384 research outputs found
In religion’s name: abuses against religious minorities in Indonesia
Get PDFOn February 6, 2011, in Cikeusik, a village in western Java, around 1,500 Islamist militants attacked two dozen members of the Ahmadiyah religious community with stones, sticks, and machetes. The mob shouted, “You are infidels! You are heretics!” As captured on video, local police were present at the scene but many left when the crowd began descending on the Ahmadiyah house. By the time the attack was over, three Ahmadiyah men had been bludgeoned to death.
Ahmad Masihuddin, a 25-year-old Ahmadiyah student, recalled, “They held my hands and cut my belt with a machete. They cut my shirt, pants, and undershirt. I was only in my underwear. They took 2.5 million rupiah (US$270) and my Blackberry [cell phone]. They tried to take off my underwear and cut my penis. I was laying in the fetal position. I tried to protect my face, but my left eye was stabbed. Then I heard them say, ‘He is dead, he is dead.’”
While the Cikeusik attack was particularly gruesome, it is part of a growing trend of religious intolerance and violence in Indonesia. Targets have included Ahmadis (the Ahmadiyah), Baha’is, Christians, and Shias, among others. There have also been cases of Christians in Christian-majority areas preventing Sunni Muslim mosques from being built. Affected individuals have ranged from people with permits to build houses of worship to those seeking to have their actual religion listed on their ID cards, to children bullied by teachers and other pupils at school.
In important respects, Indonesia is rightly touted for its religious diversity and tolerance. Since President Suharto was forced to step down in 1998, after more than three decades in power, inaugurating an era of greater freedom in Indonesia, viewpoints long repressed have emerged into the open. A strong thread of religious militancy is among them. As detailed in this report, the government has not responded decisively when that intolerance is expressed through acts of harassment, intimidation, and violence, which often affect freedom of expression and association, creating a climate in which more such attacks can be expected.
According to the Jakarta-based Setara Institute, which monitors religious freedom in Indonesia, there were 216 cases of violent attacks on religious minorities in 2010, 244 cases in 2011, and 264 cases in 2012. The Wahid Institute, another Jakarta-based monitoring group, documented 92 violations of religious freedom and 184 incidents of religious intolerance in 2011, up from 64 violations and 134 incidents of intolerance in 2010.
In researching this report, Human Rights Watch interviewed 16 members of religious minorities who had been physically assaulted by Islamist militants in seven separate incidents−four of them sustaining serious injuries. Twenty-two others had their houses of worship or own houses burned down in six separate incidents. We also summarize here many more incidents reported in the press or documented by other investigators. In addition to intimidation and physical assaults, houses of worship have been closed, construction of new worship facilities halted, and adherents of minority faiths subjected to arbitrary arrest on blasphemy and other charges.
In most cases, the perpetrators of the intimidation and violence have been Sunni militant groups − described throughout this report as Islamist groups − at times acting with the tacit, or occasionally open, support of government officials and police. Groups that have participated in or supported the targeting of minority religions include: the Islamic People’s Forum (Forum Umat Islam, FUI), the Indonesian Muslim Communication Forum (Forum Komunikasi Muslim Indonesia, known as Forkami), the Islamic Defenders Front (Front Pembela Islam, FPI), Hizbut-Tahrir Indonesia, and the Islamic Reformist Movement (Gerakan Islam Reformis, Garis). These groups are united by their espousal of an interpretation of Sunni Islam that labels non-Muslims, excluding Christians and Jews, as “infidels,” and labels Muslims who do not adhere to what they define as Sunni orthodoxy as “blasphemers.”
The harassment and violence directed at minority religious groups is facilitated by a legal architecture in Indonesia that purports to maintain “religious harmony,” but in practice undermines religious freedom. Indonesia’s 1945 constitution explicitly guarantees freedom of religion, as does the International Covenant on Civil and Political Rights, to which Indonesia is a party. However, the Indonesian government has long enacted, and in recent years strengthened, legislation and regulations that have subjected minority religions to official discrimination and made them extremely vulnerable to the members of the majority community who take the law into their own hands.
