Fighting Against Violent Extremist Ideology at Indonesian Universities : Strategies and Effectiveness

International Journal of Advance Science and Technology Vol. 29, No. 10S, (2020), pp.3268-3275

1Fadhilah Suralaga, 2Zulkifli, 3M. Zaki Mubarak, 4Ahmad Tholabi Kharlie, 5Imam Subchi 1Universitas Islam Negeri Syarif Hidayatullah Jakarta [email protected]; [email protected]

Abstract

This paper examines srategic policies and countermeasures taken by a number of Indonesia’s universities in countering the increasing tendency of religious radicalism among university students. Several survey results have indicated a significant number of university students exposed to radicalism, which is characterized by, among others, their willingness to justify and support violent actions in the name of religion. Questions to be answered in this paper include: what are university policies in countering the extremist ideology and to what extent are the policies effective? Based on interviews, observations, and library research, the study found that a number of Indonesian universities have issued a number of preventive policies to protect students from being influenced by violent-extremismt ideologies. They include, among others, formulating regulations, reviewing learning materials of religious education and civic education, and strengthening cooperation and networks between universities, civil societies, and state agencies, in promoting moderate Islam and countering radicalism and terrorism. Some forms of countermeasures were also implemented. The study also shows that the policies undertaken by the university have so far been relatively effective in countering the violent-extremist ideology in order to protect their students.

Keywords: universities, student, Indonesia, countering violent-extremism

INTRODUCTION

The development of violent-extremist ideologies in Indonesia’s tertiary institutions has become a serious problem that should be solved. It is true that Indonesia’s university which is the center of academic activities is apparently not immune from the influences of radical religious ideas. In the last fifteen years, a number of radical organizations such as Hizbut Tahrir--a transnational Islamic movement struggling for Islamic Chalipate and rejecting the nation state-- have attracted following in a number of universities in Indonesia. Hizbut Tahrir, in 2017, was officially banned by the government. Ironically, a number of Islamist-jihadist groups are said to utilize the facilities on campus in organizing their activities. The extremist groups openly or covertly continue to actively exert influence and spread their ideology. In the last few years, the condition has been quite alarming. The Indonesian Police authority has noted that a number of students from various campuses in Indonesia had joined the pro-ISIS militant movement and some of them travelled to Syria and Iraq for jihad while some others were involved in the acts of terror in the country. Democratic reforms have provided a room for a climate of academic freedom in society including university campuses that become an arena of struggle (power struggle) among various religious groups with different ideologies.There appears competition among them to strengthen their influence among students. Other minority groups such Shia aslo attracted following among university students (Zulkifli, 2015). Until now, moderate Muslim groups represented mainly by Nahdlatul Ulama (NU) and Muhammadiyah have still had a dominant influence in Islamic rituals and activities in most universities in Indonesia. However, it seems that the moderate Muslim mass organizations are less responsive and less aggressive than small radical groups in many students’ religious studies, seminars or discussions. As a consequence, the seeds of radicalism and extremism have gradually

International Journal of Advance Science and Technology Vol. 29, No. 10S, (2020), pp.3268-3275 develop among students. In 2018, the PPIM survey stated that the level of intolerance on campus increased (PPIM, 2018).Then in 2018, the National Counterterrorism Agency (BNPT) and the State Intelligence Agency (BIN) found that seven public universities had been exposed to radicalism (Agung, 2018). In addition, around 39% of students from various universities have been exposed to radicalism (Arifah, 2018). The Setara Institute also found a tendency among students on public campuses to have exclusive religious attitude (Setara Institute, 2019). Along with the conditions, a number of universities have coordinated and taken various strategic steps to protect their students from the influence of extremism and radicalism. (Wardah, 2019) This paper is aimed to review the problems faced by a number of universities regarding the increasing influence of extremism and radicalism among students and to examine their strategic policies and countermeasures in solving the problems. The paper focuses on the experience of four public universities: two under the Ministry of Research, Technology and Higher Education, namely the University of Indonesia (UI) in Jakarta and Gajah Mada University (UGM) in Yogyakarta and the other two are universities under the Ministry of Religious Affairs, namely Maulana Malik Ibrahim State Islamic University in Malang, or UIN Malang and Syarif Hidayatullah State Islamic University in Jakarta or UIN Jakarta. UI and UGM are public universities and among the oldest and the best campuses nationally, while UIN Malang and UIN Jakarta are among the largest state Islamic universities under the Ministry of Religious Affairs. It starts with a brief development of radical groups in Indonesian universities.

