1,720,961 research outputs found
Melacak Gerakan Radikal Islam dari Wahabisme ke Global Salafisme
Full text linkThe movement of Salafism constitutes part of the Islamic history of fundamentalism. They call their self as Salafis, who etymologically means “what had passed through and gone before” or “the outdistancing group”. The appearance of Global-Salafism apparently starts from the will of coming back to the past, which is the period of as-Salaf ash-S{âlih}. In the next development, it had to deal with the shifting perspective from theological nuance into political movement (Jihad-Salafism) which well issued by the appearance of phenomenon of many radical movements. Discourse about Salafism therefore is actually being pretentious after the tragedy of World Trade Center (WTC), September 11, 2001. Salafism is Islamic radical movement which attempts to modify Islamic traditional legacy. Unlike other group on Islamic movement that use religious reform within their progress, Salafism uses retrograde process as practical method. This article aims to explore at least three issues concerning with Salafism: (1) the basic doctrine of Salafism and its response to politics, (2) its movement and fragmentation, and (3) how it constructs follower’s conviction in different states in the world. This article primarily refers to Roel Meijer’s book, Global Salafism; Islam’s New Religious Movement. In this book, Meijer wrote about intellectual’s concern and care for global Salafism. In addition, this article also refers to other references to enrich its analysis, specifically the social influences of global Salafism. </p
Ekspresi dan Representasi Budaya Perempuan Muslim Kelas Menengah di Surabaya
Full text linkThis article discusses Islamic culture that undergoes shift in meaning as a form of expression and self-representation of Middle Class Muslim Women. Basically, the religious movement of women constitutes a form of identity assertion. The Middle Class Muslim Women unconsciously exhibit new culture, although it must be admitted that not all Middle Class Muslims in Indonesia follow popular lifestyle. Instead, they demonstrate culture different from what of fundamentalist groups with their turban, cloak, and veil of a specific color. Middle Class Muslim Women create an alternative lifestyle which conforms Islamic norms, flexible, not rigid to build Islamic identity. In general, Middle Class Muslim Women in Surabaya have a relatively similar lifestyle. They tend to be rationalistic in understanding religion. They prefer, for example, more scientific materials to enrich their religious knowledge. Although they are rationalistic and follow the values of modernity, they still adhere to normative values of religion. The ethical values or religious norms are their main guideline for behavior including the reason for wearing Muslim clothing and veil
Pola Religiositas Muslim Kelas Menengah di Perkotaan
No full textA city, modern in culture, offers variety of happiness, pleasures that similar with the paradise in the world as mentioned in the holy scriptures. People think that such condition commonly lead to a negative assumption referring to people religious moral ethic. In one occasion, such condition effect to the fundamental movement that offers Islamic culture. However, it does not work on a certain group of people. In one hand, those who are called as urban middle class Muslim mostly refuse any fundamental culture that have believed as ways, ancient, traditional or even a backward. On the other hand, they also reject western culture since some assess that it can harm Islamic religion internally and externally. In this regard, this article aims to describe religious patterns of middle class society which is living in the city, where chronicles of modernity have appeared with their very artificial forms. For some people, living in the city is assumed as a threatening life to weaken morality. This creates such as fundamental movements with their imaginative Islamic objectives. They offer to acknowledge a modern and Islamic style of live. Exploring academic discourse of modernity, religion, and culture, this article elucidates the modern Islamic pattern of life within middle class Muslim in the city.</p
The cultural reproduction of salafi women in urban area, political or apolitical?
