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Tariqa in Indonesia: Social Integration of Religious Adherents
Full text linkThis paper seeks to shed light on how tariqas [school or order of Sufism] play an important role in the socio-religious life of Indonesian society. Furthermore, this paper intends to explore research gaps from previous research by looking at how conflict and social integration among tariqas are in the reality of religious communities. In addition, this paper also aims to explain the causative and supporting factors originating from the tariqa structural institutions and the tariqa interests in social integration among the tariqa. Based on the collected data which were analyzed using a qualitative approach, this article found that the tariqas have become the main agent in maintaining social integration among the tariqa practitioners and minimizing the gaps of conflict between the existing tariqas. However, at the same time, a tariqa needs legitimacy from its followers so that it creates space for conflicts of interest among the tariqa practitioners, especially in the fields of economics, politics, as well as among their followers. This paper is based on research conducted using in-depth library research aimed to find out how conflict and social integration occur in society
Religion of Pandemic: Delegitimization of Authority During the Covid-19 Era
Full text linkThe study delves into the delegitimization of religion during the COVID-19 pandemic, addressing not only the social aspects of religious life but also the social significance of religion itself. It explores how this delegitimization, particularly in Islam, has altered the sacredness of religious life. This qualitative research, utilizing literature review and media analysis, aims to uncover the forms of religious delegitimization that have transformed the face and substance of religion during the pandemic. It investigates 1) how this process has changed the legitimacy of religion, 2) the patterns of belief and worship, and 3) the context and factors underlying this delegitimization. The findings reveal that religious delegitimization during the pandemic is a part of the process of objectifying religion in a health disruption, highlighting changes due to COVID-19 regulations, understanding of religious sacredness, and the authority of religious figures in the context of religion and COVID-19 controversies
Face Veil and Lawo-Lambu: Negotiating Religious Practices Among Muslims and Catholics in Ende City
No full textABSTRACTThe phenomenon of wearing a face veil in Ende City has received a rather negative response from Catholics. The Catholics think that the face veil worn by Muslim women has created a social and emotional distance that disrupts the kinship system of Muslims and Catholics of the same ethnic culture. This study explores and analyzes the motivation for Muslims wearing the face veil, the reasons behind the response of Muslims and Catholics, and the negotiation efforts made by Muslims in responding to and accommodating the local culture of dressing among the Ende people. This study is qualitative research through in-depth interviews with Muslim and Catholic sources as well participant observations. This field study was conducted from July 2019 to December 2021. The data analysis process used was descriptive and interpretive. The findings of this study show that; first, the choice to wear the face veil comes from personal motivation towards piety of the faith of Muslim women. A face veil is not an expression of a suspicious radical movement and will not disrupt the kinship system as perceived by the Catholics. Second, it turns out that the response of the Catholics is due to the assumption that Muslim women who wear the face veil have left the local dress culture because they are adopting Arab culture and causing social rifts in daily life even though they are ethnically still brothers and sisters. Third, Ende Muslims combine the face veil with local clothing, the lawo-lambu, on different occasions. This combination is a negotiation process between personal autonomy towards a true Muslimah and a strategy to accommodate the beauty of the local dress, the lawo-lambu, so as not to lose their identity as Ende people who are predominantly Catholics
Apocalyptic Propaganda: How the U.S. Government Manufactured Consent on The War on Terror
Full text linkWar and propaganda have been linked together for a long time because of a natural human inhibition against killing other humans. To get citizens to give their consent to go to war and kill, the leader(s) need to influence them. The aim of this study is to analyse the content and functions of the U.S. governments post 9/11 propaganda to find out how this where done. Coyne and Hall argue that propagandists need the publics enlighted consent to be able to influence them. This work will prove that the U.S. government used propagandistic tools, like the fear of our own and our civilizations annihilation through an apocalyptic language, to circumvent our rational thinking and talk unbridled to our emotions and thereby inhibit our higher cognitive functions. As method we use bricolage. Bricolage interpretations adapt different technical discourses to each other and move freely between different techniques and concepts. In this work it had an advancement over other methods because our field of investigation stretched over different fields of research and we were free to use the method that best suited our collected data. We demonstrate that the U.S. government functioned as fearmongers on their home audience to stir up emotions so the citizens would choose the path that best suited the leader(s), but that it was far from being enlighted
Kampung Beting: Family Resilience Against Religious Radicalism
Full text linkThe work cuptures the rise of terrorist movements involving families. The studies of family involvement in acts of terrorism in Indonesia have not much been done. The work is based on research conducted in Kampung Beting of Pontianak City, which is stigmatized as a drug trafficking village. It explores family parenting patterns and family responses to live problems especially on community literacy about religious radicalism. The findings include, first, the pattern of instilling religious values in families is relatively vulnerable. Family parentings have shown physical resilience, social resilience and psychological resilience. The work finds the important roles of parents in instilling religious values and building communication with their children and the ability of families to solve problems they face. Education has been found very important within the community. Second, with regard to the existing conditions, people choose to “make peace” with the reality. The attitude of the people is split from pessimistic, pragmatic and optimistic. Third, public literacy about religious radicalism is quite good among ordinary people and religious and community leaders. Being radical in society’s point of view is an act of violence, while adhering to religious principles is considered not being radical. Defending the honor of religion is a matter of principle, thus encouraging them to fight. Fourth, four factors fortifying the community include the open and straightforward attitude of the community, the community involvement into the city security network, the high community mechanical solidarity and the effective role of religious leaders in fostering society