A BRIEF DEVELOPMENT OF RADICAL GROUPS ON CAMPUS

Since the early 1980s Islamic activities in a number of public universities such as UI, IPB, ITB, and UGM have been dominated by the tarbiyah group which is knowln to develop a conservative tendency strongly influenced by ideology of the Muslim Brotherhoodparticularly through the works of Hasan al-Banna, Sayyid Qutb and Abu al-A’la al-Maududi. In general, the group uses the campus mosque as a center of activity. After the fall of the New Order in 1998, the initially a- political tarbiyah group undertook an important transformation with their initiative to establish Justice Party (PK) which was later renamed Prosperious Justice Party (PKS). Until now, the influnce of this group in Islamic activities in public universities in Indonesia remains strong. Along with the development, the public universities like UI and UGM are faced with is the widespread influence of the Indonesian Islamic State (NII) movement which has the ultimate goal of establishing an Islamic State in Indonesia, the goal that is strongly contrary to the state ideology and 1945 Constitution. Although theexact number of NII followers is unknown, the number of students who have been influenced by the movement continued to increase. There are almost no large campuses in the country that are sterile from NII infiltration. Leading universities such as UI, ITB, IPB, and UGM as well as Islamic tertiary institutions, such as IAIN and UIN became the targets. This, therefore, has become a great concern of the university officials. As the name implies, NII calls on its followers to champion the formation of an Islamic State in Indonesia. The NII movement has long historical roots since the early 1950s when its founder Katosuwirjo called for a rebellion and at the same time proclaimed the formation of the Islamic State of Indonesia. After the failure of the rebellion, a number of NII activists still moved under the ground. The New Order government has banned the existence of this organization. But its Islamic state ideology is still alive and continues to attract following. Since the early 1990s, NII began to spread at a number of educational institutions, both schools and universities. The NII activists actively search for followers in a variety of ways. To cover up their activities, they often use pseudonyms (both people and activities). This organization becomes a serious threat because it instills the belief that the current government is against Islam and therefore should not be followed. In general, after going through bai’at and indoctrination, NII’s new members are required to deposit a sum of money which they call infaq (‘mandatory contribution’). The mobilization of the fund is one of the characteristics that distinguish NII from other extremist groups. A new member is obliged to do recruitment and the infaq to the organization also increases from time to time. The negative impact of the involvement of students in NII was very serious, not only in the academic field but also in social and political life. A number of students became dropouts particularly because of financial problems; they were required to pay monthly donations to the NII organization while

