Walisongo: Jurnal Penelitian Sosial Keagamaan
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Revisiting Tradition-Religion Relationship in Javanese Tayub Dance: How Local Community Deals with Dilemmas
Full text linkTayub is one of the traditional arts in Indonesia that is still preserved until today. This dance art, for example, is practiced by the Indonesian Islamic Da'wah Institute (LDII) community. Tayub, usually held once a year, is believed to have high values, although many people perceive it negatively. This study aims to reveal why the local religious community still maintains and practices Tayub dance art. The study employs a qualitative approach with a case study on Tayub dance art practiced by the LDII community in Sukoharjo. Data for this study were collected from observations, interviews, and documentation. The study reveals that the socio-religious traditional art practiced by the LDII community brings the community into a dilemma; they should live by either following traditions or carrying out religious tenets. The LDII community continues to maintain and practice the Tayub dance art as an expression of their gratitude. The local community believes that there are noble values contained in Tayub dance art, such as gratitude for God's grace, friendship, and harmony in society. However, many still view this art as a tradition that is not in accordance with religious tenets
Muhammadiyah and Civil Society: Critical Network, Patterns of Criticism, and Challenges
Full text linkMuhammadiyah is an Islamic organization that aims to form a charitable civil society and has a productive and independent network from the state. Muhammadiyah carries out a critical function in carrying out checks and balances for the state. This is done by using the criticality network. This study discusses critical networks, patterns of spreading criticism, and challenges for Muhammadiyah. This research is library research with a qualitative approach. The data collection technique used is a literature study, which is strengthened by interviews with related elements. The results of this study indicate that Muhammadiyah's critical network is divided into two, namely formal and non-formal networks. The pattern of spreading criticism is in the form of a pyramid. Nevertheless, Muhammadiyah faces challenges such as the exclusivity of thought, accommodation to “progressive” institutions affiliated with Muhammadiyah, and debates over concepts that are generally born from the womb of Western thought. This research shows that Muhammadiyah as civil society has a productive network to carry out checks and balances to the state. As a developing civil society, it still has challenges to overcome
Religious Contestation between Christian and Muslim Community in the 'Gospel City' of Manokwari Papua
Full text linkThis article discusses the dynamics of the relationship between Papuan Muslims and Christians as the majority population. Part of the dynamic is the disharmony between the two religious adherents due to several reasons; construction of facilities for worship, namely mosques that are increasingly massive, fighting over each other for public space, domination of the bureaucracy by Christian elites, the economic sector, and strengthening of identity through the performance of religious symbols. Until its peak, the Local Regulation for the spiritual development of Manokwari emerged as the Gospel city. Qualitatively, this article describes and identifies ethnographically how the contestation between Muslims and Christians, the clash between the two, and the debate on the issue of local regulations of the Gospel. Some of the conclusions of this article find that the majority group feels that Papua has historically been the center of Christianity and the efforts to care for it are so strong, this is in line with the impact of what is happening outside Papua such as the many sharia regulations that are widely applied in Java and Sumatra areas
Moderate Islam vis-a-vis Salafism in Indonesia: An Ideological Competition
Full text linkA unique moderate style of Islam in Indonesia was believed to be the first entrance of Islam to the Indonesian archipelago. This model adopted a moderate approach of spreading Islam, not fundamental nor radical. The oil boom of Saudi Arabia in the 1970s promoted the spreading of Salafism in Indonesia. This group, known as Wahhabism, started to flourish from the 1970s until now. This study examines the contestation of moderate Islamic movement vis a vis Salafism in Indonesia from the 1970s to 2018. The data in this study were collected from any related literature such as books, articles, and internet sources. All information was presented by using a method of formal library research. This study reveals that the competition between these two groups has been taking place since the 1970s. With the massive attack from the Salafism group, the Moderate Islamic movement responded by introducing ‘Islam Nusantara’ (Islam that accommodates customs and cultures in the Indonesian archipelago) to strengthen the moderate style of Islam in Indonesia. The response of the Moderate Islamic movement includes many aspects, such as through the educational sector and establishing mass Islamic organizations
Paguyuban Sumarah and Interrituality: An Enquiry to The Practice of Interreligious Ritual Participation in Sujud Sumarah
Full text linkPaguyuban Sumarah is one well-known aliran kepercayaan in Indonesia existed since the 1930s. The group practised Sujud Sumarah as the most essential ritual attended by the whole member of organizations from multiple religious backgrounds and identities, gathering them in a venue of interreligious ritual participation. This paper will discuss the aspect of interrituality in Sujud Sumarah, considering it is practised by multi-religious believers through the discourse-analysis method following the framework of interrituality offered by Moyaert, an interreligious scholar from Vrije Universiteit Amsterdam. This research concludes that it is acceptable to define the implementation of Sujud Sumarah as an interreligious ritual participation, yet it could not explicitly be categorized as ‘inner-facing’ or ‘outer-facing’ interrituality as it was classified by Moyaert. This paper also demonstrated, in general, the fundamental system of belief of Sumarah was derived from syncretism and transcendent unity of religions, leading the discussion to be possibly elaborated further in the study of interreligious relations
Islam Nusantara and Religious Peacemaking: Nahdlatul Ulama’s Ideas in Creating Peace in Afghanistan
