Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya
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LGBT, Muslim, and Heterosexism: The Experiences of Muslim Gay in Indonesia
Full text linkMuslim gay and bisexual men have been facing various challenges when living in a homophobic and heterosexist society in Indonesia. However, the study of strategies they utilised to manage those homophobic attitudes, such as discrimination, prejudice, and stigma, of their sexual minority status is limited. Therefore, drawing on minority stress theory, this study explores the life experiences of Muslim gay or bisexual men in Indonesia, by focusing on the problems they faced and the strategies they used to address those issues. All participants aged between 20 and 27 years old, have self-identified as gay or bisexual men, Muslims or ex-Muslims, and have been living in Indonesia. The primary data collection was a semi-structured qualitative interview. The data were recorded and transcribed verbatim according to the research questions from a snowball sample of seven participants. The data were then analysed using thematic analysis. The study revealed that all the participants experienced sexual and religious related problems because of living in a homophobic society. These obstacles came in many forms, such as rejection, feelings of isolation and loneliness, and concerns. However, they employed strategies to solve problems, such as self-acceptance, self-control, positive reinterpretation, seeking social support, concealing, conversion, and migration. This study recommends those who support sexual minorities to help and support them in various ways, such as providing psychological services and counsellings
Social Capital of Women Leaders in the Indigenous Community of Osing, East Java, Indonesia: A Feminist Ethnography Research
Full text linkFemale leaders have been around since ancient Indonesia. However, fewer women become leaders than men. Female leadership is considered successful when it follows male standards. The purpose of this research is to reveal the experience of women's leadership in the Osing Banyuwangi indigenous community. This research employs qualitative research with a feminist ethnographic approach. The findings of this study show that there are three female village heads in the Osing indigenous community, namely Kemiren village, Rejosari village, and Kampunganyar village. All three women have the capital they need to be elected and lead the community. The capital they owned both in the quality and quantity of the relationship network they transform and are in the form of economic capital, cultural capital, and social capital. In conclusion, this social capital is owned by the female leader herself and is not an extension of the power of the other party. These capitals make them able to face challenges typically attributed to women's leadership namely negative stereotypes and double burdens
Islamic Politics Configuration after New Order: PKB practice in Probolinggo, Indonesia
Full text linkAfter the 1998 reformation era, PKB becomes one of the parties that gained a good reputation. Interestingly, unlike NU in the 1940s to 1970s, when it actively took a part in electoral politics by carrying out the agenda of formalizing Islam, PKB sought to synthesize the value of Islam and Indonesia in the context of a pluralistic state and pay attention to secular issues such as political education. In Probolinggo, the issue of political education became one of the post-reform political issues. This paper aims to formulate political education as designed in PKB's political program, as well as the changing of the political Islam articulation after the reformation. To get accurate data and results, a political sociology approach was used to understand political education within the PKB platform, and to measure the extent to which the ideational formulation is capable of being implemented at the practical and local levels in Probolinggo. The data obtained were analyzed in three contexts; the context of social and political configuration in Probolinggo, the context of political transformation in NU, and the context of the articulation change of post-reform political Islam. The results concluded that PKB political education in Probolinggo faced several constraints, both structural and non-structural, while the relevance was to provide contextualization of the reformation at the national level, marking a shift in NU's political paradigm, as well as the transformation of post-New Order political Islam
Sunda Wiwitan: The Belief System of Baduy Indigenous Community, Banten, Indonesia
Full text linkThe purpose of this study is to determine the construction of the meaning of Sunda Wiwitan religion in Sundanese Baduy indigenous people. The research uses interpretive paradigms with qualitative methods, and symbolic interaction study approaches as a tool of analysis. Data gathered through participatory observation and in-depth interviews. Sunda Wiwitan religion is the main symbol in the Baduy indigenous people, and is a dimension that reaches every side of life, and is a collective representation of the belief system of the Baduy indigenous community. This symbol serves as a reference for the collective paradigm, and as a reference for interpreting natural phenomena and determining the behavior of the Baduy indigenous people. The symbol of traditional institutions and traditional ceremonies represent three essential issues, namely: (1) Understanding and appreciation of religion (belief) of the Baduy indigenous people as Sunda Wiwitan descendants; (2) Observance and practice of the daily life of the Baduy indigenous people as members of the traditional Sundanese or Sunda Buhun social groups; and (3) Symbolization of the existence and recognition of the existence of government and power outside the Baduy Customary institution
Local Tradition and Harmony among Religious Adherents: the Dominant Culture of Hindu-Muslim Relation in Jembrana Bali
Full text linkThis study discusses the harmony of Hindu-Muslim’s local traditions in Jembrana, western Bali. This anthropology study employs Bruner's dominant cultural theory approach to see the practice of harmony in local communities. This study focuses on several local Hindu-Muslim traditions in Jembrana, which reflect harmony among religious communities, namely the tradition of ngejot, makepung, male, and rebana (tambourine). The ethnographic study confirms the importance of respect for the dominant culture carried out by the Muslim minority when implementing their religious traditions. Although the tradition of male and rebana, for instance, are Islamic traditions, Balinese Muslims adapted to Balinese customs as the dominant culture. They understood their positions to maintain and respect the dominant Balinese culture performed by the majority of Hindus in Jembrana. Balinese Hindus tried to show an excellent response to the Muslims by involving them in the local Balinese tradition even with the adaptation of their rituals. It is a wealth of local tradition that shows religious harmony portrait in Indonesia