International Journal of Advance Science and Technology Vol. 29, No. 10S, (2020), pp.3268-3275 forgetting their tuition fees or because they had to work to earn extra money. Compared with public universities, the influence of NII is hardly found on Islamic universities such as IAIN and UIN. Although there may be an indication of students’ involvement in the NII movement at UIN Malang and UIN Jakarta, the tackling of the issue does not become a priority on Islamic campuses. Another radical group faced by Indonesia’s universities is the development of Hizbut Tahrir which is a transnational Islamist organization supporting the establishment of the Islamic Caliphate. This organization is considered radical because of its anti-democratic views, rejecting the nation state, and always campaigning for the establishment of the Islamic Caliphate (Iqbal & Zulkifli, 2016)Although it first came to Indonesia in early 1980s, it began to develop rapidly during the reform era. It has developed rapidly on various large campuses in the country, both public and Islamic universities. Compared to other Islamist associations, the number of followers, especially students, is the greatest. In almost every state campus in Indonesia, HTI has succeeded in establishing representatives or branches. HTI activities are very prominent with the public collective actions, being one of the most vocal critics of the regime’s policies. In every collective action it always promotes the solution to overcome all the problems of the nation and the Muslim community by the application of Shari’a through the establishment of Islamic caliphate. This extremist group recognizes Islamic Caliphate system as the only legitimate government system, rejecting all concepts of the modern nation state such democracy, political party, and election. For this group, democracy is a kufr (infidel) system that is contrary to the Islamic teachings. Although during democratic reforms HTI campaigned for a peaceful propaganda and political platform, many segments of Indonesian society regarded HTI as a serious threat. HTI’s opposition to the concept of the nation state, the state ideology of Pancasila, and democracy has led to public demands that this organization be banned from its activities. In 2017 the government decided that HTI would no longer be allowed to exist even though the disbandment of HTI still leaves a number of problems for the government and the university, especially regarding the large number of followers and sympathizers. Another radical group threatening Indonesian universities is Salafi-jihadist militant movement which is the most responsible for the incidence of terrorist acttacks in Indonesia since the beginning of the reformation era. A series of terrorist attacks in Indonesia, some of which were suicide bombings, including the bombing of churches on Christmas Eve 2000, the 2002 Bali Bombing case, the 2004 Australian Embassy bombing, the 2005 Bali bombing II, the suicide bombing at JW Merriott Hotel and Ritz Carlton 2009, terrorist attacks in Jalan Thamrin Jakarta 2016, bombing in Kampung Melayu 2017, and the case of a Surabaya family suicide bombing in 2017, were carried out by followers of the Salafi-jihadist group. The Jemaah Islamiyah (JI) group, which gained strong influence from al-Qaeda and later jihadist supporting ISIS (Islamic State in Syria in Iraq), were judged to be the perpetrators of the various acts of terror. In contrast to other radical groups, followers of the Salafi-jihadist believe that the current struggle and jihad must go through physical war with violence. There is no compromise and peace with the regime considered contrary to Islam. JI and its cells and a number of militant organizations supporting ISIS, especially the groups of Jamaah Anshorut Tauhid (JAT) and Jamaah Anshorut Daulah (JAD), are jihadist movements that pursue jihad with terror. In addition, other Salafi-jihadists are Banten Ring NII, West Indonesian Mujahidin (MIB), Eastern Indonesian Mujahidin (MIT) and Tauhid wal Jihad (Fealy & Funston, 2016). This group strongly opposes democracy and the concept of the nation state, and forbids cooperation with the Indonesian government which is considered as a pagan government. Like HTI, they also fight for the formation of a caliphate. A number of JI figures were formerly alumni of the jihad war in Afghanistan and the Philippines. The main ideologues and leaders were the late Abdullah Sungkar and Abu Bakar Ba’asyir. Like al-Qaeda, JI has been included by the United Nations (UN) as an international terrorist organization. Other Salafi-jihadists are those who support ISIS and give allegiance to Abu Bakr al-Baghdadi. Besides Abu Bakar Ba’asyir, another important figure was Aman Abdurrahman. During 2014 to 2017, ISIS followers and sympathizers carried out many terrorist attacks in the country. In addition, since 2014 until now BNPT has recorded more than 700 Indonesians who went to Iraq and Syria to conduct jihad with ISIS. Compared with HTI, the influence of the Salafi-jihadist organization on campus was not very strong. But it has become a serious threat especially because of the misunderstanding of jihad and promoting violent acts and terrorist attacks. In fact, as often stated by the Indonesian Police, some

International Journal of Advance Science and Technology Vol. 29, No. 10S, (2020), pp.3268-3275 students were involved in several terrorist attacks in Indonesia. In 2010, two students were jailed for their involvement in the bombing at JI Marriott and Rotz Carlton 2009. The students’ involvement was also identitied in the 2011 Book terror. The fact that the Salafi-jihadists made use of campus mosques to propagate their jihadist teachings and to declare support and allegiance to ISIS shows that the campus was the target of their infiltration.

