Samsul Maarif – författare

Dialogue is often understood as the verbal interaction between different people or groups. This Element reconceptualises dialogue through dance and somatic practices, foregrounding sensory relationality and responsiveness to the environment. Rather than centring conflict between specific 'actors', it evolves a framework for dialogue as a holistic system of embodied exchange. This Element focuses on Amerta Movement - a free-form style of dance developed by Javanese dance artist Suprapto Suryodarmo (Prapto) through transcultural practice - to explore how movement facilitates dialogue with oneself, the environment, other people, and wider communities. Drawing on fieldwork and practice in Indonesia, the authors analyse the work of seven performing artists who engage with Amerta Movement in their workshops and performances. This Element considers how such movement practices cultivate conditions for interreligious and intercultural dialogue, while contributing to debates on social cohesion and social justice. This title is also available as Open Access on Cambridge Core.

Dialogue is often understood as the verbal interaction between different people or groups. This Element reconceptualises dialogue through dance and somatic practices, foregrounding sensory relationality and responsiveness to the environment. Rather than centring conflict between specific 'actors', it evolves a framework for dialogue as a holistic system of embodied exchange. This Element focuses on Amerta Movement - a free-form style of dance developed by Javanese dance artist Suprapto Suryodarmo (Prapto) through transcultural practice - to explore how movement facilitates dialogue with oneself, the environment, other people, and wider communities. Drawing on fieldwork and practice in Indonesia, the authors analyse the work of seven performing artists who engage with Amerta Movement in their workshops and performances. This Element considers how such movement practices cultivate conditions for interreligious and intercultural dialogue, while contributing to debates on social cohesion and social justice. This title is also available as Open Access on Cambridge Core.

In light of the two great phenomena that define the era of the Anthropocene, globalization and climate change, what does it mean to be a human subject or person in the world today? One response to these phenomena in the world has been some sort of return to nationalism (usually on the political right) or localism/bioregionalism (usually on the political left). A second response has been a continuation of the spread of neo-liberal capitalism without any apparent regard for the problems it is causing (on the political right) or with social and environmental protections tagged on (on the political left).This volume provides what is needed: new and multiple stories and ideas about the many different ways of being human in the world, and what this might mean for the planetary future. The volume brings together 17 scholars (14 Indonesians and three Global North scholars) working from or deeply influenced by the Indonesian archipelago. Each contributor examines the interconnected themes of religion, decolonization, and the planetary from their distinctive disciplinary and geographic locations.This volume is divided into four parts, each with four chapters that share a thematic focus. “Thinking about Decolonization and the Planetary” provides the philosophical and theoretical groundwork for decolonizing religion and planetary thinking from an Indonesian context. “Decolonizing Human–Nature Relations” presents case studies that demonstrate how some Indigenous Peoples and local communities live in subjective relationships with nature, opening up new possibilities for caring for and with the natural environment. “Decolonizing Religion, Nature, and Gender Studies” presents case studies of religious, gender, and ecological binaries that both disadvantage some groups and provide spaces for hybridity, resistance, and embodied practices of human–nature relations by women, LGBTQ+, and other minoritized communities. “Decolonizing Legal and Rights Frameworks for Indigenous Peoples” offers analyses of the top-down frameworks of law and human rights that perpetuate (post)colonial marginalization and erasure of Indigenous Peoples and local communities, and they propose ways of decolonizing these frameworks to better respect and integrate lived religion for a better planetary future.This cutting-edge volume will be of interest to those within religion and critical theories, religion and Southeast Asia, religion and ecology, and religion and nature. In addition, it would be a valuable read for anyone who studies the broader humanities within the context of Indonesia or environmental humanities.

In light of the two great phenomena that define the era of the Anthropocene, globalization and climate change, what does it mean to be a human subject or person in the world today? One response to these phenomena in the world has been some sort of return to nationalism (usually on the political right) or localism/bioregionalism (usually on the political left). A second response has been a continuation of the spread of neo-liberal capitalism without any apparent regard for the problems it is causing (on the political right) or with social and environmental protections tagged on (on the political left).This volume provides what is needed: new and multiple stories and ideas about the many different ways of being human in the world, and what this might mean for the planetary future. The volume brings together 17 scholars (14 Indonesians and three Global North scholars) working from or deeply influenced by the Indonesian archipelago. Each contributor examines the interconnected themes of religion, decolonization, and the planetary from their distinctive disciplinary and geographic locations.This volume is divided into four parts, each with four chapters that share a thematic focus. "e;Thinking about Decolonization and the Planetary"e; provides the philosophical and theoretical groundwork for decolonizing religion and planetary thinking from an Indonesian context. "e;Decolonizing Human-Nature Relations"e; presents case studies that demonstrate how some Indigenous Peoples and local communities live in subjective relationships with nature, opening up new possibilities for caring for and with the natural environment. "e;Decolonizing Religion, Nature, and Gender Studies"e; presents case studies of religious, gender, and ecological binaries that both disadvantage some groups and provide spaces for hybridity, resistance, and embodied practices of human-nature relations by women, LGBTQ+, and other minoritized communities. "e;Decolonizing Legal and Rights Frameworks for Indigenous Peoples"e; offers analyses ofthe top-down frameworks of law and human rights that perpetuate (post)colonial marginalization and erasure of Indigenous Peoples and local communities, and they propose ways of decolonizing these frameworks to better respect and integrate lived religion for a better planetary future.This cutting-edge volume will be of interest to those within religion and critical theories, religion and Southeast Asia, religion and ecology, and religion and nature. In addition, it would be a valuable read for anyone who studies the broader humanities within the context of Indonesia or environmental humanities.