Ronald A. Lukens-Bull


The Indonesian State Islamic Higher Education (PTAIN) system was created to encourage a progressive form of Islam to oppose political Islam and to be apolitical. Because PTAIN are the official government form of Islamic higher education, PTAIN faculty members can be important opinion makers in the Indonesian Islamic community. PTAIN are critical to understanding the Indonesian Islamic community because they engage in innovative scholarship on Islamic theology, ethics, law, and practice and in the education of young Muslim leaders in many fields. This article explores some of the ways PTAIN have been politicized to play a role in the debates about the future of Indonesian Islam which is developing (or at least showing) more complex variations.  It offers a theoretical model for understanding the variation found in Islam. 


Islamic Higher Education; Politicized.

Full Text:



Asad, T., (1986).The Idea of an Anthropology of Islam, Occasional Papers Series. Center for Contemporary Arab Studies. Georgetown University.

Azra, A, (2011). From IAIN to UIN: Islamic Studies in Indonesia, Islamic Studies and Islamic Education in Contemporary Southeast Asia, Bustaman-Ahmad, Kamaruzzaman and Patrick Jory, Eds., Kuala Lumpur: Yayasan Ilmuwan,

Bowen, J., (1993). Muslims through Discourse: Religion and Ritual in Gayo Society, . Princeton: Princeton University Press.

____., (1993). Discursive Monotheisms, American Ethnologist, 20(1).

Bruinessen, M., (2002). Genealogies of Islamic Radicalism in Post-Suharto Indonesia, South East Asia Research 10(2): 117–154.

Cohen, A., (1979). Political symbolism, Annual Review of Anthropology 8: 87–113. (February 26, 2013).

Dhofier, Z, (1978a). Tradisi Pesantren: Studi tentang Pandangan Hidup Kyai, Jakarta: LP3ES.

———., (1999). The pesantren tradition: the role of the kyai in the maintenance of traditional Islam in Java, Arizona State University Program for Southeast Asian Studies.

el-Zein, A. H. M., (1974b). Beyond Ideology and Theology: The Search for the Anthropology of Islam, Annual Review of Anthropology 6: 227–54.

Fairclough, N, (1989). Language and Power, Sydney: Longman Group.

Geertz, C., ———. (1960). The Religion of Java, New York: The Free Press of Glencoe.

Gilsenen, M., (1982). Recognizing Islam: Religion and Society in the Modern Middle East, New York: Croon Helm.

Husaini, A., (2006). Hegemoni Kristen-Barat dalam studi Islam di Perguruan Tinggi, Jakarta: Gema Insani.

———. (2008). IAIN Dulu dan Sekarang, Islamia III(3): 54–64.

Jaiz, H. A., (2005). Ada Pemurtadan di IAIN, Jakarta: Pustaka al-Kautsar.

Kraince, R. G., (2008). Islamic higher education and social cohesion in Indonesia, Prospects 37(3): 345–356.

Lukens-Bull, R., (2000). Teaching morality: Javanese Islamic Education in a Globalizing Era, Journal of Arabic and Islamic Studies.

______.,(2001). Two Sides of The Same Coin: Modernity and Tradition in Islamic Education in Indonesia, Anthropology & education quarterly.

———.,(2005). A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java. Palgrave Macmillan.

_______.,(2013). Islamic Higher Education in Indonesia: Continuity and Conflict, New York: Palgrave McMillan.

Marranci, G., (2008). 224 The Anthropology of Islam, Berg.

Martin, R.C., Woodward, M.R, and Atmaja, D.S., (1997). Defenders of Reason in Islam: Mu’tazilism from Medieval School to Modern Symbol, One World Publishers.

Meuleman, J., (2000). Tradition and Renewal within Islamic Studies in South-East Asia: The Case of the Indonesia IAIN, Islamic Studies in ASEAN: Presentations of an International Seminar. Isma-ae Aleo et al. College of Islamic Studies. Prince of Songkala University, Pp. 283-299.

____.,(2002). The Institute Agama Islam Negeri at a Crossroads: Some Notes on the Indonesian State Institutes for Islamic Studies, Islam in the Era of Globalization: Muslim attitudes toward modernity and identity, Johan Meuleman, ed.

Osman, N., (2008). Indonesian History Professor Honored by British Queen, Jakarta Globe September 28, 2010., accessed 3/20/2013

Pringle, R., (2010). Understanding Islam in Indonesia: Politics and Diversity, University of Hawaii Press.

Rickford, J., (1999). African American Vernacular, Blackwell.

Saeed, A., 1999. Toward Religious Tolerance through Reform in Islamic Education: The Case of the State Institute of Islamic Studies of Indonesia, Indonesia and the Malay World 27(79): 177–190.

Saleh, F., (2001). Modern trends in Islamic theological discourse in 20th century Indonesia: A Critical Survey, BRILL.

Saniotis, A., (2004). Tales of Mastery: Spirit Familiar in Sufis’ Religious Imagination, Ethos 32(3): 397–411.

Saussure, F., (1972). Course in General Linguistics, Roy (trans.) Harris. Open Court.

Sederberg, P. C., (1984). The Politics of Meanings: Power and Explanation in the Construction of Social Reality, Tucson: University of Arizona Press.

Steenbrink, K., (1974). Pesantren, Madrasah, Sekolah: Pendidikan Islam dalam Kurun Modern, Jakarta: LP3ES.

Urban, G., (1991). A Discourse-Centered Approach to Culture: Native South American Myths and Rituals, Austin: University of Texas Press.

Webster, D., (2009). Fire and the full moon: Canada and Indonesia in a decolonizing world, The University of British Columbia Press.

Woodward, M., (1988). The ‘Slametan’: Textual Knowledge and Ritual Performance in Central Javanese Islam, History of Religions 28(1): 54–89.

———., (2001). A Theology of Terror, Anthropology Newsletter, December: 6.

Woodward, M, Inayah, R., Ali A., and Diana, C., (2010). Muslim Education, Celebrating Islam and Having Fun as Counter-Radicalization Strategies in Indonesia, Perspectives on Terrorism 4(4): 28–50.



  • There are currently no refbacks.

Editorial Office:

Faculty of Tarbiyah and Teacher Training

Jalan A.H. Nasution No. 105, Cibiru

Bandung, Jawa Barat, Indonesia, 40614

Phone: 022- 7802276


 Creative Commons License

Jurnal Pendidikan Islam by is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

View My Stats