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Distributed to some depository libraries in microfiche. ; Shipping list no.: 2006-0270-P. 2006-0229-M. ; Includes bibliographical references. ; Mode of access: Internet.

Anharuddin, Anharuddin (Ed.), Evolusi Manusia dan Konsepsi Islam, Bandung: Gema Risalah Press, 1992.Azra, Azyumardi, Konflik Baru Antar Peradaban (Globalisasi, Radikalisme, & Pluralitas), Jakarta: PT RajaGrafindo Persada, 2002.Azra, Azyumardi, Pergolakan Politik Islam, Jakarta: Paramadina, 1996.Choueirie, Youssef M., Islamic Fundamentalism, London: Pinter Publishers, 1990.Daulay, Saleh Partaonan, "Merajut Harmonisasi Filsafat, Sains,& Agama", dalam Jurnal Pemikiran Skolastik, Vol. 1. No. 1, SeptemberDesember 2006.Elits, Hermann Frederick, "Foreward" dalam Jhon L. Esposito, Islam and State, New York: 73 Syracuse University Press, 1987.Geertz, Clifford, The Religion of Java, Glencoe: Free Press, 1960.http://islamlib.com/id/halaman/tentang-jil diakses tanggal 10 April 2012.Liddle, R. William, "Skriptualisme Media Dakwah: Suatu Bentuk Pemikiran dan Aksi Politik Islam di Indonesia", dalam Mark R. Woodward (ed), Jalan Baru Islam, Memetakan Paradigma Mutakhir Islam Indonesia, diterjemahkan oleh Ihsan Ali Fauzi, Bandung: Mizan, 1999.Praja, Juhaya S., Tafsir Hikmah, Bandung: Rosda, 2000.Roy, Oliver, The Failure of Political Islam, London: President and Fellows of Havard College, 1994.Syuhud, A. Fatih, "Bias Makna Fundamentalisme", dalam harian Pelita, tanggal 23 September 2003.

Using the POLITY IV and Freedom House indices, Rowley and Smith (Public Choice 139(3-4):273, 2009) found that countries with Muslim majorities enjoy less freedom and are less democratic than countries in which Muslims are a minority. Because the POLITY IV and Freedom House indices have been criticized on several grounds, I reinvestigate Rowley and Smith's finding using the new Democracy-Dictatorship data from Cheibub et al. (Public Choice 143(1-2):67, 2010). The empirical results confirm that countries with Muslim majorities are indeed less likely to be democratic. Adapted from the source document.

The French government's 2004 decision to ban Islamic headscarves and other religious signs from public schools puzzled many observers, both because it seemed to infringe needlessly on religious freedom, and because it was hailed by many in France as an answer to a surprisingly wide range of social ills, from violence against females in poor suburbs to anti-Semitism. Why the French Don't Like Headscarves explains why headscarves on schoolgirls caused such a furor, and why the furor yielded this law. Making sense of the dramatic debate from his perspective as an American anthropologist

1. Introduction / Azyumardi Azra and Wayne Hudson -- 2. Political modernity and Indonesian Islam : a manifesto / Azyumardi Azra and Wayne Hudson -- 3. Islamic perspectives and the rules of law and constitutionalism / N.A. Fadhil Lubis -- 4. Constitutional values and an Islamic state / Adnan Buyung Nasution -- 5. The ambiguities of the rule of law / Brian Galligan -- 6. Western and Islamic conceptions of the rule of law / Spencer Zifcak -- 7. Democracy and Islam / Bahtiar Effendy -- 8. Islam and democratisation in Indonesia / Ahmad Syafii Maarif -- 9. Islam and the claims of democracy / Graham Maddox -- 10. Democratic leadership / Haig Patapan -- 11. Islamic perspectives on citizenship and statehood / N.A. Fadhil Lubis -- 12. Towards a conceptual framework for citizenship / Geoffrey Stokes -- 13. Liberal and communitarian approaches to citizenship / Janna Thompson -- 14. Problems with citizenship / Barry Hindess -- 15. Religious pluralism in Indonesia / Azyumardi Azra -- 16. Pluralism and liberalism / John Kane -- 17. Pluralism and universalism / George Crowder -- 18. Human rights and duties in Islam / N.A. Fadhil Lubis -- 19. Human rights and pluralism / Joseph Camilleri -- 20. Civil society and tolerance in Indonesia / Saiful Mujani -- 21. Civil society and the media in Indonesia / Philip Kitley -- 22. Indonesian Islam and democracy : ways ahead / Wayne Hudson and Azyumardi Azra.

Modernity refers to the end result of the process of modernization. It is the condition that a society attains after having gone through specific patterns of social and economic change which began in Western Europe in the eighteenth century and which has been spreading throughout the rest of the world. The process of modernization refers to the introduction of modern scientific knowledge to increasing aspects of human life, first of all in Western civilization, then to non-Western societies, by different means and groups, with the final aim of achieving a better life as defined by the society concerned (Alatas, S.H. 1972, p. 22). The traits of modernization include the rationalization of economic and political life, rapid urbanization, industrialization, differentiation in the social structure, and greater popular involvement in public affairs. If we understand these traits as constituting the modern condition, then modernism would refer to the ideology, attitude or mentality that subordinates the traditional to the modern. ; https://books.google.com.my/books?hl=en&lr=&id=O8d6BwAAQBAJ&oi=fnd&pg=PA209&dq=ISLAM+AND+MODERNIZATION&ots=kPG3ScXwVo&sig=r7X5jRZsW7iy0mW12nka_XCTYGM&redir_esc=y#v=onepage&q=ISLAM%20AND%20MODERNIZATION&f=false https://scholar.google.com/scholar?cluster=8991952541573210005&hl=en&as_sdt=0,5&as_vis=1 https://books.google.com.my/books?hl=en&lr=&id=O8d6BwAAQBAJ&oi=fnd&pg=PA209&ots=kPG3ScXwZr&sig=3byKvrGgd67ZPL_OJyKg8NcVEOA&redir_esc=y#v=onepage&q&f=false