UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Research Method for Exploring Discourse on the Rights for Religion for Transgender
Get PDFThis paper explores several research methods used by researchers and published in various scientific journals to examine transgender issues in various countries. Transgender individuals are one of the gender-based minorities in social life. They live in uncomfortable conditions. They face life’s problems, which include problems in expressing religious rights, economic stability, and getting professional jobs. Like other human beings, they also have the right as citizens. These rights include civil rights, including religious rights, political rights, and social rights. There are several research methodologies that may be appropriate to be applied in research on transgender-related issues, namely life history, ethnography, phenomenology, feminist approach, textual or hermeneutic interpretation, and case studies.[Tulisan ini mengeksplorasi beberapa metode penelitian yang digunakan oleh para peneliti yang dipublikasikan dalam berbagai jurnal ilmiah untuk meneliti isu-isu transgender di berbagai negara. Para individu transgender merupakan salah satu kelompok minoritas berdasarkan gender di dalam kehidupan bermasyarakat. Mereka hidup dalam kondisi yang tidak nyaman. Mereka menghadapi berbagai problem kehidupan, yang termasuk di dalamnya adalah problem dalam mengekspresikan hak beragama, stabilitas ekonomi, dan mendapatkan pekerjaan profesional. Sebagaimana layaknya manusia lainnya, mereka juga memiliki hak sebagai warga negara. Hak tersebut antara lain adalah hak sipil yang termasuk di dalamnya hak beragama, hak berpolitik, dan hak bersosial. Ada beberapa metodologi penelitian yang mungkin sesuai untuk diterapkan dalam penelitian pada isu-isu yang berkaitan dengan transgender, yaitu sejarah hidup (life history), etnografi, fenomenologi, pendekatan feminis, interpretasi teks atau hermeneutik, dan studi kasus.](This article is based on a preliminary of Dissertation that is written by Rr. Siti Kurnia Widiastuti for an Inter-Religious Study (IRS), Universitas Gadjah Mada, Yogyakarta, Indonesia.
Islam di Indonesia atau Islam Indonesia (Studi Pergulatan Definisi dan Jatidiri )
Get PDFThis article seeks to discuss the problem of cultural acculturation, assimilation and adaptation in human life, particularly in its socio-cultural aspect of definition and identity. One of the issues denoted hybrid culture and its relation to the perspective of multiculturalism related to Islam and Indonesia. Queries include how to differentiate either the concept of Islam in Indonesia or Indonesian Islam, the construction of Indonesian Islam and lesson learned from the concept of Indonesian Islam. The study shows that the social and cultural modality served as the ultimate strength of Indonesian Islam. This includes religion and its connection with socio-cultural adaptation. The socio-cultural process bears some significant cultural aspects of literature, local songs, i.e., tembang, and architecture, i.e. joglo. Those cultural instances signified the adaptation agencies among Muslims in Indonesian context. In general, the notion between religion and its adaptation also occurred for some Muslims in the global context and experience.Key words: Identity, Indonesia, Islam, Cultural, Adaptatio
Merantau dalam Menuntut Ilmu (Studi Living Hadis oleh Masyarakat Minangkabau)
Get PDFDemanding knowledge is a must for every muslim and muslimah. There are many ways to gain knowledge, especially at this time. The Minangkabau people make wander as a culture and a very supportive method in the process of studying. The process resulted a tradition that related or based on the Prophet\u27s hadith. This phenomenon has occurred since Islam entered Minangkabau, so it’s called by living hadith. Go out from native city or wander to get some knowledge outside, is a proof that Islam has entered Minangkabau. And it is recorded in history that Shaykh Ahmad Khatib al-Minangkabawi has done wander in studying to Masjid al-Haram and became khadim there at the end of the 19th century
Tabayyun di Era Generasi Millenial
