TOLERANSI DAN MILITAN: POLITIK RELASI ANTARAGAMA SISWA MUSLIM KOTA PADANG

Placing a religious foundation in the early generation presents challenges for Muslims, especially when religion is not part of academic curricula. Even though there has been debates on religious teaching, the significance of infusing religious values remains unquestionable in students’ lives. Those who need to deepen their religious faith enroll in religious classes outside school activities. The present article sets out to examine two Muslim teachers’ efforts to nurture young Muslims’ identity and the challenges they encounter. In doing so, this study employs the Early Years Foundation Stage (EYFS) and identity theory as theoretical frameworks. The findings of this qualitative study add to the literature on the importance of nurturing Muslim students’ identity in a non-Muslim country, the U.S. This is important because the ongoing hate against Islam in a post-9/11 world causes Muslim and Muslim-looking students to face religious discrimination on academic grounds. We argue that infusing Islamic values to young Muslim students serves as a strong foundation for students’ spiritual development.

Click to increase image sizeClick to decrease image size Notes The following abbreviations to works by Frantz Fanon are used throughout the essay. (BS) Black Skin, White Masks, trans. Charles Lam Markmann (New York: Grove Press, 1967); (DC) Studies in a Dying Colonialism, trans. Haakon Chevalier (London: Earthscan Books, 1989); (TAR) Toward the African Revolution. Political Essays, trans. Haakon Chevalier (New York: Grove Books, 1988); (WE) The Wretched of the Earth, trans. Constance Farrington (London: Penguin Books, 1963). In some instances, the translations have been modified in the interest of accuracy. David Scott, Refashioning Futures. Criticism After Postcoloniality (Princeton, NJ: Princeton University Press, 1999); Achilles Mbembe, On the Postcolony (Berkeley, CA: University of California Press, 2001). Page references to these two works will be given in the text. No attempt is made here to do justice to Nigel Gibson's interesting but somewhat wayward Fanon. The Postcolonial Imagination (Cambridge: Polity, 2003). Important essays by Henry Louis Gates, Jr, Cedric Robinson, Stuart Hall, and Azzedine Haddour, all of which contain discussion of the future of Fanonism, are not discussed here. Patrick M. Taylor, The Narrative of Liberation: Perspectives on Afro-Caribbean Literature, Popular Culture and Politics (Ithaca, NY: Cornell University Press, 1989); see also David Scott, Refashioning Futures for a different reading of this narrative. For readings of Fanon along these lines, see Hannah Arendt, On Violence (New York, NY: Harcourt, Brace & World, 1970). Walter Benjamin, 'Critique of Violence', in Reflections: Essays, Aphorisms, Autobiographical Writings, trans. E. Jephcott (New York, NY: Schocken, 1985), pp. 277–300. See also Jacques Derrida, 'Force of Law: The "Mystical Foundation of Authority"', in Drucilla Cornell, Michael Rosenfeld, and David Gray Carlson (eds), Deconstruction and the Possibility of Justice, trans. Mary Quaintance (London: Routledge, 1992), pp. 3–68; and Spectres of Marx: The State of the Debt, the Work of Mourning and the New International, trans. Peggy Kamuf (London: Routledge, 1994). Derrida's reading of a 'messianic without messianism' has some interesting affinities with Fanon's reading of the tabula rasa as a moment whose timeliness is always untimely and so cannot ever quite be reduced to a teleological narrative or schema. In a companion piece to this, I try to explore some of these affinities with respect to the question of transience. The first commentator to elaborate Fanon's theory of violence in Benjaminian terms was Ronald Judy in his valuable essay, 'On the Politics of Global Language, or Unfungible Local Value', boundary 2, 24.2 (1997), pp. 101–143. Judy's understanding of violence is considerably different from mine, however, since he holds that from the tabula rasa of revolutionary violence emerges the 'revolutionary expression of a new law' (p. 124). Judy rightly observes that revolutionary violence is law making, but he wants to distinguish the absolute ('fateful') violence of the tabula rasa from what he conceives of as violence as 'the agency of historical change' (ibid.). Thus, Judy claims 'the fact that revolutionary violence requires both the features of eruption and continuity in order to be conceived of as the agency of historical change keeps the antinomy [between law-making and law-preserving violence] insoluble' (pp. 124–125). This argument is untenable, since it reintroduces the opposition between means and ends that the tabula rasa suspends: even on Judy's own account, there can be no criteria for this abrupt, interruptive disjunction between discourse and the world. On the contrary, the coming into being of the wretched puts into crisis all the inherited diremptions of civil society and the nation-state, for the simple reason that they precipitate a foundational crisis