Studia Islamika
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Educating Ulama to Address Climate Change: The Greenpeace MENA-Ummah for Earth
No full textTo address the question of how extensively Islamic institutions have integrated climate change and environmental (CCE) issues into their curriculum, the Center for the Study of Islam and Society (PPIM) at UIN Jakarta, in collaboration with Greenpeace Middle East and North Africa (MENA) and Ummah for Earth, launched the Greenpeace MENA-Ummah for Earth program. This initiative, which began in July 2023, aims to analyze the curricula of Islamic universities and develop strategies for addresing climate and environmental principles into teaching materials. The program seeks to strengthen the role of Muslim community, particularly the Ulama, in promoting environmental conservation efforts
Cadar dan Tradisi Diskursif "Taat" bagi Perempuan Muslim Indonesia
No full textEva F. Nisa. 2023. Face-Veiled Women in Contemporary Indonesia. London and New York: RoutledgeMost studies of face-veiled Muslim women are placed in the stereotype discourse; a part of subordination or terrorist group affiliation. Many scholars also argue that those women’s bodies are exploited under the patriarchal structure and its religious interpretation with the dominant male’s perspective. Eva F. Nisa in this book has proposed a different perspective, employing ethnographic research and taking a case study of two women communities of Islamic revivalist backgrounds (Jamaah Tabligh and Salafi Movement) in Indonesia. Throughout developing from Saba Mahmood’s theory of the politic of piety mostly, Nisa found that the Islamic lifestyle is the firm argument among the cadari, in which they practice the term of taat, which is part of a discursive tradition in Islam, to strengthen their path in the true path of Islam
Partisanship, Religion, and Social Class: Attitudes and Behaviors in the Early Stages of the Covid-19 Pandemic
No full textThis article investigates differences in health precautions taken during the pandemic and the degree to which individuals had faith in the government’s response to Covid-19 in the early stages of the pandemic. Using a sample designed to be nationally representative as well as representative of three lockdown zones, we find that local social-distancing policies, social class, religion, and political partisanship all influenced how Indonesians experienced the pandemic and their perceptions of the government’s response. We found that fear levels and pandemic behavior are associated with religion as well as economic status. Fear levels are much higher among lowest-paid Indonesians and among Muslims outside of the capital city Jakarta, while non-Muslims reported greater levels of precaution-taking measures. Though among Islamic parties’ voters, the difference is less pronounced, there are notable partisan differences as stronger predictors of attitude and behavior during the pandemic where there have been conflicts between local and national health authorities
Islam, Modern Turkey, and a Javanese Intellectual: The Sutomo’s Visit to Turkey in 1937
Full text linkThe early twentieth century served as a dynamic age for various modern movement intellectuals. The steamboat discovery enabled people to rush from one place to another, allowing a more active exchange of ideas and insights. Sutomo was a Javanese intellectual playing an essential role in Indonesia’s modern history. In 1936-1937 he travelled around the world and visited several countries, one of which was Turkey. This article discussed Sutomo’s views on modernization processes taking place in Turkey. This study employed a historical method by using articles from Soeara Oemoem’s newspaper from 1936-1937. That newspaper elaborately described Sutomo’s journey while he was in Turkey. In this article, we argued that social and economic situations influenced Sutomo’s views on Turkey’s modernization in the Dutch East Indies. His experiences abroad influenced his further involvement in the discourse of Indonesian secular and Islamic nationalism
Collegial Leadership and Election in Muhammadiyah: Institutional Ways to Diffuse the Religious Authority of Leaders
Full text linkMuhammadiyah advocates for the equal and rational standing of Muslims, underscoring that judgment lies solely with Allah and discouraging hierarchical leadership privileges. This viewpoint permeates its organizational structure, portraying leaders as dedicated members without elevated status. Alongside its emphasis on egalitarianism and rationality, Muhammadiyah has developed organizational mechanisms, aimed at preventing the concentration of religious authority in the hands of popular leaders. The article explores two of these mechanisms, collegial leadership and elections. Collegial leadership establishes a collective oversight body, ensuring equal rights for each leader. The unique election system, requiring the choice of thirteen candidates, prevents individual dominance and a potential landslide victory. By minimizing differences, emphasizing similarities, and discouraging the showcasing of individual merits and popularity, these mechanisms effectively diffuse religious authority within Muhammadiyah’s leadership
Religious Commodification: Muslim Housing and Identity Affirmation in Lombok, Indonesia