Homo Sacer: Ahmadiyya and Its Minority Citizenship (A Case Study of Ahmadiyya Community in Tasikmalaya)
Full text linkCitizenship 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, those who violate their rights are immune to legal charges. This leads to nothing but emboldening the latter to persistently minoritise the former in any possible ways
Capital Exchange between Islamic Boarding Schools and Political Parties in the 2019 Election
Full text linkThis study examines the social practices of Islamic boarding schools in Jombang in the 2019 elections. It aims to analyze the role and capital exchange between Islamic boarding schools in Jombang and political parties. This study is important because the intersection of Islamic boarding schools and politics has been going on since colonial times until now. The political dynamics of Islamic boarding schools cannot be separated from NU because several NU Kiai are in the vortex of local and national politics. In the 2019 presidential election, a Kiai of NU named Kiai Ma’ruf Amin ran as Jokowi’s partner to be a vice president. As a place for the establishment of NU, Islamic boarding schools in Jombang have a magnet in gaining votes both in the legislative and presidential elections in 2019. By using Pierre ’Bourdieu’s theory as an analytical tool, this research conducted a case study approach. Data collection techniques carried out through interviews, observation, and documentation. The informants are determined purposively. The results of this study indicate that the exchange of capital between Islamic boarding schools and political parties is dominated by symbolic capital exchanges of Islamic boarding schools with the social capital of political elites and political parties. The blue bloodline of Islamic boarding schools and seniority of a Kiai or Nyai have an essential role in determining the reproductive strategy and capital exchange with political parties. Also, the dominance of social practices carried out in Islamic boarding schools. The power of symbolic capital and social capital of NU Islamic boarding school became a tool for conducting bargaining positions with elite political parties, including presidential and vice-presidential candidates. In the end, the capital exchange between Islamic boarding schools and political parties became obvious in getting votes in the 2019 elections
Place of Worship as Capital Space: The Relationship between Masjid Raya Bandung and Shopping Centers
Full text linkThe mosque is generally known as a place of worship for Muslims. Besides being seen as a physical and spiritual space, a mosque is also a cultural space. The culture is manifested through the everyday life of people who are connected to the mosque. The economy is part of the everyday life that will connect the mosque with other economic sectors such as shopping centers. This research will show the relationship between the mosque and shopping centers that contribute to the development or production of capital space in the city. Masjid Raya Bandung (MRB) is the focus of research to uncover the formation of capital space and its relationship with shopping centers around the MRB. The method used is observation and in-depth interviews with people visiting the mosque and shopping centers. The theory used to look at this case is the production of space from Henri Lefebvre. The results showed that the mosque was not only seen as a place of worship, but also a capital space. The formation of this capital space can be seen from the relation of MRB with the shopping places around it and the relations of the activities of visitors who presuppose these two spaces: the mosque and the shopping centers. That way, the mosque is used as a means of perpetuating the economic process or consumerism in the surrounding spaces, including in shopping centers
Community development through Islamic microfinance approach: The experience of Daarut Tauhid Peduli Bandung, Indonesia
Full text linkThe fields of zakat-based microfinance and community development are not often placed under the same theoretical lens that both aim to empower disadvantaged people. This study investigates the experiences of borrowers in the implementation of zakat-based microfinance and analyses the different driving factors they applied in their choice of the zakat-based microfinance of Daarut Tauhid Peduli in Bandung, Indonesia. It applies a community development framework, based on the five characteristics, to explore this Islamic microfinance approach as an effective community development program, which has a religious dimension. Primary data were obtained from semi-structured interviews with the borrowers along with participant observation at a weekly majelis meeting, and these were triangulated with information cross-checked with the management staff of the institution. The findings demonstrate three out of five characteristics of the zakat-based microfinance approach as an effective community development program. They include characteristics in constantly maintaining power relations between borrowers and the institution, increasing capability and ability of borrowers to be more independent and empowered, and long-term duration of the program and sustainability. The findings showed that spiritual factors appear to have been an additional driving force on top of economic and non-economic factors for most borrowers choosing this particular program
Regional Women’s Economic Participation: A Systematic-based Review of Structural Economic Transformation in Indonesia
Full text linkThis article draws upon available works of literature to argue that the regional women’s economic participation in structural economic transformation in Indonesia has been challenged continuously by cultural and structural factors. This reviewed article aims at providing several scientific publications on a related topic to map the available sources in understanding the contribution of women in the economic sector as well as the challenges they faced. This review paper employs a qualitative method with a systematic review of certain works related to women’s participation in the economic sector. This review paper aims to provide a conceptual framework and navigation for further research conducted in a related field study. This article also synthesising an overview of the current study. By analysing reports, statistics, and prior works on this women’s participation and transition into formal employment issues, this article finds Indonesian women are still less involved in the labour force and labour market than men. Socio-cultural and structural barriers contribute to the low participation of women in the economy. Such barriers include career interruption of childbirth and childcare responsibility, less education and skills, care services that the women involved considered secondary, low wage, unsupported gender-based regulations, and low support to gender equality