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Resistance and Change in West Kalimantan, The Kingdom of Sintang (1822-1942)
Full text linkHelius Sjamsuddin, Resistance and Change in West Kalimantan, The Kingdom of Sintang (1822-1942), Yogyakarta: Penerbit Ombak, 2015The presence of the book written by Helius Sjamsuddin shows the important of the studies of history in the academic atmosphere, not only global history but also local history in the studies of global history. By publishing the book entitled Resistance and Change in West Kalimantan THE KINGDOM OF SINTANG (1822-1942 the author tries to tell the world that such a remote area in the middle of the Borneo jungle has something very important to learn and share, the history of the Kingdom of Sintang in the context of Indonesian history of colonial time. The support by the Toyota Founation that the author got for the very important research project also indicates that the history of the Kingdom of Sintang has a significant influence in the Indonesian history, especially on the issue of resistance to the colonialism and social change within the Indonesian society. The author has provided a very interesting analysis and data collection supporting the book publication
Heterogeneous Islam as a Cultural Identity of Multicultural Communities in the Suburbs of Pontianak
Full text linkThis article discusses the variant of Islam that lives in a multicultural society in the Sungai Ambawang area in the suburbs of Pontianak City, West Kalimantan. In the Javanese, Bugis, Malay and Madurese communities, Islam has served as an important element in the formation of their cultural identity, thus causing them to be synonymous with the Islamic community. Islamic elements that are used and have become part of the culture of society include the choice of Islamic dates such as the Hijri month in determining the time of cultural activities, the use of Al-fitihah and several other verses from the Qur’an as well as shalawat and prayer, the use of mosques as a center of cultural activities and the involvement of Islamic religious leaders in traditional ceremonies. The use of these elements has become a hallmark of the community culture and its form has been preserved until today
Practicing Ihsan with Tasawuf Amaliyah
Full text linkMoch. Djamaluddin Ahmad, Tasawuf Amaliyah, Jombang: Februari, 2018Practicing Ihsan with Tasawuf AmaliyahAs Islam is spread out by the Prophet of Muhammad (Peace be Upon Him: PbUH) for the seeks of becoming the blessing for the universe (raḥmatan lil ‘ālamīn), Islam offers three main pillars namely iman, islam, and ihsan. The first pillar of iman consisting of its principles (rukun) is the manifestation of the belief of a believer which is known as theology (akidah). The second pillar of Islam together with its five principles is the manifestation of the practice of Islamic teaching (syariat). And the third pillar of ikhsan is the essence of the practicing of the values of Allah the almighty God and the values of the worshipers as later known as hakikat.
The Involvement of Religious Leaders in Conflict Resolution within Tolaki People of Konawe District
Full text linkThis study aims to identify the various socio-cultural conditions of Tolaki people in Konawe that often engaging in inter-family conflict. The process of identifying the socio-cultural conditions leads to find the correlation between socio-cultural conditions and the types of inter-family conflicts and how they get resolved at the community level. Religious leaders are part of the efforts of solving the conflicts. In addition, this study is also aimed to determine and analyze the types of inter-family conflicts that exist and the processes for conflict resolution among families in the Tolaki in Konawe. The research data is based on two categories of informant; traditional leaders and ordinary informants that are public figures such as religious leaders, government officials within the scope of sub-district, village, and community members both at the level of individuals, families, and communities. The traditional leaders get involved in conflict resolution while public figures have experience on dealing with such conflicts and are sometime involved in a conflict. The work indicates that the conflicts in the Tolaki people take the form of closed and open conflicts. While the sources or the causes of the conflict come from tulura (speech), peowai (actions), and powaihako (behavior). The sources of the conflict then are manifested in the daily life of Tolaki people and become sisala'aineperapua (conflict in marriage), sisala'aine hapo-hapo (conflict by treasure), and conflict in social relations. Social and cultural conditions that often lead to inter-family conflicts are the difference in social strata, economic inequality, and religious differences. Tolaki People then settle their conflict through the expertise and charisma of religious and cultural leaders by the completion of melanggahako, mesokei, peohala, mombopoo'rai, sombalabu, and mosehe
Transboundary Haze: Islam Prohibits Destruction of Earth
Full text linkRecurring episodes of transboundary haze have been similarly to an annual event in Malaysia since the 1980’s. Transboundary haze is typically haze caused by forest fires in Sumatra and Kalimantan, Indonesia which moves thousands of miles and encompasses neighboring regional countries. This is caused by human hands that continue to pursue unplanned development without taking into account the aspect of environmental sustainability. This study looks into and the understanding of recurring occurrences of transboundary haze in Sarawak. From the perspective of Islam, by making the Holy Quran as the absolute source of reference, God forbids the destruction of nature and calls upon mankind to do good not only to other humans and animals but also to the environment. Human beings are endowed with a great mind that can guide them to make and do the right thing, thus, various efforts need to be taken into consideration and be done collectively amongst the ASEAN countries in a joint effort towards reducing or preventing continuous episodes of transboundary haze within the region
Multicultural Education Practices and Socio-Religious Values: The Study of Trans-Dalam Community in Central Kalimantan of Indonesia
Full text linkThis article describes the practice of multiculturalism education among local migrant communities with Trans-Dalam community in Pulang Pisau regency, Kalimantan Tengah province, Indonesia, as its focus of analysis. It asks the question about how Trans-Dalam community members with diverse social and religious backgrounds develop multicultural practices in their daily lives. The required data were collected through in-depth interviews and observation. This article argues that Trans-Dalam villagers preserve and conduct multicultural ideas and practices as seen in their day-to-day harmonious communal life due to their shared local values and wisdom. Inspired by their own expressions of shared social-religious values, each community of different ethnic background develops these multicultural practices, which are closely connected to their need for security as settlers with diverse social-cultural backgrounds that make them aware of the importance of living in harmony, mutual respect, and solidarity regardless of their differences in ethnicity, place of origin or religion
