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Bilateral relations between the Kingdom of Saudi Arabian (KSA) government and the Republic of Indonesia have been established from 1947 to the present, initially their relationship was intended to strengthen cooperation in certain fields, through the principle of mutual respect, respect and benefit. The ultimate goal of bilateral relations based on these principles is to improve the welfare and prosperity of the people for each country. The author considers this interesting to see how Saudi Arabia continues to increase its influence and its state relations to Indonesia. This article was written based on the document data and historical approach. This study is concluded deductively. The historical approach reviews a problem from the point of historical overview towards the KSA's visit, which addresses and analyzes it by using the method of historical analysis. The study is expected to provide information and categorization about the region of Jamaah Islamiyah, Al-Qaeda and ISIS in Southeast Asia, particularly in Indonesia. It is also necessary to obtain information about the influence of the King Salman visit in early 2017 to Indonesia concerning the growth of terrorism in the South East Asia primarily the Indonesia

Timur Tengah merupakan pusat keagamaan bagi muslim di seluruh dunia, termasuk Indonesia. Hubungan keagamaan antara Islam dan Timur Tengah mencakup proses politik dan sejarah yang kompleks. Perjuangan Islam puritan di era dominasi nilai imperialisme dan nilai kebaratan merupakan alasan utama penyebaran gerakan-gerakan politik Islam di berbagai belahan benua Asia. Tujuan penelitian ini untuk menguji hubungan antara gerakan politik Islam di Timur Tengah dan gerakan-gerakan yang telah berkembang di Innesia. Terdapat beberapa aspek yang perlu dipahami mengenai munculnya gerakan-gerakan politik Islam. Penyebaran gerakan-gerakan politik Islam di Indonesia telah menunjukkan perubahan signifikan sejak tahun 1970-an dan 1980-an. Perkembangan gerakan-gerakan politik Islam mulai memperoleh momentum seiring meningkatnya jumlah pelajar dan mahsiswa Indonesia yang belajar ke Timur Tengah, yang menyebabkan eratnya hubungan Indonesia dan Timur Tengah pada banyak aspek. Pada tahun 1980-an, pelajar dan mahasiswa Indonesia di Arab Saudi, Mesir dan negaranegara Timur Tengah lainnya menyerap berbagai ide terkait politik Islam atau gerakan fundamentalis Islam dari Timur Tengah.

Bilateral relations between the Kingdom of Saudi Arabian (KSA) government and the Republic of Indonesia have been established from 1947 to the present, initially their relationship was intended to strengthen cooperation in certain fields, through the principle of mutual respect, respect and benefit. The ultimate goal of bilateral relations based on these principles is to improve the welfare and prosperity of the people for each country. The author considers this interesting to see how Saudi Arabia continues to increase its influence and its state relations to Indonesia. This article was written based on the document data and historical approach. This study is concluded deductively. The historical approach reviews a problem from the point of historical overview towards the KSA's visit, which addresses and analyzes it by using the method of historical analysis. The study is expected to provide information and categorization about the region of Jamaah Islamiyah, Al-Qaeda and ISIS in Southeast Asia, particularly in Indonesia. It is also necessary to obtain information about the influence of the King Salman visit in early 2017 to Indonesia concerning the growth of terrorism in the South East Asia primarily the Indonesia

Politic has been defined simply by Harold Laswell as who gets what, when, how?Many people say that politic is synonymous with power. The "power" is the ability of agroup to influence other groups according to the subject wishes. Furthermore, thepolitical experts see the power as a political core and also assume that politic is all amatter of fight and maintain activities power. It has a purpose related to the interests of the entire community. On the other hand mentioned that politic is the process offormation and distribution of a power in society such as decision-making process,particularly in countries. This understanding is the incorporation effort between manydifferent definitions of the political nature which is known in political science. Politic is the art and science to gain power constitutionally and unconstitutionally. Principally political Islam is to actualize Islamic law as the supreme source of lawin the national legal order. All laws and regulations applicable in a country should refer to the highest legal source Shari'a. If there is any conflict with the shari"a, then it is automatically canceled regulations. Politics that do not have a mission like this can not be classified as political Islam.