In numerous instances documented in this report, harassment and intimidation of minority communities by militant Islamist groups has been facilitated by the active or passive involvement of Indonesian government officials and security forces. These groups have cooperated with, or applied pressure on, local authorities to prevent the issuance of building permits for religious minorities’ houses of worship, sought the removal of religious minority communities to new locations, or to stop them from worshipping in their area altogether. In some cases, Christian churches that have met all of the legal requirements for construction have had their permits revoked by local authorities after pressure from Islamist groups, even in the face of Indonesian Supreme Court decisions ruling the construction legal.
This report also documents incidents in which police failed to take action to prevent violence against religious minorities or provided no assistance in the aftermath of such incidents. Police all too often have been unwilling to properly investigate reports of violence against religious minorities, suggesting complicity with the perpetrators. Nor has the justice system proven to be a defender of religious minorities. In the few cases of violence that have gone to the courts, prosecutors have sought ridiculously lenient sentences for the perpetrators of serious crimes, which the judges seem content to oblige. The exception has been cases construed by authorities as acts of “terrorism,” as with the bombing of a church in Solo, Central Java, on September 25, 2011, in which a suicide bomber died and the wife of its funder is still being prosecuted for money laundering, and an attempt to bomb another church in Serpong in April 2012, in which 19 people were arrested.
Indonesia’s religious minorities also face entrenched discrimination in their dealings with the Indonesian government bureaucracy. During the Suharto era, Indonesians were required to list their religion on their national identification cards, choosing from one of five recognized religions, a practice that discriminated against, and put in an untenable position, followers of hundreds of minority religions. Although the current Population Administration Law gives citizens the choice of whether or not to declare their religious faith on their ID cards, those who wish to declare a faith still must choose from a list of six protected religions. Individuals who do not declare a religion risk being labeled “godless” by some Muslim clerics and officials and subject to possible blasphemy prosecution. In 2012 alone, a self-declared atheist, a Shia cleric, and a spiritualist have all been jailed for blasphemy after listing Islam as their religion on their ID cards.
Indonesian government institutions have also played a role in the violation of the rights and freedoms of the country’s religious minorities. Those institutions, which include the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat, Bakor Pakem) under the Attorney General’s Office, and the semi-official Indonesian Ulama Council, have eroded religious freedom by issuing decrees and fatwas (religious rulings) against members of religious minorities and using their position of authority to press for the prosecution of “blasphemers.”
Indonesia has in recent years made meaningful progress toward strengthening democracy and respect for human rights. Those gains, along with perceptions of Indonesia as a bulwark of a progressive, moderate Islam, have prompted international praise of Indonesia as a model Islamic democracy. For instance, in November 2010, US President Barack Obama, when visiting Jakarta, praised “the spirit of religious tolerance that is enshrined in Indonesia’s constitution, and that remains one of this country’s defining and inspiring characteristics.”
If that reputation is to remain intact, strong and immediate action is needed, including more forceful leadership by Indonesian President Susilo Bambang Yudhoyono to reform the laws and government practices that have facilitated abuses against religious minorities. The Indonesian government needs to meet its obligations to hold accountable police, government officials, and members of groups implicated in the abuses. Indonesia’s reputation as a country “underpinned by the principle of religious freedom and tolerance” can only be realized if the government takes steps to curb the increasing targeting of and discrimination against religious minorities, returning to its founding principles, and fostering a national culture of acceptance and respect for all religious groups
Corrigendum for: Patorani local knowledge system in fisheries resources conservation education in Galesong District South Sulawesi