COUNTERING EXTREMISM: IDENTIFYING FACTORS AND CONTEXTS

Countering Violent Extremism or CVE is a new popular approach which is applied in a number of countries. The concept referes to “the ‘soft’ side of counterterrorism strategies that tackle the drivers that lead people to engage in politically or ideologically motivated violence” (Fraser & Nunlist, 2015, p. 2). The concept is commonly implemented in conjunction with peace and development policies. CVE identifies factors and contexts that contribute to the involvement of individuals or groups in radical attitudes and acts of violence. According to Holmer (2013), some of these factors can be divided into two categories: push and pull factors. The pull factors are structural conditions and psychological-emotional condition that encourage them to be easily influenced in extremism. The negative structural conditions trigger a psychological state fovoring extremism and radicalism. They include: first, unavailability of socio-economic opportunities and limited employment opportunities; second, the situation of marginalization and discrimination; third, poor governance; fourth, prolonged conflict, both horizontal and vertical; and fifth, the growth of prisons as centers of radicalism. The pull factors are characterized by the presence of extremist groups active in recruiting attempts besides a social environment filled with extremist ideas, ideas, and messages. Thus, the dynamics of extremism and radicalism has resulted from the interplay between the push and pull factors. But the push and pull factors should be put in the system analysis for the purpose of indentifying “interactions in multiple directions and ... reveal[ing] causal connections among all associated factors”. The system analysis identifies three contexts: first, structural motivators including reppression, corruption, unemployment, inequality, descrimination, hostility etc; second, individual incentives including sense of purpose like ideology, identity, status, material enticements, expected rewards in afterlife etc; and third, enabling factors including the presence of radical mentors, online radical comminities, networks with radical groups, access to weapon, a lack of family support etc (Ernstorfer, 2018, p. 52). Closely related to the push and pull factors, there are a number of macro, messo, and micro contexts supporting the growth and development of extremist ideology at universities in Indonesia: First, during the New Order period in line with the state policies that prohibited Islamic politics konwn as de-politicization of Islam, a number of Islamic movement activists concentrated their activities in campus mosques and promoted an exclusive style of Islamic teachings. They were also active in the process of recruitment and regeneration. As a result, the tarbiyah group has dominated Islamic activism on campus and among the exclusive activists there existed a small number having extremist views rejecting the state ideology and policies. Secondly, the freedom and openness factor as a result of the democratization process. Along with the democratization process, campuses experienced freedom and opennes to various religious groups with various ideologies. Thus, the campus grew into an open battle arena for various religious ideologies. Unfortunarely, universities’ weak control and lack of regulation inevitably made extremist religious groups free to exert influence through Islamic activities on campus. Thirdly, the role and influence of moderate religious mass organizations has declined in Islamic activities on campuses. Prominent moderate Islamic organizations such as NU and Muhammadiyah tend to focus their religious activities in the Muslim society, denying Islamic activities on campus as a strategic arena to strengthen their influence. Their influence has declined along with the increasing tendency of students to join new Islamic organizations--some of which are transnational extremist ideology – instead of the mentioned mainstream moderate Islamic organizations. This trend is beneficial for extremist group to exert infouence on campuses. Fourthly, transnational radical groups and organizations have been very active in disseminating their ideology. As mentioned before, Hizbut Tahrir with its caliphate project has attracted Indonesian following in Indonesian history and later established its chapter HTI, some of its

International Journal of Advance Science and Technology Vol. 29, No. 10S, (2020), pp.3268-3275 members were university students. Other extremist groups such as ISIS movement were found. Fifthly, transnational extremist and radical ideologies were easily spread among university students, particularly with the intensive use of information technologies such as online social media. Based on the identification of these push and pull factors as well as related contexts, Indonesia’s higher education institution should formulate strategic efforts to prevent extremism and radicalism in society, including universities in order to achieve the goal. Other factors and local contexts should also be considered in the formulation. The prevention of extremism and radicalism must also consider a number of methods that play an important role in the process of radicalization. Some experts (Wickham, 2002)(Hwang & Schulze, 2018) note that family and kinsip, friendship, and teacher-student relationship are important factors that influence the involvement in extremist ideologies. The transfer and inculcation of extremist and radical thought is often conducted through the modes. Additionally, online social media (youtube, facebook, twitter, telegram) have become a crucial means in the process of radicalization. Along with the strategy of extremist groups, especially ISIS and its network, using social media to expand their influence and reach more young people, the use of social media must also become an important concern in the strategy of cutting off the chain of radicalism.

