This study focuses on how the adaptation efforts and survival strategies of local communities in Indonesia to the non-natural pressure on nature and the value of their local wisdom in protecting and preserving the environment. Anthropological, ecological, and related literature on local communities are used as a review and analytical framework. The selected local communities are the Mentawai tribe, the slopes of Mount Merapi, and the Balinese in Indonesia. These three case studies show that the adaptations and strategies carried out by local communities are diverse and have different knowledge implications. The Mentawai tribe in maintaining the tradition of arat sabulungan and Balinese in revitalizing Wariga can adjust and adapt well when faced with natural ecological cycles and non-natural penetration. That is because its application is more flexible, practical, and intellectual than putting forward the device of beliefs and myths. While the case of the local community on the slopes of Merapi, which has local significance in the form of cosmological teachings in disaster management, tends to prioritize faith that is rooted more in myth than knowledge related to the objective world. Therefore, when this set of knowledge in local wisdom struggles to surpass marginalized status, the two cases of the Mentawai and Balinese communities can become persuasive and adaptive. In contrast, the local community on the slopes of Merapi is more challenging to adapt. The study also recommends that it is time for traditional knowledge originating from local wisdom in Indonesia to be adapted, modified and used as an essential resource in managing contemporary environmental issues effectively and collaboratively.

Reading rooms filled with Islamic literature are one of the dominant factors causing the hardening of religious understanding in post-reform Indonesia. This research aimed to examine the roles played by the Gerakan Islam Cinta in mainstreaming religious moderation through popular Islamic literature. Based on interviews, participatory observations, and content analysis, we argue that popular Islamic literature is an essential instrument in the mainstreaming of religious moderation in Indonesia. The sustainability of this type of Islamic literature is important because it balances the massive conservative Islamic literature. It is precisely at this point that the Gerakan Islam Cinta plays a dual role as producer and distributor of dozens of books known as the Islamic Love series. This series of books has become a reference for the community, especially young people, in understanding a version of Islam which is friendly and peaceful. The Gerakan Islam Cinta also disseminates these books online and for free, conducts roadshows and book reviews in various cities, and initiates reading clubs in cooperation with various organizations, grassroots reading communities, and youth activists of peace in several cities in Indonesia. Keywords: religious moderation, Islamic literature, Gerakan Islam Cinta

Youth as religious peacebuilding actors still receive less attention in academic studies and peace praxis. It often makes youth being depicted as victims or as perpetrators of violence in religious conflict. This study specifically seeks to explore the efforts of youth involvement and also to strengthen the capacity of the youth in making religious peacebuilding in Bukittinggi, West Sumatra. By using the action research method, this research found that Bukittinggi is at negative peace, which is still at the level of mere absence of war and saving the seeds of mutual suspicion between interfaith believers. It is undoubtedly because of a lack of interaction and openness between the interfaith believers. As for the strengthening efforts are undertaken through interfaith youth forum, youth for peace workshop, and the initiation of the interfaith youth organization.  That various efforts give hope for the future of religious peace in Bukittinggi from negative peace to positive peace. It is because youth offer creative energy and active potential to transform violent conflict and foster active peace. Keywords:  Youth, Religious Peacebuilding, Negative Peace, Positive Peace, Bukittinggi.

This article examines perennials’ understanding through the Javanese mysticism tradition that has developed before and after the arrival of Islam. The focus on perennials in this article is based on recognizing and equality of noble values in every religion that has ever developed in Javanese society, such as Buddhism, Hinduism, and Islam. Previous studies have emphasized that Javanese mysticism is studied from the acculturation of culture with religion. Even this understanding of religion is considered the antithesis of religious exclusivism and conservatism that is currently developing. It is just that the study of Javanese mysticism in the approach of religious perennials is infrequent and limited. This study uses a library research method to reveal the values of mysticism that develop across the religious boundaries of Javanese society. The findings of this study are that there are several teachings of Javanese mysticism, including the conceptions of tantrism, tantularism, and manunggaling kawula gusti. These conceptions illustrate the openness of Javanese society to various religions. They believe that in religions, there is a commonality in ultimate truth or divinity and mystical unity.

In Indonesia, tariqa has become a choice to counter and fight against the radical groups that make youngsters as their targeted prey. An obvious example, among others, can be seen in the organization of Mahasiswa Ahlith Thariqah Al Mu‘tabarah An Nahdliyyah (MATAN). Employing phenomenological approach this study considers MATAN as a Muslim youth organization that puts a strong emphasis on the phenomenon of radicalism and positivism among youngsters, especially college students. This study maintains that MATAN has strived to synergize intellectuality and spirituality among the students with claims of loyalty to the preservation of moderate, tolerant, inclusive, and consistent Islam—in terms of sharī‘ah, ḥaqīqah, and ma‘rifah, while at the same time also maintaining the awareness as an integral part of Indonesian people who live in this country and, therefore, they must obey the rule of the country imbued with Pancasila and the 1945 Constitution. These points are able to inspire every activity of the members of MATAN to actively promote and engage themselves within de-radicalization efforts. The finding of this study also confirms several studies and surveys conducted in Morocco, Algeria, and Mali, asserting that the tariqa has become a new fondness and is believed to be a savior of youngsters from religious extremism.