Get PDFPada zaman modern ini, teknologi semakin berkembang pesat. Gadget dan internet pun seakan sudah menjadi kekasih bagi generasi millennial. Generasi millennial saat ini (pada tahun 2017) adalah mereka yang berusia 17-36 tahun; mereka yang kini berperan sebagai mahasiswa, early jobber, dan orangtua muda. Akses media sosial yang mudah menyebabkan mudahnya pula peredaran berita bohong (hoax) di masyarakat. Hoax beragam bentuknya; mulai dari hoax dalam aspek pendidikan, kesehatan hingga politik. Ujaran kebencian yang tersebar di dunia nyata maupun dunia maya mengiringi perkembangan hoax yang berakibat pada pecahnya persatuan masyarakat yang telah dibangun dengan asas gotongroyong. Untuk itu, pengkajian ulang serta penerapan berpikir kritis ala filsafat yang didasarkan pada hadis menjadi salah satu tawaran yang solutif bagi generasi millennial sebagai benteng pertahanan dari godaan-godaan efek dari globalisasi, khususnya dalam mengatasi virus hoax yang telah merajalela. Dengan pengkajian itu, diharapkan generasi millennial dapat mewujudkan perdamaian di dunia ini; khususnya di Indonesia.AbstractIn this modern age, technology is growing rapidly. Gadgets and the internet seemed to have become lovers for the millennial generation. The current millennial generation (in 2017) are those aged 17-36; those who now act as students, early jobber, and young parents. The easy access of social media causes the easy circulation of false news (hoaxes) in the community. Hoax varies in shape; ranging from hoaxes in aspects of education, health to politics. Hate speech that spread in the real world and cyberspace accompanied the development of hoax which resulted in the outbreak of community unity that has been built with the principle of gotongroyong. For that reason, the review and application of philosophical-based philosophical critical thinking is one of the most solemn proposals for the millennial generation as a bastion of the temptations of the effects of globalization, particularly in the prevention of rampant hoaxes. With that assessment, millennials are expected to bring about peace in this world; especially in Indonesia
Latihan Hadroh di Dusun Banyunganti Kidul (Studi Living Hadis : Teori Fungsional Thomas F. O’dea)
Get PDFHadith about fadhilah (virtue) of reading shalawat has penetrated the soul of society in Banyunganti Kidul. Hadroh and shalawat exercise get more popular at Banyunganti Kidul, so it’s always held on every week. This social phenomenon implies that religion becomes one of the important indicators. Especially the hadiths relating to command and fadhilah (virtue) give shalawat on prophets. Thus forming the mindset and religious spirit of Banyunganti Kidul’s society.This phenomenon is also called by living hadith. The phenomenology approach especially functional theory became the focus of this study. It can be concluded that this phenomenon is a growing tradition in society. It is also a study of contemporary hadith that can shift the existence of previous hadith research.
Religious Freedom in Indonesia: An Islamic Human Right Perspective
Get PDFEveryone has the right of religious freedom or belief which becomes one of important parts of Human Rights (HAM/Hak Asasi Manusia). Thus, no one can be subjected to coercion that can interfere his freedom to adopt or embrace a religion or belief of his choice. The main characteristic of modern constitutional state is the guarantee of human rights in its constitution. In the Constitution NKRI 1945 has set human rights and the rights of citizens in the form of guarantees freedom for each citizen to embrace religion and worship according to their religion or belief. A state guarantees the freedom of each citizen to adopt a religion or belief, but the state (the government) must regulate the freedom in implementing and practicing a religion or belief so that the government can respect, protect, enforce and promote Human Right (HAM) and conserving security, order, health or public morals. Speaking of human rights in Islam is not an historical product arising from human ideology, a concept that has a theological dimension and will be accountable to God. Freedom of thought, conscience, religion and belief is part of the most important human rights, even have status as a right that should not be reduced and violated under any circumstances. On the other hand, religious freedom protects the phenomenon that can be controversial and dangerous for human existence, because religion and systems of ideological belief can be misused to trigger intolerance, discrimination, prejudice, hatred, and violence.