In chapter two (Schools, Movements and Islamic Democracy in Indonesia"), Hefner describes the origins of Indonesian Islamic educational institutions, which are assumed to have their roots in the Islamic/Koranic Gospel Learning Circles they function at the village level. Hefner perceives that changes in the Indonesian political landscape have led to the reconstruction and reform of Indonesian Islamic school curricula and teaching processes. Some Islamic schools have attempted to integrate their programs through a combination of general and Islamic knowledge , which in turn forced Pesantren (religious schools) to transform their teaching processes, their mission and their educational structures. These transformations and reconstructions allow graduates of Pesantren to advance their career possibilities through access to education. universities have experienced these changes, and some prefer to stick to their original mission. Indeed, these institutions are more financially and academically independent than their counterparts. In this chapter, Hefner further analyzes the involvement of Islamic school graduates in Indonesian social movements and their participation in politics through the creation of political parties such as the Prosperous Justice Party (PKS), which, according to Hefner, is attempting to implement Shari "a law in Indonesia "from within." In the final analysis of this chapter, Hefner provides surprising evidence regarding Indonesia's vision of democracy and Shari'a Islamism. In what may be a surprising result for many, the Islamic school teachers who participated in his research perceive democracy as compatible with Islamic Shari'a. It is for this reason that support for education... middle of paper... in Southeast Asia, and belies the myth that Islamic schools are linked to the emergence of extremism, although it cannot be doubted that a Numerous terrorist suspects are graduates of Islamic schools. Islamic schools in the countries studied share similarities in terms of materials used and pedagogical methods. The schools show similar origins across different Islamic ideologies that have figured in the development of Southeast Asian Islam, such as Sunni Shafi'i, the Salafiyyah movement, and the Tabligh Jamaat. A further interesting commonality is that Islamic schools in Southeast Asia have attempted to integrate their curricula by including general and so-called secular subjects. For all this valuable information and analysis, the book is worth reading for people interested in Islam, politics, education and more..