samsul maarif - Profile on Academia.edu (original) (raw)
Papers by samsul maarif
Reimagining Chinese Cultural Tradition: The Quandary between Chinese Indonesian Cultural Tradition and Christian Dogma in Indonesia
Jurnal Kajian Seni
This study is motivated by the gap between the disciplines of art and religion, which are general... more This study is motivated by the gap between the disciplines of art and religion, which are generally considered separate and inseparable. This paper intends to prove that art and religion are actually complementary disciplines and humans cannot be separated between the two. This study aims to explain how the essence of human as a creature is religious, artistic, and religious also artistic at the same time. This study used qualitative research methods with informant data sources, places & events, and documents or archives. Data were collected using in-depth interviews, participatory observation, and document analysis. Interviews were aimed at 6 different religious figures from the IMP organization (Indonesia Merayakan Perbedaan), namely Islam, Christianity, Catholicism, Hinduism, Buddhism, and Believers. Observations are aimed at human activities of various religions in religion and art which are carried out offline and online. Document analysis is aimed at extracting data from books, journals and other literature. The validity of the data was tested by source triangulation and informant review techniques. Data were analyzed using interactive analysis techniques with data reduction, display, and verification procedures. The results of the study show that humans are actually creative creatures so that the emergence of religion and art cannot be separated from human creativity in seeking true truth. Humans have institutionalized religion while not for art, so that art and religion are not really to be contested. Artwork and religious worship are manifestations of the truth as a result of human reflection. The conclusion is that art and religion are institutions that are inseparable and complementary, which are essential for humans.
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya, 2020
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, ...
Jurnal Kajian Seni, 2020
The meaning of Islamic architecture in the midst of Muslim society still leads to the typology of... more The meaning of Islamic architecture in the midst of Muslim society still leads to the typology of forms, ornamentations and certain styles without an understanding of Islamic values that should be present in the design process. These problems have become the researcher's anxiety to further analyze what and how the application of Islamic architectural principles in a Perjalanan Matahari spatial planing in Pabelan Islamic Boarding School, Mungkid sub-district, Magelang, Central Java. By using qualitative methods, as well as the application of 8 principles of Islamic architecture that were discussed by Nangkula Utaberta, this paper aims to see the application of Islamic architectural principles through religious sources directly through the interpretation of Islamic art from Seyyed Hossein Nasr and the interpretation of the Qur'an from Buya Hamka and hadith. Related data obtained through interviews, literature studies and observations which are then classified, processed and tested, so that the data obtained is relevant and can be justified. Perjalanan Matahari is a work of Islamic architecture that was born from the understanding of Kiai Hamam Dja'far about Islam through Islamic sources, namely the Qur'an and the Hadith. These findings are proven by the verses of the Qur'an embedded in the description of the Perjalanan Matahari spatial layout and are appropriate if applied in the 8 principles of categorizing Islamic Architecture. The various constituent elements show a complicated composition but can be integrated. Perjalanan Matahari in the Pabelan Islamic Boarding School can be interpreted as a work of Islamic architecture because it is manifested by the integration of the spatial model of the Perjalanan Matahari as a depiction of human life, which is not only limited to physical design without content, but a spatial model that was born from an understanding of Islamic values sourced from the Qur'an and the Hadith.
International Journal of Visual and Performing Arts, 2020
This is an open-access article under the CC-BY-SA license.
Al-Albab, 2016
This paper discusses the persisting Kedangese “indigenous religion” of Lembata. It begins with th... more This paper discusses the persisting Kedangese “indigenous religion” of Lembata. It begins with the discussion of a case of sudden death through which responses of the Kedangese are analyzed. Responses of Kedangese to the case of sudden death consist of ritual, consultation with ancestors, and animal sacrifice. The three kinds of responses show the characteristics of Kedangese worldview. Their worldview characterizes “inter-subjective” cosmology, an understanding that “subject” is not limited to human beings, but extends to non-human beings. Relations between the two are then “inter-subjective”, as opposed to “subject-object” relations. This paper finally argues that “inter-subjective” cosmology characterizes Kedangese indigenous religion, different from world religions.
