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Papers by samsul maarif

This study examines cultural and religious phenomena of petilasan myths in the mountain of Rahtaw... more This study examines cultural and religious phenomena of petilasan myths in the mountain of Rahtawu, Muria, Central Java. Petilasan is a sacred site(s) referring to an ancestor(s). This research investigates oral tradition of pewayangan myths that are presented in the petilasan(s). It studies symbols of petilasan which are believed to contain socio-religious and cultural meanings and values. The Rahtawu villagers believe that Rahtawu myths symbolize â��ancestral worldâ�� (alam leluhur), the relics of the ancient Javanese culture. For outsiders however, Rahtawu myths are superstitious, irrational, and ridiculous. The aim of this study is to examine religious and cultural meanings and values actively reproduced in activities of the Rahtawu Society. This study considers more than 22 petilasan scattered around Rahtawu villages. They are found in the forest, the springs, and on tops of mountains. Each of them has properties and frequently related to the shadow puppets myths. Those myths h...

Al-Albab, 2020

Based on some early anthropological accounts, people understand adat as any traditional practice:... more Based on some early anthropological accounts, people understand adat as any traditional practice: including visiting graves and forest, belief in supernatural powers, and other rituals and ceremonies. Practically speaking, people have not differentiated between the term adat and the encompassing traditions, customs, laws, and others. However, the discourse of religion has influenced the comprehensiveness of the idea of adat. This paper describes the construction of adat through the colonial period, a time dominantly influenced by the discourse of religion. I argue that the colonial construction of adat has strongly impacted religion in Indonesia. Adat which became a contested term and used by the rulers has declined the religious dimension of adat. The construction of adat and the disposition of adat from religion was influenced by various factors including colonial policies. This paper identified three dominant discourse of adat as political construction in colonial Indonesia: firs...

Citizenship is among the notions mostly contested after the collapse of a long-standing authorita... more Citizenship is among the notions mostly contested after the collapse of a long-standing authoritarian regime in 1998. The reform era – after 1998 - radically transformed Indonesia into a democratic country and brought many other issues including minority issues into the forefront. Unlike other countries that draw their citizenship on a clear formula between religious and secular paradigm, Indonesia, due to ambivalence of its religion-state relation, exhibits fuzzy color of citizenship that leaves space for majority domination over the minority. In consequence, the status of Ahmadiyya for instance, as one of an Islamic minority group, is publicly questioned both politically and theologically. Capitalized by two Indonesian prominent scholars, Burhani (2014) and Sudibyo (2019), I conducted approximately one-month field research in Tasikmalaya and found that what has been experienced by Ahmadiyya resembles Homo Sacer in a sense that while recognised legally through constitutional laws, ...

This paper is concerned with two faces of Hadhrami dakwah in post- New Order Indonesia. One is th... more This paper is concerned with two faces of Hadhrami dakwah in post- New Order Indonesia. One is that of Habib Syech bin Abulkadir Assegaf (Habib Syech) who promotes traditional Sufi piety and opposes religious and political violence. The other is that of Al-Habib Muhammad Rizieq bin Hussein Syihab (Habib Rizieq), one of the founders of Front Pembela Islam (Islamic Defenders Front, FPI). He is known as much for his politics as for his piety. Both are examples of the new institutional and ritual forms that Sufism takes and the increasing significance of Hadhrami sayyid in post-New Order Indonesia. They lead social movements located in new, primarily urban, social spaces. As is true of many religiously inspired social movements they draw on and seek to amplify emotions. Habib Syech stresses love and compassion; Habib Rizieq, fear and hatred.

Religió: Jurnal Studi Agama-agama

Tesis ini berfokus pada upaya Indonesia Merayakan Perbedaan (IMP) dalam membangun inklusi sosial ... more Tesis ini berfokus pada upaya Indonesia Merayakan Perbedaan (IMP) dalam membangun inklusi sosial bagi kelompok agama dan kepercayaan. Putusan Mahkamah Konstitusi (MK) No. 97/PUU-XIV/2016 adalah titik balik politik yang diharapkan dapat menghilangkan stigma, diskriminasi, dan kesenjangan rekognisi antara kelompok agama dan kepercayaan. Akan tetapi, itu masih terjadi. Lebih banyak upaya alternatif dan kreatif yang masih dibutuhkan. Penelitian ini menunjukkan bahwa IMP dapat menjadi model untuk membangun komunitas inklusif bagi kelompok agama dan kepercayaan. IMP menemukan cara-cara efektif untuk menginstrumentalisasi putusan MK No. 97/PUU-XIV/2016 untuk merayakan keragaman. IMP mengelola keragaman untuk inklusi dalam empat fase: 1) meningkatkan kesadaran, menciptakan pemahaman dan mendorong refleksi, 2) mengembangkan visi inklusi, 3) memikirkan kembali konsep dan prinsip manajemen utama, dan 4) mengadaptasi sistem dan proses. Dalam upayanya, IMP memaksimalkan peluang-peluang dan memin...