No full textWe sincerely express our apology for the changes in the author list in the article entitled Patorani local knowledge system in fisheries resources conservation education in Galesong District South Sulawesi. This article was published on DOI: 10.17977/um017v28i12023p52-63, with the authors list consisting of Hasriyanti, Rusdi, Alonge Titus Adeyemi, Michel E. D. Chaves, and Erman Syarif. However, Michel E. D. Chaves issue a complaint regarding his involvement during the research and paper completion. He did not agree to the inclusion of his name in the author list. We have contacted the corresponding author for confirmation. Besides, the co-author has also confirmed the mistake in the writing of one of the author’s names, Alonge Titus Adeyemi, which should be Titus Adeyemi Alonge. The corresponding author has submitted a letter of author contribution signed by Hasriyanti, Rusdi, Titus Adeyemi Alonge, and Erman Syarif. The original article has been revised, and reasonable effort should be made to remove all references to this article
INOVASI PENINGKATAN PELAYANAN PARKIR MELALUI PENGGUNAAN MEMBER DAN UANG ELEKTRONIK DI UIN SYARIF HIDAYATULLAH JAKARTA
Get PDFThis article discusses the problem of large queues at the student parking exit, because the majority of the UIN Syarif Hidayatullah academic community uses both two-wheeled and four-wheeled vehicles, so they need a parking area to park their vehicles and to control vehicles. The current parking space at UIN Syarif Hidayatullah, namely the parking area next to the UIN Syarif Hidayatullah Jakarta Public Library, is insufficient. So the UIN Syarif Hidayatullah Jakarta campus uses a dual payment system. Electronic parking system (E-Parking) and also taking steps to create an electronic parking system (E-Parking) using member cards for employees and electronic money (E-Money) for students to overcome traffic jams at the exit. This research was conducted using qualitative research methods, where this research was carried out by understanding the phenomena that occurred at UIN Syarif Hidayatullah Jakarta, or observations made by the author within the UIN Syarif Hidayatullah Jakarta environment. The sources used for this research method are observation, interviews and documentation. The results of the research show that to solve the traffic jams that often occur in the UIN Syarif Hidayatullah Jakarta area when students enter the campus area or leave the campus, the campus provides a solution, namely the innovation of implementing electronic parking (E-Parking) in the hope of reducing the number of traffic jams. which occurred in the UIN Syarif Hidayatullah Jakarta area. The use of electronic parking is not a solution to reduce congestion in the UIN Syarif Hidayatullah Jakarta area because considering the limited parking space provided by UIN Syarif Hidayatullah Jakarta for parking, it would not be able to accommodate vehicles brought by students. Therefore, there are several solutions to make the UIN Jakarta parking area better, one of which is: 1. Adding more space for parking 2. Students are prohibited from bringing vehicles in the UIN Syarif Hidayatullah Jakarta area 3. Adding counters at the exit
Prosiding Seminar Bioteknologi Perkebunan dan Lokakarya Biopolimer untuk Industri
No full textXhitosan adalah salah satu jenis biopolimer yang dapatmengikat berbagai jenis ion logam terdapat di dalam air limbah dan membentuk komplek khitosan-logam. Penggunaan khitosan dari udang putih dan rajungan dengan menggunakan metoda kolom dan sentrifugasi telah dikaji untukmengolah air limbah industri penyamakan kulit. Hasil penelitian menunjukkan bahwa penggunaan khitosan rajungan padat sebanyak 3 gram untuk 450 ml air limbah dengan metoda sentrifugasi 200 rpm selama 60 menit memberikan hasil yang lebih baik dibanding dengan metoda lain yang dikaji. .Khitosan selain dapat menurnkan kadar logam krom juga dapat menurunkan parameter pencemar lain seperti COD, BOD, warna, kekeruhan, padatan tersuspensi dan padatan terlarut. Dengan cara pengolahan ini diperoleh penurunan kadar krom sebesar 77.23 persen,COD 63.60 persen, BOD 84.80 persen, warna 58.40 persen, kekeruhan 90.59 persen, padatan tersuspensi 85.29 dan padatan terlarut 12.39 persen
Model pengembangan kurikulum madrasah di pondok pesantren syarif hidayatullah kepanjen malang