Al-Jami'ah: Journal of Islamic Studies, 2006
Minoritas muslim seringkali menunjukkan perilaku yang ambigu. Satu sisi mereka mendambakan pengak... more Minoritas muslim seringkali menunjukkan perilaku yang ambigu. Satu sisi mereka mendambakan pengakuan dan perlakukan yang tidak diskriminatif dari kalangan mayoritas-non Muslim, namun di sisi lain ada “keengganan” untuk berbaur dengan kelompok mayoritas. Tulisan ini menguraikan dua tipe minoritas Muslim di Miami, Florida, Amerika Serikat, Muslim imigran dan Muslim kelahiran Amerika, serta menjelaskan berbagai faktor keengganan mereka dalam berbaur dengan mayoritas non Muslim. Di antara faktor keengganan tersebut adalah kesulitan mereka mencari rujukan ajaran Islam yang melegitimitasi “etika proaktif ” minoritas terhadap mayoritas, segmentasi etnis, kebangsaan dan paham keagamaan minoritas Muslim, serta beban psikis mereka yang merasa belum sepenuhnya menjadi warga negara Amerika Serikat. Dibandingkan kaum Muslim imigran yang sebagian besar berasal dari Timur Tengah dan Pakistan, kaum Muslim keturunan Afrika yang lahir di Amerika cenderung lebih terbuka dan aktif berbaur dengan kelomp...
Kebebasan, toleransi dan terorisme : riset dan kebijakan agama di Indonesia
Tulisan ini menjelaskan tentang awal mula konsep kerukunan digunakan sebagai kebijakan pemerintah... more Tulisan ini menjelaskan tentang awal mula konsep kerukunan digunakan sebagai kebijakan pemerintah dalam mengelola masyarakat Indonesia yang majemuk. Di waktu yang lalu, kebijakan kerukunan dianggap problematik karena ditujukan untuk menjaga stabilitas politik demi pembangunan ekonomi. Tulisan ini menawarkan ruang dialog yang lebih luas antara pemerintah dan masyarakat sipil untuk bersama-sama mencari sebuah titik temu atau jalan tengah (middle way) antara penghormatan terhadap hak-hak komunal dengan pemberian jaminan akan hak-hak individual khususnya dalam beragama. Dengan menggunakan teori kebudayaan dominan (dominant culture) dalam antropologi, argumen pokok dari tulisan ini adalah menjadikan agama sebagai nilai-nilai dominan dalam mengelola keragaman, dan bukan sekular-liberal. Tulisan ini adalah penelitian awal yang menelusuri bagaimana kesepakatan-kesepakatan antar kelompok masyarakat tercipta dalam konteks budaya lokal masyarakat (local genius) Indonesia. Penulis berharap bahw...
This thesis highlights what transpired in the aftermath of the death and funeral of K.H. Abdurrah... more This thesis highlights what transpired in the aftermath of the death and funeral of K.H. Abdurrahman Wahid, who is well known as Gus Dur. He was one of the charismatic religious leaders of Nahdlatul Ulama (NU) and the fourth Indonesian President who died in the end of 2009. Immediately after his funeral, pilgrims began to arrive to pay their respects. Since then, the number of pilgrims to the site has significantly increased to currently 5000 � 7000 pilgrims everyday around the clock. This phenomenon has initiated many changes in the area such as the development of road infrastructure, the expanded pilgrimage location, parking lot expansion and the emergence of a new class of merchants offering wide range of goods. Interestingly, some people justify this phenomenon as a sign of Gus Dur�s sainthood say that Gus Dur deserves to be the tenth saint (Wali Kesepuluh) in Java. To understand the above phenomena, this paper examines the new social understanding of sainthood in Java regar...
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...
Religious freedom in Indonesia :: The Constitution, Islamization, and the Ammatoa of Sulawesi
Religió: Jurnal Studi Agama-agama, 2021
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...
