27 CDA is the study of relation among discourses, power, domination, social
inequality, and the analysis of social problems Fairclough and Wodak, 1997. In this research, CDA concept by van Dijk 1993 is used as the research approach.
This analysis guides the researcher to do some steps for collecting the data; these are textual analysis, social cognition analysis and social context analysis to uncover
the hidden ideology and symbolic violence practice through the language. The study focuses on the construction of the concept of new Islam written in the book.
The three analysis concepts become the core aspect for deconstructing the symbolic violence in education, especially through the textbook.
There is some dominance of certain groups in the process of naturalization of violence through symbols. The culture of violence as an integral part in the
national education practice is included in the textbook. There is a lack of comprehensive study to dissect the text and the language used as a part of the
symbolic violence mechanism.
2.2. Theoretical Framework
2.2.1. New Islam
New Islam is the rationalization of Islamic understanding and contextualization of Islamic values into life. In Islamic terminology, new Islam is
derived from the word tajdid. Some various terms which sound almost similar as the essence of new Islam come later such as modernism, reformism, Puritanism,
revivalism and fundamentalism Syamsuddin and Esposito, 1987:21
28 In addition to tajdid, Azra 1996 explained that there was another term in
the vocabulary of Islam about new Islam, that is reconciliation. Tajdid is usually translated as renewal, and reconciliation as a change. These two words together
reflect the lasting tradition which attempts to revive the Islamic faith and its practices in the community of the Muslims.
Consequently, the new Islam is not the matter of basic or fundamental teachings of Islam; it means that new Islam is not intended to change, modify, or
revise the values and principles of Islam, but it is more related to the interpretation of the basic doctrines to fit the needs of development, as well as the spirit of that
time. Thus, it can be understood that new Islam is the actualization of the teachings of social development.
Based on the surah al-Dluha: 4. Surely then it is better for you than the first, Another verse is the surah ar-Rad: 11, Allah will not change what is in
people unless they change what is in themselves .... Fauzi, 2004:5. From the verse above, it is clear that to change the status of the people of the low situation to
be noble and honorable, Muslims themselves must take the initiative and change their attitude, both the patterns of thought and behavior. Thus, the forces of
reformers in the community must always exist. Jainuri 1995:39-40 said that tajdid rooted in the legacy of the historical
experience of Muslims. The legacy is the theological foundation that encourages the emergence of various movements New Islam. Furthermore, the theological
foundation is formulated in two forms of belief, namely: Firstly, the belief that
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Islam is a universal religion and secondly, the belief that Islam is the last religion
or the finality of the prophet hood of Muhammad as a messenger of God.
2.2.2. Symbolic Violence