in the colony. Furthermore, the logic of tabula rasa enables a new understanding of this fatefulness that haunts both colonial law and sovereignty. Fanon did not strive to translate or present the wretched as a new measure for mastery or community, but sought to affirm their generalized impropriety – their incommensurability to the field of onto-political thought. Lewis R. Gordon, Fanon and the Crisis of European Man: An Essay on Philosophy and the Human Sciences (New York, NY: Routledge, 1995); Ato Sekyi-Otu, Fanon's Dialectic of Experience (Cambridge, MA: Harvard University Press, 1996). Page references to these two works will be given in the text. See Homi Bhabha, The Location of Culture (London: Routledge, 1994) especially chapters 2 and 3. Nigel Gibson, 'Thoughts About Doing Fanonism in the 1990s', College Literature, 26.2 (Spring, 1999), p. 113. Homi Bhabha, 'Remembering Fanon', New Formations, 1 (Spring, 1987), p. 119. Ronald A.T. Judy, 'On the Politics of Global Language, or Unfungible Local Value', boundary 2, 24.2 (1997), pp. 118–119. See my analysis of this motif in 'That Within', in Haunted Life: Visual Culture and Black Modernity (New Brunswick, NJ: Rutgers University Press, 2007), pp. 33–69. See Germaine Guex, 'Les conditions intellectuelles et affectives de l'œdipe', Revue Française de Psychanalyse, 13 (1949), pp. 273–274. Lewis R. Gordon, 'The Black and the Body Politic: Fanon's Existential Phenomenological Critique of Psychoanalysis', in Lewis R. Gordon, T. Denean Sharpley-Whiting, and Renée T. White (eds), Fanon: A Critical Reader (Oxford:Blackwell, 1996), pp. 74–85. Lewis R. Gordon, 'The Black and the Body Politic: Fanon's Existential Phenomenological Critique of Psychoanalysis', p. 80. Jean-Paul Sartre, Being and Nothingness. An Essay on Phenomenological Ontology, trans. Hazel E. Barnes (New York, NY: Philosophical Library, 1947), p. 167; L'Être et le néant. Essai d'ontologie phénomènologique (Paris: Gallimard, 1940). Hereafter BN and EN plus page no. Jean-Paul Sartre, L'Imaginaire, psychologie phénomènologique de l'imagination (Paris: Gallimard, 1940). Reprinted, Collection Idées, 1986, p. 58. Jean-Paul Sartre, L'idiot de la famille, G. Flaubert de 1821 à 1857 (Paris: Gallimard, 1971), Vols I and II; The Idiot of the Family, trans. Carol Cosman (Chicago, IL: University of Chicago Press, 1981), Vol. I, p. 714. Jean-Paul Sartre, Situations IV, p. 196. See my analysis of this problematic in 'On Racial Fetishism', Qui Parle, 18.2 (Spring/Summer, 2010), pp. 215–249; See also Robert Bernasconi, ed., Race: Blackwell Readings in Continental Philosophy (Wiley-Blackwell: Oxford, 2001). For an interesting exception to this narrative, see Paul Gilroy, 'Fanon Again', in Darker than Blue: On the Moral Economies of Black Atlantic Culture (Cambridge, MA: Harvard University Press, 2010). Gilroy takes Fanon to be an antiracist thinker whose disturbing insights make him 'our contemporary' (p. 155): this is clearly linked to Gilroy's argument, in 'Race and the Right to be Human', in After Empire. Melacholia or Convivial Culture? (Abingdon: Routledge, 2004, pp. 31–65; the book is based on the Wellek Library Lectures given at the University of California, Irvine, in 2002), that the continuing role of race in political culture calls for 'acts of imagination and invention that are adequate to the depth of the postcolonial predicament he [Fanon] described' (p. 58). Hayden White, Metahistory: The Historical Imagination in Nineteenth Century Europe (Baltimore, MD: John Hopkins University Press, 1973): cited in David Scott, Conscripts of Modernity. The Tragedy of Colonial Enlightenment (Durham, NC: Duke University Press, 2004), p. 47. See also David Scott, 'Tragedy's Time: Postemancipation Futures Past and Present', in Rita Felski (ed.), Rethinking Tragedy (Baltimore, MD: John Hopkins University Press, 2008), pp. 199–218. See Frantz Fanon and J. Azoulay, 'La Sociothérapie dans un service d'hommes musulmans', L'Information Psychiatrique, 30.9 (1954), pp. 349–361; Frantz Fanon and Charles Geronimi, 'L'Hospitalisation de jour en psychiatrie. Valeur et limites', Tunisie Médicale, 38.10 (1959), pp. 689–732; and Frantz Fanon and S. Asselah, 'Le Phénomène de l'agitation en milieu psychiatrique', Maroc Médical, 38.380 (1967), p. 252. Indeed, Scott's reading of alienation, focused exclusively on a Marxian-existentialist genealogy, overlooks the term's various meanings in psychiatry which Fanon resorts to when trying to clarify specific symptom formations in Black Skin, White Masks. Vicky Lebeau, 'Psychopolitics: Frantz Fanon's Black Skin, White Masks' in Jan Campbell and Janet Harbord (eds), Psycho-politics and Cultural Desires (London: UCL Press, 1998), pp. 113–123. See Francoise Vergès, 'Creole Skin, Black Mask: Fanon and Disavowal', Critical Inquiry, 23.3 (Spring 1997), pp. 578–595; David Macey, 'The Recall of the Real: Frantz Fanon and Psychoanalysis', Constellations, 6.1 (1999), pp. 97–107; Hussein Abdilahi Bulhan, Frantz Fanon and the Psychology of Oppression (New York, NY: Plenum Press, 1985). David