Inter-Religious Interaction In Central Kalimantan: A Study of Islam, Christianity, and Hindu Kaharingan in Palangka Raya City And Eastern Kotawaringin
Full text linkCentral Kalimantan is one of the provinces in Indonesia where the population is heterogeneous in terms of religion, culture and ethnicity. In several regencies and cities, there are places of worship located side by side (eg mosques, churches, Balai Basarah, and Vihara). Religious relations in several locations indicate awareness of social relations based on kinship. This work is aimed at exploring the patterns of interaction between the life of religious communities in religious, social activities and cultural life. The study employs a naturalistic qualitative approach where the actual condition in the field is being observed or to be natural with the conditions as they are. The data is based on observation, documents and interviews with selected informants from various religious groups including those practicing Islam, Christianity, and Hindu Kaharingan. Two important findings of the work include, firstly, that the tolerance attitude among them is created because of the ideological strength of the local culture of ‘Huma Betang’ and the values of kinship. Secondly, the process of interaction occurrence is encouraged by the existed meaning of the 'front stage' (emphazising more on the interests of the group). It is an understanding of the differences among them without having to prioritize them in social life, culture and others as well as in the 'back stage' (personal self-concept) of being alert, prejudiced and more careful in daily communication
Religious Conflicts: Opportunity Structures, Group Dynamics, and Framing
Full text linkExplanations of violent religious conflicts usually focus on preconditions, facilitator causes or precipitating events at micro, meso or macro levels of analysis. As social psychology is the scientific study of the ways in which thoughts, feelings, perceptions, motives, and behaviors are influenced by interactions and transactions between groups and individuals, it can increase our understanding of the dynamics of religious conflicts at micro and meso levels. In this paper, I illustrate this point with a discussion of the utility of social movement theory for understanding the dynamics of religious conflicts. Social movement theory locates religious conflicts within broader contexts and complex processes by focusing on the interplay between micro and meso factors and the ways in which people perceive macro factors. Given certain conditions, religion can and often do contribute to collective violence. Religion is rarely, if ever, the main cause of intergroup conflicts, but is often used as an instrument for the mobilization of human and non-human resources. Appeal to religion may help conflicting parties overcome the collective action problem associated with intergroup conflicts. This does not necessarily mean that religious conflicts have unique characteristics or a logic of their own that sets them apart from other types of intergroup conflicts
Social Media, Religion, Gender and Politics in Malaysia: A Case of the Social Media Usage by Sarawak Muslim Female Candidates in Batang Sadong and Batang Lupar in the 2018 Malaysian General Election
Full text linkThe 14th Malaysian General Election (GE2018) had changed the political landscape in Malaysia. For the very first time, the ruling party of Barisan Nasional failed to dominate the government in all states except that of Pahang, Perlis, and Sarawak. This study is intended to discuss the scenario of GE2018 by focusing on the election results among female candidates in Sarawak. Ten female candidates participated in GE2018 as compared to a total of 78 candidates to grab 31 Parliamentary seats in Sarawak. Meaning, merely 12.82 percentages of female candidates competed in GE2018. Nevertheless, out of ten female election candidates competing, only five (4 PBB + 1 DAP) won which was 16.12 percentages of winning whilst a big portion of the percentages of 83.87 went to the winning male election candidates. Interestingly, the usage of social media is frequently used by the candidates in GE2018. Hence, this work focuses on the usage of social media among two female Muslim election candidates from a political party of Parti Bumiputera Bersatu Sarawak (PBB). The findings reveal that the frequent usage of Facebook has positive and negative impacts on both female candidates. Even though both female candidates win the election but one has an increased in votes and majority votes whilst the other has a drastic decrease of votes and majority votes obtained.
Christian Torajan Youth in Perceiving Aluk To Dolo
Full text linkThe fascinating influence of world religion has given important impact to the existence of indigenous religion such as Aluk To Dolo within the life of the Christian Torajan Youth who live in Yogyakarta. Aluk To Dolo as one of indigenous religions in Indonesia, in fact, is almost in the position of weak as its followers are decreasing in its region of origin, Tanah Toraja of Sulawesi. It is found that only one leader is still remaining in Toraja accompanied by the practice of Rambu Solo which is also still being maintained in the region. This work is based on the view of the youth toward Alok To Dolo as the youth play an important role to determine and negotiate the inheritance of their religion including indigenous religion within their life. This article examines how Christian Torajan Youth perceive Christianity and Aluk To Dolo. Data collection is conducted through depth interview and focused group discussion with a group of Christian Torajan Youth members who stay in Yogyakarta for their studies. They are affiliated to Torajan student organizations and Torajan tribal church in Yogyakarta. This work concludes that Torajan students perceive the Aluk To Dolo as pendamping agama or the companion of religion they practice (Christianity) besides perceiving it as their cultural home base. In other words, they mean the Aluk To Dolo for cultural practices supporting their Christianity practice in their life. It is also found that the decreasing of the practice of Alok To Dolo by the students is more caused by three factors including the distance to the origin land, the influence from the Toraja tribal church, and the literatures having influence in their believe. As student, although the Christian Torajan youth are close and more influenced by literatures in Christianity (church), they also practice the teachings of the local religion to keep their cultural identity