This paper aims to study ways of how eco-feminism and Islam are integrated ontologically and epistemologically by studying women who are conserving the environment in Pesantren Ath-Thaariq, Garut, West Java. The women seriously concern of the environment because of environmental crisis in Indonesia, espcially in Garut and because of muslim women who are rarely active to promote enviromental conservation. Therefore, this paper portrays ways and results of the integration of eco-feminism and Islam as seen in the women by using a qualitative research and applying feminism approach. In ontological approach, this study found that the women in the pesantren do not believe in dualism between humans (either women or men) and nature. They protect, conserve and love the nature with a concept of rahmatan li al-‘ālamīn (a blessing is for all God creations). In epistemological approach, they integrate local knowledge and Islam to interact with nature. They also implement principles of heterogeneity, human-nature dependability, and holiness of nature. They believe that caring for nature is a religious piety and an alm. Thus, it can be concluded that the novelty of this research is a new model of how Islam and eco-femism are integrated by ontlogical and epistemological approach based on empirical experiences of the women. Other women is suggested to apply this model in protecting and conserving the environment in other places.

This research is aimed to describe the system within the game of sluku-sluku bathokin the Komunitas Pojok Budaya. This community concerned in reintroducingtraditional games among local villagers. Traditional game sluku-sluku bathok atKomunitas Pojok Budaya has many benefits. It is not only to make children happy,but also to stimulate children to develop their multiple intelligences. The benefitscan be seen from the moves within the game, togetherness in characteristic of thegame, as well as the song they sung. Moreover, the song in sluku-sluku bathok couldbe used as the implementation of Islamic education.

This article is intended to see the response of a group of Sukoharjo people related to their effort in prevention of radicalism through local cultural habituation. A group of people who joined into Sanggar Sekar Jagad in Bakalan Sukoharjo Village try to find a way out by way of rejuvenate local culture and traditional art that began to be abandoned by society. Using case study method through empirical investigation by means of data collecting through interview, observation, and documentation, it is expected to be able to answer how the practice of local cultural habituation developed by Sanggar Sekar Jagad society in order to prevent religious radicalism in the region was, and what factors which underlied the practice.[Artikel ini bertujuan untuk melihat respons sekelompok masyarakat Sukoharjo berkaitan dengan upaya mereka dalam mencegah radikalisme melalui habituasi budaya lokal. Sekelompok masyarakat yang tergabung dalam Sanggar Sekar Jagad di Desa Bakalan Sukoharjo mencoba mencari jalan keluar dengan cara menghidupakan kembali budaya lokal dan kesenian tradisional yang mulai ditinggalkan oleh masyarakat. Dengan menggunakan metode studi kasus, melalui penyelidikan empiris, dengan cara mengumpulkan data wawancara, observasi, dan dokumentasi, diharapkan mampu memberi jawaban tentang bagaimanakah praktik habituasi budaya lokal yang dikembangkan masyarakat Sanggar Sekar Jagad dalam rangka mencegah radikalisme agama di wilayah itu, dan faktor apa sajakah yang melatari praktik tersebut.]

The interpretation of Surah al-Kafirun today is found to be a little disturbing for religious people, both among religions and between religious communities. Especially after the largest Islamic organization in Indonesia, namely Nahdatul 'Ulama which issued bahtsul masail results about non-Muslims who are not infidels. Netizens are busy blaspheming and identifying non-Muslims as not even infidels to the point of stating that the meaning of the letter al-Kafirun today is no longer relevant. To answer this question, the author compiles Roland Barthes' theory of semiotics into this letter of al-Kafirun. The author interprets this letter of al-Kafirun using two levels of semiotics. The first level of semiotics analyzes linguistics or language. Meanwhile, the second level semiotics analyzes the connotative meaning in the text by revealing the mythical characteristics of the verse as stated in Roland Barthes' semiotic theory.