Scott, 'The Tragic Sensibility of Talad Asad', in David Scott and Charles Hirschkind (eds), Powers of the Secular Modern (Stanford: Stanford University Press, 2006), pp. 134–323; see also my 'On Racial Fetishism'. The standard case would be that presented by Hannah Arendt, On Violence (New York, NY: Harcourt, Brace & World, 1970); and Jean-Paul Sartre's justly infamous 'Preface' to the Wretched of the Earth; for a reading of Sartre's 'Preface' which also misreads Fanon on violence, see Judith Butler, 'Violence, Nonviolence: Sartre on Fanon', in Jonathan Judaken (ed.), Race after Sartre: Antiracism, Africana Existentialism, Postcolonialism (New York, NY: SUNY Press, 2008), pp. 211–231. Butler, albeit more cautious than either Sartre or Arendt, repeats the tendency to read violence in Fanon as 'an instrumentality in the service of invention', which leads her to ask 'whether violence continues to play a role in what it means to create oneself, what it means to produce a community, what it means to achieve and sustain decolonization as a goal' (p. 225). Butler's basic premise, which she supports by alluding to Rey Chow (and others) on the masculinism of Fanon's texts, is that the model of self-creation through anti-colonial violence remains hypermasculinist, which is false, and that there are other more universal modes of address (what she calls the 'constitutive sociality' of a 'you') which bypasses that hypermasculinity, but how it does so is left obscure. Or, to put it another way, Fanonism is not reducible to the violence of anti-colonialism which remains particular, racial, grounded in the male (and female) bodies of the colonized, and is politically instrumentalist. However, only quite brief scrutiny is required to show that these oppositions are all wrong: violence, for Fanon, is neither positive nor negative, but marks the possibility of every relation in the colony (including ethics, politics, race, and gender), which is why violence is not opposed to the human, but inextricable from its very possibility (in the 'Conclusion' to Wretched of the Earth, Fanon also recommends that any new humanism should try and avoid becoming a 'caricature' of European humanism, especially the latter's violent separation of humanism from war, genocidal violence, and massacring force (WE, p. 252)). In all his major texts, Fanon shows how violence is at work in the formation of any (racial) identity and thus fantasmatic exclusion cannot be eliminated from any self-creation be it an 'I', 'he', 'she', 'they', or 'you'. To posit such a possibility is to reduce antagonism to an imaginary thesis or delusion in which non-violence is duly prescribed as the teleological end of politics (rather than, say, force). In other words, his appeal to a new humanism entails a thinking of irreducible violence that is not derivative of some prior or hoped-for peace, or some symptomatic alienation to be overcome by lex talionis. It is striking how few commentators note that the tabula rasa (like all revolutionary or undecidable moments) is more or less violent, but nonetheless necessary (in its undecidability) for the constitution of any humanism as such. Achille Mbembe, On the Postcolony (Berkeley, CA: University of California Press, 2001). Achille Mbembe, 'Prosaics of Servitude and Authoritarian Civilities', trans. Janet Roitman, Public Culture, 5.1 (Fall, 1992), p. 139. Achille Mbembe, 'De la scène coloniale chez Frantz Fanon', Rue Descartes, 4.58 (2007), p. 54. Achille Mbembe, 'Prosaics of Servitude and Authoritarian Civilities', trans. Janet Roitman, Public Culture, 5.1 (Fall, 1992), p. 133. Achille Mbembe, 'Provisional Notes on the Postcolony', Africa: Journal of the International African Institute, 62.1 (1992), p. 4. See Carl Schmitt, Political Theology: Four Chapters on the Concept of Sovereignty, trans. George Scwab (Cambridge: MIT Press, 1985). For an elaboration of this argument, see my 'On Racial Fetishism'. In a 2008 interview with Isabel Hofmeyr, Mbembe says: 'The last chapter [of On the Postcolony], "God's Phallus", was written as an allegoric dialogue with Frantz Fanon'. 'Writing Africa. Achille Mbembe in conversation with Isobel Hofmeyr', in Nick Shephard and Steven Robins (eds), New South African Keywords (Jacana: Ohio University Press, 2008), p. 253. In the same 2008 interview with Isabel Hofmeyr, Mbembe says: 'I was struck by the quasi-impossibility of revolutionary practice in the [African] continent. There are social upheavals to be sure. Once in a while, things break loose. But the latter hardly translate into an effective, positive, transformative praxis. It is almost always as if what ensues is a continuation in the void'. 'Writing Africa. Achille Mbembe in conversation with Isobel Hofmeyr', p. 252. On this logic, see Abdul JanMohammed, The Death-Bound Subject (Durham, NC: Duke University Press, 2005). For a discussion of Fanonian ethics more generally see my 'Afterword: Ice-Cold' in Haunted Life. Visual Culture and Black Modernity (New Brunswick, NJ: Rutgers University Press, 2007), pp. 225–241.

