The Pathways of Learning: Indonesia, Islam, and Civil Society by Roma Ulinnuha

In Indonesia milieu, Islam is, as Nurcholis Madjid states, a significant basis in relation to the state and politics, therefore Madjid called Indonesia a Muslim country. In the rainbow of modern democracy realm, I think, this does not mean ignoring the pluralistic stance needed to be promoted. I agree with Madjid that—as a neomodernist type of Intellectual—Islam should consider its vivid relation with civilization and state in particular. Robert Hefner accentuates the state and Islam encounter emphasized on the negotiation among Islam elite and the state. Both Madjid and Hefner actually deliver the quest of civil type of Islam in Indonesia.
The neo-modernist type of Islam is one of median ways in contrast to the desire of some Indonesian entities inserted the Islamic law to deeper inclusion in state. In this regard, I think there are advantages of the frameworks. First, it will flow in a flexibility negotiation toward state. The old and the new order experiences have shown the unrelenting negotiation between the segment of Islam and the state interests. The reformation era until now, serves as a larger negotiation of Islamic facets. While the neo-modernist tends to cope its close relation to the state, some related more on the alternative stance of the Islamic khilafah. This fact, as Fazlurrahman argues, the Islamic thoughts posits as a process of inter-related, interconnected to the real problem of society.
Furthermore Madjid’s notion that promote pluralistic mode of Islam in Indonesia—realizing that not all ulama have access to positivistic discussions about other religion and other adherents—is not without obstacle (p.483). Some may criticize the notion, but the more beneficial aspect is that the stance of moderation neglecting extremity. It goes on the second framework, I think, that the non-violence type of act is in advance. Of course, there is no development without tension and conflict, however it is more likely that the peaceful stance is significant in accordance with what suits best the space and time. The neo-modernism—as Fazlurahman introduces, combines the constructive modernism with the appreciation of classical Islam. This prototype is not directed to a question whether one fully follows it or not, but it should be revisited to the pathways of constructive learning in Indonesia color.