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  • kokok caroko
    za...kalo forward email,tlg diedit dulu. biar yg baca gak susah dan jadi males... wah perjuangan keras nih bacanya. kokok ... From: lebah buayawati
    Message 1 of 3 , Dec 12, 2007
      za...kalo forward email,tlg diedit dulu. biar yg baca gak susah dan jadi males... wah perjuangan keras nih bacanya.


      ----- Original Message ----
      From: lebah buayawati <aishaza_is_cool@...>
      To: PeaceGeneration@yahoogroups.com
      Sent: Tuesday, December 11, 2007 1:34:41 PM
      Subject: [PeaceGeneration] tuh..info

      daily_crcs@yahoogro ups.com
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      Date: Mon, 10 Dec 2007 17:27:02 -0800 (PST)
      Subject: [daily_crcs] Forum Jumat Sore CRCS: Quo-Vadis Religious Education in the Netherland and Indonesia
          Dear friends, The eighth edition of CFAC (CRCS Friday Afternoon Forum) will be held on Friday, December 14, 2007, at 15:00-17:00, in Graduate School Building, third floor, room 306, Gadjah Mada University. The key speaker will be Dr. Carl Sterkens and Mohamad Yusuf M.A. The theme in the discussion will be “Quo-Vadis Religious Education in the Netherland and Indonesia. Below is short biography of the speakers and the abstracts that will be presented in discussion.
      Abstract of The future of Religious Education in the Netherlands (by; Carl Sterkens)
      One could discuss the future of religious education in the Netherlands from several perspectives. For instance from the perspective of the relation with religious communities (churches, mosques); the relation with the state in all its different aspects; the juridical context; the content of the education; the definition of religion itself and how to approach it; etc. Today’s focus is limited to the future of religious education in the Netherlands within publicly financed schools (i.c. almost all schools in the Netherlands) from the perspective of religious plurality.
      1.Criteria for and distinction of three models of religious education in a plural context
      Contemporary literature offers three models for dealing with plurality in religious education: a monoreligious, a multireligious and an interreligious model. These “ideal types” give different answers to the question of what kind of interaction is most suitable for relating to other cultures and religions in education. The models answer differently to the following question: How to speak in religious education from a position of involvement with one’s own religious tradition while fully recognising the reality of religious plurality?
      This question (posed in the first place from the perspective of the pupil) yields implicitly three criteria: (a) involvement with one’s own religious tradition; (b) recognition of religious plurality; and (c) reflection on the polarity arising from the first two criteria. This polarity needs to be worked out, because it is insoluble and structurally intractable. Thus the third criterion focuses on the need to arrive at insight and indicators in religious education which will help to clarify, albeit not resolve, the cognitive, affective and attitudinal aspects of the polarity between involvement and engagement with a particular religion on the one hand, and genuine recognition of religious plurality on the other.
      On the basis of the three criteria, we can both distinguish ánd evaluate the monoreligious, the multireligious and the interreligious model for dealing with religious plurality in an educational context. A detailed description of each model would include (a) the socio-cultural context in which the concerning model occurs; (b) its religious pedagogic aim; and (c) its normative (theological) basis.
      2. Actual situation in the Netherlands
      It would be too general a statement to say that is a clear preference for one specific model. The choice would depend on the institutional context of the school (public or private); the specific school climate; the teacher in question; and the school population.
      With regard to the institutional context, in 2002, 33% of the children in the Netherlands attended Catholic schools or their primary education, 32% attended public schools, 27% went to Protestant Christian schools and 8% to other private schools. There is no information available (anymore) about the religious self-definition of the pupils, but there is about ethnicity. Nearly half of all pupils belonging to ‘ethnic minorities’ attend public schools, the other half private schools. The apparently proportional representation of pupils from ethnic minorities in ‘other private schools’ is attributable to the fact that some of these are Muslim and Hindu schools catering almost exclusively for pupils from ethnic minorities.
