Studia Islamika
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Islamic Patriotism in General Sudirman Comic Strips of Suara Muhammadijah Magazine (1966-1967)
No full textThis paper examines 29 editions of comic serials portraying the struggle of one of the most influential military commanders in modern Indonesian history, General Sudirman, published from 1966-67 by the official magazine of Muhammadiyah, Suara Muhammadijah. By using a historical and comic studies approach, this research reveals that the comic aimed to arouse a feeling of Islamic patriotism among readers of the magazine. The still-ill Sudirman was visually depicted as a devout Muslim, whose patriotism and survival ability in guerrilla operations deep in Java’s forests during the Dutch-Indonesian war were illustrated as being rooted in his Islamic faith and his experience as a young member of Hizbul Wathan, Muhammadiyah’s boy scout group. This study sheds light on comics, a neglected product of Indonesian Islamic cultural history, which sought to renegotiate the important place of Islam during the Dutch-Indonesian war (1945-1949), amid the new opportunities presented by the political turmoil that occurred during the final phase of President Sukarno’s rule, when this comic was published
Redefining Manhood and Womanhood: Insights from the Oldest Indonesian Muslim Women Organization, 'Aisyiyah
No full textThis paper asks the question: why is it mostly men who define good manhood and womanhood? Where are women’s voices on these contested concepts? To elucidate women’s conceptualization of manhood and womanhood, this study draws on the oldest Indonesian Muslim women organization in Indonesia, ‘Aisyiyah, by examining its published treatises Interviews with 'Aisyiyah activists were also taken in June and August 2021 to enrich and clarify data from these documents. Amongst the most significant findings are that ‘Aisyiyah has argued for a very different kind of manhood and womanhood from those promoted by conservative groups, religiously and culturally. ‘Aisyiyah does jihad for a mutual and reciprocal idea of good manhood and womanhood; that means good men must behave well to women, and good women must respect men. Their arguments are based on contextual interpretations of Qur’anic texts and Prophetic traditions as well as local and cultural notions of proper manhood and womanhood
Lebaran Kranggan: Al-Tārikh al-maḥallī li taqālīd mujtama‘ Buhun fi Jāwah al-Gharbīyah
No full textRituals associated with Idul Fitri or Lebaran, as well as pilgrimages to the Buhun community's ancestral tombs, are hidden realities behind the scenes of everyday life. This annual tradition known as Lebaran Kranggan features olot (traditional elders) as the central character in ceremonies at the olot traditional house and pilgrimages to the Buhun community's ancestral graves. Buhun's traditional beliefs include animism with Islam. Together with social and political developments, the Buhun community's traditions and identity are under threat of extinction. Thus yet, no extensive local history research on Lebaran Kranggan has been conducted. In order to preserve the Buhun community's identity, Lebaran Kranggan's role as a vehicle must be clarified. By primarily utilizing oral historical materials and oral traditions, this study integrates a historical viewpoint and local history approaches to provide a fresh perspective on Indonesia's traditional beliefs
Following the Global Rejection: The Motives of Majelis Ulama Indonesia's Fatwas on Ahmadiyah
No full textThis article examines the motives behind the decisions of the Majelis Ulama Indonesia (MUI), in 1980 and 2005, to issue fatwas condemning the Ahmadiyah. Using critical discourse analysis, this study reveals MUI’s motives behind its fatwas on the Ahmadiyah by drawing on the text and the context of the issuance of the fatwas. Underpinning MUI’s issuance of its fatwa on the Ahmadiyah Qadiyan in 1980 was the global rejection of the Ahmadiyah, particularly in Pakistan and Saudi Arabia. Meanwhile, MUI’s fatwa on the Ahmadiyah in 2005 was informed by an increased rejection of the Ahmadiyah in Indonesia, which was based on the Jalsa Salana Ahmadiyah meeting in 2005, in Parung, Bogor. In the fatwa’s dictum, MUI positions itself as the guardian of the Islamic creed. MUI’s choice of wording and language style in its fatwas demonstrates its desire to display its authority as a quasi-non-governmental organization
Navigating Against Salafi-Wahabi Expansion in Malaysia: The Role of State and Society
No full textThis article argues that Salafi-Wahhabism’s political ideology has major effects on Malaysia’s socio-political orders. It also argues that the levels of resilience to the Salafi-Wahabi expansion are varied between state and society. At the level of society, resilience is weakened by multiple layers of grievances, which produced various effects brought by stages of reformist movements and terrors of neo-Salafi groups. The crucial indicator is its changing characteristics from being accommodative to a defensive one. The increasing tendency of Muslims embracing Salafi-Wahabism is the result of years of indoctrination, transnational Islamist networking, an external source of religious-funded activities, and the politicization of Islam. Yet this has been outweighed by the state’s resilience. Several attributes could explain the state’s ability to resist internal and external sources of radical ideologies, among others, long experience with terror threats, the state’s defined Islam, strong control on religious affairs, and the law enforcement that existed since the colonial periods
Memaknai Pengasingan Orang Melayu-Indonesia di Ceylon, Sri Lanka
