scholarly journals Tarekat dan Gerakan Sosial Keagamaan Shaykh Hasan Maksum

2016 ◽  
Vol 5 (2) ◽  
pp. 269
Author(s):  
Ja‘far Ja‘far
Keyword(s):  
Great Influence ◽  
Religious Movement ◽  
Religious Authority ◽  
Religious Knowledge ◽  
The Social ◽  
Sufi Order ◽  
Religious Aspects

The article scrutinizes the tarekat (Sufi order) and the social-religious movement of Shaykh Hasan Maksum, a less noticeable Sufi figure within the literatures of tasawuf Nusantara but was an important figure who played essential roles and had great influence within the dynamic of social-religious aspects in East Sumatera. As a mufti-sufi, Shaykh Hasan was a prominent figure within literatures of religious knowledge, mainly theology, fiqh, and Sufism, and had greater influence than other Sufi figures in East Sumatera. It has been a result of his “religious authority”, which covered the entire sultanate’s sway in this region at that time. Shaykh Hasan was a Sufi of the tarekat Naqshabandîyah who held a duty as the mufti of the Deli Sultanate. His spiritual genealogy, unfortunately, has been an unrevealed mystery due to the absence of literatures which inform us the comprehensive biographies of his Sufi teachers. As the proponent of neo-sufisme, he authored a number of works in theology, fiqh, astronomy (falak), and mystical (tasawuf) disciplines. It has been known from his two mystical works that he combined sharî‘ah, tarîqah, and haqîqah, and also emphasized the importance of obedience towards sharî‘ah for mushrif and sâlik in order to achieve “the pearl of Reality”.

scholarly journals SIKAP SOSIAL KEAGAMAAN ROHIS DI SMA PADA DELAPAN KOTA DI INDONESIA

2014 ◽  
Vol 12 (3) ◽  
Author(s):  
Achmad Habibullah
Keyword(s):  
High School ◽  
Religious Education ◽  
Social Life ◽  
Political Life ◽  
Religious Movement ◽  
The Public ◽  
The Social ◽  
The Public Sphere ◽  
Main Instrument ◽  
Religious Aspects

The opinion from studies on religious aspects of senior high school Islamic club summarized in this paper is important considering as lately there is a stronger tendency that Islamic club at school has became a religious movement that is spreading inclusive religious social attitudes. At the beginning of its formation, Islamic club is expected to be the arena for development of Islamic religious knowledge and insight for students that are not sufficiently explored in the activities of Islamic religious education lessons in the classroom. The study used a qualitative approach with in-depth interviews as the main instrument in eight cities in Indonesia, and seeks like to see the social religious attitudes of Islamic club activists associated with aspects of Islam in social life, Islam in the political life of the state, and Islam in gender equality. The findings show that in general high school Islamic club activists are more open and tolerant in neighboring life, but they expect the Islamic system can be the foundation. There is also a tendency that high school Islamic club activists expect that islam can be the foundation of our state system, in which the Islamic system of government (Khilafah Islamiyah) is the best alternative on the democratic system that has drawbacks. High school Islamic club activists in high school tend to put women in a subordinate position of men in both the domestic and the public sphere.

scholarly journals Embodied Religious Belief: The Experience of Syahadatain Sufi Order in Indonesia

2021 ◽  
Vol 6 (1) ◽  
pp. 87-100
Author(s):  
Masmuni Mahatma ◽  
Zarrina Saari
Keyword(s):  
Religious Knowledge ◽  
New Members ◽  
Theory Of Religion ◽  
The Social ◽  
Social Gaze ◽  
Material Theory ◽  
Moral Behaviour ◽  
Sufi Order ◽  
Material Artifacts

Several types of research on religion in Indonesia emphasise more on religious knowledge and belief and less on other approaches such as material aspects.  Religion is always related to material aspects such as mosque buildings, veils or robes for prayer, or holy water obtained from grave visitors. This study uses embodiment approach and material theory of religion to the imposition of special fashion in prayer that gives consequences on awareness and attitude of a new morality in-group cohesion. This study is a case study through participatory observations and interviews of new members of Syahadatain congregation, Cirebon, Indonesia for three years.  The result of the study shows two significant findings namely first, the establishment of rituals through special fashions exerts an influence on discursive awareness and moral behaviour; and second, the driving factor of the emergence of new moral behaviour from the practice is the social gaze. This study recommends the need for the study of material artifacts such as clothing can be an alternative to the study of religion in Indonesia using the embodiment approach.