      With regard to the school teachers, more and more teachers show a preference for the interreligious model. But increasingly also the multireligious model. Primary education in the Netherlands has a specific term that refers to the multireligious approach: “religious and ideological movements” [geestelijke stromingen]. Since the revision of the Basic Education Act [Wet op het Basisonderwijs] on 22 December 1983, it has been a compulsory subject at primary schools in the Netherlands (cf Primary Education Act 1998, art 9), although the act allows considerable latitude regarding how it is taught. Notice the contrast with the governmental religious education policy in Indonesia!
      With regard to the students in relation to the interreligious model, one could question whether (all) primary school pupils and secondary school students want and are able to take a religious auto-perspectives (and this apart from their willingness and ability to take allo-perspectives) . Increasingly it is the case that young people tend to perceive religion as an interesting social phenomenon, but one that does not (yet) affect their personal lives. In other words: does the lack of involvement compromise the whole idea of interreligious learning? Let me explain this with a reference to another research at the Radboud University Nijmegen.
      3. Future of religious education in the Netherlands?
      Nowadays, empirical research proves that students among the age of 16-18 years old value a multireligious most positively, while they are ambiguous about an interreligious orientation and clearly disagree with a monoreligious orientation that is underpinned by exclusivistic or inclusivistic truth claims. This poses a dilemma for educators: on the one hand, should an educational programme reflect the needs and interests of students? On the other hand, does a multireligious model fall short of contemporary religious-pedagogic al demands?
      It might be questionable whether Dutch classrooms will indeed become important places for intercultural and interreligious dialogue [...] since, as it turns out, young people today are not particularly interested in dialogue. But why? Commitment is the keyword in answering this question. The absence of religious commitment in a religious sense could cause students to reject a monoreligious model, since this model presupposes a strong religious commitment. But lack of commitment could also cause the ambivalence toward an interreligious model, because this model does not only entail a positive valuation of religious plurality, but also calls for religious commitment. If this thesis is correct, then the success of an interreligious curriculum is dependent upon the population of the class, both with regard to the commitment of individual pupils toward a specific religious tradition and with regard to the willingness to realise a dialogue. For that reason, I am less optimistic
      about the possible outcomes for interreligious curricula then some years ago (2001). But this does not mean that the interreligious model is not worth striving for.
      Dr Carl Sterkens (°1971) studied philosophy (BA) and religious studies (BA, MA) at the Catholic University of Louvain (Belgium) and has a doctorate in theology from Radboud University Nijmegen (Netherlands) . Currently he is associate professor of pastoral theology (Faculty of Theology) and empirical religious studies (Faculty of Religious Studies) of Radboud University Nijmegen. He has published on religious education, religion and institutions. Currently, his research focus is on cross-religious comparison of the relation between religiosity, conflict and social cohesion in Indonesia and the Southern Philippines; and on the aims of academic education in theology and religious studies in the European Union.
      Sterkens C. (2001). Interreligious Learning. The Problem of Interreligious Dialogue in Primary Education (Empirical Studies in Theology 8). Leiden: Brill.
      Sterkens C., van der Ven J.A. (2003). From Intercultural to Interreligious Dialogue? In: Borsboom A., Jespers F. (ed.). Identity and Religion: A multidisciplinary Approach (Nijmegen Studies in Development and Cultural Change 42). Saarbrücken: Verlag für Entwicklungspolitik . p. 215-246:
      Sterkens C. (2007). Changes in Commitment and Religiocentrism through Interreligious Learning. Empirical Results from a Social Constructionist Perspective. In: Pollefeyt D. (ed.) Interreligious Learning (Bibliotheca Ephemeridum Theologicarum Lovaniensium 201). Louvain: Peeters Press. p. 129-161.