Religion-State Relation Within the Suryalaya Qadiriyah Naqsyabandiyah Tariqa
Full text linkThe assumption that a tariqa group opposes worldly attainment and power is incorrect; their engagement in practical politics stems from a moral duty to uphold the state’s unity and integrity. This article delves into the political communication established by a Sufi figure, Abah Anom, aiming to reinforce the teachings of the tariqa and its relevance to religion and the state. Employing a descriptive qualitative approach through literature review, this research obtained data from various documents such as lecture texts, announcements, and photographs. The findings reveal two strategies employed by Abah Anom to reinforce the relations between religion and the state. First, a focus on spiritual growth, emphasizing practice and religious knowledge as guiding principles. Second, the maintenance of relations with state leaders, fostering legitimacy as responsible citizens. This study concludes that the relations between religion and the state that constitute part of the teachings of the Qodiriyah Naqsabandiyah tariqa (TQN)serve as a means to advocate and position itself within Muslim communities and government, aligning with both religion and state objectives. Furthermore, it suggests that the roles of the kyai extend beyond a broker of culture; the kyai also plays the role of a broker of politics to preserve harmony among religious groups and uphold the state’s unity and integrity
Religious Moderation in Indonesian Context
Full text linkThis paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then continued by the companions and the people after him. Classical and modern religious moderation both focus on establishing harmonious and peaceful social relations with people of different religions. However, there are some differences between modern and classical moderation, namely: First, in modern times religious moderation is focused on improving and maintaining relations between Muslims and people of other religions by providing several indicators related to this. Whereas in the classical period, this religious moderation focused on their freedom to embrace their religion without any coercion to convert to Islam. Second, in modern times the term moderation is used in the hope of being an antidote to the many conflicts, while in classical times religious moderation was practiced by the Prophet to serve as an example for the companions and subsequent people. Third, the practice of religious moderation in terms of tolerance towards people of other religions in modern times looks very tolerant by congratulating each other on the holidays of other religions, while in classical times religious moderation only centred on giving them the freedom to choose their religion and carry out their religious worship
Berobat Kampung: Religion and Traditional Knowledge of Seeking Recovery in Borneo
Full text linkThis article explores the variants of tradition in seeking recovery within a group of religious community in the upstream Kapuas in Borneo island. It is presented using indigenous psychology, narrative analysis and psycho-anthropology. The data were collected using the techniques of in-depth interviews, psycho-anthropological observations, narrative interpretation and documentation. This work finds that the use of Quranic verses and dhikr as well as religious symbols are are very prominent. The people of the upstream Kapuas river interpret and leave a legacy for traditional healing, beginning with an "agreement", reciting a prayer, enhancing, testing to form and hardening. Passing occurs in a closed, difficult and secret process. The preservation of traditional healing is due to very important facts; that it is low cost, being located far from modern health facilities and short time between risk of death and health resources. In addition, the traditional healers are always ready, providing fast treatment, guaranteed recovery from certain types of diseases. This article suggests that the Sufistic-style traditional healing is profound within the tradition
Cakalele Dance: Religious and Social Ethics in Islamic and Environmental Education
Full text linkThe Cakalele dance is widely recognized as a “war dance” deeply rooted in Maluku culture. It involves dynamic movements such as jumping, turning, stomping, and sword-slashing, reflecting its historical significance in war strategies. However, Cakalele in Banda showcases its distinctiveness. From the elaborate costumes to the formation of the dancers, and the specific dance movements, it conveys a profound connection to Islamic religiosity and ethical values prevalent within the Banda coastal community. This study used a qualitative analysis approach with a phenomenological perspective, focusing on the Cakalele dancers and their characteristics, movements, and performances in the traditional village of Namasawar, Banda Naira Sub-District. The research reveals that the traditional Cakalele dance incorporates essential Islamic educational values, including aspects of Sharia and ritual worship. In addition, it also emphasizes environmental ethics, promoting harmony between humans and the coastal and sea environment. Through this research, it becomes evident that the Cakalele dance carries a strong message regarding Islamic education, social ethics, and the preservation of the environment
Preserving Diversity: Lessons from Batang Tarang Village of West Kalimantan
No full textThe recurring communal, racial conflicts in West Kalimantan have left unpleasant memories among the local community. Unfortunately, some people believe that similar events will keep happening. This article was based on field research that relied on interviews and observations involving several crucial things. This research argues that communal conflicts in West Kalimantan can be averted by empowering internal forces to maintain balance in a plural society. This article found that conflict-prone societies such as those in Batang Tarang have the capacity to build harmony through togetherness, inter-ethnic marriages, the moderate practice of Islam, fair practice of adat [customary law], and strengthening awareness of shared origins.