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LGBT and Religious Negotiations: A Case Study of Youth Interfaith Forum on Sexuality (Yifos)
No full textMost religious perspectives, particularly the conservative interpretation, emphasize the incompatibility of being a Lesbian, Gay, Bisexual or Transgender (LGBT) and being religious. This contradiction creates internal conflicts for many LGBT individuals. In social and political spheres, many religious groups post hostility and rejection against the LGBT using the justification of their religious dogma. The position of the LGBT has been more vulnerable since the reformation period (1998 to present) in Indonesia, during which Islamic conservatism is rising. Therefore, LGBT individuals perceive themselves as condemned and excluded from religious communities. Nevertheless, the existing LGBT communities and organizations focus more on campaigning social acceptance and public recognition through a human rights perspective. This research employs a qualitative method and addresses the Youth Interfaith Forum of Sexuality (YIFoS) in providing a ‘safe space’ for the LGBT in negotiating their non-normative sexuality and religious values. Taking a case study of YIFoS, I argue that LGBT could also embrace their religiosity. Through the concept of ‘liberation of the body and alternative religious interpretations, YIFoS believes that LGBT sexuality could be reconciled with religion. This research is divided into two parts. First is how YIFoS provide a way of reconciling of non-normative sexuality of LGBT and religion. Second is what approach is employed by YIFoS in helping LGBT individuals negotiate their non-normative sexuality and religious values. My findings demonstrate that the YIFoS applies the concept of ‘experience of the body as the main departure of liberation and employs an interfaith approach by inviting religious figures whose interpretations are more accommodative toward LGBT. The interfaith approach is aimed at building commonality on LGBT within religious communities. In addition, these two approaches are used to help LGBT individuals to stimulate self-acceptance and personal reconciliation between one’s religious values and their non-normative sexuality
Theater of Triumph and Transgression: Religious Discourse on Hospitality/Hostility in the Viral Communication during the Pandemic
Full text linkThe present article is the outcome of the research project on religious discourse in social media (socmed) during the COVID-19 pandemic. The research focuses on the concept of hospitality and hostility, through which a welcoming, along with hostile and unfriendly attitude are displayed by netizens toward other people, to understand the nature of social relationships over digital platforms. The research employs Social Network Analysis (SNA) and Social Media Analysis to explore and visualize viral communication on Twitter, Facebook, and Instagram. The framework is viral communication as condensed sequences of actions revolving around controversial topics. Several topics under scrutiny, among others, are klepon Islami, Hagia Sophia, and Pope Francis’ controversies. Jacques Derrida mainly informs the discourse of hospitality/hostility. The result demonstrated the sporadic vulnerability of traditional understanding of hospitality. It appeared in the presence of information arbiters as communication actors, taking the middle position and mediating controversial topics. The employment of SNA in dealing with interpersonal virtues in social media is promising, as it demonstrates its mechanism and making in a specific communication context. It allows for a deeper understanding and exploration of the theory of mediatization
A Netnography Analysis of Thematic Hadith Memes Distribution on Social Media
Full text linkInstead, the use of hadith memes among Muslim communities is rampant, and the study of hadith memes is scarce. This study, therefore, aims to examine the use of hadith memes by millennial Ulama and the types and content of hadith memes disseminated and exchanged in the virtual world by millennial Ulama. This study built thematic hadith memes based on their contents and formats on social media platforms using Rajan's (2015) theory of religious memes. This study employed a netnography method, collecting data from the social media sites Facebook and WhatsApp of Islamic millennial Ulama. We used a thematic approach in analyzing the data. Our results show that hadith memes disseminated on social media sites fall into four themes. The first theme is prayer hadith memes that present the traditions of prayers in Islam. The second theme is hadith memes related to sacrifice, which depict messages of Muslims' willingness to practice gratitude and to sacrifice to do things according to Allah's will. The third theme of the hadith memes is that they present messages about the afterlife, which tells about the end of life, such as life in the grave, hell, and heaven. The last theme is hadith memes about tolerance, which tell about the importance of living in tolerance and respecting each other. We conclude that our study contributed to understanding the distribution of hadith meme themes in the virtual world to enhance the sharing and exchange of Islamic teachings
Indonesian Baha’i Community’s Perspective on Gender Equality