[Setiap orang berhak atas kebebasan beragama atau kepercayaan yang menjadi salah satu bagian penting Hak Asasi Manusia. Dengan demikian, tidak ada yang bisa terkena paksaan yang bisa mengganggu kebebasannya untuk mengadopsi atau menganut agama atau kepercayaan pilihannya. Karakteristik utama negara konstitusional modern adalah jaminan hak asasi manusia dalam konstitusinya. Dalam Konstitusi NKRI 1945 telah menetapkan hak asasi manusia dan hak warga negara dalam bentuk jaminan kebebasan bagi setiap warga negara untuk merangkul agama dan ibadah sesuai agama atau kepercayaan mereka. Sebuah negara menjamin kebebasan setiap warga negara untuk mengadopsi agama atau kepercayaan, namun negara (pemerintah) harus mengatur kebebasan dalam melaksanakan dan mempraktikkan agama atau kepercayaan sehingga pemerintah dapat menghormati, melindungi, menerapkan dan mempromosikan Hak Asasi Manusia (HAM). Dan melestarikan keamanan, ketertiban, kesehatan atau moral publik. Berbicara tentang hak asasi manusia dalam Islam bukanlah produk historis yang muncul dari ideologi manusia, sebuah konsep yang memiliki dimensi teologis dan akan bertanggung jawab kepada Tuhan. Kebebasan berpikir, hati nurani, agama dan kepercayaan adalah bagian dari hak asasi manusia yang paling penting, bahkan memiliki status sebagai hak yang tidak boleh dikurangi dan dilanggar dalam kondisi apapun. Di sisi lain, kebebasan beragama melindungi fenomena yang bisa kontroversial dan berbahaya bagi eksistensi manusia, karena agama dan sistem kepercayaan ideologis dapat disalahgunakan untuk memicu intoleransi, diskriminasi, prasangka, kebencian, dan kekerasan.
Scientific Paradigm Towards World-Class University: Comparative Study on UIN Sunan Kalijaga Yogyakarta and UIN Maulana Malik Ibrahim Malang
Get PDFThe State Islamic University (UIN) Maulana Malik Ibrahim Malang’s scientific paradigm of Integration depicted in “the tree of knowledge”, describes the non-dichotomic scientific structure, placing the Qur’an and the Hadith as the source. With the support of a set of observations, experiments, and other scientific research procedures, the values of the Qur’an and Hadith are being articulated into scientific theories and concepts to be applied in the implementation of “Tri Dharma Perguruan Tinggi” (Three Pillars of Tertiary Education). While State Islamic University (UIN) Sunan Kalijaga has a scientific paradigm of the “Integration-Interconnection” which originated from the critical-philosophical study of the history of science, to be implemented in contemporary context. The formulation of the scientific paradigm is conceptualized in “the cobwebs of sciences” and applied in the academic policies and management in UIN Sunan Kalijaga. The scientific paradigm of UIN Maulana Malik Ibrahim Malang and UIN Sunan Kalijaga shares similarities in terms of non-dichotomous attitude towards science, either from the Islamic tradition, Western paradigm or other scientific traditions. The difference of both lies in the emphasis of paradigm formulation. While UIN Sunan Kalijaga emphasizes some aspects of integration, UIN Maliki puts the openness attitude of Islam to all kinds of science as the point of accentuation. With regard to the application of the scientific paradigm of UIN Maulana Malik Ibrahim Malang and UIN Sunan Kalijaga for the development of a world-class university, according to researchers, both are potential subject to the development toward world-class university. It is due to the openness nature both have for the development of sciences and to the higher possibility of public usage of both for community development.[Paradigma keilmuan Integrasi UIN Maulana Malik Ibrahim Malang yang digambarkan dalam bentuk Pohon Ilmu menggambarkan struktur keilmuan non dikhotomis dimana Alqur ’an dan Hadis sebagai sumbernya. Dengan bantuan observasi dan eksperimen serta serangkaian prosedur penelitian ilmiah lainnya, nilai-nilai Alqur ’an dan Hadis dikembangkan menjadi teori dan konsep ilmu pengetahuan untuk kemudian diterapkan dalam dalam pelaksanaan Tri Darma Perguruan Tinggi. Sementara UIN Sunan Kalijaga memiliki paradigma keilmuan “Integrasi-Interkoneksi” yang berangkat dari telaah kritis-filosofis terhadap sejarah ilmu kemudian didialektikakan dengan konteks kontemporer. Formulasi dari paradigma keilmuan tersebut dikonsepkan dengan “jaring laba-laba