Stereotipe, dampak, dan perlindungan hukum bagi SPG (Sales Promotion Girl) 137-2 Tumbuh-kembang a... more Stereotipe, dampak, dan perlindungan hukum bagi SPG (Sales Promotion Girl) 137-2 Tumbuh-kembang anak laki-laki usia pra-puber rentan terhadap pengaruh lingkungan 153-3 Pembangunan nasional: Kearifan lokal sebagai sarana dan target community building untuk komunitas Ammatoa 167-4 Folklore rejung pada kelompok etnik Serawai di Provinsi Bengkulu 182-5 Dinamika gerakan petani di Organisasi Serikat Petani Lampung 193

Worldviews: Global Religions, Culture, and Ecology, 2015

This article is concerned with the indigenous religious-based forest conservation of the Ammatoan... more This article is concerned with the indigenous religious-based forest conservation of the Ammatoans of Sulawesi in the eastern part of Indonesia. It explores the Ammatoans’ religious ideas of social actors that extend beyond human beings. Ammatoans understand that the cosmos is inhabited by not only human but also other non-human beings such as the land, forest, plants, animals, and so forth. Non-human beings do not only live together but also share the life with human beings in this world. Both human and non-human beings are equally perceived to be persons/subjects constitutive of intersubjective relationships. Such religious perception of intersubjective relations governs Ammatoans’ everyday behaviors and practices, including those of forest conservation. Ammatoans’ forest conservation practices include sets of regulations and punishments that are strictly enforced. Ammatoans’ religious ideas and practices of forest conservation illustrate what scholars have called “religious ecolo...

Al-Jami'ah: Journal of Islamic Studies, 2014

This paper examines religious practices of Ammatoans professed to be “Islamic” by practitioners, ... more This paper examines religious practices of Ammatoans professed to be “Islamic” by practitioners, but ethnocentrically understood as “animistic” in Tylorian sense by scholars. Scholars have argued that Ammatoans’ practices are incompatible with Islam. Islam and animism are mutually exclusive. This paper, in contrast, argues that Islam and animism are all encompassing. To build the argument, this paper firstly elaborates scholars’ revisited theory of animism that argues for the (indigenous) notion of personhood as not limited only to human beings, but extended to non-human beings: land, forest, trees, animals and so forth. Secondly, this paper reviews the Quranic verses that explicate the personhood of non-human beings, and finally Ammatoans’ practices –visits to forest, refusal of electricity installation and others– as ethically responsible and mutually beneficial acts that ensure the well-beings of both human and non-human beings (interpersonal relations). These presentations show ...

Studies in Phikosophy, 2019

103 This paper proposes an indigenous religion paradigm as an alternative to world religion parad... more 103 This paper proposes an indigenous religion paradigm as an alternative to world religion paradigm in examining varieties of religious practices of Indonesian indigenous peoples. Those varieties of religious practices have been dominantly described based on world religion paradigm. As a result, instead of being accounted as "religious", those practices have been labelled as "animistic", the ethnocentric theory of Tylor. Building on scholarship of indigenous religions, this paper will show that the world religion paradigm has misrepresented phenomena of indigenous religious practices, and argue that indigenous religion paradigm is more helpful and just to be employed. Indigenous religion paradigm is based on a cosmological concept that the cosmos is occuppied by different "persons" of human and non-human beings. Personhood is not identical to human beings, but perceived as extending beyond them. It is a capacity that may belong to the so-called "nature" (an essential category in a hierarchical cosmology along with "culture" and "supernatural"). This indigenous religion paradigm is used to specifically examine religious practices through which three groups of Indonesian indigenous peoples are engaged in environmental preservations and protections. The first is the Ammatoans of Sulawesi who have succeeded in preserving and protecting their customary forest from deforestation, the second is the Kend-hengs of Central Java who have been resisting a national cement company for their customary mountain and karst ecosystem, and the third is the Mollos of East Nusa Tenggara, eastern part of Indonesia, who succeeded protecting their costumary land by expelling marble mining companies. For those indigenous peoples, those costumary forest, mountain and land are "persons", whom they interrelate religiously for mutual benefits. They all engage in "inter-personal" relationship with those "natural" beings.