Full text linkThe conception of gender for Indonesian context is understood socially, politically, culturally and even religiously biased. Gender equality, which is always regarded as respect for women, is actually a detrimental action for women themselves. This work seeks to explain the concept of gender equality in Indonesian context from the perspective of the Baha’i faith and find out the views of its followers about the role of women in gender equality. This is also to describe the principles of the teachings of the Baha’i faith in promoting the awareness of women’s equal role in Indonesia. The article is based on research that falls under the descriptive qualitative research cluster using a gender study approach. The data were collected using observation, in-depth interviews and sources from previous studies. The work suggests that the followers of the Baha’i faith view the differences between men and women only from biological factors that exist in both sexualities. Those differences are merely due to the cultures of the people so that the understanding about gender equality becomes a biased concept. This is because the people in Indonesia observe to a patriarchal ideology which considers men to be superior and versatile while women are weak and marginalized in terms of social situation. The Baha’i community believe that God create humans from the same source, namely dust, so that no humans would exalt over the others. Humans are the same and equal between men and women
Ethnicity, Religion and The Changing Community Structure Within Fakfak Society in Papua
No full textThrough in-depth research using an ethnographic method, this article seeks to show what changes are taking place in the Fakfak community regarding culture, religion, and composition. This research aims to fill the research gap from previous studies by looking at how religion has rapidly changed the structure of society (both in terms of identity and population demographics) even though they come from the same kinship in a nuclear family. This article found that religion has become society’s primary agent of change, with positive and negative connotations. However, at the same time, the community has a local knowledge called “toromit wat istery” which is used as an unbreakable bond due to clashes between religions. This unity in diversity is a fundamental value that the community must observe. As an implication, these changes in the Fakfak community serve as an example of the resilience of local values in the face of the clash of global values that must be protected and maintained as the primary source of national resilience
The Existence of Kaharingan Within Dayak Identity in West Kalimantan
Full text linkIdentity is a fluid and adaptive phenomenon that suits the needs of its users. Identity is often used as a tool by certain groups for certain purposes, for example as a form of resistance or as a means to show the existence of a group. In West Kalimantan, the Kaharingan religion reveals its existence in the Dayak identity. This paper aims to explore the existence of the Kaharingan religion in the Dayak community in West Kalimantan, especially when there is a rift between ethnic groups. The rifts between ethnic groups in West Kalimantan are commonly referred to as social conflicts that occurred around the 1990s. This paper was based on literature research data using historical and phenomenological approaches. The historical approach was used to describe the history of the Dayak ethnicity, the Kaharingan religion and the history of social conflicts between 1997 and 1999 in West Kalimantan, while the phenomenological approach is used to analyze the phenomenon of the existence of the Kaharingan religion when social conflicts occurred. The results showed that the existence of the Kaharingan religion was on the rise during the 1997-1999 social conflicts among the Dayaks. The emergence of the Kaharingan religion could be seen in the rituals, such as the Nyaru Tariu, Mangkok Merah, and Tiwah ceremonies. Despite the fact that some of the Dayaks at that time were already Catholics and Protestants, they performed the rituals of the Kaharingan religion. After the 1997-1999 social conflicts, the Kaharingan Religion was institutionally declared on May 16, 2019 in Bengkayang Regency under the name of the Indonesian Kaharingan Religious Council (MAKI) West Kalimantan
Religious Construction in Decision Making of Indonesian Customers for Financial Transactions on Syariah Banks
Full text linkThis study aims to explain how Islamic concepts, symbols and values have implications for people. Especially when they must make decisions to make financial transactions in Islamic banking. Likewise, the religious trend accompanied by the spirit of city has resulted in the enthusiasm of the community to transact with institutions labelled religion in practice. Data collection used in this study was carried out by observation and distributing questionnaires to respondents (customers). Documentation studies are also conducted to find literature related to this study. There are three findings described in this study. First, the conception and symbol of religion is an essential element in the existence of Islamic banking in Indonesia. Second, the understanding of the religious community has been constructed in the decision to make economic transactions in Islamic banks. Third, the religious trend accompanied by religious zeal makes sharia banks in Indonesia have bright prospects to attract the interest of the public to transact. The enermous potential of Islamic banks in Indonesia will experience an increase if the religious values and symbols are implemented correctly and adequately. Religious construction of economic behaviour has resulted in a shift in the pattern of community transactions in the name of religion. This shift certainly provides not only positive expectations in the religious society, but also provides broad opportunities for the banking business world
