Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya
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International Publications on Radicalism and Terrorism in Indonesia: A Bibliometric Assessment
Full text linkThis article analyses international publications on radicalism and terrorism in Indonesia in the Scopus database. This study employs a bibliometrics study to designate a set of quantitative methods of analysis of international scientific publications on radicalism and terrorism in Indonesia. Data was collected from search results in the Scopus database with a combination keyword "radicalism OR terrorism OR Fundamentalism IN Indonesia" in three categories: article titles, article abstracts, and article keywords in publication period, 2001-2019. The results found 414 scientific publications relating to radicalism and terrorism. The highest number was in 2019, with 49 scientific publications (11.8%). The highest amount was obtained from publishing in Jane’s Defense Weekly, a publisher in the United Kingdom (UK) that provides open-source for global intelligence agents with 12 publications (2.8%). The most prolific writer is Julie Chernov Hwang, with seven articles. He is an associate professor in politics and international relations department at Goucher College, Baltimore, Maryland (MD), United States. However, of the total scholars who conducted international publications in radicalism and terrorism study, the first rank was occupied by Indonesian scholars with 128 papers (30.9%). It shows that Indonesian scholars are serious about conducting radicalism and terrorism studies in their country. Whereas, publications forms that most contributed to radicalism and terrorism study were international journal articles with 273 publications (65.9%). The radicalism and terrorism study is the most studied in social sciences studies with 270 publications (65.2%)
Decision Making Process of Women Migrant Workers in West Java: The Intertwine of Religion, Culture, and Social Reality
Full text linkThe decision to work abroad is a unique dynamic for women migrant workers because they have to leave their homes for a long time. The choice is not an easy thing to do. For women in West Java, who are predominantly Muslim, leaving their homes is still a theological and cultural debate as to whether women may work outside the home. Culturally, women are “dulang tinande,†in which they are “not as a determinant†in family life. However, data show that high percentage of Sundanese women work abroad. This fenomenon is interested to be investigated. This research uses a feminist approach to uncover women’s experiences and to recognise women’s voices to be heard related to women migrant workers from West Java. Research shows that these workers have three motives for choosing to work abroad, namely: economic, human capital, and social reasons. Besides, they go through four decision-making processes to become migrant workers: self-stabilization, consultation with relatives, seeking information related to employment agencies (PJTKI), and consulting with Muslim clerics to ask for prayer and safety amulets. This study also found some interesting findings regarding women’s decision to work abroad. First, resilient. They have strong mental endurance by taking immeasurable risks to work in another country. Second, a change in gender relations between women migrant workers and their husbands. Interestingly, the shift in gender relations is temporary
Tahuri: Symbol of the Christian-Muslim Community Peace in Tehoru and Telutih, Central Maluku, Indonesia
Full text linkThis study departs from the social conflict in Maluku in 1999. The conflict separated the Christian and Muslim communities in Tehoru and Telutih Districts, Central Maluku, Indonesia. Then, the Regional Government of Central Maluku Regency reconciled by returning the Christian community to both Districts. However, the Christian community still felt anxious and insecure because peace is only carried out by the Government Agency. Both communities created Tahuri symbol as a peace symbol between them. In 2014, they made Tahuri monument, and it was inaugurated on December 7, 2016. Therefore, the purpose of this study was to find the meaning of Tahuri symbol as peace of Christian and Muslim communities in Tehoru and Telutih Districts. The focus of this study the peace symbol created by both communities of Tehoru and Telutih. This study employs Symbolic Anthropology to find the meaning of symbols accepted by humans through relations with others and their natural world. Data gathered through observation and interviews in both districts and presented using a descriptive analysis model. The result shows that Tahuri symbol has two important principles: the inclusive principle and mutual trust principle. Besides, for the Christian and Muslim communities, the Tahuri symbol means collective identity and social cohesion. Both communities contextualized these two principles and meanings in their social and religious life so that social and religious dynamics cannot reduce them. They live in harmony. The peace through the Tahuri symbol is maintained to this day