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin, 2020
The spread of religious radicalism in Indonesia has pervaded all levels of society without being ... more The spread of religious radicalism in Indonesia has pervaded all levels of society without being able to be sorted are rigid. Responding to the situation, the government does the de-radicalization program, included Pesantren. This study aims to identify the communication strategy, internal and external factors in shaping public attitudes of Islamic Boarding School (Pesantren) towards the de-radicalization of religious with quantitative and qualitative approaches. The data collection is done by observation, interviews, questionnaires, and focus group discussions. Quantitative analysis tools using SEM. The results showed that the communication strategy of de-radicalization effect on public attitudes of Islamic Boarding School (Pesantren) through external factors significantly. External factors also influence the public's attitudes of Islamic Boarding School (Pesantren) directly with a strong and significant influence. The communications strategy of de-radicalization also directly ...
Al-A'raf : Jurnal Pemikiran Islam dan Filsafat, 2019
This study tries to describe responses of the pesantren community on the deradicalization program... more This study tries to describe responses of the pesantren community on the deradicalization program carried out by the Indonesian government in the Sukoharjo Regency, Central Java along with various factors that influence to those responses. Through the qualitative approach, the results of studies show that pesantren have a strategic role in supporting the success of deradicalization program. Pesantren, which have been united with the community, are trusted and believed by the community as an institution capable of making changes to the outlook as well as the religious model of the community. However, the involvement of pesantren needs to pay attention based on the cultural factors that exist in the pesantren environment. This cultural frame will then be able to support the appropriate deradicalization communication patterns, and the right acceptance of the government in running the deradicalization program.
Interpersonal Relation: Sunda Wiwitan’s Perception on Environment
Keywords: Sunda Wiwitan, environment, indigenous religion, world view, nature. Addressing the ind... more Keywords: Sunda Wiwitan, environment, indigenous religion, world view, nature. Addressing the indigenous religion and the environment, there must be an assumption that they have a strong relationship each other. I believe that it cannot be separated from their world view, especially in seeing the self, the other selves and the relation between them. In this case, Rachelle A. Dickie (2005) affirms that people of indigenous religion perceive that people belong to the land, the natural surroundings, not the land belongs to the people. Likewise when talking about indigenous people of Sunda Wiwitan in Cigugur, in which they live in excellent harmony with the nature and surrounding, the question is: how do Sunda Wiwitan people define their relationship with environment? Do they consider nature as "person"? It still remains as a puzzle because we notice that due to the strong influence of globalization they may define nature as an object that can be exploited blindly. Then, to what extent do the ritual practice and belief for Sunda Wiwitan people in Cigugur in affecting the behavior towards environment? And what challenges encountered so far? Is there any different paradigm against the traditional paradigm of Sunda Wiwitan? Based on these questions, I want to reveal people of Sunda Wiwitan, (a) in relation to their world view on the self, the other selves and their relation, (b) the ritual of Seren Taun conducted which affects their behavior in the everyday life in maintaining the environmental surrounding also (c) the politicization of environment regarding to the challenge exists. This research, thus, aims at analyzing how Sunda Wiwitan people define the relationship with the environment as well as how their local wisdoms encourage the preservation of environment, by looking at their world view based on the theoretical framework built by Hallowel. In addition, it also aims at explaining how the ritual practice of Seren Taun held by Sunda Wiwitan people in Cigugur contribute positively to the environment and become an important base to change their attitude towards the environment as well as to reveal the challenge encountered by people of Sunda Wiwitan so far. This thesis included in the type of field research with the technique of descriptive analysis by applying the data collection in qualitative way i.e. by participant observation, semi-structured interviews and library research. Those methodologies will surely help me to obtain the insider