FUNDAMENTALISMO RELIGIOSO CRISTÃO E ISLÂMICO: TENDÊNCIAS SOCIOPOLÍTICAS

2019 ◽  
Vol 10 (23) ◽  
pp. 073
Author(s):  
Marcio Luis Costa ◽  
Alex Silva Messias
Keyword(s):  
The Other ◽  
Religious Movement ◽  
Religious Fundamentalism ◽  
Social Phenomenon ◽  
International Level ◽  
Social Politics ◽  
Political Pressure ◽  
Historical Responsibility ◽  
The Social ◽  
External Forces

Nas últimas décadas se observa o retorno da religião sob forma de fundamentalismo religioso, utilizando a mídia e instrumentos de pressão política para fazer valer suas crenças, pois diante do receio ao questionamento, os fundamentalistas veem no “outro”, no diferente, uma ameaça a ser combatida e, em alguns casos, extirpada para preservar suas convicções. O presente estudo tem por objetivo discutir as tendências sócio-políticas do fundamentalismo religioso cristão. Para tanto, com método bibliográfico narrativo, visitamos alguns autores em nível nacional e internacional, que abordam as condições que fizeram emergir o fenômeno social do fundamentalismo religioso, sua estruturação e atuação, até suas demandas sócio-políticas. Os resultados apontam que quando se identifica e transfere qualquer responsabilidade pessoal e histórica para as forças externas, o “outro”, entendido como pessoa e/ou instituição, não podemos negar que esse processo alcança dimensões de problema social. Notamos algumas tendências como mudança de movimento religioso para ideologia acirrada, da postura de fiel para militância, do “ad intra” das religiões para demandas “ad extra”, dos altares e púlpitos para ocupações políticas.Palavras-chave: Fundamentalismo Religioso; Protestante; Católico. CHRISTIAN RELIGIOUS FUNDAMENTALISM: SOCIAL-POLITICS TENDENCIESAbstractIn the last decades the return of religion in religious fundamentalism form can be observed, using media and instruments of political pressure, because when facing the fear of questioning, fundamentalists see in the “other”, in the different, a threat to be stopped and, in some cases, extirpated top preserve their convictions.  This study aims to discuss the social-politics tendencies of the Christian religious fundamentalism. For that, with the narrative bibliographic method, we visited some authors of national and international level, that approach the conditions that caused the emergence of the religious fundamentalism social phenomenon, its structure and role, until its social-politics demand. The results show that when any personal or historical responsibility is identified and transferred to external forces, the “other”, understood as person and/or institution, we cannot deny this process reaches dimensions of social problem. We notice some tendencies such as the change of the religious movement to fierce ideology, from the posture of faithful to militancy, from “ad intra” of religions to “ad extra” demands, from the altars and pulpits to political positions.Keywords: Religious Fundamentalism; Protestant; Catholic.

scholarly journals ‘Wife, Mommy, Pastor and Friend’: The Rise of Female Evangelical Microcelebrities

Religions ◽  
2021 ◽  
Vol 12 (9) ◽  
pp. 758
Author(s):  
Katie Christine Gaddini
Keyword(s):  
Social Media ◽  
Digital Media ◽  
Media Analysis ◽  
Media Content ◽  
Religious Authority ◽  
Social Media Analysis ◽  
The Social ◽  
Prosperity Theology ◽  
Evangelical Women ◽  
Ethnographic Data

The popularity of digital media has spurred what has been called a “crisis of authority”. How do female evangelical microcelebrities figure in this crisis? Many of these women belong to churches led by male pastors, have amassed a large following online, and are sought-after speakers and teachers. This paper analyses how gender, religious authority, and the digital sphere collide through the rise of female evangelical microcelebrities. Bringing together ethnographic data, textual analysis, and social media analysis of six prominent women, I emphasize the power of representation to impact religious practices and religious meaning. This article examines how evangelical women are performing and negotiating their legitimacy as the Internet and fluid geographical boundaries challenge local models of religious authority. Moving away from a binary perspective of “having” or “not having” authority, this paper considers the various spheres of authority that evangelical microcelebrities occupy, including normative womanhood, prosperity theology, and politics. Finally, by examining the social media content put forth by female evangelical microcelebrities, I interrogate the political stakes of evangelical women’s authority.

The Roots of the Sadrist Movement: Muhammad al-Sadr, Religious Authority, and Sociopolitical Practice

2021 ◽  
Vol 75 (3) ◽  
pp. 365-385
Author(s):  
Harith Hasan
Keyword(s):  
Religious Movement ◽  
Religious Authority ◽  
Secondary Sources ◽  
Grassroots Support

Based on Ba'th Party archival records, interviews, and secondary sources, this article aims to reconstruct and contextualize the story of Muhammad Muhammad Sadiq al-Sadr, the Shi'i cleric who led a grassroots religious movement in the 1990s that still plays a major role in Iraq. The article argues that the Sadrist movement and its project of social Islamization were a result of Sadr's enlistment of grassroots support to challenge his rivals in the Shi'i religious field during a leadership vacuum amid the decline of the clerical establishment's influence.