Full text linkThe socio-political crisis in Afghanistan shows a surprising consequence, especially after the return of the Taliban in seizing the country after being overthrown by the United States (US) in 2001. The international community has pursued peace negotiations for the last ten years. Indonesia, however, has played a significant role in reconciling the factions in Afghanistan by involving religious organizations, in this case, Nahdlatul Ulama (NU). Religious narratives cannot be excluded in conflict resolution because the Taliban use religious justification in their actions. This study aims to uncover the religious narratives used by NU to calm down the opposing factions, including the Taliban. The qualitative research method used is interviews with the key informants and supported by various sources. This study finds that Nahdlatul Ulama has contributed to peace with a religious approach, namely peace hermeneutics and empathy detachment. In its implementation, NU uses religious narratives of Islam Nusantara. In addition, NU has also succeeded in creating capacity, institution building, and agreement among the conflicting factions
The Yahukimo Conflict within the Ideal Narratives of Pancasila and Multiculturalism
Full text linkThe ideology of Pancasila is agreed upon to reconcile ethnic, religious, racial and intergroup diversity. However, tribal fanatism clashes in understanding inevitably lead to social conflicts, such as the tribal conflict in Yahukimo Papua. Based on this background, there are research questions, first, why do tribal social conflicts still exist in the Pancasila ideology state? How is Pancasila ideology able to be main foundation of the resolution of tribal social conflict? Methodologically, this paper is the result of literature study research. To explain the research questions, Bhikhu Parekh's theory of multiculturalism is used. In addition, the literature study method is used for data collection and the sociological approach for data analysis. The results of this study can be concluded that first, social conflicts with tribal nuances in the Pancasila ideological state will continue to have the potential to emerge when national identity is not maintained with a commitment to nationalism. Second, for this reason, the ideology of Pancasila in must continue to be carried out structurally and culturally for the resolution of tribal social conflicts. In the future, it is hoped that the Pancasila will ideally be embedded to strengthen national identity and unity
Narratives on the 212 Movement and Tauhid Flag Transformation from the Boudieusian Perspective
Full text linkThe so-called Tauhid flag was exclusively known as HTI's (Hizbut Tahrir Indonesia) symbol of Islamic caliphate re-establishment. However, after its burning incident in 2018, the flag appears to be one of the symbols of post-Islamist populism. By using the Bourdieusian perspective's framework, this study aims to understand the prior narrative of the Tauhid flag, the narrative of the 212 movements, and how the narrative of the 212 movements influenced the transformation of the narrative of the Tauhid flag. The data in this study were taken from 180 sampled tweets using proportionate stratified random sampling. The data were elaborated with related news and publications and then condensed, codified, and categorized. This study revealed that the prior narrative of the Tauhid flag was the narrative of institutional Islamism, aiming to re-establish the Islamic caliphate through a peaceful act. Meanwhile, the 212 movements represent the narrative of post-Islamist populism. When the Tauhid flag became the central issue in several 212 movements, the flag's narrative transformed into post-Islamist populism. It means that the widespread acceptance of the Tauhid flag has a little impact, if none, on HTI's caliphate campaign
Preserving Oral Tradition amid the COVID-19 Pandemic: A Cultural Adaptation in Salawat Dulang
Full text linkThe COVID-19 pandemic has affected various aspects of people's lives, including oral traditions. In Minangkabau, oral traditions are in danger of being lost or forgotten by the community due to the pandemic. During the pandemic, oral tradition performances involve only few people, though the performances typically require the presence of many people. This current study aims to explain various things that happened to the oral tradition in Minangkabau amid the COVID-19 pandemic, especially Salawat Dulang. It uses a qualitative approach with data collection techniques through observation, note-taking, and interviews. The study found that the Minangkabau oral tradition, especially Salawat Dulang, survived and continued amid the pandemic because it implements various forms of changes and adjustments. These changes and adjustments include the involvement of virtual and direct media. There are very few audiences attending the live performances, and they must strictly adhere to health protocols. Performers also use social media as a means to maintain the existence of their traditions. In this sense, they see the conditions related to the COVID-19 pandemic as a source of inspiration to create the spoken texts. These findings imply the important role of all the performers, the community, and the government in proposing efforts to preserve this oral tradition
Countering Radicalism, Promoting Peace: Insights from Pesantren Al-Anwar 3 Sarang Rembang, Central Java
Full text linkAs a religious institution, pesantren is expected to be able to spread Islamic values of raḥmatan li al-‘ālamīn and counter radicalism in Indonesia. The portrait of such a pesantren is, for example, reflected in Pesantren Al-Anwar 3 Sarang. This study aims to reveal the efforts made by Pesantren Al-Anwar 3 Sarang in countering radicalism and terrorism in the country. It is a field study with a qualitative approach, where the data were obtained through participatory observation, in-depth interviews, and document analysis. This study found that Pesantren Al-Anwar 3 Sarang had initiated serious efforts in order to counter radicalism. First, the pesantren teaches the values of diversity to students so that they may act more wisely in responding to differences in cultures, thoughts, and religious ideologies. Second, the pesantren instills in students that the Unitary State of the Republic of Indonesia (NKRI) has been in accordance with Islamic law and the best form of compromise as the embodiment of Dawlah Mu‘aḥidīn (a treaty-based state). Third, the pesantren opposes radical ideologies which are believed to be one of the crucial factors in the birth of violent acts. Fourth, the pesantren propagates tolerance and pluralism because both are believed to be sourced from the teachings of Islam and the Qur'an. Fifth, the pesantren promotes Islamic moderation. Lastly, the pesantren calls for peace among mankind. Overall, the efforts made by Pesantren Al-Anwar 3 Sarang are expected to be a reference for other pesantren in countering radicalism