perspective on how people of Sunda Wiwitan perceive the nature, the ritual practices and the challenges encountered so far. For the library research for example, the resources will provide many examples of narratives about the teaching and the views of Sunda Wiwitan community towards the environment and nature. The finding of this research shows that (1) Sunda Wiwitan people recognize animals, plants, the natural surrounding such as sun, moon, star, and even "objects" as persons. However they believe there are two qualities of the other-than-human person based on their role in giving the power to the surrounding. They are the other-than-human person with their passive power and the other-than-human person with the active power. It is then a little bit different from the Ojibwa people, says Hallowell, do not perceive stones, in general, as animate (1960). For people of Ojibwa the animate qualities quite determine whether something considered being other-than-human persons or not. While in Sunda Wiwitan they are considered person in general and have the capacity of personhood even though with different quality of power. People of Sunda Wiwitan have value of ethics and responsibility in treating nature which is heavily influenced by their world view in seeing the self, the other selves and their relation. They have a faith that between nature and Sunda Wiwitan followers cannot be separated, human beings, nature, stone, star, or even dung is microcosm while the universe itself is macrocosm. Therefore, the relation built between human and nature tends to be strong, ethical, reciprocal and responsible encounter (2) the ceremony of Seren Taun becomes an adhesive media which connects them with the ancestors -as the other-than-human persons- and God. The symbolization of tree planting in the ritual of Dadung or the performance of Buyung dance inspired by the nature and other rituals performed at the ceremony of Seren Taun has managed to provide a better understanding for people of Sunda Wiwitan in the preservation of the environment. The positive impact of Seren Taun and the rituals performed are not only applicable to the scope of Sunda Wiwitan followers, but also to those of other residents of Cigugur whose religion and faith are not Sunda Wiwitan. However, (3) there are many challenges encountered by people of Sunda Wiwitan due to the different paradigm between the traditional paradigm of Sunda Wiwitan and the development paradigm of the outsiders. One of the hot concerns is…
Dimensions of Religious Practice The Ammatoans of Sulawesi, Indonesia
Peran Kearifan Lokal Kasultanan Ngayogyakarta Hadiningrat dalam Pengelolaan Keragaman
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
Maarif, Being Muslim in Animistic Ways
Reimagining Chinese Cultural Tradition: The Quandary between Chinese Indonesian Cultural Tradition and Christian Dogma in Indonesia
Jurnal Kajian Seni
This study is motivated by the gap between the disciplines of art and religion, which are general... more This study is motivated by the gap between the disciplines of art and religion, which are generally considered separate and inseparable. This paper intends to prove that art and religion are actually complementary disciplines and humans cannot be separated between the two. This study aims to explain how the essence of human as a creature is religious, artistic, and religious also artistic at the same time. This study used qualitative research methods with informant data sources, places & events, and documents or archives. Data were collected using in-depth interviews, participatory observation, and document analysis. Interviews were aimed at 6 different religious figures from the IMP organization (Indonesia Merayakan Perbedaan), namely Islam, Christianity, Catholicism, Hinduism, Buddhism, and Believers. Observations are aimed at human activities of various religions in religion and art which are carried out offline and online. Document analysis is aimed at extracting data from books, journals and other literature. The validity of the data was tested by source triangulation and informant review techniques. Data were analyzed using interactive analysis techniques with data reduction, display, and verification procedures. The results of the study show that humans are actually creative creatures so that the emergence of religion and art cannot be separated from human creativity in seeking true truth. Humans have institutionalized religion while not for art, so that art and religion are not really to be contested. Artwork and religious worship are manifestations of the truth as a result of human reflection. The conclusion is that art and religion are institutions that are inseparable and complementary, which are essential for humans.
Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya, 2020
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, ...