In this research, the term Political Islamic Movement is used as the equivalencyof Islamic Fundamentalism terminology. In the referral taking as the references for thesedissertation and article, the writer still use the origin terminologies written by authors ofbibliography, in order to fit the quotations with the original writers' thought. Thus, theterms Political Islamic Movement, Islamic Fundamentalist, Islamic Militant, and IslamicRadical are being used together in this dissertation, only Political Islamic Movementdominantly used, and the term chosen by the writer due to this term is agreed by manyIndonesian expertise as the typical appropriate term come from Bahasa Indonesia, toreplace Islamic fundamentalism term. Political Islamic Movement in Yogyakarta and Surakarta had been observedgetting the impact of Salafiyah Movement or Wahabiyah, and also Al-Ikhwan. Formerly,Al-Ikhwan was not a new movement, due to Al-Ikhwan movement was the completionresult from the former movements which appeared in Mid East such as Wahabiyah,Sanusiyah, and Mahdiyah. So is Wahabiyah Movement, it did not suddenly appear as newthought, and yet it was an effort to strengthen to the former ideology, which is Salafiyah,this ideology was formerly proposed by Al Imam Ahmad Bin Hanbal.

Prince Diponegoro's spirit is a spirit of heroism that never goes out. His soul seemed to continue to live up to the present time. Prince Diponegoro was the leader of the Javanese resistance against Dutch colonialism in 1825-1830. Javanese environment of religion and customs which is very strict makes the Prince does not deign to return to the palace which has been incited by Dutch deception and Western culture. Although the struggle was still limited to Java, Diponegoro provided inspiration for freedom fighters. Additionally, among the Indonesian people to take up arms against the Dutch. The Diponegoro War, which was also the Javanese War, was the biggest war that the Dutch had experienced at that time. Prince Diponegoro teaches about mortality from wealth and position. The struggle in society is seen as far more valuable. Spirit of Diponegoro becomes important in strengthening our nationalism frame.

The aesthetic of universal humanism is a cultural production of power struggles in the arena of Indonesian literary criticism. The agent who played an important role in achieving universal humanism was the Cultural Manifest (Manikebu), which extended into the Jakarta Arts Council (JAC). This study highlights the reality of literary criticism in the reform era, without undermining the aesthetic history of universal humanism as a medium or discourse echoed by the Cultural Manifest group and succeeded after the collapse of the Old Order. JAC as an agent currently controls the arena of Indonesian literary criticism seeking to cultivate economic, social, cultural, and symbolic capital. These capitals are used as a tool in carrying out the practice of symbolic violence in the arena of literary criticism. This then it establishes a habitus which aimed at enacting the aesthetic standards of universal humanism literary criticism. The habitus space is seen through the contest and literary criticism class conducted by JAC. The contest initiates enactment on parties involved, both the contestant jury and/or supporters of JAC's literary criticism class, as well as participants who take part in the literary criticism contest.

Women have been recognized as environmental activists and having a greater awareness of ecology worldwide since the 19th century. There are many stories of women activists worldwide who have developed significant models for protecting the environment. Social media's popularity has changed how activists advocate their ideas to generate awareness and environmental protection participation. This study focuses on the grassroots women who join SSI and actively campaign for water and river conservation through social media. It attempts to identify how they use social media to campaign and analyzes their posts' digital contents to understand their motivation for challenging the water river degradation and their value systems and insights, which drive them to take action. This study considers social media as cultural artifacts and providing spaces for social interaction. The researchers observe SSI's posting behaviors and identify how they use social media for environmental activism to obtain the data. The finding shows two kinds of women activists join SSI: those who actively involve and participate in the campaign and those who click to support the activities. It also shows that the environmental activist women use social media to communicate their activities rather than maximizing its function to campaign to change the public perspective and attitude concerning the need to take care of the rivers' water and riverbanks. Women activists continue to adopt dominant Indonesian patterns and social media use orders. Social media's function is still seen only as a space for selfies rather than to develop a political message concerning environmentalism.