This study explores the dynamics of religious identity formation among Muslim students living and studying in multicultural environments. It aims to understand how these students negotiate, express, and sustain their Islamic identity while interacting with peers of diverse cultural and religious backgrounds. Using a qualitative approach grounded in phenomenological inquiry, data were collected through in-depth interviews and observations involving Muslim university students aged 18–25 from multicultural institutions. The analysis was guided by Social Identity Theory, Acculturation Theory, and Religious Identity Theory, which together provide a framework for understanding how faith-based identities evolve within plural social contexts. The findings reveal that Muslim students experience religious identity as a dynamic and adaptive process shaped by dialogue, reflection, and intercultural engagement. Four major themes emerged: (1) negotiating faith in diversity, (2) community and belonging, (3) transformation through intercultural encounters, and (4) challenges of stereotyping and misrepresentation. Despite facing occasional prejudice or misunderstanding, students generally perceived multicultural exposure as an opportunity for growth strengthening their understanding of Islam and enhancing their empathy toward others. The study also highlights the pivotal role of inclusive educational environments and supportive peer networks in fostering confidence, tolerance, and mutual respect. Overall, this research concludes that Muslim students in multicultural settings are not passive subjects of cultural tension but active agents who construct hybrid and contextualized forms of religious identity. Their experiences demonstrate that faith and pluralism can coexist harmoniously through open dialogue, institutional inclusivity, and intercultural understanding. The study contributes to the growing body of scholarship on religion, identity, and multiculturalism, offering valuable insights for policymakers, educators, and institutions seeking to promote diversity, inclusion, and peaceful coexistence in educational contexts.