Hajj and the chaos of the Great War: Pilgrims of the Dutch East Indies in World War I (1914-1918)
Full text linkThe outbreak of World War 1 in 1914 had a major effect on global interactions during the early 20th century. Travel from one country to another to conduct trade, study, research, and religious pilgrimages become disrupted. Hajj (pilgrimage to the holy city of Mecca) is one of the areas affected by the outbreak of this great war. The number of pilgrims from the Dutch East Indies dropped dramatically. Hajj ships also ceased operations. Besides, many Dutch East Indies pilgrims in Mecca were unable to return home and suffered life misery during World War I. This article investigates the impact of World War I (1914-1918) on Dutch East Indies pilgrims. The purpose of this article is to find out how Dutch East Indies Muslims responded to hajj during World War I. In this study, the researcher used historical methods that emphasised the exploration of the sources of Early 20th century Malay and Dutch newspapers. The researcher argues that in line with the events of World War I, the Dutch colonial government still intervened against religious practices in the Dutch East Indies, especially the hajj, thus worsening the situation of the Dutch East Indies pilgrims in Mecca. Opponents of this policy, such as R.A.A. Djajadiningrat, Hasan Mustapa, Cokroaminoto, Tafsir Anom, and Rinkes, formed the Hajj Assistance Committee to help pilgrims return to the Dutch East Indies
The Economy of Wellbeing in Beji: Pesantren and Entrepreneurship in Village Community
No full textThis article aims to explain the field findings related to the socio-economic conditions of the community in Beji village. The village was known as the base of the santri and the socio-economic impacts that provide value to the life of the community around the pesantren. The research used a qualitative method with a constructivism approach. Excavation of data through in-depth interview techniques and field observations and enriched with document studies. Informants interviewed were determined through the snowballing techniques. The result of the research shows that the existence of Manbail Futuh pesantren in the middle of village society not only serves to serve religious education (Islam) but with the number of santri coming from various regions, so the existence of pesantren also gives a socio-economic impact for the surrounding community. Against the community the economic benefits provided by pesantren is not active but passive. This is because the pesantren is limited to providing opportunities for local residents in the pesantren location to accommodate 833 students of mukim and has an active student of 2,469 people without attracting any pennies for "retribution". Sociologically, the socio-economic relation between pesantren and the local people who work as a sword gives birth to the pattern of the economic behavior of mashlahat. It can be said that the economic action played by pesantren is a substantive economy based on Islamic moral values, namely the principles of ta'awun (mutual help) and the principle of maslahat (the common good)
Desacralization of Catus Patha in Bali Hinduism Community
No full textThe article aims to analyze the desacralization of the symbol of Catuspatha. Catuspatha is a form of Pakraman village identity in residential space patterns and as an orientation center of the Pakraman village pattern in Bali. At the same time, a socio-cultural phenomenon arises towards the center of the orientation of the Balinese society today, namely the replacement of the Visnu Murti statue with the Bungkarno statue in Catuspatha, Banjar Anyar Village. A ruling elite plays an essential religious symbol. In this case, the researcher analyzed the more fundamental way of shifting the shrine Catuspatha. The problem is that the Hindu community sees an imbalance between expectations and the reality of the existence of Catuspatha, the factors of desacralization of Catuspatha, and the impact of the desacralization of Catuspatha on the beliefs of the people. These problems are analyzed eclectically with religious theory, Social Change, and Deconstruction Theory. Data were obtained through observation, unstructured interviews, and literature studies to obtain objective analysis. The research found that the Catus Patha served as upstream Pakraman Kediri Village because they are still functioned to carry out Ngider ceremonies. The caused desacralization, more dominantly caused by socio-political factors, namely the idea of respect for the services of a warrior by forgetting local competitiveness. While the impact of the desacralization more on the theological impact, namely the weakening of public confidence and trust in the existence of Catuspatha so that the shifting of the Ngider ceremony orientation center is sought
Preventing Radicalism: Islamic Moderation and Revitalization in the Border