This article is concerned with the indigenous religious-based forest conservation of the Ammatoan... more This article is concerned with the indigenous religious-based forest conservation of the Ammatoans of Sulawesi in the eastern part of Indonesia. It explores the Ammatoans' religious ideas of social actors that extend beyond human beings. Ammatoans understand that the cosmos is inhabited by not only human but also other non-human beings such as the land, forest, plants, animals, and so forth. Non-human beings do not only live together but also share the life with human beings in this world. Both human and non-human beings are equally perceived to be persons/subjects constitutive of intersubjective relationships. Such religious perception of intersubjective relations governs Ammatoans' everyday behaviors and practices, including those of forest conservation. Ammatoans' forest conservation practices include sets of regulations and punishments that are strictly enforced. Ammatoans' religious ideas and practices of forest conservation illustrate what scholars have called "religious ecology." Keywords indigenous religion -Ammatoan -Indonesia -intersubjective -forest conservation

Program Studi Agama dan Lintas Budaya (Center for Religious and Cross-cultural Studies/CRCS) Seko... more Program Studi Agama dan Lintas Budaya (Center for Religious and Cross-cultural Studies/CRCS) Sekolah Pascasarjana, Universitas Gadjah Mada Desain Cover : Stelkendo Kreatif Indonesia layout : Imam Syahirul Alim xii +142 halaman; ukuran 15 x 23 cm ISBN: 978-602-72686-2-3 iii Pengantar Pengantar Dalam Pengantar untuk edisi pertama buku ini yang terbit pada Oktober 2015, kami menyebut bahwa buku ini adalah work in progress. Edisi revisi yang ada di tangan pembaca ini sudah menunjukkan progress kecil, yaitu penambahan satu bab (yaitu bab pertama) dan beberapa koreksi kesalahan. Di luar itu, kami tetap harus menyampaikan beberapa catatan awal di edisi pertama. Meskipun terdiri dari beberapa bab yang, kecuali bab pertama dan terakhir, merupakan narasi pengajaran di Program Studi Agama dan Lintas Budaya (Center for Religious and Cross-cultural Studies atau CRCS), bab-bab di buku ini bukanlah merupakan rekaman pencapaian, tetapi terutama catatan pergulatan yang sebetulnya belum selesai. Buku ini juga belum selesai karena tak semua matakuliah yang diajarkan di CRCS, termasuk beberapa yang cukup sentral dan sudah menjadi trademark kami, dinarasikan di sini. Demikian pula ada beberapa matakuliah baru yang muncul atau mengalami perubahan selama proses penerbitannya. iv Studi Agama di Indonesia: Refleksi Pengalaman v Pengantar vi Studi Agama di Indonesia: Refleksi Pengalaman negara yang beragam; dari Eropa dan Amerika Serikat, dimana studi agama telah cukup mapan, juga dari Afrika Selatan, Jepang, dan Selandia Baru, yang studi agamanya memiliki karakteristik yang khas. Selain manfaat terkait dengan pengajaran matakuliah tertentu, mereka membantu program studi ini, bersama dengan mahasiswa dan pengajarnya, masuk dalam arus studi agama internasional. Tidak sedikit dari mahasiswa yang kemudian memperoleh kesempatan untuk melanjutkan studinya di luar negeri.