This research discusses the practice of religious moderation at SMPN 2 Ampek Nagari, a secondary school with Muslim students as the majority and non-Muslim students as the minority. The aim of the research is to describe social interactions between Muslim and non-Muslim students, analyze the role of teachers in instilling the value of religious moderation, and identify challenges that arise in the process. This research uses descriptive qualitative methods with data collection techniques in the form of observation, in-depth interviews and documentation. The research results show that social interactions between Muslim and non-Muslim students are harmonious, characterized by cooperation in academic and non-academic activities without discrimination. Teachers play an important role as facilitators, role models and mediators in instilling tolerant attitudes through religious learning, citizenship education and other school activities. However, challenges were also found in the form of negative stereotypes brought from the family environment, as well as feelings of awkwardness in dealing with differences in religious practices. These findings confirm that schools function as laboratories for religious moderation, but their success requires support from parents and the community. Thus, the experience of SMPN 2 Ampek Nagari can become a model for implementing inclusive religious moderation for other secondary schools in Indonesia.

The COVID-19 pandemic reshaped education, accelerating the adoption of online and hybrid learning. For Muslim students, this transition required balancing academic demands with religious principles. While online learning offers flexibility and diverse resources, challenges such as maintaining discipline, engagement, and religious commitments persist. Limited research explores how Islamic values influence Muslim students' adaptation to post-pandemic learning. This study examines their perceptions, focusing on opportunities, challenges, and coping mechanisms rooted in Islamic teachings. This study investigates Muslim students’ experiences with post-pandemic learning, emphasizing Islamic elements. A structured questionnaire was used to collect data on students’ backgrounds, learning perceptions, and challenges. A quantitative analysis, including mean, median, and frequency calculations, was applied. The study sample comprised Muslim students from Malaysian universities with diverse socio-cultural backgrounds and educational levels. Findings reveal that most Muslim students perceive post-pandemic learning positively, aligning with Islam’s emphasis on knowledge-seeking. They appreciate online learning for its flexibility, access to global resources, and the development of independent learning skills. Technology also facilitates engagement with scholars and peers, broadening their understanding of Islamic teachings. However, transitioning to online learning posed challenges, including motivation, time management, and social isolation. Many students relied on Islamic principles, such as patience, perseverance, and reliance on Allah SWT, to navigate these difficulties. They maintained structured routines, set academic goals, and practiced self-discipline, reflecting Islamic teachings on personal growth and discipline. Muslim students have demonstrated resilience in adapting to post-pandemic learning while upholding Islamic values. By addressing their challenges and enhancing supportive learning environments, post-pandemic education can better integrate Islamic principles, ensuring both academic success and spiritual well-being. Understanding these perspectives will help create inclusive educational models that cater to Muslim students' needs.