      Abstract of Religious Education in Indonesia: Implications for Inter-religious Relations in a Plural Society (by; Mohamad Yusuf)
      Indonesia is the world’s fourth largest nation struggling to become the world’s third largest democracy. With eighty five percent of its 230 million people professing Islam, there are more Muslims living in Indonesia than in the entire Middle East. Besides Muslims, there is a minority of Christians (significant because of its economic power) and of Hindus and Buddhists. Historically, Indonesia has displayed not simply religious tolerance but a robust religious syncretism, especially at the village level. However, more recently, and coinciding ironically with the rise of a more democratic and decentralized rule, inter-ethnic violence has made a sometimes vigorous appearance. This has been variously theorized but seems intimately connected to a proliferation of competing local elites suddenly set free from the centralized control of Jakarta. Local differences in religion become a tool of mobilizing identity for the purposes of political influence.
      In Indonesia, it is widely assumed that religion and especially religious education is a potent source of identity formation. The reason is that ever since the 1960s, the study of religion has been required by law of all students from elementary through the post-secondary level. New legislation passed in June of 2003 (supported by a majority of Muslims and opposed by a majority of Christians) mandates that each elementary and secondary school must offer every student regular instruction in his/her own religion and taught by teachers professing that religion. This means that each year there are millions and millions of students studying religion and hundreds of thousands of teachers teaching them religion. The impact of this phenomenon upon the construction of identity is considerable. There are varieties of institutional settings where all of this takes place. They range from state (secular) elementary and secondary schools to the privately funded, traditional Islamic
      schools or pesantren, to Protestant and Catholic private schools. This pattern persists at the post-secondary level.
      The fact that the study of religion is required of all students for so many years, and 60 millions people enroll in the subject, and the fact that the study takes place in a variety of highly diverse ideological settings makes Indonesia a promising site for researching the question of the influence of religious education upon inter-ethnic cooperation. The current debate of religious education in Indonesia emerged when the government enacted the National Educational System (NES) in 2003. The NES, which requires schools to provide religious education to each different religious belief of their students, has been elucidated to re-questioning the rights of government to involve itself too far in religious life of citizens. This not only results in distrust among religious believers, but has also insulted religious freedom, namely the freedom of choosing religious education.
      For those of us disposed to be friendly towards religion, it is sobering to observe that historically there has been a close association of religion and inter-ethnic hostility and violence. The reason for this seems to be that religion has powerfully to do with belonging, and belonging implies not belonging. Furthermore, it is along these lines of bordering activity that threat and suspicion so often take hold. Perhaps religion is fatally flawed, destined to create both difference and hostility in relationship to the difference it has created. Yet, it is important also to note that world religions, in order to become “world,” had to expand the construction of identity beyond previous and more narrow borders. The major prophets of world religions all engaged successfully in this activity. One thinks of Mohammad in Mecca or the followers of Jesus whose invitation spread beyond Jerusalem to include the Greco-Roman world. These pastoral practices were then embedded in sacred
      scriptures that modeled a new and more inclusive belonging, now embracing the former dangerous other.
      This dual face of religion–one moving towards intolerance, the other toward tolerance–is likely to be displayed in the differing practices of religious education in contemporary Indonesia. This research, furthermore, aims (1) to discover how religion is taught in different schools. We differentiate schools into four types namely: State schools, Islamic schools, Christian schools, and nationalist schools. These different methods of teaching religions are expected to have a result as to whether (2) to find out whether teaching religions in different schools has any correlation to students’ perception, attitudes and behavior towards other religious traditions.
      Mohamad Yusuf is the research coordinator and the coordinator of student affairs at Center for religious and Cross-cultural Studies (CRCS). He received his M.A. at CRCS. His research interest are mainly in Anthropological Studies of Religion, Inter-religious Dialogue and Cooperation and Islamic Movement in Indonesia.
      daily_crcs@yahoogro ups.com
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      Date: Mon, 10 Dec 2007 09:07:20 -0000
      Subject: [daily_crcs] 2008 INTERNATIONAL PAPER CONTEST
      The Special Interest Group on International Information Issues (SIG-
      of the American Society for Information Science & Technology (ASIS&T)
      pleased to announce its ninth competition for papers to be submitted
      the 2008 Annual Meeting, which will take place in Columbus, Ohio,
      October 24-29, 2008.