keilmuan” dan diaplikasikan dalam kebijakan akademik dan manajemen di UIN Sunan Kalijaga. Kedua, Paradigma keilmuan UIN Maulana Malik Ibrahim Malang dan UIN Sunan Kalijaga memiliki persamaan pada aspek sikap non-dikotomis terhadap ilmu pengetahuan baik yang bersumber dari tradisi Islam maupun dari Barat atau tradisi keilmuan lain.Perbedaan paradigma keilmuan UIN Maulana Malik Ibrahim Malang dan UIN Sunan Kalijaga terletak pada titik tekan formulasi paradigmanya. Jika UIN Sunan Kalijaga menekankan aspek integrasi, UIN Maliki Malang lebih pada sifat keterbukaan Islam terhadap segala jenis keilmuan. Ketiga, berkaitan dengan penerapan paradigma keilmuan UIN Maulana Malik Ibrahim Malang dan UIN Sunan Kalijaga bagi pengembangan world class university, menurut hemat peneliti kedua-duanya potensial untuk dikembangkan pada World Class University. Argumennya, karena keduanya punya sifat terbuka untuk pengembangan berbagai keilmuan dan dapat digunakan bagi pengembangan masyarakat secara lebih luas.
Islam, Ruang Publik dan Kerukunan Antar Umat Beragama (Studi Tradisi Ngebag Kolaboratif di Karangjati Wetan)
Get PDFThis article explores how the intersection of religion, religiosity and public segment is more likely manifest in our everyday life. The background of terror and conflicts occurred in the grass roots enacted the social agents to create a more democratic space that is accessible to people, as Jurgen Habermas stated, with diverse setting of religion, ethnicity, social class, education, tribes and other socio-cultural markers. In a sociology-anthropological view, queries include the aspects of religious tolerance in Islam for diverse faiths, the significance of public sphere related to socio-religious entity and the contribution of Ngebag tradition for the model of harmony for inter-religious encounter in Indonesia. The study shows that the creativity of Ngebag tradition served as the arena among the members of sub-urban community in Karangjati Wetan in terms of the actualization of Islamic values. At the same time, the participation of Karangjati people within the tradition accentuated the open access for everyone in a social relation. The tradition contributes to abridge the religious pole and the social one in that people acquire a mode of learning and inspiration such as the hospitality to guests, charity and socialization. Those instances of inspiration can be carried out in the proportional form of everyday social practices in their own situations and contexts.Keywords: Islam, Ngebag, Tradition, Public-Sphere, Conflicts, Harmon
Representasi Konsep Kecantikan dalam Video Music SNSD Gee
Get PDFBeauty is never ending concept. It always redefined,renewed, and reconstructed by actor who have a power likemedia to socializing and spreading it into the world. Thereforemedia can changing and determining what is the right conceptof beauty not only for now but also for future. Music Video isone of many forms of media which can spreading any ideas orconcepts like beauty amazingly through both a song and thestory. The successful of Music Video Gee makes Korean GirlBand, SNSD, famous and gets a lot attention from manycountries, like Indonesia. This Music Video is very fresh anddifferent from the other Music Videos of Korean Girl Band orBoy Band at that time. But, Music Video Gee is not neutral. Inthat video, there is hidden concept of beauty which trying torepresented by SNSD. This article will analyzing what is thecode of beauty like and how is the beauty represented in thatvideo.Keyword: Beauty, Music, Representation
PROBLEM-PROBLEM MINORITAS TRANSGENDER DALAM KEHIDUPAN SOSIAL BERAGAMA
Get PDFTransgender individual is one of minority in our society. Transgender people has problem with their body and feeling. Their physical appearances do not match with their psychological aspect. Therefore they are assumed by majority society as“abnormal” people. As a result they tend to be discriminated and marginalized from the society. As a human being, transgender individual has the same right as other individuals of the society. Therefore as religious people, transgender individuals have freedom to express their belief. However, they find several problems in their living existences in social religious context.Kata Kunci: transgender, minoritas, hak beragama, abnormal, dan diskriminas
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