PREVENTIVE POLICIES

Strategic efforts are intended to prevent students from a number of conditions and factors that can influence them to interact and engage with radical ideologies. On a number of campuses, prevention measures are generally taken to include potential factors originating on campus and those from outside the campus environment. In the context of prevention on campus, a number of policies have taken place, among others: The first is formulating regulations that limit or prohibit religious organizations that are identified as radical on campus. UI, for example, has issued a rector’s decree which prohibits the existence of NII. At UIN Jakarta, campus leaders help and facilitate moderate and nationalist religious organizations, such as HMI (Muslim Students Association), PMII (Indonesian Muslim Students Movement), and IMM (Association of Muhammadiyah Students), to participate in and exert influence on campus. A number of regulations were also issued in oder to manage students’ activities to prohibit radical activities, while promoting religious moderation on campus. The second is campaigning for the dangers of radicalism. At UI, UGM, UIN Jakarta, and UIN Malang, the compaigning for the dangers of radicalism has been promoted since the enterance of new students. The campus and academic orientation for new students always provides the lectures and discussion on the dangers of radicalism and necessity of religious moderation in order to protect them from being influenced by radicalism. The program of campaigning for the dangers of radicalism and terrorism has frequently involved a number of former terrorists who have repented and participated in preventing radicalism and terrorism, besides elements of the government board engaged in preventing terrorism like the National Counterterrorism Agency (BNPT). A number of former JI terrorist figures, such as Nasir Abas, Ali Fauzi, Sofyan Tsauri and ex-NII activists have actively participated in discussions and seminars on terrorist prevention and deradicalization held on campuses. The involvement of former terrorists is considered effective in strengthening students’ consciousness regarding the dangers and threats of radical and extremist ideologies and actions. At UIN Jakarta, its research and study centers such as PPIM (Research Center for Islam and Society) and CSRC (Center for the Study of Religion and Culture) have been active in compaigning for the threats of extremism and radicalism and promoting religious moderation through research, publication, and empowerment programs. The use of various forms of online media has been a part of the university’s promotion program of religious moderation. The third is making the campus mosque function effectively for the dissemination of moderate Islamic teachings. At UI, Salam UI (a study group of Muslim students at UI) and LDK (Campus Dakwah Institute) in all faculties, and FSI (Islamic Study Forum) are now university partners in providing moderate and non-violent Islamic materials for its students. At UGM, the university has utilized Jemaah Salahuddin--who was once considered the basis of tarbiyah group activities--in establishing and strengthening the moderate style of Islamic teachings for its student. UIN Jakarta also takes advantage of its mosques such as al-Jami’ah Mosque and FISIP Mosque to