This study examines the relationship between religiosity and level of happiness in an Islamic context among Muslim students studying at Malaysian universities. The determinants of happiness included in this research are positive attitudes, self-esteem, and other-esteem. Religiosity has long been considered as the main determinant in increasing happiness, and educational level strengthens its relationship. For this purpose, the researchers sampled 230 Muslim students aged 17-40years studying at Malaysian universities in Kuala Lumpur, Malaysia. The study found a positive and significant correlation between religious commitment and level of happiness. Religious commitment also shows positive and significant correlations with positive attitudes, self-esteem, and other-esteem. The study also concludes that educational attainment moderates the relationship between religious commitment and happiness. Thus, religious commitment plays a very important role in increasing levels of happiness.

This study aimed to examine empathy profiles and empathy dysfunction among Muslim adolescents involved in brawl and klithih behavior in Yogyakarta City high schools and to identify factors underlying their involvement. The research used a descriptive design combining quantitative and qualitative data. Participants were seven Muslim students from private high schools selected through purposive sampling. Data were collected using an empathy scale and in-depth interviews. Quantitative data were analyzed descriptively using measures of central tendency and dispersion, whereas qualitative data were examined using Miles and Huberman’s model of data reduction, display, and conclusion drawing. The findings indicate that involvement in brawls and klithih is closely associated with empathy dysfunction, which is exacerbated by low emotional regulation and unsupportive family backgrounds. These results inform guidance and counseling services and can guide strategies to develop adaptive empathy among students at risk of violent behavior. The study enriches empirical understanding of adolescent empathy and school violence. This study has limitations in geographical scope, being restricted to Yogyakarta City schools, so the findings may not generalize to adolescents in regions with different sociocultural contexts. The study also focused mainly on individual factors, while external influences such as social environments, educational systems, and institutional roles were not systematically explored. Future research should broaden the participant context across diverse regions and deepen the analysis of structural dimensions that contribute to empathy dysfunction and youth violence. Future studies should also use participatory approaches involving students, teachers, and school communities to build a more holistic and applicable understanding.

Indonesia passed Law No. 20 of 2003 concerning the National Education System, which in Article 12 paragraph 1 of the Law states that: "Every student has the right to get religious education according to the religion he follows." The purpose of this study is to determine the religious formation of Muslim students by teachers Islamic Religious Education, factors supporting and inhibiting religious formation by Islamic Religious Education (PAI) teachers at the Catholic Foundation of SANTO LOUIS Middle School, Muara Padang District, Banyuasin Regency.
 This research is a qualitative research field (field research), which describes the religious guidance of Muslim students by Islamic Religious Education teachers. The type of research approach used in this research is descriptive qualitative with methods of collecting data through observation, interviews, documentation. Data were analyzed qualitatively through three stages, namely: data reduction, data presentation, and drawing conclusions.
 The results of this study are religious coaching by Islamic Religious Education teachers conducted in the classroom which includes: Muslim students are accustomed to praying, accustom to saying "Assalamualaikum", getting used to shaking hands with the teacher, accustoming students to throw trash in their place, every day Friday male students are required to attend Friday prayers at the mosque. Factors supporting religious guidance by Islamic Religious Education teachers include the availability of time, place and facilities for learning infrastructure, support from parents of students, support from Muslim and non-Muslim students, support from teachers and foundations. The limiting factor is the limited monitoring of student behavior when outside school hours, there are still some Muslim students who have not been able to read Arabic letters, there is no mosque at SMP SANTO LOUIS teachers who teach PAI lessons are not teachers who have taken PAI higher education but have never been through PAI religious education or reciting at the Miftahul Huda Islamic boarding school.