      The theme of this year's paper contest is:
      "People Transforming Information - Information Transforming People"
      The theme may be addressed at either the country or regional level
      Papers could discuss issues, policies and case studies on specific
      aspects of the theme, such as, but not limited to the following (some
      adopted from the conference theme):
      - Individual identities and how they are transformed by the impact of
      information technologies
      - The societal archive - is it disappearing and/or being marginalized?
      - Societal attentions and how emphasis on information technology
      either allows or hinders these
      - Openness, access and privacy issues
      - Generational, economic, and socio-cultural dimensions of impact of
      information on people's lives
      - Cognitive and emotional aspects of interactions with information
      - Reshaping the boundary between personal and public information space
      - The effect of collective information creation on authority and trust
      - Information by the people for the people
      - The role of information in connecting people and community building
      - How well is current technology meeting human needs, and what should
      future technology research and development involve to better meet
      our needs?
      - How transformable and transferable is indigenous information from
      "peripheral countries"?
      - The ratio of conduct size to contents richness in less connected
      There will be up to six winners who will be selected by a panel of
      judges including Judy Jeng (Chair), Jonathan Levitt (Co-Chair), Aaron
      Bowen, Yunfei Du, Julian Warner, and Yin Zhang.
      Selection Criteria
      Papers will be selected through a peer review process. The judging
      criteria will be based on:
      · Originality of paper in the developing world environment
      (originality of the project described, etc.)
      · Relevance to the Paper contest.
      · Presentation and organization.
      · Style. The international paper contest committee requires that
      submissions follow the International Information and Library Review
      instructions to authors. Detailed information is available under the
      heading, Guide for Authors at:
      http://www.elsevier .com/wps/ find/journaldesc ription.cws_
      home/622845/ authorinstructio ns
      The prize for each winner is a two-year individual membership in
      In the case of multiple authors, the principal author will be awarded
      the ASIS&T membership. In addition, depending on SIG III fundraising
      this competition, the first place winner will be rewarded a minimum
      $1,000 toward travel, conference registration, and accommodations
      attending the ASIS&T Annual Conference in Columbus, Ohio, October 24-
      Publishing opportunities
      Submitted papers will be considered for inclusion in a special issue
      of the
      International Information and Library Review, subject to the usual
      refereeing process, for that journal.
      Information for authors
      Only papers by a principal author who is a citizen of, and resides in
      developing country are eligible. Winners in the 2004-2007 contests
      are not
      eligible. The papers should be original, unpublished, and ONLY in
      We encourage submissions from librarians, information and network
      specialists, and educators involved in the creation, representation,
      maintenance, exchange, discovery, delivery, and use of digital
      ASIS&T Copyright Policy
      ASIS&T will have the non-exclusive right to publish any of the papers
      submitted on its web site or in print, with ownership and all other
      remaining with the author.