Early Teacher Training Across European Countries

2018 ◽  
pp. 71-80
Author(s):  
Ma Isabel Amor Almedina ◽  
Rocío Serrano Rodríguez
Keyword(s):  
Early Childhood ◽  
Education Research ◽  
Early Childhood Education ◽  
Cultural Diversity ◽  
Great Influence ◽  
European Countries ◽  
Childhood Education ◽  
The Social ◽  
Integral Development ◽  
Technological Competences

This chapter presents the evolution of Early Childhood Education in Spain from different educational laws. The progression of these is confirmed as a stage of custody and care until its consideration as an educational stage, which has their owns signs of identity and even a curriculum. Likewise, it is shown that the learning of other languages and the development of technological competences has made Pre-School Education an effective tool for linguistic and cultural diversity. This matter is caused by the social and political changes, which have had a great influence on education. Research and experience confirm that Early Childhood Education is a substantial stage in support of the integral development of children at these ages, in which their benefits are extrapolated and remain over a lifetime.

The Social Significance of Religious Guides

2020 ◽  
pp. 181-199
Author(s):  
Shin Yasuda
Keyword(s):  
Social Networking ◽  
Tourism Industry ◽  
The Novel ◽  
Social Significance ◽  
Religious Knowledge ◽  
Religious Capital ◽  
Spiritual Leader ◽  
The Social ◽  
Religious Tourism ◽  
Physical Resources

As religious tourism developed, some stakeholders have focused on the religious guide as a spiritual leader of the pilgrimage to supply religious knowledge and deepen the spiritual experience of the participants. In fact, the customers of religious tour operators seem to recognise religious guides as the important element in selecting a religious tour, and religious tour operators actively promote these religious figures as a significant element in their tour services. This chapter, therefore, considers the social context of religious guides in the Islamic religious tourism industry by mapping them in the structure of the marketplace from the perspective of the flow of ‘religious capital'. Particular focus is placed on clarifying the flow of the religious guide's religious capital in the religious tourism industry, and the social networking emerging from the religious tourism industry through considering the novel use of financial and physical resources in the marketplace for religious tourism.

Communities of Learners in Paleography and ICT

2011 ◽  
pp. 43-48
Author(s):  
Antonio Cartelli
Keyword(s):  
Great Influence ◽  
Essential Element ◽  
Human Mind ◽  
Knowledge Process ◽  
Educational Project ◽  
Modern School ◽  
The Social ◽  
Human Reality ◽  
And Gender ◽  
Teaching Learning

Mankind studied and analyzed knowledge and learning since its first history and two main ways of thinking imposed very early: idealism, interpreting reality as the construction of human mind, and empiricism, looking at knowledge as the effect of the human-reality interaction. Recently three ways of interpreting thinking and knowledge intervened in changing the above perspective: relativism (it is impossible to objectively, universally, and absolutely know), critical theory (knowledge is mediated by social, political, cultural, economical, ethnical, and gender agents), and constructivism (knowledge is built by individuals and groups, and it is socially and experientially founded). Among the above theories, constructivism played a great role in interpreting both individual and social learning and had a great influence on hypotheses explaining knowledge construction and evolution in communities, including communities of practice. The bases for today’s constructivist theories can be found in many studies. Dewey (1949), for example, was the first scientist looking at the teaching-learning process in a pragmatic way. The inquiry was for Dewey the essential element of the subject-reality interaction; the experimental method had to guide teachers’ work and students’ learning, and at the basis of the knowledge process, there had to be the theory of research. Individuals’ knowledge was continuously developing from common sense (traditions, popular misconceptions, etc.) to scientific knowledge. Main consequences of Dewey’s educational project were activism with school-laboratories and active schools. Dewey’s ideas were collected and amplified by Kilpatrick, who introduced the project as a general method of learning (i.e., problem-finding had to be used together with problem-solving in everyday teaching). The hypotheses of Dewey and Kilpatrick were born in North America, but soon spread in Europe, where they found a rich soil and differentiated in at least two threads. Binet, Decroly, and Claparède privileged the psychological aspects of activism; on the contrary, Freinet and Freinet favored its social aspects (Varisco, 2002). “Modern School” was the name that Freinet and Freinet gave to their educational project; they hypothesized the creation of a cooperative school within which the social techniques and practices—like typography, correspondence, and cooperative catalogues—had a special relevance (their experiences had counterparts in many countries, and the case of don Milani in Italy is just an example for them).