Although religious guidance in schools has been widely studied, research that specifically examines Muslim students’ perceptions of religious activities in non-Islam-based schools remains very limited. This study aims to explore the forms of religious activities implemented at SMA Don Bosco and to analyze Muslim students’ perceptions of these religious guidance programs. This qualitative case study involved ten Muslim students selected through purposive sampling. Data were collected through in-depth interviews and analyzed using thematic analysis to identify patterns of meaning in students’ experiences. The findings show that the school organizes six types of religious activities: a short Friday sermon at the beginning of each month, salat Dzuhur in congregation, tahfiz Al-Qur’an, recitation submission and murajaah, pesantren Ramadhan, and celebrations of Islamic holy days (perayaan hari besar Islam/PHBI). All of these activities receive positive responses from students because they provide spiritual, social, and emotional benefits, including increased discipline, sense of responsibility, and strengthening of religious character. These findings contribute to the development of habituation theory in religious education and broaden understanding of the role of non-Islam-based schools in fostering the religious development of Muslim students. The study underscores the importance of structured, participatory, and engaging religious activities in shaping students’ religious character and recommends that schools maintain and further develop varied religious guidance programs. Future research is recommended to employ triangulation methods and expand research sites to obtain a more comprehensive picture of religious guidance practices in different non-Islam-based school contexts.

This study aims to explore the function extention of the mosque as a means of education for scholars and Muslim students’ formation in Indonesia. This study used qualitative method with descriptive study approach. All data was taken through interview to forty-four informants consisting of students, lecturers and administrators of mosques in two provinces which are Daerah Istimewa Yogyakarta (DIY) and East Java, to strengthen the data, the authors also conducted direct observation to the object of research. Overall results showed that there are six functions of mosques in those two provinces, namely, means of worship, religious education, scientific discussions, entrepreneurship studies, literary studies as well as studies related to art. Referring to the results of this study, which means that the function of the mosque today is no longer just a place of religious worship muslims rituals, but also serves as a means of society development activities in various fields and expertise. According to thee writer this needs to be emulated because in the context of Islam, the mosque should be the center of activity for the Muslims advancement. The concept of the mosque as the central activity of Muslims basically has exemplified by Prophet Muhammad in early Islam development in the medina. The results can also be a reference by other mosque administrators in managing the function of the mosque from being used as a means of worship only.

At present Malaysia has nine public or government universities and two institutes. They are Universiti Malaya (UM), Universiti Sai s Malaysia (USM), Universiti Kebangsaan Malaysia (UKM), Universiti Putra Malaysia (UPM), Universiti Teknologi Malaysia (UTM), Universiti Utara Malaysia (UUM), Universiti Malaysia Sarawak (UNIMAS), Univesiti Malaysia Sabah (UMS), Universiti Pendidikan Sultan Idris (UPSI), Institut Teknologi MARA (ITM), and Institut Teknologi Tun Hussein Onn (ITTHO). (KPM1998/99, 1-164). Malaysia also has six pri vate universities and many private institutes and colleges. The private universities are International Islamic University Malaysia (HUM), Uni versiti Teknologi Petronas (UTP), Universiti Tenaga Nasional (UNITEN), Universiti Tun Abdul Razak (UNITAR), Universiti Telekom Malaysia (UNITELE) and Universiti Monash in Malaysia. (Utusan Malaysia 4/5/1998, p. 26). Although Malaysia has nine public universities and six private univer sities, only two public universities UM and UKM and one private univer sity namely HUM offer Islamic studies leading to the bachelor, master and doctoral degrees. The other public universities in Malaysia either of fer Islamic education or courses in Islamic Civilisation to their students; the Islamic courses are either part of the General Studies or the University Courses. According to Dr Abdul Halim Mat Diah, Datuk Sri Dr. Ma hathir Muhammed asked the public universities in Malaysia to offer courses in Islamic Civilisation for Muslim and non-Muslim students. (Abdul Halim 1989, p. 27). The private colleges and universities in Malaysia are also required to offer Islamic education for Muslim students and Moral education for non Muslim students starting in January 1999. Malaysian Education Minister Datuk Seri Najib Tun Razak was reported on March 30, 1998 to have said To ensure private colleges and universities offer holistic education in line with the country's objectives, they have to teach Pendidikan Islam [sic Islamic education], Pendidikan Moral [sic Moral education] and Ma laysian Studies from Jan 1 next year [sic January 1999]... Malaysian Muslim students are required to take Pendidikan Islam and non-Muslims the Pendidikan Moral both to be taught in Bahasa Malaysia... Students need only take the subjects... they need not pass it [sic them] as their di