International Journal of Advance Science and Technology Vol. 29, No. 10S, (2020), pp.3268-3275 carry out religious gathering and lectures to promote moderate Islamic teachings to students. The fourth is involving the participation of NGOs concerned with the promotion of moderate and pluralist religious insights. As many scholars have emphasized, civil scoiety in many parts of the world has played an important role in reducing radicalism and violent extremism. UI facilitated the establishment of the Abdurrahman Wahid Center (AWC), an organization that seeks to offer and spread the ideas of moderate Islam and multiculturalism, at the university. AWC on the UI campus has been active in campaigning for moderate and tolerant Islam. At UIN Jakarta, Islam Nusantara Center (IRC) actively holds religious gatherings and book discussions for the purpose of strengthening a peaceful and moderate Islam based on the pesantren tradition. IRC has also actively participated in anti-radicalism and anti-terrorism campaigns with discussions involving a number of experts on terrorism and former jihadists. At UGM, the strengthening of pluralistic and moderate religious insights was initiated by the Center for Religious and Cultural Studies (CRCS). The fifth is facilitating the comprehension of religion and religiosity through the boarding system for students. UIN Malang became a pioneer in strengthening the Islamic insights for students through the boarding system, a model based on the pesantren tradition. All new students are required to stay in a dormitory for at least one year. During the period they follow the introduction and teaching of Islamic studies that has been systematically formulated for the purpose of moderate religious thought and attitude. It is argued that the first year is the most critical period for students, where in general groups with extremist ideologies are aggressively targeting new students. At UIN Jakarta, a similar system has been implemented through the Ma‘had al-Jami‘ah although it does not host all of its new students. Because it is considered quite effective, a number of Ma’had continued to be built in order to host more students. At UI and UGM there are no boarding programs specifically aimed at strengthening students’ religious insights. But a number of students took the initiative to deepen their religious insights through the modern boarding schools around the campus in which they chose to stay, like the Al-Hikam boarding school in Depok which was founded and managed by the late KH. Hasyim Muzadi, then chairman of Nahdlatul Ulama (NU). The sixth is reviewing the curriculum and religious learning materials for students. In the last ten years, a number of universities have reviewed religious learning materials, both formal and non- formal teaching. UIN Jakarta has developed its curriculum for the purpose of achieving scientific, Islamic, and Indonesian integration in which the subjects of Islamic studies, Islamic ritual practice, Quran recitation practice and Islam and science are included in the universiti’s curriculum structure. The core topics and materials include moderate, tolerant and pluralistic characteristics of Islam. The goal of the curriculum development is to internalize and strengthen religious moderation among students. At UGM, after finding instructional materials considered to have the potential to encourage exclusive Islamic understanding, the UGM authority temporarily suspended the religious activity called Islamic Teaching Assistance. Great efforts have been attempted to replace the exclusive religious materials with the tolerant and moderate characteristics. The seventh is strengthening networks, associations and cooperations among universities and between universities and government agencies. UIN Jakarta and UIN Malang participated in the meeting of all State Islamic Higher Education Institutions (PTKIN) in Jogyakarta on August 2019 in which a joint agreement to fight against extremism and radicalism among students and to find problem solving was declared. Through a network within the Student Affairs Association UGM has involved a number of university campuses in Yogyakarta to formulate a number of strategic policies to prevent radicalism and extremism on campus (Mubarak, Zulkifli, & Halimatussa’diyah, 2018). Strengthening cooperation with the government agencies, especially BNPT, was also taken by UI and UIN Jakarta. UIN Jakarta signed a Memorandum of Understanding with BNPT in 2014 and an MoU between UI and BNPT was carried out in 2018. Cooperation with the anti-terrorist state agency is cosnsidered strategic in strengthening the dissemination of religious moderation as well as protecting students from the influence of extremism and radicalism.

International Journal of Advance Science and Technology Vol. 29, No. 10S, (2020), pp.3268-3275

IMPLEMENTING COUNTERMEASURES

In addition to the above explained preventive attempts, the universities have taken contermeasures dealing with extremism and radicalism among students. These should be taken in order to tackle the problems in question and to free students from being influenced by extremist ideologies and actions. The first attempt is the formation of institutions that function to handle students who have been exposed to extremist ideologies. At UI and UGM, the NII Crisis Center was formed, specifically intended to provide information about the dangers of NII and help facilitate students exposed to the extreme movement. The NII crisis center has involved many ex-NII activists. The second is providing psychological counseling for students who have left or are still in the process of leaving a radical organization. UI facilitated the establishment of Student Complaint Post that was meant to respond to information on students involved in radicalism and to facilitate them with psychological counseling. The Post of the Faculty of Engineering of UI found the data about 20 percent of students threatened to drop out due to the involvement in NII. The psychological counseling service is also offered by other campuses, but with different degree of effectiveness. Other forms of guidance and counseling were given to those influenced by radical organizations especially to dissociate them from the related individuals and groups or networks. Some campuses also gave legal assistance for them as a part of the integrated deradicalisation programmes. Certainly, countermeasures were not easy task and their effectiveness depends on many factors, both internal and external, including the degree of the radical effect on targeted individuals or groups.

CONCLUSION

The struggle of a number of universities in Indonesia in preventing the influence of extremist and radical ideologies and movements continues. There is no grand design of prevention and eradication of radicalism on campus, which becomes a joint guide, so that each university endeavors to formulate its own methods and strategies that are considered most effective based on the existing conditions and the relevant factors and contexts. The complexity of the threats of radicalism which is influenced by a number of external factors, especially the increasing role of online social media has made efforts to prevent extremism and radicalism more complicated. Regarding the internal factors, university regulations or policies are to a large extent effective as preventive efforts such as the revision of Islamic studies materials, the prohibition of radical organizations on campus, the obligation of new students to attend moderate and tolerant religious activities, and the provision of the boarding system. However, with regard to the exteral factors such as family and kinship, friendship, teacher-student relation in religious activities outside campus the effectiveness of the preventive attempts of universities are difficult to reach. Similarly, the transmission of radical ideologies through online social media easily accessible to students has made the attempts more difficult. In sum, because of both external and internal factors as well as the related contexts contributing to extremism and radicalism, the strategic policy of preventing extremism and radicalism and countermeasures program should be formulated in an integrated system. It will only be effective if there are collaborative and synergistic actions among universities, the state agencies, individuals, and other strategic groups in society.

