scholarly journals EKSISTENSI ISLAM KULTURAL DI TENGAH GEMPURAN GERAKAN ISLAM TRANSNASIONAL

2018 ◽  
Vol 19 (1) ◽  
Author(s):  
Ahmad Syarif Hidayatullah
Keyword(s):  
Urban Community ◽  
Traditional Values ◽  
Muslim Community ◽  
Islamic Movements ◽  
Island Community ◽  
Religious Systems ◽  
Muslim Communities ◽  
The Village

In the midst of the swift flow of transnational Islamic movements in spreading the ideas and ideologies of puritanism to all levels of Indonesian society that not only to the urban community but also has penetrated into the corners of the village at least it has led to resistance from the Muslim community of Indonesia, especially the Muslim community strongly upholding traditional values ​​in their religious systems. Such resistance is seen in some cases that occur on the island of Bangka which is related to the culture of maulidan, grave, tahlilan, and the reading of talqin which has become a tradition of Muslim communities of Bangka island. However, responding and responding to this, Kampung teachers using and promoting the method of education and teaching 'pengajian kampung' at least enough to stem the flow of movement of ideology of puritanism that began to penetrate into the island community of Bangka. So then the existence of Islamic cultural that characteristic of Malay can still be maintained.

scholarly journals Tudang Sipulung in Muslim Community of Peniti Luar (Identity, Islamic Value and Character Building)

Khatulistiwa ◽  
2019 ◽  
Vol 9 (1) ◽  
pp. 67
Author(s):  
Bayu Suratman Bayu ◽  
Syamsul Kurniawan
Keyword(s):  
Muslim Community ◽  
West Kalimantan ◽  
Character Building ◽  
Muslim Communities ◽  
The Village ◽  
Islamic Values

This research was conducted in the Peniti Luar village, Siantan Sub-district, Mempawah Regency, West Kalimantan Province, where the tradition ot tudang sipulung workshop is still being carried out. The focus of this research is to discuss some basic questions: First, why muslim communities in Peniti Luar are still retaining scavengers. Second, how do muslim communities in the village of Peniti Luar carry out the tudang sipulung. What Islamic values are relevant in tudang sipulung. And the fourth is what is its relevance in building character. This paper departs from a study in which the data obtained from interviews and observations on the location of the research which it conducted in depth. Keywords: Tudang Sipulung, Identity, Islamic Values, Character Building This research was conducted in the Peniti Luar village, Siantan Sub-district, Mempawah Regency, West Kalimantan Province, where the tradition ot tudang sipulung workshop is still being carried out. The focus of this research is to discuss some basic questions: First, why muslim communities in Peniti Luar are still retaining scavengers. Second, how do muslim communities in the village of Peniti Luar carry out the tudang sipulung. What Islamic values are relevant in tudang sipulung. And the fourth is what is its relevance in building character. This paper departs from a study in which the data obtained from interviews and observations on the location of the research which it conducted in depth. Keywords: Tudang Sipulung, Identity, Islamic Values, Character Building Kata Kunci:Tudang Sipulung, Identitas, Nilai Islam, Character Building

scholarly journals Pendidikan Anak Pada Masyarakat Muslim Transmigran di Desa Huwongo Paguyaman Kabupaten Boalemo Provinsi Gorontalo

2021 ◽  
Vol 15 (1) ◽  
Author(s):  
Sulfa Potiua
Keyword(s):  
High School ◽  
Student Achievement ◽  
Formal Education ◽  
Local Community ◽  
Junior High ◽  
Report Cards ◽  
Muslim Community ◽  
Muslim Communities ◽  
The Village ◽  
Formal School

