IAIN (Institut Agama Islam Negeri) Manado Open Journal Systems
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Portrait of Damar Tradition in Welcoming the Arrival of Lailatul Qadar Night in the Community of Patipi Island Village
Get PDFThe purpose of the study was to explain the implementation of the Damar tradition in the community of Patipi, Fak-Fak Island Regency, West Papua Province. The Damar Tradition welcomes the night of Lailatul Qadar by lighting torches using resin sap. The research method used a qualitative model with a social phenomenological paradigm and a flow model analysis technique. This research produced several findings regarding implementing the Damar tradition as follows. The Damar tradition in Patipi Island developed orally from generation to generation. Islam, as a religion with plenty of followers in Patipi Island, adapts to its culture to form a tradition in enlivening the night of Lailatul Qadar. Damar tradition begins in the last ten days of Ramadhan month, exactly in the odd number of fasting days: the 21st day, the 23rd, the 25th and the 27th day of fasting, respectively. The Damar tradition can unite the community and form of joy to welcome the night of Lailatul Qadar. The absence of fixed and given goods is a moral idea and shows the citizen's generosity. The gift belongs to the mosque management, so they carry out their duties and responsibilities properly. There is reciprocity in the form of prayers read by the mosque management, a form of dependence between the community and the mosque management. The symbols in the tradition have meanings that can be interpreted by the Patipi island community, in the form of incense burned while reading prayers, Raun or a gift holder made of woven coconut leaves, torches, gifts, and cleaning and giving sand to the grave
ABDURRAHMAN WAHID’S CONTRIBUTION FOR INTER-RELIGIOUS DIALOGUE IN INDONESIA
Get PDFAbstract: By understanding the historical development of inter-religious dialogue in Indonesia and its global setting since 1970s from rhetoric strategy to meaningful encounter, this paper seeks to situate important contribution of Abdurrahman Wahid’s legacy besides those of other key figures in the field. The paper will critically analyze how and why Abdurrahman’s ideas and works in inter-religious dialogue are intertwined with his family and personal biography, socio-political context of the New Order and after and his traditionalist Muslim background. In particular, Abdurrahman’s reinterpretation of Islamic texts, doctrine and tradition will be discussed in the light of his vision for Indonesian democracy. His notion of religious pluralism, tolerance, peaceful co-existence, mutual understanding, and indigenization of Islam will be explained as intellectual and political enterprises by which he navigates and challenges all forms of injustices especially created by the New Order’s politics of fear, exploitation of anti-Communist sentiment, ethnicity, religion, race and inter-social groups (SARA) and developmentalist ideology under Suharto’s presidency. His engagement in inter-religious dialogue will be read against the developing context of the New Order’s post-1965 politics of religion to the 1990s re-Islamization, the persistent growth of Islamic sectarianism, exclusivism, and identity politics that eventually results in interreligious tension and mutual suspicion, especially between Muslims and Christians. The paper seeks to understand how and why Abdurrahman Wahid as a prominent leader of Muslims as majority group explores inter-religious dialogue as a means by which religious communities are supposed to contribute and work together in overcoming common problems faced by the society. His commitment for and advocacy of the local culture, tradition, minority rights, and Islamic inclusivism will be understood as his struggle as statesman, religious leader, public intellectual and social activist for the creation of equality and justice for all citizens and human dignity in accordance with Islamic teaching and principles of democracy.Keywords: Inter-religious Dialogue, Religious Pluralism, Indigenization of Islam, Islamic Sectarianism, Identity Politics, Democracy. Abstrak: Dengan memahami perkembangan historis dialog antar-agama di Indonesia serta latar globalnya sejak 1970-an dari strategi retoris menjadi perjumpaan yang bermakna, paper ini akan menempatkan sumbangan warisan Abdurrahman Wahid bersama para tokoh kunci lainnya dalam bidang ini. Secara kritis paper ini akan menganalisis bagaimana dan kenapa gagasan serta karya Abdurrahman Wahid dalam dialog agama terjalin erat dengan biografi pribadi dan keluarganya, konteks sosial-politik Orde Baru dan sesudahnya serta latar belakang Islam tradisional yang menjadi basisnya. Secara khusus, penafsiran ulang Abdurrahman Wahid terhadap teks, doktrin, dan tradisi akan didiskusikan dalam kaitannya dengan visinya tentang demokrasi Indonesia. Pengertiannya tentang pluralism agama, toleransi, hidup berdampingan secara damai, saling memahami, dan pribumisasi Islam akan dijelaskan sebagai ihtiar intelektual dan politisnya yang dengan itu ia melakukan navigasi dan menggugat