The Ammatoan community of Sulawesi is well known as one of the adat (indigenous) communities of i... more The Ammatoan community of Sulawesi is well known as one of the adat (indigenous) communities of indonesia to have succeeded in conserving their adat forest and tradition, despite the intrusion of modernity and their profession to be Muslim. 1 Adat is commonly understood as a way of life, custom, or tradition, but identified with, and so reduced to, indigenous law in the literature whose development was initiated by Dutch orientalists, known as adatrecht (adat law). 2 Since the indonesian reformation era (in 1998), adat has been articulated as political positioning for "indigenous peoples" struggling for socio-political and cultural rights and recognition from the indonesian state, as well as allying to the global indigenous people's movement. 3 Since then, hundreds of communities have joined an organization called Aliansi Masyarakat Adat Nusantara (indigenous People's Alliance of the Archipelago). They have made some significant political progress, including with the state through local government's recognition and guarantee for their existences as adat communities along with their socio-political and cultural rights. The Ammatoan community is one of the nine indigenous communities that have been granted recognition and custody of customary forests by the indonesian state. on December 30, 2016, President Jokowi of indonesia officially granted these rights to nine of the country's adat communitiesin an official ceremony at the state palace. in the ceremony, Jokowi conveyed that recognition of customary forests is not only about protecting traditional rights, but also about acknowledging indonesian values and the nation's true identity. 4 The ceremony was held after the Minister of Environment and forestry earlier signed decrees on nine adat forests, one of which was the Ammatoans' forest.

Al-Albab, 2020

Religió: Jurnal Studi Agama-agama

Worldviews: Global Religions, Culture, and Ecology, 2015

Al-Jami'ah: Journal of Islamic Studies, 2014

Studies in Phikosophy, 2019

This article is concerned with the indigenous religious-based forest conservation of the Ammatoan... more This article is concerned with the indigenous religious-based forest conservation of the Ammatoans of Sulawesi in the eastern part of Indonesia. It explores the Ammatoans' religious ideas of social actors that extend beyond human beings. Ammatoans understand that the cosmos is inhabited by not only human but also other non-human beings such as the land, forest, plants, animals, and so forth. Non-human beings do not only live together but also share the life with human beings in this world. Both human and non-human beings are equally perceived to be persons/subjects constitutive of intersubjective relationships. Such religious perception of intersubjective relations governs Ammatoans' everyday behaviors and practices, including those of forest conservation. Ammatoans' forest conservation practices include sets of regulations and punishments that are strictly enforced. Ammatoans' religious ideas and practices of forest conservation illustrate what scholars have called "religious ecology." Keywords indigenous religion -Ammatoan -Indonesia -intersubjective -forest conservation

This paper examines religious practices of Ammatoans professed to be "Islamic" by practitioners, ... more This paper examines religious practices of Ammatoans professed to be "Islamic" by practitioners, but ethnocentrically understood as "animistic" in Tylorian sense by scholars. Scholars have argued that Ammatoans' practices are incompatible with Islam. Islam and animism are mutually exclusive. This paper, in contrast, argues that Islam and animism are all encompassing. To build the argument, this paper firstly elaborates scholars' revisited theory of animism that argues for the (indigenous) notion of personhood as not limited only to human beings, but extended to non-human beings: land, forest, trees, animals and so forth. Secondly, this paper reviews the Quranic verses that explicate the personhood of non-human beings, and finally Ammatoans' practices -visits to forest, refusal of electricity installation and others-as ethically responsible and mutually beneficial acts that ensure the well-beings of both human and non-human beings (interpersonal relations). These presentations show how Ammatoans exemplify being Muslim in animistic ways. [Artikel ini membahas praktik keagamaan masyarakat Ammatoa, yang menurut pelakunya disebut "Islamic", tetapi menurut ahli etnografi sering disebut animistik, karena tidak sesuai dengan ajaran Islam. Islam dan animisme saling menafikan. Namun hasil penelitian ini membuktikan lain, Islam and animisme saling terkait dan saling mengisi. Untuk mengawali pembahasan, dipaparkan pandangan para ahli mengenai konsep "baru" anismisme yang memandang konsep dasar tentang diri tidak hanya terbatas pada manusia, tetapi juga mencakup selain manusia: tanah, hutan, pohon, hewan, dan lain-lain. Ayat-ayat al-Quran juga memperkenalkan adanya Al-Jāmi'ah, Vol. 52, No. 1, 2014 M/1435 H Samsul Maarif konsep diri bagi selain manusia. Baru kemudian dibahas mengenai praktikpraktik masyarakat Amatoa, seperti masuk hutan, menolak instalasi listrik, dan lainnya, yang merupakan tanggung jawab moral serta bermanfaat bagi kehidupan, baik bagi manusia maupun selain manusia dalam konteks hubungan interpersonal. Paparan ini menunjukkan corak khas masyarakat Ammatoa untuk menjadi seorang muslim dalam cara yang animistik.] Keywords: local Islam, animism, religious personhood, interpersonal relation.