Jurnal Kajian Seni, 2020
The meaning of Islamic architecture in the midst of Muslim society still leads to the typology of... more The meaning of Islamic architecture in the midst of Muslim society still leads to the typology of forms, ornamentations and certain styles without an understanding of Islamic values that should be present in the design process. These problems have become the researcher's anxiety to further analyze what and how the application of Islamic architectural principles in a Perjalanan Matahari spatial planing in Pabelan Islamic Boarding School, Mungkid sub-district, Magelang, Central Java. By using qualitative methods, as well as the application of 8 principles of Islamic architecture that were discussed by Nangkula Utaberta, this paper aims to see the application of Islamic architectural principles through religious sources directly through the interpretation of Islamic art from Seyyed Hossein Nasr and the interpretation of the Qur'an from Buya Hamka and hadith. Related data obtained through interviews, literature studies and observations which are then classified, processed and tested, so that the data obtained is relevant and can be justified. Perjalanan Matahari is a work of Islamic architecture that was born from the understanding of Kiai Hamam Dja'far about Islam through Islamic sources, namely the Qur'an and the Hadith. These findings are proven by the verses of the Qur'an embedded in the description of the Perjalanan Matahari spatial layout and are appropriate if applied in the 8 principles of categorizing Islamic Architecture. The various constituent elements show a complicated composition but can be integrated. Perjalanan Matahari in the Pabelan Islamic Boarding School can be interpreted as a work of Islamic architecture because it is manifested by the integration of the spatial model of the Perjalanan Matahari as a depiction of human life, which is not only limited to physical design without content, but a spatial model that was born from an understanding of Islamic values sourced from the Qur'an and the Hadith.
International Journal of Visual and Performing Arts, 2020
This is an open-access article under the CC-BY-SA license.
Al-Albab, 2016
This paper discusses the persisting Kedangese “indigenous religion” of Lembata. It begins with th... more This paper discusses the persisting Kedangese “indigenous religion” of Lembata. It begins with the discussion of a case of sudden death through which responses of the Kedangese are analyzed. Responses of Kedangese to the case of sudden death consist of ritual, consultation with ancestors, and animal sacrifice. The three kinds of responses show the characteristics of Kedangese worldview. Their worldview characterizes “inter-subjective” cosmology, an understanding that “subject” is not limited to human beings, but extends to non-human beings. Relations between the two are then “inter-subjective”, as opposed to “subject-object” relations. This paper finally argues that “inter-subjective” cosmology characterizes Kedangese indigenous religion, different from world religions.
Al-Jami'ah: Journal of Islamic Studies, 2006
Minoritas muslim seringkali menunjukkan perilaku yang ambigu. Satu sisi mereka mendambakan pengak... more Minoritas muslim seringkali menunjukkan perilaku yang ambigu. Satu sisi mereka mendambakan pengakuan dan perlakukan yang tidak diskriminatif dari kalangan mayoritas-non Muslim, namun di sisi lain ada “keengganan” untuk berbaur dengan kelompok mayoritas. Tulisan ini menguraikan dua tipe minoritas Muslim di Miami, Florida, Amerika Serikat, Muslim imigran dan Muslim kelahiran Amerika, serta menjelaskan berbagai faktor keengganan mereka dalam berbaur dengan mayoritas non Muslim. Di antara faktor keengganan tersebut adalah kesulitan mereka mencari rujukan ajaran Islam yang melegitimitasi “etika proaktif ” minoritas terhadap mayoritas, segmentasi etnis, kebangsaan dan paham keagamaan minoritas Muslim, serta beban psikis mereka yang merasa belum sepenuhnya menjadi warga negara Amerika Serikat. Dibandingkan kaum Muslim imigran yang sebagian besar berasal dari Timur Tengah dan Pakistan, kaum Muslim keturunan Afrika yang lahir di Amerika cenderung lebih terbuka dan aktif berbaur dengan kelomp...
Kebebasan, toleransi dan terorisme : riset dan kebijakan agama di Indonesia
Tulisan ini menjelaskan tentang awal mula konsep kerukunan digunakan sebagai kebijakan pemerintah... more Tulisan ini menjelaskan tentang awal mula konsep kerukunan digunakan sebagai kebijakan pemerintah dalam mengelola masyarakat Indonesia yang majemuk. Di waktu yang lalu, kebijakan kerukunan dianggap problematik karena ditujukan untuk menjaga stabilitas politik demi pembangunan ekonomi. Tulisan ini menawarkan ruang dialog yang lebih luas antara pemerintah dan masyarakat sipil untuk bersama-sama mencari sebuah titik temu atau jalan tengah (middle way) antara penghormatan terhadap hak-hak komunal dengan pemberian jaminan akan hak-hak individual khususnya dalam beragama. Dengan menggunakan teori kebudayaan dominan (dominant culture) dalam antropologi, argumen pokok dari tulisan ini adalah menjadikan agama sebagai nilai-nilai dominan dalam mengelola keragaman, dan bukan sekular-liberal. Tulisan ini adalah penelitian awal yang menelusuri bagaimana kesepakatan-kesepakatan antar kelompok masyarakat tercipta dalam konteks budaya lokal masyarakat (local genius) Indonesia. Penulis berharap bahw...
