This paper explores the historical narrations of AIDS in Indonesia that shape its construction. It will focus on the relation between Governmental and Islamic responses to HIV/AIDS. In this research, we will focus on the governmental official commission on AIDS prevention (KPA) which is concern about HIV and AIDS and MUI as a government Islamic institution. This paper will argued that the responses of both parties in the Indonesian "narrations" of HIV/AIDS can influence the practice of AIDS prevention. Government ways to treat AIDS in Indonesia have changed overtime in line with the development of medical and social work efforts to cope with the problem of HIV/AIDS. However the Islamic institution response in Indonesia does not change anymore and seems not to have seriously attention in the issue of HIV/AIDS, it can be look from the unchanging MUI's fatwa which is limited the problem of AIDS solely as morality problem suatu narasi penjangkitan HIV/AIDS yang berpengaruh terhadap tindakan penenanganan AIDS di Indonesia. Cara penanganan pemerintah terhadap AIDS di Indonesia telah berubah sepanjang waktu sejalan dengan perkembangan medis dan upaya-upaya pada ranah pekerjaan sosial dalam mengatasi masalah AIDS. Namun sebaliknya, respon institusi Islam tidak berubah sama sekali, hal ini dapat dilihat dari fatwa MUI yang masih memandang persoalan AIDS sebagai persoalan moralitas.

This research discusses on the Islamic group’s responses on the AIDS narratives in Indonesia. It is focused on the government and religious group responses on the AIDS phenomenon. Documentation and interview are used to find the data. This research finds that the Religious groups have determinant role to influence government’s actions to prevent the spreading of Aids in Indonesia. Finally, this article argues that the government programs to carry out the prevention of AIDS cannot escape from the moral based discourse on the disease. On the other hand, Religious leaders in Palembang vary in their perspectives on HIV/AIDS , some leaders consider that HIV/AIDS should be look into medical perspective, some views AIDS is the problem of morality.

Certain community both based ethnicities and nationalities have different characteristics on the notion of political leadership. Studies on the political leadership concept in Indonesia cannot escape from the Javanese political leadership characteristics. The reason is simply, because most of Indonesian leaders are from Java. Ben Anderson (1990) sees the Sukarno and Suharto leadership as the representation of Islamic Mataram Kingdom that was absolute and totalitarian typical leadership. Then, it follows cultural stereotyping of political leadership based on ethnicity in Indonesia. Jajat Burhanuddin (2014) sees that Melayu has democratic political culture, while Jawa has authoritarian political culture based on the creed “Manunggaling Kawula Gusti” –Unity between God-ruler or Subject-ruler. However Burhanuddin (2014) does not explain the nature of the creed in Javanese typical political leadership. Naim (2014) controversially sees that there are bipolar characteristics of political leadership in Indonesia.  Jawa has absolute and totalitarian typical leadership that is influenced by Javanese local belief; otherwise Melayu (Outside Jawa) has egalitarian and democratic political leadership that is strong influenced by Islamic teaching. This paper tries to dig the understanding of principles on political leadership in Indonesia by making comparison both Jawa and Melayu on the nature of political leadership. The paper engages Talal Asad (2009) conceptual frameworks on discursive tradition. Thus from Asad point of view political leadership is the result of a dynamic process between agency and structure. That is a process of negotiation between the ruler and subjects in a certain structure.

This paper aims to describe the process of religious commodification within Majlis Tafsir Al-Qur’an (MTA) in Surakarta. The teaching and practices of MTA (such as the doctrine of salvation, leadership and brotherhood, and the practice of pengajian) have effectively constructed social belonging among its members. It represents the production of social identity, loyalty, and solidarity. Besides, the charisma of its leader, Ahmad Sukino, has become a center of social appeal. Social belonging and charisma become influential elements for the MTA members. One of the MTA compelling-doctrines is the doctrine of jihad harta. It occurs through mobilizing the contribution of MTA members and commodifying pengajian. Referring to Kitiarsa (2010), there are at least two reasons behind this religious commodification: commodity and market. MTA monetizes religion-based objects, such as brochures, books, and videos. Pengajian becomes a market where the process of commodification follows.