Full text linkThe growing radical and extreme ideologies recently are not only a concern but also a threat to the social relations of harmony and human peace, including in the border region of Kapuas Hulu, Kalimantan. It is important to spread moderate Islamic teaching to counter this extreme ideology to the people in the border region of Kapuas Hulu. This research examines the roles of religious leaders and religious institutions in disseminating moderate Islam in the border region of Kapuas Hulu to counter the growing influence of radical-extremism. This research employs a qualitative method and the data from field research is presented descriptively. This research shows that religious leaders and religious institutions exist in almost every sub-district in the border region. They teach messages of Islamic moderation that include four principles namely the concept of tawasuth-moderate, tawazun-equality, tasamuh-tolerant, and i`tidal. This principle must be strengthened as a foundation in behaving, acting, speaking, socializing, and living in the Indonesian nation and state. It is on these values and principles that religious leaders and religious institutions reinforce their role in preaching, guiding and fostering people in the border region
Islam, Ethnicity and Cultural Politics of Identity: The religiousity of Betawi Muslim in Jakarta
No full textBetawi is an ethnic group that is considered a native of Jakarta, the capital city of Indonesia. There have been efforts to strengthen Islamic identity in defining Betawi after the reformation era in 1998. This article focuses on the religious expression of Betawian Muslims and the strengthening of local cultural identity in Jakarta, using a phenomenological study and theory of identity. This study shows that the strengthening religious identity of Betawian Muslims is reflected in various dynamics of religious understanding, the politicization of ritual practices and the emergence of new religious groups among Betawian Muslims, such as the FBR, Majelis Rasulullah and the other. These various religious experiences increasingly strengthening the politics of identity to foreground Islamic identity in defining Betawian. It is a cultural identity that is narrow and different from the hybrid Betawi culture that was historically shaped by ethnic and religious diversity in the cosmopolitan cultural space
A Mosque in a Thousand Temple Island: Local Wisdom of Pegayaman Muslim Village in Preserving Harmony in Bali
Full text linkThere are some scholars, such as Clifford Geertz, Geoffrey Robinson and Miquel Covarubbias who pay much attention to the patterns of the religious and cultural life of Balinese. They show various perspectives on Balinese religious and cultural lives, those that are generally closely related to Hinduism and tourism. For this reason, a study on the religious life of the Muslim communities in Bali is interesting because it represents various viewpoints while revealing another side of Balinese exoticism. Pegayaman Muslim village of Buleleng regency is an old village inhabited by Muslims amidst strong Hindu influences. This village is unique and recognized as one of the oldest Muslim villages in Bali. In general, the people in this village are able to live side by side peacefully with the adherents of other religions through local wisdom by building harmony with puri(castle), pura (temple), and Balinese customs, like actualization of Menyama Beraya in daily life and Sokok Base that are presented at procession of Maulid festival every year
From Conflict to Assimilation: Strategies of Muslim Immigrants in Papua Special Autonomy Era
Full text linkThis paper aims to explain the forms of Muslim immigrant strategies in Papua in the era of special autonomy. After the implementation of special autonomy in Papua, migrants feel the increasing tension or competition in the economic and political fields. Data obtained through the method of observation, interviews, and literature studies. Observations focused on the economic practices of Muslim migrants in places such as the market in Jayapura, Papua. Interviews were conducted with a number of parties, both Muslim migrants and local Papuans, to obtain information on many things including their response to the presence of Muslim migrants. In addition, data was also obtained through the documentation of literature related to the topic of this paper. The data obtained were then analyzed through the steps of qualitative analysis, namely data reduction, data presentation, drawing conclusions/verification. This paper confirms that Muslim migrants made various efforts to deal with various obstacles in the era of Special Autonomy in Papua in three ways. First, Muslim migrants strengthen the economy, especially the informal sector. Secondly, the political sector is not the main objective of the existence of Muslim migrants. Third, Muslim migrants are not exclusive, especially in establishing communication with indigenous people