Full text linkFenomena Salafisme di Indonesia terutama pada area perkotaan menunjukkan kekhasan tersendiri. Simbol keagamaan dan bahasa menjadi penanda perempuan salafi di kalangan kelas menengah. Pada perspektif budaya, Salafisme menjadi salah satu sebab proses reproduksi budaya yang berpengaruh pada aspek kehidupan sosial mereka, terutama pada perempuan. Berdasarkan argumen tersebut, tulisan ini akan menjelaskan bentuk reproduksi budaya mereka. Artikel ini juga menjawab pertanyaan yang lebih luas, apakah corak Salafisme yang diadopsi oleh kalangan perempuan Salafi tersebut bersifat politis atau apolitis
Budaya Urban Muslim Kelas Menengah
No full textThis article will discuss the cultural dimension is understood in the conventional sense, ie as beliefs, values, and a person’s lifestyle in everyday life. In addition, this article will examine the cultural phenomenon of the modern (or even postmodern) is by some regarded as an ethical culture that reduces the value of the community. These conditions then led to the birth of fundamentalism that offer Islamic culture. But in its development, this solution has not quite accepted by the Muslim urban middle class, as assessed ancient cultures offer, traditional or even outmoded, but on the other hand they also indicate a negation of the Western culture which is considered to damage the image of Muslims. Therefore, this group tried to make a synthesis of culture with other cultures raises and offering style that still offers a more modern Islam and not obsolete.</p
Keberagamaan dan gaya hidup perempuan muslim kelas menengah di Surabaya
Full text linkThis research aims to scrutinize the meaning of religious expressed on the lifestyle of middle class Muslim women. It argues that religion and economy have strong connection to construct religious lifestyle of middle class Muslim women. It attempts to answer three questions. First, how do middle class Muslim women express and represent their religious lifestyle? Second, what are the background, motives and purposes of their religiosity? And third, how does their religious lifestyle look like? To answer these questions, this study uses the constructivism and applies phenomenology to interpret symbols and signs of religious lifestyle. This research found the fact that religious expression of middle class Muslim women is personal and social. They also represent a lifestyle through of economic and cultural activities. Besides the motives and purposes that are personal and economic, they tend to live such a religious lifestyle to show their identities as a middle class society among their friends. Furthermore, religious lifestyle of middle class Muslim women can be categorized into three types. The first is Legal Religious which religious lifestyle refers to religious norms. The second is Popular Religious which religious lifestyle is based on current pop culture values. And the last is Personal Religious which religious lifestyle is not only oriented to religious norms, but also to interests, moods, and subjective-personal knowledge. Finally, this research concludes that the expression of religious lifestyle of middle class Muslim women is decided on rational choice and action based on social structure, material interests, and exchange value. Therefore, rational choice and action become the dominant factor shaping the various religious lifestyles
Gender Dynamics in Pandalungan: Women in the Centre of Patriarchy and Egalitarianism
No full textThis study explores the gender dynamics of Pandalungan women in East Java, who navigate the coexistence of patriarchal culture and egalitarian values. Despite living in a social order dominated by male authority, Pandalungan women show strong independence and decision-making capacity in domestic and public spheres. Their resilience reflects the egalitarian ethos of Madurese culture, where cooperation, mutual respect, and adaptability coexist with traditional hierarchies. Employing a descriptive qualitative method through interviews and literature studies, this research investigates how women position themselves, negotiate authority, and assert agency in family and community life. The findings reveal that while patriarchal norms remain influential, women actively contribute to household economies, education, and community leadership—reshaping conventional gender boundaries. Their participation illustrates that egalitarianism is not merely an imported ideal but a lived cultural practice rooted in local values. Pandalungan women thus become central figures in sustaining family welfare and promoting social balance. The study concludes that the dynamics of patriarchy and egalitarianism in Pandalungan society demonstrate a gradual transformation toward gender equality, where women’s agency evolves through negotiation, collaboration, and moral authority rather than open confrontation
Moderating Anti-Feminism: Islamism and Women Candidates in the Prosperous Justice Party (PKS)
Full text linkAs Indonesia's leading Islamist party, the Prosperous Justice Party (Partai Keadilan Sejahtera, PKS) has attracted much scholarly interest, prompting debate on the extent to which the party's inclusion in electoral politics has required it to moderate its initially strict ideological vision. In this article, we extend consideration of this "inclusion-moderation" thesis to the party's attitudes and practices regarding women. PKS has a large and active female support base, but it emphasises that women's political and social roles should be secondary to their primary duties in the domestic sphere. Through a close study of female PKS candidates in Indonesia's 2019 legislative elections in East Java, we show that women members of the party are moderating the party's anti-feminist stance. Though they do not explicitly challenge party ideology, they demonstrate significant independent agency in their campaign practices, engaging in outreach to female voters in a strongly practical rather than strictly ideological mode
From Islamism to Democracy: The Case of Rached Ghannouchi and Ennahda of Tunisia
Full text linkThis article examines the shift of Rached Ghannouchi and Ennahda party from Islamism to democracy. This article analyzes Ghannouchi’s early Islamist ideology and confrontational approach to politics, as well as his exposure to democratic systems, which led to a reevaluation of his views on democracy, following the failure of Ennahda’s early attempts at revolutionary Islamism in the 1980s and 1990s, which prompted Ghannouchi to reconsider his approach to politics and Islamism. This led to a shift towards a more moderate and inclusive approach to politics, culminating in Ennahda’s participation in Tunisia’s democratic transition after the 2011 revolution. This article highlights the theoretical implications of his shift from Islamism to democracy for the study of political Islam and democratization. This article argues that Islamist actors and movements can evolve and adapt to changing political circumstances, as well as undergo gradual moderation in promoting democratic reform
- …
