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"Conflicts and riots in institutional environment has decorated on mass media, both electrical and printing media recently years. The precipitating factors are various, over capacity, unjust treatment between prisoners, unfull correctional tools and others.The Writer has the research in the institution about incident not on 18 June 2000 and it used qualitative approach. The writer used a depth interview to a arrest, a prisoner and three staffs who to surpassed the not and who to secured the riot.The interview resulted that the pattern and factors of the not which done by the prisoners and the staffs was started by the prisoner's squeezing to the arrests who stay in block A. Then the institution made a policy who to forbid the prisoner come in and out block A.The prisoners didn't like the policy because the staffs also squeezing prisoners. Especially Sidik, he was disagreed to the policy and he was be the precipitator of the not. Other factors caused the riot are :1. Disappointment2. Unharmony relationship3. Discrimination4. Low salary"

"The state prison class I , which is located at the Central Jakarta and frequently called Salemba Prison , currently the number of it's inmates is already overcrowded by four folds of it's normal capacity, Therefore it can cause inconvenience to the inmates who are serving their respective sentences . This poor condition can spark diction of different interest among the prisoners in order to maintain themselves or their groups.While spending their time to serve their punishment , a number problems may emerge the so-called sub prison-culture in the form of suppression and exploitation by the strong groups against the individual or minority groups within the prison, which surely will cause the insecurity . It will also lead to the break-up of the friendship ness among the inmates themselves.This evaluation is trying to reveal the forms and factors that cause the worsening security condition and the anticipation measures that have been taken by the Salemba State Prison Official to overcome such poor situation in order to apply a proper security anticipation measures at the State Prison Class I.Based on this research result, it reveals some forms of riots sparked by the prisoners due to which is due to the suppression and exploitation against individual inmate or group of inmates, which also emerge due the different cultural background of the prisoner or group of prisoners, that eventually ignites cultural conflicts among the inmates.The author have some suggestions as to where to place the prisoner and the inmates under their respective tribal background and region of their origin in order to to reduce the risk of riots at Salemba State Prison class I."

"Tesis ini mengkaji tentang upaya yang dilakukan oleh sebuah denominasi Kristen di Protestan yang mencoba membangun jembatan relasi dengan komunitas agama lain, yaitu Islam yang mereka narasikan sebagai tanggung jawab moral nubuatan (ramalan Alkitab) untuk merangkul dan menyelamatkan saudara teologis mereka dari genealogis agama monoteis yang sama. Membangun relasi dengan denominasi agama yang berbeda merupakan bagian dari upaya untuk membangun posisi yang lebih baik untuk menjalin kedekatan dan menjangkau umat dari agama yang memiliki kemiripan dan persamaan identitas teologis umat kedua agama. Dalam upaya membangun titik persamaan kedua pemeluk agama, mereka mengembangkan narasi terkait persamaan visi eskatologis tentang turunnya Isa Almasih (Yesus Kristus) di akhir zaman (apocalyptic). Hal yang menarik dari upaya membangun relasi tidak hanya menawarkan hubungan friendship (pertemanan) dalam pergumulan hubungan sosial semata, tetapi juga untuk bisa menjadi “teman spiritual” dari irisan persamaan identitas dan visi eskatologis kedua pemeluk agama. Narasi dan projek membangun relasi dan kedekatan pada strategi institusional dalam praktiknya di lapangan memunculkan varian baru yang mengarah pada hibriditas dan sinkretisme untuk mendamaikan dan mengkompromikan dua kategori nilai agama yang berbeda, yaitu Kristen dan Islam.

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This thesis examines the efforts made by one of the Protestant denominations who try to build relationships with other religious community, namely Islam, which they narrate as the obligation of moral prophecy (Bible predictions) to embrace and save their theological brothers from the same monotheistic religious lineage. Building relationships with different religious denominations is part of the effort to build a better position to establish a close relation and reach out the people from the religions that have similarities in theological identities thereof. In an effort to build a common ground between the two religions, they developed a narration related to the eschatological vision of the descent of Isa Almasih (Jesus Christ) at the end of time (apocalyptic). The interesting thing about the effort of building relations is not only offering friendship in social relation per se, but also being able to become "spiritual friends" from the intersection of identities and eschatological visions of the two religious adherents. Narratives and projects that build relationships and closeness to institutional strategies in practice in the field give rise to new variants that lead to hybridity and syncretism to reconcile and compromise two different categories of religious values, namely Christianity and Islam."

"ABSTRACTThis article assumes that language is not only a way of saying things (informative), but also a way of doing things (performative) or exercising power Through conducting eight focus group discussions (FGDs) involving 39 Christian participants in Surakarta Central Java, this research studies the Christians discourse on their fellow Muslims. In those FGDs, I stimulated the participants discussion by the basic question, How do you speak about Muslims. Though the question is about Muslims, but in fact sometimes they also speak about themselves. I am concerned about the discursive study of religion taking advantage from Norman Fairclough discourse analysis theory and method focusing on the analysis of linguistic practice, discursive practice, and social practice. As a result, the discussions of participants were on a hegemonic struggle between dominant and peripheral voices to define what is considered (ab)normal Muslims. Christian participants identified extremist (fanatical, fundamentalist) Muslims as abnormal. They positioned extremists and excessive persons as extraordinary. Thus, they identified extremism as not the norm but an exception to the rule of religions. In distinguishing between normal and extreme the participants primarily positioned themselves as normal or ordinary religious people who are moderate. They identified those who cause conflict as neither moderate Muslims nor moderate Christians, but fundamentalists in their respective faiths."