1,720,962 research outputs found
Lembaga Keuangan Mikro dan Pengentasan Kemiskinan: Kasus Lumbung Pitih Nagari di Padang
Full text linkThis study explores the advent of microfinance institution that has been an important development in recent years. Through case study on one microfinance institution namely lumbung pitih nagari located in Padang, West Sumatra, Indonesia, this study found that the existence of the micro credit institute has been influenced by several factors such as state regulations. In 1997, the central bank of Indonesia (BI) carried out regulatory reforms in order to reduce the risk of bank failures. This regulation in fact has weakened the role of microfinance institutions in giving financial services to small-medium enterprises (SMEs). However, in the reformation era, many local microfinance institutions emerge as the Ministry of Cooperation and Small-Medium Enterprises has officially given support for the betterment of SMEs through soft loan mechanism. LPN has been one of its kind which is able to run profitably and at the same time to facilitate credit for SMEs in the region
Being Muslim in Indonesia: Religiosity, politics and cultural diversity in Bima
No full textHow Muslims in Indonesia consider their religious practices, politics and culture as Islamic is described in this volume. By examining the various ways Bima Muslims constitute their Islamic identities and agencies through rituals and festivals, this book argues that religious practice is still vigorous in present Bima. It explores the reproduction of religious meanings among various local Muslims and the differences between social groups. Islam is represented as divided between the traditionalist Muslims and the reformist Muslims, between the royal family and the ordinary Muslims, and between Muslim clerics and lay people. Consequently, there is no single picture of Islam. As Bima Muslims construe their Islam in response to their surroundings, what it means to be a Muslim is constantly being negotiated. The complexity of religious life has been a result of the duality of socio-political settings in Bima which stems from the early period of the Islamization of Bima to the present
Kiai dan Blater: Antara Kesalehan dan Kekerasan dalam Dinamika Politik Lokal di Madura
No full textYanwar Pribadi. 2018. Islam, State and Society: Local Politics in Madura. New York: RoutledgeThis book talks about the relationship between Islam, state and society in Indonesia with a focal point on local politics in Madura. Specifically, this book tries to explain factors that have shaped the development of contemporary Islam and politics in Madura. One of the main arguments of this book is that local elite figures play greater roles than formal leaders such as village heads or regents in mobilizing communities in Madura. By focusing on both kiai and blater, this book examines the forms of the relationship between Islam and politics on one hand, and between piety and violence on the other. Anthropologically speaking, in order to produce a richer discussion, kiai and blater must be seen as social actors and not as a mere structure in their role of the construction of Islam and political formation in contemporary Indonesia
The Festivity of Maulid Nabi in Cikoang, South Sulawesi: Between Remembering and Exaggerating the Sprit of the Prophet
No full textThis article traces the problems of religious distinctiveness in a stratified community in the village of Cikoang on the south coast of South Sulawesi. With a population of approximately in most respects a typical Makassarese village (Source: Cikoang Dalam Angka 1994) The inhabitants calim to be Shafi'i Muslims (a school of Islamic Law within the Sunni branch of Islam), and have altogether a similar historical tradition.DOI: 10.15408/sdi.v8i3.68
Being Muslims in Bima of Sumbawa, Indonesia : practice, politics and cultural diversity
Full text linkThis thesis argues that religious practice remains vigorous in present Bima. It examines the various ways in which Bima Muslims constitute their Islamic identities and agencies through rituals and festivals. The title being Muslim is intended to express how Muslims in Bima consider their religious practices, politics and culture as Islamic. The focus is on the productive agency of Muslims within the embodied meanings of being Muslim in everyday life. The thesis investigates Islam in Bima as experienced by the local Muslims. Given the importance of social context, I approach Bimanese Muslims as social actors. Although Islamic practices are unified in the name of Islam, varied expressions of Islamic practices among Bima Muslims reflect particular historical cultural legacies and socio-political contexts. As part of an Austronesian culture, Bima belongs to a dyadic socio-political organisation: the Sultan and the Raja Bicara. This duality has resulted in the dynamics of Islamisation and being Muslim in Bima. The thesis is ideally suited to exploring the reproduction of religious meanings among the local Muslims. The Islamic observance in Bima makes up what it means to be Muslim as a socially constructed reality that exists in the minds of the local Muslims and differ between social groups. Islam is represented between the traditionalist Muslims and the reformist Muslims, between the royal family and the ordinary Muslims, and between Muslim clerics and lay people. Hence there is no single picture of Islam. As Bima Muslims construe their Islam in response to their surroundings, what it means to be a Muslim is constantly negotiated. The complexity of religious life is said to have been a result of the duality of socio-political settings in Bima that stems from the early period of Bima Islamisation to the present
Pattumateang among Peoples of Cikoang, South Sulawesi: A Local Practice of Mortuary Ritual in the Islamic Community
No full textPattumateang, conducted after the burial service, is conceived as a means through which the living can transfer blessings to the dead. This practice has been the cause for an everlasting debate among Muslims in Cikoang. Some object to the concept of being able to help the dead and call on followers to accept proper Islamic teachings and practices. This article is an illustration of how the Pattumateang ritual, and others like it, can lead to the creation of two opposing groups of Muslims, those for and against such a ritual.DOI: 10.15408/sdi.v15i2.53
An Example of Neo-Tarekat in Bandung, Indonesia
Full text linkAt present, several tarekats surfaced in the urban centers of Indonesia and continued to perform as a vehicle of social and cultural cohesion. The emergence of these so-called neo-tarekats (neo-sufi mystical orders) introduced rational reference to the sacred texts and Islamic law and rejected the close association between tarekats and the veneration of saints and holy places as generally known as silsilah in the old version of tarekats. This article depicts a close look at of Tarekat Kadisiyyah, an example of the neo-tarekats, located in central Bandung city of West Java. Most of the followers of this tarekat come from young and educated among urban people in Bandung. Mursyid (Ar: murshid) of this tarekat refers to a person named Suprapto Kadis, who experienced the absence of an outward mursyid (lahiriah), but received direct guidance from Allah. There is no chain of transmission of mystical knowledge from a special mursyid to him. This kind of mursyid reminds us the concept of uwaysiyah in classical Islamic literature. Uways is the person who knew the prophet Muhammad but never met him in person. Another concept can be used to analyzes this phenomena is the notions of khidr functioning as an invisible guide for the mursyid. Tarekat Kadisiyyah trained its students that one should become his own self in order to know Allah. In doing this, Tarekat Kadisiyyah concluded that shari>‘ah is important as it is the vehicle to gain closeness to Allah. Keywords: Tarekat Kadisiyah, Suprapto Kadis, neo-tarekat, mursyid, suluk</p
Historicizing Islam: On the Agency of Siti Maryam in the Construction of Bima’s History of Islamization
No full textThis article focuses on the understanding of Bima’s local interlocutors in the history of Islamization in the region, particularly in light of their construction of Bima vernacular manuscripts. This article provides the agency of Siti Maryam as the owner and caretaker of Samparaja museum who has given access to Bima’s manuscripts, locally called Bo’. Through in-depth interviews and participant observation, I examined how Siti Maryam as the manuscript’s owner constructs the entry of Islam to Bima, and how this understanding becomes the dominant storyline in explaining Bima’s history ranging from the pre-Islamic era to the period of Islamization. The aim of this article is not to discuss the truth or falsity in these historical accounts or to take sides. But all these varying historical accounts are important in providing a doorway into understanding the locally dynamic and religio-political practices of Islam in contemporary Bima.DOI: 10.15408/sdi.v25i1.584
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