This thesis highlights what transpired in the aftermath of the death and funeral of K.H. Abdurrah... more This thesis highlights what transpired in the aftermath of the death and funeral of K.H. Abdurrahman Wahid, who is well known as Gus Dur. He was one of the charismatic religious leaders of Nahdlatul Ulama (NU) and the fourth Indonesian President who died in the end of 2009. Immediately after his funeral, pilgrims began to arrive to pay their respects. Since then, the number of pilgrims to the site has significantly increased to currently 5000 � 7000 pilgrims everyday around the clock. This phenomenon has initiated many changes in the area such as the development of road infrastructure, the expanded pilgrimage location, parking lot expansion and the emergence of a new class of merchants offering wide range of goods. Interestingly, some people justify this phenomenon as a sign of Gus Dur�s sainthood say that Gus Dur deserves to be the tenth saint (Wali Kesepuluh) in Java. To understand the above phenomena, this paper examines the new social understanding of sainthood in Java regar...
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...
Religious freedom in Indonesia :: The Constitution, Islamization, and the Ammatoa of Sulawesi
Religió: Jurnal Studi Agama-agama, 2021
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...
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin, 2020
The spread of religious radicalism in Indonesia has pervaded all levels of society without being ... more The spread of religious radicalism in Indonesia has pervaded all levels of society without being able to be sorted are rigid. Responding to the situation, the government does the de-radicalization program, included Pesantren. This study aims to identify the communication strategy, internal and external factors in shaping public attitudes of Islamic Boarding School (Pesantren) towards the de-radicalization of religious with quantitative and qualitative approaches. The data collection is done by observation, interviews, questionnaires, and focus group discussions. Quantitative analysis tools using SEM. The results showed that the communication strategy of de-radicalization effect on public attitudes of Islamic Boarding School (Pesantren) through external factors significantly. External factors also influence the public's attitudes of Islamic Boarding School (Pesantren) directly with a strong and significant influence. The communications strategy of de-radicalization also directly ...
Al-A'raf : Jurnal Pemikiran Islam dan Filsafat, 2019
This study tries to describe responses of the pesantren community on the deradicalization program... more This study tries to describe responses of the pesantren community on the deradicalization program carried out by the Indonesian government in the Sukoharjo Regency, Central Java along with various factors that influence to those responses. Through the qualitative approach, the results of studies show that pesantren have a strategic role in supporting the success of deradicalization program. Pesantren, which have been united with the community, are trusted and believed by the community as an institution capable of making changes to the outlook as well as the religious model of the community. However, the involvement of pesantren needs to pay attention based on the cultural factors that exist in the pesantren environment. This cultural frame will then be able to support the appropriate deradicalization communication patterns, and the right acceptance of the government in running the deradicalization program.