Children's Education in Transmigrant Muslim Communities in Huwongo Paguyaman Village, Boalemo Regency, Gorontalo. This paper aims to find out more about formal and non-formal education in the children of Muslim transmigrants in the village of Huwongo Paguyaman, Boalemo Regency, Gorontalo.In general, various forms of implementation of education have been seen in the Transmigrant community in Huwongo Village. This can be proven by not having a child from this Transmigrant community who has not received an education. This is due to the encouragement and willingness of the parents themselves because for them, whatever the circumstances, children are still obliged to study, especially in formal schools, this is also evidenced by the achievements of the children of the Transmigrant community in Huwongo village very well, this can be seen from the achievements in every the delivery of report cards in each semester at school is always the superior student achievement is the children of the Transmigrant community of Huwongo village compared to the children of the local community, this is due to the encouragement and motivation of their parents - each of the Transmigrants of Huwongo village.As an obstacle to formal education because there is no formal school specifically for the transmigrant community but it does not spark the intention of parents to send their children to school, even junior high and high school are very far from where they live but it is not a barrier to continue their children in school formal.The problem of children's non-formal education in the Muslim community of Transmigrants in Huwongo Village is not directly proportional to the progress of their formal education. This evidenced by the author's observations and the results of interviews with the community as well as the acknowledgment of the management that there are many obstacles regarding this non-formal education, which is caused by the lack of encouragement from the community. parents and also lack of awareness of the children themselves

scholarly journals THE ROLE OF MOSLEM SOCIETIES’S LEADERSHIP IN PERSPECTIVE OF NATIONAL INTEGRATION: A CASE STUDY IN PEGAYAMAN VILLAGE, BULELENG DISTRICT, BALI

2019 ◽  
Vol 3 (2) ◽  
pp. 86
Author(s):  
I Nyoman Mardika
Keyword(s):  
Cultural Identity ◽  
Religious Identity ◽  
Minority Group ◽  
Muslim Community ◽  
National Integration ◽  
Disintegration Process ◽  
Muslim Communities ◽  
The Village

Muslim communities which is located in Pegayaman Village, in Buleleng Regency, have a unique and ambivalent position. Nationally, they are part of the majority Muslim communities in Indonesia. However, since they located at Buleleng regency which is a Hindu majority, the communities certainly becomes a minority group. The Muslim community of Pegayaman can live in harmony and be able to integrate with other community as a minority. In the national integration of the Muslim Pegayaman community is able to blend with other communities without losing their cultural identity. This is inseparable from the system of values, beliefs amd cultural (religious) identity and leadership in the village. The concept was able to bring the Pegayaman Muslim community to maintain national intehration and keep them away from disintegration process.

scholarly journals Mopo’alati Tradition In The Coastal Muslim Community At Molotabu Beach Bone Bolango District

2019 ◽  
Vol 4 (1) ◽  
pp. 65-79
Author(s):  
Rahmawati Rahmawati ◽  
Kasim Yahiji ◽  
Muh Rusli
Keyword(s):  
Religious Values ◽  
Poor People ◽  
Social Activities ◽  
Muslim Community ◽  
Qualitative Descriptive ◽  
Deep Meaning ◽  
Muslim Communities ◽  
The Village ◽  
Islamic Values ◽  
Descriptive Method

This paper elaborates on the reality of the Mopo'alati tradition in Gorontalo. It expresses respect, hopes to the sacred, and supernatural. This tradition is celebrated once a year in the month of Muharram by Muslim communities on the coast of Molotabu as an expression of gratitude and prayer of salvation in facing a hard life and challenging sea. The study used a qualitative descriptive method through ethnographic design in order to understand deeply the philosophy of the tradition and its correlation with world life. Mopo’alati tradition is urgent to be studied in order to identify the inconsistency values deviates from Islam and encouraged the ritual ceremony to Islamic nuance. The finding illustrates that Gorontalo society is very fanatical about Islam, thus all mental-spiritual activities, social activities, and traditions must be based on the philosophy of “Adati hulo huloa to Syara’ah,  Syara’ah hula hula’a to Qur’ani”. It means the custom bases on religious values and the religious values base on Alquran.  This philosophy contains the very deep meaning of tauhid (God's values). On another side, Gorontalo society defenced the ancestor's tradition even though it deviated from Islamic values. Nowadays, Mopo’alati tradition is packaged in a ritual format by giving a more objective moral light. The ceremony was started by doing two rakaat of unobligation pray, reciting al-Waqi’ah verse, al-Rahman verse, and Yasin verse, reciting zikir, and closed by reciting safety pray. Mopo’alati ceremony was closed by giving food, cakes, and money which collected in a ceremony to poor people around the village.

scholarly journals Al-Tawatturāt bayn al-Sunnah wa al-Shī'ah fī Maluku al-Shamālīyah: Durūs min al-Māḍī