segala macam bentuk ketidakadilan khususnya yang muncul sebagai akibat dari politik ketakutan Orde Baru, eksploitas terhadap sentiment anti-Komunis, SARA dan ideologi pembangunan selama masa Suharto. Keterlibatannya dalam dialog antar-agama akan dibaca dalam kaitannya dengan perkembangan konteks politik agama pasca-1965 yang dilakukan Orde Baru hingga re-Islamisasi 1990an dan kian mengerasnya Islamisme, ekslusivisme serta politik identitas yang akhirnya mengakibatkan ketegangan hubungan antar-agama dan saling curiga, khususnya antara Muslim dan Kristen. Paper ini berusaha untuk memahami bagaimana dan mengapa Abdurrahman Wahid sebagai pemimpin terkemuka Islam sebagai kelompok mayoritas mengeksplorasi dialog antar-agama sebagai sarana bagi komunitas agama untuk berkontribusi dan bekerjasama satu sama lain dalam mengatasi problem bersama yang dihadapi masyarakat. Komitmen serta pembelaannya terhadap budaya lokal, tradisi, hak-hak minoritas dan inklusivisme Islam akan dipahami sebagai bagian dari perjuangannya sebagai seorang negarawan, pemimpin agama dan intelektual publik serta aktivis sosial dalam upaya untuk mewujudkan kesetaraan dan keadilan bagi setiap warga negara serta martabat bagi semua manusia sesuai dengan ajaran Islam dan prinsip-prinsip demokrasi.Kata kunci: Dialog Antar-agama, Pluralism Agama, Pribumisasi Islam, Sektarianisme Islam, Politik Identitas, Demokrasi
Tradisi Bontowon Kon Bui’an Masyarakat Muslim Mongondow di Sangtombolang, Kabupaten Bolaang Mongondow
Get PDFThis study discusses the traditional marriage tradition in Bolaang Mongondow. This study looks at the phenomenon of marriage called Bontowon Kon Bui'an among the Mongondow Muslim community in Sangtombolang, Bolaang Mongondow Regency, North Sulawesi. This tradition refers to breaking kinship ties and is carried out when the bride and groom are in close kinship. This research uses descriptive qualitative research with an empirical normative approach. The research results show that the tradition of Bontowon Kon Bui'an in the Mongondow Muslim community in Sangtombolang is carried out when the bride and groom are in a close family circle. In a sense, this tradition occurs when a bride and groom still have a close family relationship. There are six stages in this traditional ceremony, and the conventional institution, or Guhanga Lipu', carries out all steps. After all the customary stages are completed, the bride and groom or their families can continue the wedding process to the next scene. Keywords: Tradition; Bontowon Kon Bui'an; Marriage; Muslim Community. ABSTRAKPenelitian ini membahas tentang tradisi perkawinan adat di Bolaang Mongondow. Penelitian ini melihat fenomena perkawinan yang disebut dengan Bontowon Kon Bui'an di kalangan masyarakat Muslim Mongondow di Sangtombolang, Kabupaten Bolaang Mongondow, Sulawesi Utara. Tradisi ini mengacu pada pemutusan tali persaudaraan dan dilaksanakan ketika mempelai laki-laki dan perempuan berada dalam lingkup kekerabatan yang dekat. Adapun penelitian ini menggunakan penelitian kualitatif deskriptif dengan pendekatan normatif empiris. Hasil penelitian menunjukkan bahwa tradisi Bontowon Kon Bui'an pada masyarakat Muslim Mongondow di Sangtombolang dilaksanakan ketika calon pengantin berada dalam lingkup kekeluargaan yang dekat. Dalam arti, tradisi ini dilaksanakan saat terdapat calon pengantin yang masih memiliki hubungan kekeluargaan yang dekat. Terdapat enam tahapan dalam upacara adat ini, dan semua tahapan dilaksanakan oleh lembaga adat atau Guhanga Lipu'. Setelah seluruh tahapan adat selesai, barulah calon pengantin atau keluarga mereka dapat melanjutkan proses pernikahan ke tahap berikutnya
Pewarisan Tradisional dalam Masyarakat Muslim: Analisis Hukum Adat Suku Tengger dari Perspektif Islam
Get PDF This study details the inheritance system prevalent in the Muslim community of the Tengger tribe while conducting a thorough analysis of customary law from the perspective of Islam. Using a qualitative descriptive design approach, this research summarizes a series of observations and interviews conducted directly by the researcher. The main findings assert that the inheritance process in the Tengger tribe does not adhere to Islamic law principles but is instead based on local customary legal rules. Within the framework of Tengger customary law, the role of parents is central in regulating the distribution of wealth, the amount of inheritance, and gifts to heirs. This indicates that traditional values substantially influence the regulation of inheritance in this community, demonstrating the complexity of social structures and the sustainability of traditions in the context of their adherence to Islam in general. This analysis opens up a deeper understanding of the dynamics between customary law and Islamic teachings in the specific context of the Tengger tribe, emphasizing their relevance in understanding inheritance and property rights within the community.Keywords: Customary Inheritance; Tengger Muslims; Islamic Law. ABSTRAK Kajian ini merinci sistem pewarisan yang berlaku di masyarakat Muslim suku Tengger, sambil menjalankan analisis mendalam terhadap hukum adat yang