In response to the Colonial discriminative and exclusive concept of humanism, Frantz Fanon, an Algerian postcolonial thinker, proposes that the idea of humanism needs to be inclusive. To avoid the trap of the essentialist concept of humanism, Fanon argues that our understanding of human beings needs always to be connected with the existing social structure. By utilizing a postcolonial theory as a lens of analysis, this study will explore Frantz Fanon’s existential concept of human existence and investigate his philosophical-political thoughts. This exploration is driven by these critical questions: how is Fanon’s new understanding of the existential concept of human existence, which he proposes as a more inclusive concept? How does Fanon draw the correlation between human existence and social structure? What is the significance of his thoughts to critically investigate the socio-political structure in the postcolonial Indonesia? Our critical research will focus mainly on several of Fanon’s works: The Wretched of the Earth, Toward the African Revolution, and Black Skin White Masks. His other works will certainly be considered. We will utilize a litterer critical analysis method in approaching these works of Fanon. This new concept of Fanonian humanism, we argue, gives a theoretical frame and direction to develop existentially our understanding of an inclusive Indonesian humanism.

Karya misi keselamatan oleh Gereja Katolik di seluruh dunia merupakan kelanjutan dari karya misi penyelamatan dan penebusan yang dilakukan oleh Yesus Kristus, lalu diteruskan para rasul dan para muridNya. Sejalan dengan upaya konsolidasi dan koordinasi untuk  semua aktivitas misi Gereja baik dari sudut doktrinal, organisasi dan karya karitatif maupun karya pewartaan dan pengajaran, maka didirikanlah sebuah lembaga oleh Paus Gregorius XV, yaitu Sacra Congregatio de Propaganda Fide – SCDF atau Propaganda Fide tgl 22 Juni 1622. Propaganda Fide tiada lain adalah departemen atau dikasteri yang bertugas untuk mewartakan doktrin iman Gereja Katolik Roma. Sejarah misi Kongregasi Pasionis (CP) atau Pasionis di Indonesia berada dalam konteks misi Propaganda Fide. Adapun metode yang digunakan dalam penelitian tentang hal ini bersifat kualitatif dengan perspektif kajian historis atas bermacam dokumen yang tersedia.

Dalam karya tulis ini, saya menggunakan gagasan Ernst Cassirer tentang simbol kebudayaan dan menggunakan data yang ada di surat kabar Kompas untuk sebuah penelitian terhadap simbol dari kebudayaan telinga panjang Dayak Bahau Busang. Penelitian ini bertujuan untuk mengetahui nilai apa saja yang terkandung di dalam kebudayaan telinga panjang. Teknik analisis data yang digunakan adalah analisis gabungan dengan metodologi kuantitatif melalui studi kepustakaan dan wawancara dari orang yang mengerti kebudayaan dan adat Dayak Bahau Busang. Dalam peper ini, saya menemukan bahwa ada tiga simbol makna yang terkandung di dalam kebudayaan telinga panjang, yaitu sebagai simbol pengetahuan, keindahan dan waktu. Kini, kebudayaan telinga panjang telah ditinggali oleh generasi muda zaman ini. Bentuk kebudayaan boleh berubah, tetapi nilai-nilai luhur tetap terjaga.

This research focuses on the traditional Dayak belief systems, including their views on ancestor worship, religious systems, and worldviews. The Dayak's understanding of their belief system stems from imagination and attempts to relate their experiences to a greater power that governs the universe. The important thing about ancestral beliefs and this religious system is that nature does not exist on its own but that something has created it. They call this power Tamai Tingai, which is the center of their religious experience. Religious life is a theophanic experience that influences all Dayak human life. This paper aims to describe and analyze the concept of ancestral beliefs and religious systems as a way of life for the traditional Dayak community. This study uses phenomenological analysis and critical reading of the text using qualitative research methods. The research findings show that the Dayak people realize that religious expression through ancestor worship and religious systems is justified by human experience. In situations of helplessness, humans seek help and find it by connecting themselves to a transcendent existence.