Debates on the applicability of the "modern" Western concepts of civil society, pluralism, secularization and democracy, together with Islam, significantly developed since the 1970s in Indonesia, in particular since the emergence of Nurcholish Madjid (hereafter Madjid). By the end of the 1980s, the Paramadina Foundation, which was established in 1986 by Madjid, among others, increasingly attracted higher middle-class individuals who claimed to adopt a progressive and open approach to Islam. Through Paramadina, Madjid, among others, developed his own idea of civil society. He is one of the most obvious champions of "neo-modernism" in Indonesia, as these ideas of both "modernism" and "traditionalism" are combined when they are relevant and suitable for society. The question addressed here is how Madjid interprets the concepts of civil society, pluralism, secularization and democracy as his main discourses? In other words, how does Madjid define and pave the way for Islamic development in Indonesia? What approaches does he use? While the concepts developed in Paramadina are basically inclusivism, pluralism, integralism, tolerance and democracy, on the way to achieving masyarakat madani (the Indonesian translation of civil society as adopted by Madjid), it seems that Madjid falls short of promoting local and global human values, international relations and communication. In fact, he adopts a cultural and nationalistic approach within the framework of Indonesian nationalism, which could lead to cultural crystallisation, particularism, localism and, eventually, atavism. These factors, however, if given a humanistic and global flavour — as set forward by the communication approach to human development — could indeed contribute to the emancipation of local citizens, from a parochial and centralized nationalism adhered to today by many Indonesian leaders. Thus, thinking globally and acting locally could be a liberating force for all.

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Public sector leadership in Indonesia has always been an issue that is at the center of the attention of the Indonesian people. This has emerged since the reformation (1998) which gave birth to many leaders who were not found in the New Order era. This study uses a qualitative approach. Data sources are generated from literature (literature) interviews, documentation, and observations. Data analysis techniques use analytical techniques from Miles, Huberman, and Saldana, which require components of analytical techniques whose data consists of data condensation, data presentation (data display) and drawing conclusions / verification (drawing and verifying Conclusion). The results are seen in 5 GCG perspectives of Andi Faisal Bakti (2000) and 8 principles of Asta Brata (Kakawin Ramayana). It was generally found that the leadership of Basuki Tjahaja Purnama (BTP / Ahok) as Governor of DKI Jakarta was very contradictory to the principle of ASA Brata (sun, moon, wind, wealth, ocean, fire, death, and rain) based on a GCG perspective that characterizes transparency, consistency, agility, accountability, and communicability.

The Salafist community, which is marginalized from mainstream media in Indonesia, represents the ideology of Salafus Salih through the mediatization of religion. Salafists originally preached traditionally but later utilized radio and television and then websites and social media. This ideological representation through the mediatization of religion increases the number of followers so that they can reproduce social formations to maintain the status quo. For this reason, this study aims to reveal how Salafists represent the conservative ideology of Salafus Salih through the mediatization of religion on Rodjatv's Instagram. Using a critical paradigm and mediatization of religion theory with virtual ethnographic methods, this study explains how the conservative ideology of Salafus Shalih in the mediatization of religion through three media metaphors, media as a channel, language, and environment, is instilled by the Salafi group to its followers. The results revealed that the Salafi da'wah content in Rodja's media interpellated the new Salafis and imitated the religious way of Salafus Salih while creating a large number of communities or congregations. The new Salafi followers then interpellated (re-interpellation) and imitated (reimitation) to the next follower. The series of re-interpellations and limitations ultimately constituted the Salafi da'wah and the ideological congregation of Salafus Salih

Andi Faisal Bakti Les questions relatives à la «société civile» ont été largement débattues en Indonésie durant ces dix dernières années. Les experts musulmans utilisent deux termes différents pour exprimer ce concept : masyarakat sipil et masyarakat madani, le premier étant surtout populaire dans les cercles proches du Nahdlatul Ulama, réputé « traditionnaliste » ; le deuxième parmi les musulmans qui se veulent «modernistes» et «néo-modernistes», ces divers qualificatifs ne manquant pas d'ambiguïté. L'auteur examine le rôle de la fondation Paramadina, créée par Nurcholis Madjid, au sein des efforts consentis de part et d'autre pour l'établissement d'une «société civile», ainsi que les atouts personnels, idéologiques et stratégiques de la fondation pour atteindre ses objectifs.