No full textRonit Ricci. 2019. Banishment and Belonging: Exile and Diaspora in Sarandib, Lanka, and Ceylon. Cambridge: Cambridge University Press.This essay reviews a book that explores Sri Lanka, one of the historical destinations of colonial exile, with a focus on the literary traditions of the Malay people, particularly Muslims. By using manuscripts written by exiles as the primary source, this work emphasizes contextual studies on dimensions of humanity and culture (manuscript cultures) to explain the experiences of exiles in the formation of the diaspora tradition of the Malay Muslim community. These sources prove that despite being forced to leave their homeland, the exiles were able to construct a religious paradigm that granted them the ability to deal with these political consequences while somehow countering the colonialists’ narratives. Therefore, this book suggests that due to the significant influence of Malay, particularly Islam, this region cannot be disregarded on the map of Southeast Asian Islamic studies. Additionally, this work implies that the concept of “Malay” is not only limited to a region of Southeast Asia today but also includes other regions with a history and culture of producing Malay manuscripts, such as Sri Lanka
Religion and Tourism: Promoting Inclusive Islam in Lombok Island, Indonesia
No full textThis article explores the empowerment and promotion of Inclusive Islam on the tourist island of Gili Trawangan, Lombok, Indonesia. The findings show that the Muslim community on this Island promotes inclusive values of Islam through the intensification of Islamic education for children, consistency of preaching, and the implementation of local norms based on Islamic values. Promoting inclusive Islam conducted indirectly through the implementation of tolerant Islamic teachings – without undermining or being undermined by the presence of tourist activities in the region, could make Islamic cultural events for tourism purposes and involve the mosque in the tourism business. This article argues that tolerance as one of the characteristics of inclusive Islam is not enough to be taught through formal and non-formal education, but needs to be maintained through social and economic activities. Therefore, this study recommends the important endeavours to preserve inclusive traditions of Islam in tourist destinations for religious and economic purposes
Political Consciousness of Muhammadiyah: Historical Trajectories and Future
No full textMuhammadiyah, as Indonesia’s largest Islamic reformist force, has survived for more than a century coping with political challenges. It is irresistible to further investigate its political identity through the inquiry of historical consciousness. This paper examines the formation, structure, and fate of the political consciousness of Muhammadiyah. Formation represents the past, structure indicates the present, and fate denotes the future. The findings demonstrate that the formation commenced from 1912 to 2020, splitting into two gradual phases: individual consciousness (1912-1971) and institutional consciousness (1971-2020). This trajectory has resulted in two structures of political reasoning in Muhammadiyah: scripturalist-rationalist as the dominant school and substantial-pragmatist as the marginalized one. Meanwhile, the politics of Muhammadiyah in the future will no longer involve instituting a political party. Instead, it is establishing centers of excellence to engineer political strategies and preserve actions operated by the “Muhammadiyah Caucus.
Contesting Ethnic and Religious Identities in the 2019 Indonesian Elections: Political Polarization in West Kalimantan
No full textDuring Indonesia’s 2019 presidential election, significant religious and ethnic contestations occurred using hatred and stigma in expressing support for favored candidates. This article focuses on the case of West Kalimantan Province which has a divided society and memories of ethnic-based bloody communal violence in the early 2000s. This article notifies that wherein ethnic Dayak, Javanese, and Chinese voters tended to support Joko Widodo (Jokowi)-Ma’ruf Amin, while ethnic Malay, Madurese, and Buginese voters tended to back Prabowo Subianto-Sandiaga Uno up in the election. However, such ethnic and religious contestations in West Kalimantan did not generate violent conflicts during the election. Instead, voters continued to interact peacefully and harmoniously among different ethnic and religious groups. This contestation coincided with the emergence of political awareness among the Dayaks, Chinese, and Malays of West Kalimantan, which further contributed to Jokowi’s electoral victory. Nevertheless, this political contestation produced the political identity
Wasaṭīyah Islam: Traditions and Challenges in Southeast Asia
No full textIn recent years, the rise of intolerant and transnational Islamist groups has challenged the nature of moderate Southeast Asian Muslims. Far away from the center of Islam in Mecca, Muslim communities in the area of Southeast Asia possess diverse traditions within –by encompassing different ethnic groups and languages –and could live together with other religions for centuries. Accordingly, Muslim communities contribute to the stability of this region amidst the acute social unrest in other Muslim worlds, especially in the Middle East and West Africa. Scholars depict the nature of moderate Southeast Asian Muslims as wasaṭīyah (middle path); some call smiling Islam, civil Islam, or flowery Islam. Indonesia, the largest Muslim nation, chose Pancasila as a national consensus –instead of an Islamic state –to accommodate religious plurality