Spatial Constructions of the American Secular

2018 ◽  
Author(s):  
Chad Seales
Keyword(s):  
19Th Century ◽  
Meaning Making ◽  
Legal Regulation ◽  
Nation State ◽  
Religious Authority ◽  
Public Practice ◽  
Secularization Theory ◽  
Nation States ◽  
The Social ◽  
The 19Th Century

Secularization and secularism are interpretive narratives and analytical systems of locative naming that co-construct the category of religion in spatial relationship to the idea of the secular as not-religion. These approaches were developed in the 19th century to make sense of the social restructuring of industrial societies. They begin with the assumption that religion is spatially identifiable as Christian church space, as readily recognizable in built congregational structures. And they consider the secular, in the most literal sense, as that which is not. That is, the secular is everything physically outside church space. But secularization theorists often do not adhere to this literal interpretation of spatial difference. They also use space metaphorically in their understanding of “disestablishment” as referring to more than just the physical state-expropriation of church land, but also to the separation of spheres that results from nation-state legal sovereignty, particularly focused on the spatial division between secular culture and church subcultures. Whereas secularization theory offers narrative frames to orient a historical trajectory of religion in relation to not-religion, the study of secularism describes attempts to understand the political and legal regulation of religion in relation to sovereign nation-states. Methodological distinctions between secularization and secularism invoke a long-standing problem in the study of religion: the ability of the scholar to discern the difference between the metaphorical map of religion in relation to the idea of the secular, and the state governance of physical territory. Classical secularization theory was constructed within the colonial context of the 19th century, and it carries within itself the spatial distinctions that define an Enlightenment conception of the Western nation-state, as a secular sovereignty set apart from and transcendent of the revelatory particularity of religious authority. More recent versions of secularization theory in the United States still assume that only the secular state can transcend physical space and still control its boundaries and borders. Religious transcendence, by contrast, is viewed as otherworldly. The reason for this is because unlike secular authority, which is self-evident and universal, religious authority is revelatory and particular. Within secularization theory, religions then are limited in their ability to physically enact, in every sphere of life, their revelatory mandates. They can do so only as long as they maintain a high level of orthodox belief and practice, to the extent that there is no distinction between religious and cultural authority. Secularization theory thus assumes that religious pluralism of any kind results in a competition to see which religion can control all aspects of life. The nation-state then is viewed as the transcendent mediator of religious claims to civic life and public space. And while secularization theory considers this mediation in the spatial terms of public practice and private belief, studies of secularism give more attention to the historical and contextual limits of nation-state transcendence, as well as the ways in which nation-states physically bound religion as a category, whether as located in the legal limits of 501(c)(3) nonprofit status, or a congregational building with a street address. Though the term secularism has been a co-generative concept in classical secularization theory, theories of secularism have been more fully developed since the late 20th century. Some of those approaches have extended the spatial concerns of secularization theory, particularly as related to the question of religious endurance as measured in terms of public practice and private belief. The mere difference, which has garnered quite a bit of writing, is to shift the interpretive gaze away from the individual challenge of Protestant Christians to maintain a comprehensive religious meaning-making system, a “sacred canopy,” in the midst of increasing religious diversity, to the ability of “orthodox” religious subcultures to maintain religious authority in the midst of a pervasive secularism that is antagonistic to the possibility of any totalizing religion, one that is lived out in all spheres of life. Other theoretical approaches to secularism, however, are more directly engaged with post-colonial scholarship, and are more focused on the role of the nation-state in the categorical construction of religion, than they are worried about the social loss of traditional religion.

scholarly journals New Roles for Indigenous Women in an Indian Eco-Religious Movement

Religions ◽  
2019 ◽  
Vol 10 (10) ◽  
pp. 554
Author(s):  
Radhika Borde
Keyword(s):  
Indigenous Women ◽  
Religious Movement ◽  
Religious Authority ◽  
Indian Women ◽  
Sacred Natural Sites ◽  
Cultural Taboos ◽  
Ecological Conservation ◽  
Indian Census ◽  
Earth Goddess ◽  
Political Character

This article aims to study how a movement aimed at the assertion of indigenous religiosity in India has resulted in the empowerment of the women who participate in it. As part of the movement, devotees of the indigenous Earth Goddess, who are mostly indigenous women, experience possession trances in sacred natural sites which they have started visiting regularly. The movement aims to assert indigenous religiosity in India and to emphasize how it is different from Hinduism—as a result the ecological articulations of indigenous religiosity have intensified. The movement has a strong political character and it explicitly demands that indigenous Indian religiosity should be officially recognized by the inclusion of a new category for it in the Indian census. By way of their participation in this movement, indigenous Indian women are becoming figures of religious authority, overturning cultural taboos pertaining to their societal and religious roles, and are also becoming empowered to initiate ecological conservation and restoration efforts.

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