No full textMadrasah Diniyah Pondok Pesantren Syarif Hidayatullah merupakan salah satu madrasah diniyah yang melakukan perubahan pada kurikulum sebagai respon dari perkembangan zaman. Dalam hal ini, penulis bermaksud menelaah model pengembangan kurikulum yang terjadi di Madin PP Syarif Hidayatullah dengan tujuan sebagai berikut: (1)Mendeskripsikan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (2) Mendeskripsikan proses pengembangan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (3) Mendeskripsikan model yang digunakan Madin PP Syarif Hidayatullah Kepanjen Malang dalam mengembangkan kurikulum.Adapun metode penelitian yang digunakan adalah metode deskriptif kualitatif. Hasil penelitian menunjukkan bahwa kurikulum di Madin PP Syarif Hidayatullah merupakan bagian dari sebuah grand design pendidikan pesantren yang memang dirancang sedemikian rupa dengan berbasis history pesantren, pengasuh pesantren, dan adat yang berlaku dalam masyarakat. Proses pengembangan kurikulum dilakukan dengan tiga langkah utama antara lain: proses perencanaan kurikulum, proses penentuan isi kurikulum, serta proses implementasi kurikulum. Adapun model pengembangan kurikulum yang dilakukan oleh Madrasah Diniyah Pondok Pesantren Syarif Hidayatullah Kepanjen Malang secara garis besarmengacu pada model pengembangan kurikulum yang disusun oleh Beauchamp. Kata kunci: Model, Pengembangan Kurikulum, Madrasah DiniyahAbstractIslamic school of Syarif Hidayatullah Islamic Boarding School is one of the Islamic school that make changes to the curriculum in response to the development of the times. In this case, the author intends to examine the curriculum development model that occurred in Islamic school of Syarif Hidayatullah Islamic Boarding School with the following objectives(1) Describe the curriculum in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (2) Describe the curriculum development process in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (3) Describe the model used by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang in developing the curriculum. The research method used in this research is descriptive qualitative method.The results showed that the curriculum at Islamic school of Syarif Hidayatullah Islamic Boarding School is part of a grand design of Islamic boarding education that is designed in such a way with history based islamic boarding, islamic boarding school advisor, and behavior applicable in society. The curriculum development process is carried out with three main stages: curriculum planning stage, curriculum content determination, and curriculum implementation. The curriculum development model conducted by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang almost similar to the model formulated by BeauchampKeywords : Model, Curriculum Development, Islamic Schoo
MARKETING POLITIK PETAHANA SYARIF FASHA-MAULANA DALAM PEMILIHAN KEPALA DAERAH KOTA JAMBI PADA TAHUN 2018
Get PDFThis research was conducted to find out how the strategies carried out by Petahana Syarif Fasha and Maulana in order to compete in the regional head elections of Jambi City in 2018 aimed at winning the elections. In this study the author uses a type of qualitative research and structured interviews to people who are considered to know about what they want to study, such as incumbent Syarif Fasha, Dr. Maulana, Success Team, Supporting Party and Community of Jambi City. The results of this study indicate that the strategy (Political Marketing) of the partners of Petahana Syarif Fasha and Maulana uses Firmanzah's Political Marketing theory. In the preparation and strategy of winning the couple, they were greatly helped by the Firmanzah theory, namely 4S: Product, Promotion, Price and Place. The strategy (Political Marketing) can be effective and efficient in achieving a victory in the Regional Head Election of Jambi City in 2019
The Struggle of Jihadist’s Ideology in Hikayah Wahabiyyah
Get PDFHikayah Wahabiyyah was banned (2013) in Saudi Arabia because it was considered to undermine the honor of religion, institutions and state stability. Hikāyah Wahabiyyah describes the struggle of the ideology of a Wahabi who wants to escape from a total domination (herrschaft) that has eliminated the freedom and clarity of modern human thinking. This study aims to reveal the struggle of a Wahabi jihadist as reflected through internal elements of the Hikayah Wahabiyah. To uncover this ideological struggle, I use the ideological criticism approach to the intrinsic elements of the novel. Based on the analysis results are summarized, that (1) the word “jihadis” in this novel is interpreted as a kinayah which has two meanings, haqiqi and majazi (real and figurative). The meaning of haqīqi is those who strive in jihad through the path of war, while the meaning of the majazi is those who strive to maintain their ideological beliefs. (2) the intrinsic elements of literature built by the author in general illustrate the ideological struggle of a mutadayyin (follower of the Wahhabi ideology) who turns into a muntakis (someone who escapes from Wahabi ideology)
Islam dan Negara dalam Kemelut Pasca Kemerdekaan: Telaah Historiografi Karya Bernard Johan Boland, Pergumulan Islam di Indonesia 1945-1970