      Deadline for submission of full papers
      Authors are invited to submit manuscripts, not to exceed 5,000 words,
      March 31, 2008, to jjeng @ njcu.edu, preferably as Microsoft Word
      Please check the SIG III website (http://www.asis. org/SIG/SIGIII/
      <http://www.asis. org/SIG/SIGIII/ > ) for more information about the
      SIG III
      International Paper Contest, including Frequently Asked Questions,
      CFPs, previous winners and winning papers, and stories from previous
       daily_crcs@yahoogro ups.com
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      Date: Thu, 06 Dec 2007 03:41:49 -0000
      Subject: [daily_crcs] Konferensi Sosial Ilmuwan sosial se Dunia
          Dear teman-teman, Sholah dapet informasi menarik dari milist tetangga,
      30 Juni-5 Juli 2008 nanti ada Konferensi Internasional Ilmu-Ilmu Sosial
      di Bali. Konferensi ini sangat menarik karena akan mengkaji berbagai
      tema dalam prespektif teori representasi sosial yang digagas oleh Serge
      Moscovici, pakar pskiologi sosial di Ecole des hautes études en
      sciences sociales (EHESS) Paris France. Dia adalah murid langsung Emile
      Durkheim, dan akan hadir dalam konferensi tersebut. Bagi kawan-kawan
      yang berniat untuk berpartisipasi, silahkan klik informasinya dalam
      www.9icsr-indonesia .net
      Salam Hangat dari Jepara
      Subject: [hr-education] MESCE Conference on intercultural dialogue
      and education (Malta, 11-13 May 2008)
      The Mediterranean Comparative Education Society (MESCE) Conference is
      held in Malta from 11 to 13 May 2008. The organisers and the MESCE
      Board aim to provide an opportunity to enhance dialogue between
      as well
      as to establish the importance of MESCE as a regional society in the
      Education field. The two broad themes of the conference are therefore
      intercultural dialogue within and across nations and education in the
      Mediterranean. A call for the submission of papers is being made. It is
      hoped that this conference will attract papers from different parts of
      Mediterranean. The official language of the conference is English. More
      information about the conference can be found on the following website:
      www.educ.um. edu.mt/mesce ************ ********* ********* ********* *****
      Louise Cutajar Davis Education Officer International Relations 309
      Education Division Great Seige Road Floriana CMR 02 Malta tel:
      (+356) 2598 2709 fax: (+356) 2122 6103
      daily_crcs@yahoogro ups.com
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      Date: Mon, 10 Dec 2007 09:09:24 -0000
      Subject: [daily_crcs] The Women's Leadership
      *http://www. nativele aders.org/ how.html
      Mission *
      The Women's Leadership
      Scholarship (WLS) program (formerly the Native Leadership Scholarship)
      creates educational opportunities for women activists, grassroots
      leaders, and organizers from the Global South and/or from indigenous
      groups. WLS invests in women's leadership by supporting non-doctoral
      graduate education in human rights, sustainable development, and
      health in many places around the world.
      *Notice to Prospective Applicants*
      WLS pre-applications for the 2008-2009 academic year will be available
      beginning Jan. 1 through March 14, 2008 on our website or by request
      info@... *Letters of interest and pre-applications* *received
      prior to January 1 or after March 14, 2008 will not be considered.*
      The WLS Selection Committee awards four to eight scholarships per
      year, up
      to US$25,000 per academic year for a maximum of two years. The awards
      the recipients meet the costs of tuition, fees, books, educational
      housing, maintenance, and travel to and from the home country and the
      educational institution. WLS awards are paid directly to the
      institution in
      a student's account. For foreign women intending to study at U.S.
      universities, WLS funding for expenses other than tuition and books is
      subject to a 14% U.S. tax.
      Eligibility Requirements
      Eligible candidates include women leaders from the Global South and/or
      indigenous groups who also meet all the following criteria:
      1. They are committed to grassroots organizing and the needs of their
      communities or indigenous group.
      2. They have proof of a bachelor's or a higher degree.
      3. They have at least three years of work experience dealing with
      human rights concerns, and other social, educational, environmental,
      or economic conditions that negatively affect their communities.
      4. They have been accepted into a non-doctoral graduate program at an
      accredited university for full-time study/research related to their
      experience in human rights, sustainable development, and/or public
      5. They can show evidence of financial need for educational support.
      6. They intend to return to their home countries to work, utilizing
      and research acquired in the study program.


      Peace Generation is da Best
      Vokoke Perkapers will alwyyzz be blessed lah
      Joy oh joy
      Of the life adventure I'll find in the next bend of being
      Since knowledge omnivora have I decided to be  
      "Aerodynamically a bee can't fly .
      But since a bee don't know the law of aerodynamics , a bee fly."
      Mary Kay Ash
      Don't know who she is but worthy word she does has.

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