Interpersonal Relation: Sunda Wiwitan’s Perception on Environment
Keywords: Sunda Wiwitan, environment, indigenous religion, world view, nature. Addressing the ind... more Keywords: Sunda Wiwitan, environment, indigenous religion, world view, nature. Addressing the indigenous religion and the environment, there must be an assumption that they have a strong relationship each other. I believe that it cannot be separated from their world view, especially in seeing the self, the other selves and the relation between them. In this case, Rachelle A. Dickie (2005) affirms that people of indigenous religion perceive that people belong to the land, the natural surroundings, not the land belongs to the people. Likewise when talking about indigenous people of Sunda Wiwitan in Cigugur, in which they live in excellent harmony with the nature and surrounding, the question is: how do Sunda Wiwitan people define their relationship with environment? Do they consider nature as "person"? It still remains as a puzzle because we notice that due to the strong influence of globalization they may define nature as an object that can be exploited blindly. Then, to what extent do the ritual practice and belief for Sunda Wiwitan people in Cigugur in affecting the behavior towards environment? And what challenges encountered so far? Is there any different paradigm against the traditional paradigm of Sunda Wiwitan? Based on these questions, I want to reveal people of Sunda Wiwitan, (a) in relation to their world view on the self, the other selves and their relation, (b) the ritual of Seren Taun conducted which affects their behavior in the everyday life in maintaining the environmental surrounding also (c) the politicization of environment regarding to the challenge exists. This research, thus, aims at analyzing how Sunda Wiwitan people define the relationship with the environment as well as how their local wisdoms encourage the preservation of environment, by looking at their world view based on the theoretical framework built by Hallowel. In addition, it also aims at explaining how the ritual practice of Seren Taun held by Sunda Wiwitan people in Cigugur contribute positively to the environment and become an important base to change their attitude towards the environment as well as to reveal the challenge encountered by people of Sunda Wiwitan so far. This thesis included in the type of field research with the technique of descriptive analysis by applying the data collection in qualitative way i.e. by participant observation, semi-structured interviews and library research. Those methodologies will surely help me to obtain the insider perspective on how people of Sunda Wiwitan perceive the nature, the ritual practices and the challenges encountered so far. For the library research for example, the resources will provide many examples of narratives about the teaching and the views of Sunda Wiwitan community towards the environment and nature. The finding of this research shows that (1) Sunda Wiwitan people recognize animals, plants, the natural surrounding such as sun, moon, star, and even "objects" as persons. However they believe there are two qualities of the other-than-human person based on their role in giving the power to the surrounding. They are the other-than-human person with their passive power and the other-than-human person with the active power. It is then a little bit different from the Ojibwa people, says Hallowell, do not perceive stones, in general, as animate (1960). For people of Ojibwa the animate qualities quite determine whether something considered being other-than-human persons or not. While in Sunda Wiwitan they are considered person in general and have the capacity of personhood even though with different quality of power. People of Sunda Wiwitan have value of ethics and responsibility in treating nature which is heavily influenced by their world view in seeing the self, the other selves and their relation. They have a faith that between nature and Sunda Wiwitan followers cannot be separated, human beings, nature, stone, star, or even dung is microcosm while the universe itself is macrocosm. Therefore, the relation built between human and nature tends to be strong, ethical, reciprocal and responsible encounter (2) the ceremony of Seren Taun becomes an adhesive media which connects them with the ancestors -as the other-than-human persons- and God. The symbolization of tree planting in the ritual of Dadung or the performance of Buyung dance inspired by the nature and other rituals performed at the ceremony of Seren Taun has managed to provide a better understanding for people of Sunda Wiwitan in the preservation of the environment. The positive impact of Seren Taun and the rituals performed are not only applicable to the scope of Sunda Wiwitan followers, but also to those of other residents of Cigugur whose religion and faith are not Sunda Wiwitan. However, (3) there are many challenges encountered by people of Sunda Wiwitan due to the different paradigm between the traditional paradigm of Sunda Wiwitan and the development paradigm of the outsiders. One of the hot concerns is…
Dimensions of Religious Practice The Ammatoans of Sulawesi, Indonesia
Peran Kearifan Lokal Kasultanan Ngayogyakarta Hadiningrat dalam Pengelolaan Keragaman
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
Maarif, Being Muslim in Animistic Ways
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Indonesia diabaikan dan dilanggar. Mereka sepanjang sejarahnya dituntut (atau dipaksa) untuk misalnya mengidentifikasi diri, menikah, memberi sumpah dan seterusnya berdasarkan agama resmi negara, yang mereka tidak yakini. Mereka adalah korban diskriminasi negara atas nama agama resmi atau tepatnya atas nama “politik agama” hingga hari ini
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