REFERENCES Agung, B. (2018, May 25). BNPT: Kedokteran dan Eksakta di 7 PTN Terpapar Radikalisme. Retrieved from CNN: https://www.cnnindonesia.com/nasional/20180525210629-12- 301431/bnpt-kedokteran-dan-eksakta-di-7-ptn-terpapar-radikalisme Arifah, I. N. (2018, May 4). Universitas Perlu Tingkatkan Upaya Cegah Paham Radikal. Retrieved from ABC: https://www.abc.net.au/indonesian/2018-05-04/pt-perlu-tingkatkan-upaya-cegah- paham-radikal/9725940 Ernstorfer, A. (2018). Effective Approaches to Preventing Violent Extremism: A Peacebuilding Systems Perspective. In B. Austin, & H. J. Glessmann, Transformative Approaches to Violent Extremism, Herghof Handbook Dialog Series no. 13 (p. 52). Berlin: Berghof Foundation.

International Journal of Advance Science and Technology Vol. 29, No. 10S, (2020), pp.3268-3275

Retrieved from https://www.berghof- foundation.org/fileadmin/redaktion/Publications/Handbook/Dialogue_Chapters/dialogue13_vi olentextremism_ernstorfer_com.pdf Fealy, G., & Funston, J. (2016). Indonesian and Malaysian Support for The Islamic State. Arlington: USAID & MSI. Retrieved from https://www.globalsecurity.org/military/library/report/2016/PBAAD863.pdf Fraser, O., & Nunlist, C. (2015). The Concept of Countering Violent Extremism. In C. Nünlist, CSF Anaysis in Security Policy no.183 (p. 2). Eth Zurich: Center for Security Studies. Holmer, G. (2013). Countering Violent Extremism: A Peacebuilding Perspective. USIP Special Reports No. 336. Retrieved from https://www.usip.org/sites/default/files/SR336- Countering%20Violent%20Extremism-A%20Peacebuilding%20Perspective.pdf Hwang, J. C., & Schulze, K. E. (2018). Why They Join: Pathways into Indonesian Jihadist Organizations. Terrorism and Political Violence. doi:10.1080/09546553.2018.1481309. Iqbal, A. M., & Zulkifli. (2016). Islamic Fundamentalism, Nation-State, and Global Citizenship: the Cse of Hizb ut-Tahrir. Indonesian Journal of Islam and Muslim Society, 6(1). doi: https://doi.org/10.18326/ijims.v6i1.35-61. Mubarak, M., Zulkifli, & Halimatussa’diyah, I. (2018). Kebijakan Deradikalisasi di Perguruan Tinggi dalam Mencegah Paham Keagamaan Radikal di Kalangan Mahasiswa (Studi Kasus di UI, UGM, dan UIN Maulana Malik Ibrahim Malang). Istiqro’: Jurnal Pendidikan IJurnal Pendidikan Islam Indonesia, 16(1), 1-27. PPIM. (2018). Api dalam Sekam: Keberagamaan Generzi Z. Convey Report, Jakarta. Setara Institute. (2019). Tipologi Keberagamaan Mahasiswa: Survei di 10 Perguruan Tinggi Negeri. Jakarta: Setara Institute. Wardah, F. (2019, July 1). Setara Institute: Gerakan Islam Eksklusif Menguat di Kampus Negeri. Retrieved from VOA: https://www.voaindonesia.com/a/setara-institute-gerakan-islam- eksklusif-menguat-di-kampus-negeri/4980217.html Wickham, C. R. (2002). Mobilizing Islam: Religion, Activism and Political Change in Egypt. New York: Columbia University Press. Zulkifli. (2015). Education, Identity, and Recognition: The Shi‘i Islamic education in Indonesia. Studa Islamika: Indonesian Journal for Islamic Studies, 21(1), 78-108. doi:https://doi.org/10.15408/sdi.v21i1.879.