terperinci dari perspektif Islam. Dengan menggunakan pendekatan desain deskriptif kualitatif, penelitian ini merangkum serangkaian observasi dan wawancara yang dilakukan secara langsung oleh peneliti. Temuan utama menegaskan bahwa proses pewarisan di suku Tengger tidak mengacu pada prinsip-prinsip hukum Islam, tetapi justru berdasarkan aturan hukum adat setempat yang kental. Dalam kerangka hukum adat Tengger, peran orang tua memegang peranan sentral dalam pengaturan pembagian harta, besaran bagian, dan pemberian kepada para ahli waris. Hal ini mengindikasikan bahwa nilai-nilai tradisional secara substansial mempengaruhi regulasi pewarisan harta di lingkungan masyarakat ini, menunjukkan kompleksitas struktur sosial dan keberlanjutan tradisi dalam konteks agama Islam yang mereka anut secara umum. Analisis ini membuka ruang pemahaman yang lebih mendalam terkait dinamika hubungan antara hukum adat dan ajaran Islam dalam konteks spesifik suku Tengger, menggarisbawahi relevansinya dalam pemahaman tentang pewarisan harta dan hak-hak waris di dalam komunitas tersebut.
The Impact of The Boss Baby 2 Animated Film on Children’s Personality and Behavior
No full textThis research aims to find out the impact of The Boss Baby 2 Animated Film on Children’s Personality and Behavior. This research uses descriptive qualitative method and Sigmund Freud's theory to analyze the impact of watching animated films on various aspects of children's personality and behavior focusing on the Id, Ego, and superego. The researcher found that The Boss Baby 2 is about adult issues framed from the children's perspective and id are too dominant in this animated film so it is recommended children watching this film with adults. The researcher hope, that readers can develop a better understanding of psychoanalysis study through this research and hope can be an additional reference in studying psychoanalysis for further researcher.Keywords: Freud’s theory, id, ego, supereg
Dynamics of Dismissal of Regional Heads in Lampung Province Perspective of Law and Fiqh Siyasah
Get PDFThis research aims to determine the impeachment or dismissal of regional heads in Lampung Province from the perspective of Law and Islamic jurisprudence. This problem is interesting to research. Since this province was founded, at least five regional heads have been dishonorably dismissed for committing Corruption, namely the Regent of South Lampung, the Regent of North Lampung, the Regent of Tanggamus, the Regent of Mesuji and the Regent of Central Lampung. This research uses a library study method, is descriptive-analytical, and uses primary and secondary legal data sources, which are then analyzed using the comparative method. This research concluded that the impeachment of regional heads in Lampung Province was carried out because they violated their oath of office, namely committing Corruption as regulated in Law Number 9 of 2015 concerning Regional Government, which is the second amendment to Law Number 23 of 2014 concerning regional government. Corruption in Indonesia is an extraordinary crime because it has a significant and widespread impact. Instead, the budget for regional development and people's welfare is taken for their interests. In Fiqh Siyasah, this issue is included in siyasah qadhaiyah. Every community must obey the laws and regulations. So, if a regional head violates the Law, he can be dishonorably dismissed for acting wickedly and unjustly. The corrupt behavior of regional heads includes sinful acts and forms of cruelty by leaders toward their people
Convention Strategy of the Islamic Cultural in Responding to the Wahhabi Movement in Suralaga Village, East Lombok Regency
Get PDFThe presence of Wahhabi ideology within the cultural Islamic society has led to a stark dichotomy, primarily due to the Wahhabi community's puritanical stance that opposes certain religious traditions observed by the broader Islamic community. Specifically, the Wahhabi group rejects customary celebrations on holy days, citing a lack of explicit guidance in the Qur'an and al-Hadith regarding these practices. This study aims to delve into the perceptions of individuals outside the Wahhabi group within Suralaga Village, exploring their responses to Wahhabi lectures and activities. Additionally, it seeks to understand the role played by these individuals in maintaining socio-religious harmony, encompassing the involvement of governmental and religious authorities in the village. The research objectives are multifaceted, aiming not only to comprehend external responses to Wahhabi teachings but also to identify behavioral patterns exhibited by the cultural Islamic community in response to the assertiveness of the Wahhabi movement. Furthermore, the study seeks to uncover the strategies employed by the cultural Islamic community to foster moderate attitudes internally and within the Wahhabi group. The findings of this research illuminate the diverse attitudes embraced by the cultural Islamic community, such as Separation, Acceptance, Abandonment, and the prioritization of social over strict religious affiliations in response to Wahhabi da'wah. Moreover, the approach taken by the cultural Islamic community involves fostering socio-cultural solidarity and socio-political relations with the Wahhabi congregation, showcasing efforts to navigate differences and promote social cohesion while embracing moderation within the community