No full textThe rise of Muslim housing in Lombok excites the question of whether it indicates people’s religiosity reinforcement or religious symbol exploitation in business. Exclusive residences for a particular religious community may seed spatial and social segregation. Religiously separated houses may threaten social integration. This article is based on field research focusing on Muslim housing developers’ motives, consumers’ reasons, and the dynamic interaction of Muslim housing residents and its impact on social integration. This study shows that religious commodification in the property business allures consumers, particularly urban Muslims. Religious commodification also affirms Islamic identity but does not contribute to the piety enhancement of Muslim housing residents. Furthermore, Muslim housing development does not disrupt social interaction and cooperation among people in a multicultural society. Exclusivism and religious extremism are not troublesome. However, the potential of sporadic Islamic sectarianism to a comparatively small degree in some Muslim residential complexes should be taken into consideration
Islamism and Muslim Support for Islamist Movement Organizations: Evidence from Indonesia
No full textDoes ideology predict public support for Islamist movement organizations (IMOs)? This article is to reassess the extent to which ideology matters to support social movement organizations among Muslims. A previous quantitative study in Indonesia found that Islamic ideology did not explain support for IMO such as Darul Islam. We reject the finding based on new Indonesian data. We examined Muslim support for three contemporary IMOs: FPI, HTI, and ISIS, through a nationwide opinion survey. The survey explores whether Islamism as an ideology significantly contributes to support for IMOs among Muslims. We find that a majority of Indonesian Muslims do not support IMOs, and that belief in Islamism as an ideology significantly explains the support of those who do. Preference for Islamism over the 1945 Constitution and its religiously inclusive preamble, the Five Principles, predicts mass support for Islamist organizations. Islamist ideology increases support for IMOs, while a pluralist socio-religious tradition and deradicalization and moderation policies weaken it.
Al-Madrasah (Madrasah) am al-Madrasah al-’Āmmah (Sekolah): al-Mufaḍḍalah ‘inda Atbā’ Jam’iyyah al-Muḥammadiyyah wa Nahḍah al-’Ulamā fī Indūnīsiyā
No full textThis paper investigates the evolving landscape of Islamic education in Indonesia, focusing on the preferences of Muslim families affiliated with Muhammadiyah and NU towards madrasah and formal schools. Through a nuanced exploration of historical transformations, curriculum developments, and the socio-religious dynamics influencing educational choices, the study reveals a multifaceted interaction between religious identity, educational aspirations, and modernity. Utilizing unpublished 2010 survey data of PPIM UIN Jakarta, the research underscores a significant inclination towards integrating Islamic studies with general education, reflecting broader trends of Islamic education's modernization. This study not only enriches our understanding of Islamic pedagogy's role in shaping Indonesian society but also highlights the intricate interplay between religious affiliation and educational preferences in the world's largest Muslim-majority country
Civilized Congress: Election and Organization of the 48th Muktamar of Muhammadiyah in Solo, Indonesia
No full textThe theme of this 48th Congress of Muhammadiyah is “Memajukan Indonesia, Mencerahkan Semesta” (Advancing Indonesia, Enlightening the Universe). What was happening there accurately reflected and implemented this theme. From the process of election, side events of the congress, to the activities of participants correctly called “penggembira” (cheerful and happy supporters).After three times rescheduling and two years of delay, Muhammadiyah successfully organized its Muktamar or Congress in Surakarta, Central Java, on 18-20 November 2022. Muktamar is actually a five-yearly event and the previous congress, the 47th congress, was held in Makassar in 2015. Due to the Covid-19 pandemic that has made gathering of large number of people impossible, Muhammadiyah decided to extend the mandate of the chairmen and all its structure, at first, until 2021 and then extended again until 2022. Muhammadiyah had tried to have a virtual congress or hybrid and had developed technological device for that, but at the end the congress was organized fully offline
The Rise of Cinematic Santri in Post-Authoritarian Indonesia: Figure, Field and the Competing Discourse
Full text linkThis article examines the past decade’s cinematic rise among young pious Muslims (santri) affiliated with Nahdlatul Ulama (NU), Indonesia’s largest traditionalist Muslim group. It focuses on the social actors, the fields of cultural production, and the competing discourse central to this rise. Its main argument frames the santri’s turn to cinema as symbolic of various changes and continuities in multiple sectors of NU society’s life. It then situates the fields and discourses of the santri’s cinematic practices in the broader set of power relations, consisting of different, at times conflicting, identities and interests that come with being pious Muslims in public domains. To the extent that the efficacy of filmmaking practices and technologies has enhanced the rivalrous inclination of Islam in the post-Suharto Indonesian public sphere, the article offers an insight into the relationship between image-making practices and the politics of representation in a Southeast Asian Islam context