, this book provides a needed intervention to investigate how the economic and political elite use traditional artifacts in K-16 schools to perpetuate their interests at the expense of minoritized social groups. The contributors provide a comprehensive examination of how textbooks, the most dominant cultural force in which corporations and political leaders impact the schooling curricula, shape students' thoughts and behavior, perpetuate power in dominant groups, and trivialize social groups who are oppressed on the structural axes of race, class, gender, sexuality, and (dis)ability. Several contributors also generate critical insight in how power shapes the production of textbooks and evaluate whether textbooks still perpetuate dominant Western narratives that normalize and privilege patriotism, militarism, consumerism, White supremacy, heterosexism, rugged individualism, technology, and a positivistic conception of the world. Finally, the book highlights several textbooks that challenge readers to rethink their stereotypical views of the Other, to reflect upon the constitutive forces causing oppression in schools and in the wider society, and to reflect upon how to challenge corporate and political dominance over knowledge production."

"Cilegon merupakan kota industri yang terletak di ujung paling barat Pulau Jawa. Beragam kelompok etnis yang memiliki keyakinan agama berbeda-beda datang untuk bekerja maupun menempuh pendidikan di kota ini seperti etnis Tionghoa, Jawa, Batak, Minang, Manado, dan sebagainya. Walaupun demikian, di Kota Cilegon hanya berdiri rumah ibadah umat muslim (masjid atau musholla), dengan kata lain tidak ada satupun rumah ibadah seperti gereja, vihara, dan pura. 7 September 2022, publik dihebohkan dengan berita Walikota Cilegon, Helldy Agustian menandatangani petisi penolakan pendirian gereja HKBP Maranatha Cilegon. Walikota Cilegon menyebut alasan dirinya menandatangani petisi penolakan tersebut untuk menerima aspirasi sebagian besar warga Cilegon (umat muslim) dan menjaga kondusivitas masyarakat Cilegon. Tulisan ini mengkaji konflik pendirian rumah ibadah melalui perspektif hegemony dan counter-hegemony. Melalui perspektif hegemoni, kita bisa melihat sosok dan peran kelompok elit Cilegon (kyai dan jawara) dan tindakan mereka menggagalkan pendirian rumah ibadah (gereja) demi menjaga marwah kota Cilegon sebagai kota santri. Kultur kota santri ini merupakan embrio dari peristiwa sejarah Geger Cilegon 1888, saat para kiai dan santri melakukan pemberontakan melawan kolonial Belanda. Seperti yang kita ketahui, sosok kyai dan jawara di Banten, khususnya Cilegon memiliki kedudukan khusus dalam perjalanan sosio-historis sejak masa kesultanan hingga masa kini. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan etnografi melalui teknik pengamatan terlibat dan wawancara mendalam dengan beberapa subyek. Selain catatan etnografi sebagai data primer, penulis juga menggunakan sumber dari jurnal penelitian, berita media massa, podcast di youtube sebagai data sekunder untuk mendukung data utama penelitian.

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Cilegon is an industrial city situated at the westernmost tip of Java Island. It attracts various ethnic groups with diverse religious beliefs who come to work and study, including the Chinese, Javanese, Batak, Minang, Manadonese, and others. However, the city only has Muslim houses of worship, such as mosques or prayer rooms, and lacks churches, monasteries, or temples. On September 7, 2022, the public was shocked by news that the Mayor of Cilegon, Helldy Agustian, signed a petition rejecting the establishment of the HKBP Maranatha Cilegon church. Mayor Agustian stated that he signed the rejection petition to honor the aspirations of the majority of Cilegon residents (who are Muslims) and to preserve the harmony of Cilegon society. This research explores the conflict surrounding the establishment of places of worship from the perspectives of hegemony and counter-hegemony.Through a hegemonic perspective, I observed the role and influence of the elite group in Cilegon (including kyai and jawara) and their efforts to prevent the establishment of places of worship (specifically churches) to uphold the prestige of Cilegon as a city known for kota santri. This culture of kota santri traces back to the historical event of Geger Cilegon in 1888 when kyai and students from Islamic boarding schools rebelled against Dutch colonialism. Notably, kyai and jawara in Banten, especially Cilegon, hold a significant position in the socio-historical journey from the sultanate era to the present day. The approach used in this research is an ethnographic approach using involved observation techniques and in-depth interviews with several subjects. Apart from ethnographic notes as primary data, the author also uses sources from research journals, mass media news, and podcasts on YouTube as secondary data to support the main research data."