ISLAMIC WEALTH MANAGEMENT IN MOSQUE FINANCIAL MANAGEMENT (CASE STUDY OF KAUMAN GREAT MOSQUE, YOGYAKARTA)
Get PDFA mosque is a sacred site of worship for Muslims. The mosque typically solicits contributions from the congregation to fund its activities. To be accountable for the congregations, therefore, the administrators of the mosques should practice sound financial administration. This study seeks to analyze Masjid Gedhe Kauman (Great Mosque Kauman), one of the oldest mosques in Yogyakarta, Indonesia, based on Islamic wealth management. It also has a wealth of historical significance due to Java's lengthy history of Islamization. It was situated around Kraton Palace, one of the ancient Javanese giant kingdoms. Islamic wealth management encompasses wealth creation, wealth accumulation, wealth protection, wealth purification, and wealth distribution. The data was collected by interviewing the mosque administrator, documenting the financial report, and observing the activities. The results indicate that the Kauman Great Mosque in Yogyakarta has not yet fully implemented the Islamic Wealth Management concept into its financial management. Wealth accumulation and wealth purification have not yet received sufficient attention from mosque administrators. Authority status, government policies, and ownership are the primary obstacles to developing mosque financial management. The majority of the funds for the Kauman Great Mosque in Yogyakarta originate from infa (alms). The fund prioritizes initiatives associated with mosques. The discovery also reveals a lack of transparency in financial management, as the congregation does not have access to the financial report despite the inactive fund exceeding one billion rupiah. The study proposes the implementation of contemporary financial management strategies in order to bolster self-reliance, foster the productive utilization of mosque assets, and prioritize the safeguarding of wealth
Landscape Political Economy Media in Kompas Gramedia Group (KGG): A Chomsky’s Media Propaganda Analysis
Get PDFKompas Gramedia Group (KGG) is one of Indonesia's largest corporations with a network of media businesses. This study aims to analyze and map two aspects: How the mapping of business networks and the development of KGG media concentration in several regions in Indonesia, as well as political and economic factors that influence the formation (construction) of strengthening the KGG conglomerate as one of the largest media companies in Indonesia today. This study uses qualitative research methods through the instrument of political economy analysis of media propaganda models against five filters/layers of political media economy developed by Noam Chomsky. The study results found that KGG built a media business arena almost evenly throughout Indonesia. Arena contestation has become a bone of contention because it has significant economic opportunities to create new expansion areas. For example, areas outside Jakarta as information control mechanisms from Jakarta can control suburbs as the center of information. In addition to the work of five media layers on Kompas, it can move quickly to reach one point, namely the element of diversity or diversity of media content consumed by the audience to be nonexistent. This condition needs to be watched out as a threat to the independence of the fulfillment of citizens' rights to diverse information, but the content is not uniform
Pedagogical Studies in the Framework of Cultural Literacy Skills at School : Observation of Labschool UPI Junior High School and Kartika XIX-2 Junior High School
Get PDFIn the school environment, understanding culture is also important. Every generation changes with its challenges. Multiple intelligence can be an approach in understanding students. Observations in two private schools were carried out with the aim of seeing the extent and form of cultural literacy carried out in private schools. Pedagogical studies in the frame of cultural literacy as an effort to maintain the local heritage that exists in the West Javanese community in Bandung City, especially kasundaan. Two schools that are carried out the observation process, namely UPI Lab School and SMP Kartika XIX-2 in carrying out the learning process also pay attention to environmental factors that shape the character of students. The results showed that cultural literacy was carried out by teachers and the school environment with a variety of approaches and even through learning resources. The results of this study also found that the activities took place, students followed them enthusiastically, despite the degradation of understanding of Sundanese and the limited Sundanese culture that was deeply understood by students. Further research is needed to see how far the results or impact felt by students after the implementation of cultural literacy carried out by the school