Portrait of Moderate Islam Within Muslim University Students in Indonesia
No full textThe violence in the name of religion is now not only happening in the Middle East but has also penetrated Indonesia. Indonesia is not only known as a Muslim-majority country that is friendly and peace-loving but also has a diversity of religions, ethnicities, races, and cultures that have the potential to trigger conflict at any time. Violations of religious freedom in Indonesia have increased dramatically in recent years. This study is aimed to explore the understanding of Muslim students in Indonesia about Islamic moderation, the perceptions of Muslim students in Indonesia about the application of Islamic moderation, and the challenges and strategies of universities in implementing Islamic moderation on Muslim students in Indonesia. This study uses phenomenology approach with Muslim students as the object of the research. The participants were selected purposively as many as 20 students. This study finds that Muslim students in Indonesia characterize Islamic moderation as Muslims who are open to technological change, tolerant and harmonious with other Muslims and non-Muslims, non-violent, democratic, and access to comprehensive Islamic sources. Even though Muslim students in Indonesia have implemented Islamic moderation, there are still misconceptions about Islamic moderation. The challenge of implementing Islamic moderation in Muslim students is that they are easily exposed to extreme understanding through social media or the pragmatic and rational Islamic community.
Religious Solidarity for Coping with Economic Crisis During the Covid-19 Pandemic
No full textThe COVID-19 pandemic has devastated the global and local economies. However, it has also contributed to the functioning of social solidarity in dealing with crisis pressure among local people which became a survival strategy for various businesses. This paper aims to map the patterns of economic pressure resulting from a pandemic and analyze social strength factor that became a survival strategy in the economic field. This research was conducted on several Chinese Indonesian converts to Islam [mu’alaf] to examine their religious solidarity that served as the strength for their survival as entrepreneurs. Therefore, qualitative research was conducted in a community of converts to Islam in Pontianak city, as one of the centers with a significant number of Chinese populations. In addition to data on crisis they experienced during the pandemic, this research also revealed their perceptions, motivation and actions in response to COVID-19. The results of the research showed that social and spiritual capital is the most important support that allows converts to recover from difficult times. Religion has become the moral basis of these entrepreneurs for solidarity and a source of support in coping with the pressure and problems. In the midst of scarcity of economic resources, religion-based social resources have become the answer to the problems encountered by these entrepreneurs
Cultural Education for Sustaining Nusantara Religion Within Boti Indigenous Community
Full text linkBoti indigenous community which is in Timor Tengah Selatan district, Nusa Tenggara Timur preserves and nurtures their Nusantara religion, named Uis Neno ma Uis Pah. Boti is able to live through different eras, before West influences, the colonization era, modern, and contemporary. How can the Boti indigenous community be sustained with their religion as part of custom? Is there any certain methodology which they have implemented for the regeneration so their descendants keep preserving and nurturing their Nusantara religion?. This research article is focused to answer those two questions. The research is already implemented using ethnography method, so the researcher lived in the Boti indigenous community for 13 months from October 2, 2021 until November 1, 2022. This research used decolonization as the perspective method in order to understand Boti’s Nusantara religion as well as their customs in detail and holistic including the concept and the core, so enable to do the comprehensive analyzing using proper theories of education; education and culture theories from Ki Hajar Dewantara, the Indonesia National Education Notable; Tukan and Hasfaria’s theory about Adat (Indonesia: custom); Roem Topatimasang’s theory about school; and Mori’s theory about learning method. Boti implements the cultural education as the methodology to do the regeneration so the next generation know and preserve their Nusantara religion and customs. It teaches the understanding of the transformation in life that enables them to be open and flexible for the new influences. By the implementation of division on education; modern and cultural education; Boti indigenous community is able to sustain and nurture their Nusantara religion