The diversity of religions and cultures in Indonesia often causes social problems, one of which is related to religious issues, such as giving Christmas greetings, which often cause differences of opinion among the community. This study aims to analyze how students and academics in Medan view Christmas greetings and to understand the influence of religion and social interaction on their attitudes. The method used is a descriptive qualitative approach with field research. We obtained primary data through in-depth interviews with key informants, including Muslim and Christian students and academics, using semi-structured interview techniques. We obtained secondary data from relevant literature studies. We carried out thematic data analysis to identify the main themes related to Christmas greetings. The results of the study show variations in views influenced by religion, personal understanding, and social interaction. Muslim students and academics are generally careful in giving Christmas greetings, while Christian students and academics are more open and see it as part of a social tradition. This study contributes to the understanding of interfaith dynamics in Indonesia and underlines the importance of dialogue and tolerance in a multicultural society.

This paper contends that Catherine Malabou’s concepts of cerebrality and the new wounded extend Frantz Fanon’s theory of colonial trauma to illuminate the link between violent oppression and contemporary profile of psychic disorders, as they relate to the diagnostic measure of PTSD. It begins by demonstrating colonial psychoanalyst Octave Mannoni’s failure to engage psychoanalytic theory to negate the racial theses of French colonial psychiatry. Next, it explicates Fanon’s refutation of both Mannoni’s use of the idea of dependence and his theory of social evolutionism to describe the colonial relation. In brief, Fanon critiques Mannoni for neglecting to integrate the psychic effects of colonial violence into his analysis of unconscious complexes in the colonized. Finally, this paper shows that Malabou corelates violent ruptures with the PTSD diagnosis, in order to better understand the relation between sociopolitical violence and neuropsychiatric trauma. This paper proposes that both Fanon and Malabou be mobilized to theorize the violent origins of psychic trauma.

This study investigated seven Muslim elementary school students’ classroom experiences in a large urban area in western Canada. Although existing studies have examined the experiences of Muslim high school, college and university students, no research focused specifically on Muslim elementary school children’s classroom experiences in Alberta prior to this study. The study used an interpretive inquiry approach in which interviews with children about their lived experiences of schooling served as a foundation for critical analysis of school culture. The study results provide important insights into the lives of Muslim immigrant children who are trying to adapt to their host country while maintaining their family and community religious beliefs and practices. According to the findings, there are clear signs of the presence of Islamophobia in Canadian schools.

Students have been asked as intellectuals who have high critical power. Therefore students are not only a driver of a social change, but at the same time are not easily influenced or participate in certain currents of thought and understanding, especially if it is related to religious understanding. Students' critical attitude becomes a kind of filter to sort and filter out various religious ideas and ideas. But the view that sees students, especially Muslim students as a critical group, seems to be faltering lately. Instead of being a critical community group with a variety of new religious understandings, Muslim students actually became the target of the new Islamic doctrine of religious understanding. The doctrine of religious understanding is precisely textualism and fundamentals. This qualitative research shows that several large campuses in Makassar were exposed to the Islamic understanding and changed them from moderate Muslim students to Muslim fundamentalist students.