the local context for the rise of I

the local context for the rise of Islamic radicals.The persistence of local histories and cultures leads the author to suggestthat radical Islamic fundamentalism remains marginal in contemporaryIndonesia. It is the Muhammadiyah and NU, both of which have acceptedthe official state ideology of Pancasila (“Five Pillars”: divinity [defined asbelief in one supreme God], humanism, unity, democracy, and social justice) as the middle way between an Islamic state and a purely secular state,that continue to play a moderating role in the political sphere. In otherwords, the Islamization process in Indonesia is not contradictory with theprocess of Indonesianization. This has also meant the victory of “culturalIslam” and the failure of “political Islam” in the country. The more recentemergence of Islamic “neo-modernism” and “liberalism” has also beenlinked to the global and local Islamic modernist discourse.

Results (Indonesian) 1:

the local context for the rise of Islamic radicals.
The persistence of local histories and cultures leads the author to suggest
that radical Islamic fundamentalism remains marginal in contemporary
Indonesia. It is the Muhammadiyah and NU, both of which have accepted
the official state ideology of Pancasila (“Five Pillars”: divinity [defined as
belief in one supreme God], humanism, unity, democracy, and social justice) as the middle way between an Islamic state and a purely secular state,
that continue to play a moderating role in the political sphere. In other
words, the Islamization process in Indonesia is not contradictory with the
process of Indonesianization. This has also meant the victory of “cultural
Islam”dan kegagalan‘Islam politik’di negara itu. Semakin baru
munculnya Islam “neo-modernisme” dan “liberalisme” juga telah
dikaitkan dengan wacana modernis Islam global dan lokal.

Results (Indonesian) 2:

konteks lokal untuk munculnya radikal Islam.
Kegigihan sejarah dan budaya lokal membawa penulis untuk menyarankan
fundamentalisme Islam radikal tetap marjinal dalam kontemporer
Indonesia. Ini adalah Muhammadiyah dan NU, yang keduanya telah menerima
ideologi negara resmi Pancasila ("lima pilar": keilahian [didefinisikan sebagai
kepercayaan pada satu Tuhan tertinggi], humanisme, kesatuan, demokrasi, dan keadilan sosial) sebagai jalan tengah antara negara Islam dan negara sekuler murni,
yang terus memainkan peran moderat dalam lingkup politik. Di lain
, proses Islamisasi di Indonesia tidak bertentangan dengan
proses dari Indonesianisasi. Ini juga berarti kemenangan "budaya
Islam "dan kegagalan" Islam politik "di negara ini. Semakin baru
munculnya Islam "Neo-modernisme" dan "liberalisme" juga telah
terkait dengan wacana modernis Islam Global dan lokal.