Get PDFIn the current of Indonesian history, Islam is an important element that is inseparable in the formation and development of the nation. Islam is more than just a value that governs the social-religious life of its adherents, it also permeates various aspects of state life, such as social, economic, cultural, and political. Although a country with an Islam majority, Muslims must be intertwined in a crucial discourse in the early days of the nation's formation. Bernard Johan Boland became a foreign scholar who also noted how Muslims contended for taking an ideal position in the formation of the nation. Through his work, The Struggle of Islam in Indonesia 1945 – 1970, Boland also explored the treasures of post-independence Islamic historiography which at that time few people paid attention to. Boland's work is considered a continuation of Harry J. Benda's work, The Crescent and the Rising Sun, which tried to see Islam as a movement that continued to seek an ideal position in the formation and building of the nation. This article attempts to review and provide historiographical review notes of B.J. Boland's work using the comparison method. The author seeks to provide a historiographical review note to look at the perspectives, arguments, and sources used by Boland in his book and make comparisons with works published by contemporaries or predecessors
Evaluasi Implementasi Kebijakan Tentang Tatanan Kebandarudaraan Nasional (Studi pada Bandar Udara Sultan Syarif Kasim II)
Get PDFBased on direct observations in the field indicate that the airport system at Sultan Syarif Kasim II Airport is still not in accordance with the established policy. Preparation of the national airport system is based on aspects of spatial planning, economic growth, environmental sustainability, security and aviation safety. The indications can be formulated problems in this research that is how the policy of Airport order at Sultan Syarif Kasim II Airport and the factors that affect the Airport order policy at Sultan Syarif Kasim II Airport. The author uses William N. Dunn's theory of evaluating policies based on indicators of effectiveness, efficiency, adequacy, leveling, responsiveness and accuracy for analyze in this problem. This research was conducted in Pekanbaru City, using qualitative method. All answers obtained from informants / respondents and document that can be through observation, analyzed to get conclusions and suggestions. The results of this research indicate the implementation of the Airport system at Sultan Syarif Kasim II Airport is not in accordance with the established policy. While the factors affecting the Airport Regulation Policy at Sultan Syarif Kasim II Airport, the Spatial Planning Plan (RTRW) of Pekanbaru City can not be used as the foundation of development, quality and strength of Human Resources (HR) that has not been fulfilled, the limited authority of local government . Prolonged community land acquisition, limited public knowledge of this policy and fraudulent execution of duties between supervisor and supervisor
Pengintegrasian Critical Spiritual Pedagogy dalam Pembelajaran Bahasa Inggris: Penyuluhan melalui Webinar yang Diselenggarakan oleh UIN Syarif Hidayatullah Jakarta: Penyuluhan melalui Webinar yang Diselenggarakan oleh UIN Syarif Hidayatullah Jakarta
No full textMotivated by the need to incorporate spirituality into pedagogical practices, Technical Implementation Unit, Language Development Center, State Islamic University Syarif Hidayatullah Jakarta invited the author to share his experiences investigating Critical Spiritual Pedagogy (CSP) and its integration into English language learning. Attended by 47 people, some of whom were English school teachers and university lecturers, the author, as a resource person in a webinar, presented concepts of criticality and spirituality before elaborating on CSP and its pedagogical implementations in English language classrooms. Based on pre- and post-presentation questionnaires and a question-and-answer session, it can be concluded that CSP was considered essential. Overall, participants also thought that CSP could be developed further for English language learning.Termotivasi oleh kebutuhan untuk memasukkan spiritualitas ke dalam praktek pedagogis, Unit Pelaksana Teknis (UPT) Pusat Pengembangan Bahasa Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta mengundang penulis untuk membagikan pengalamannya mengkaji Critical Spiritual Pedagogy (CSP) dan mengintegrasikannya ke dalam pembelajaran Bahasa Inggris. Dihadiri 47 orang, beberapa di antaranya adalah guru dan dosen Bahasa Inggris, penulis, sebagai narasumber webinar, mempresentasikan konsep sikap kritis dan spiritualitas sebelum menjabarkan CSP serta implementasi pedagogisnya dalam kelas Bahasa Inggris. Dari hasil kuesioner di awal dan akhir pemaparan materi serta sesi tanya jawab, dapat disimpulkan bahwa CSP dianggap penting dan oleh para peserta secara umum dinilai berpotensi untuk dikembangkan lebih lanjut dalam pembelajaran Bahasa Inggris
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