2020 ◽  
Vol 27 (1) ◽  
Author(s):  
Muhammad Amin Nurdin ◽  
Herdi Sahrasad ◽  
Smith Alhadar
Keyword(s):  
Traditional Values ◽  
Muslim Community ◽  
Security Forces ◽  
The Village ◽  
Common Platform

This article explains the conflict between the majority of Sunni Muslims and the minority Shia in Ternate from 2012 until 2018. At the start, the Sunni Muslims in Ternate complained about the existence of a Shia sect community of around dozens of people in Jerbes and Marikrubu villages of North Ternate regency which has caused unrest for the community. Concerned with the spread of this so-called heresy, on January 25, 2012, the Sunni Muslim community carried out the expulsion of the Shiite settlers in the village. Shia's followers from Jerbes village were secured by the security forces to avoid undesirable happenings. Indeed, this doesn't need to happen if both Sunni and Shia Muslims in Ternate realized that they have local wisdom and legacy of traditional values and virtue, from which Islam and local genius values could put forward a peaceful solution and common platform so that harmony, concord, stability, and peace can be maintained by all parties.

scholarly journals Akulturasi Islam dalam Perkawinan Adat Dayak Ngaju: Sejarah Masyarakat Muslim di Desa Petak Bahandang, Kabupaten Katingan, Kalimantan Tengah

2019 ◽  
Vol 15 (2) ◽  
pp. 107-117
Author(s):  
Nor Ani ◽  
Abubakar Abubakar ◽  
Muhammad Iqbal
Keyword(s):  
Local Culture ◽  
Maternal Lineage ◽  
Muslim Community ◽  
Central Kalimantan ◽  
History Of ◽  
Traditional Marriage ◽  
History Approach ◽  
Muslim Communities ◽  
The Village ◽  
Islamic Values

Islamic acculturation in traditional Ngaju Dayak marriage: History of Muslim communities in Petak Bahandang Village, Katingan Regency, Central Kalimantan. There are three main issues to be discussed in this paper, namely how is the history of the village, how is the history and procession of traditional marriages and how is the acculturation of Islamic values and local culture in traditional marriages carried out by the Dayak Ngaju ethnic Muslim community. This article uses a type of historiographic research using a spoken history approach. The findings concluded that the Muslim community of Dayak Ngaju in Katingan Regency, Central Kalimantan Province, is still carrying out customary marriages. For them, the purpose of carrying out a traditional marriage is not as a symbol of the validity of a marriage relationship, but to preserve local wisdom and is a prevention of divorce by making an agreement. Muslim communities still have to fulfill the path of hadat drawn from the maternal lineage and in the procession the Muslim community first conducts a marriage according to religion. After that, they conduct a marriage according to the custom. This custom marriage represents Islamic values.

scholarly journals The Islamic Formalism Movement in Malay Land: Experiences of the Muslim Community in Kerinci, Jambi

2021 ◽  
Vol 5 (1) ◽  
pp. 95
Author(s):  
Marjan Fadil ◽  
Martunus Rahim ◽  
Indra Ikhsan
Keyword(s):  
Religious Movements ◽  
Traditional Values ◽  
Muslim Community ◽  
Religious Ideology ◽  
Indigenous Groups ◽  
Anthropological Approach ◽  
Muslim Communities

<p>This article aims to analyze the development of Islamic religious movements in the Malay traditional land of Kerinci Jambi, particularly related to the tendency of religious formalism in Islamic communities. The pattern of education, local customs and traditions, as well as religious ideology contributed to the emergence of a Muslim community that only paid attention to the formal side of religion or known as formalist Islam. This study uses an anthropological approach through interviews, observations, and documentation of Muslim communities in Kerinci Jambi. This paper finds that formalist Islam tends to be difficult to develop in Malay society exclusively from indigenous groups, and more easily accepted for inclusive societies from immigrant groups or mixing with outsiders and academics. This exclusive Malay community seeks to maintain the Islamic ideology that has been institutionalized in the structure of society that does not contradict between custom and religion since the first, namely Islam with the nuances of Sufism, based on the Shafi'i Madhhab in fiqh<em>,</em> and al-Ghazali Madhhab in theology. Meanwhile, inclusive societies tend to be open to accepting various Islamic identities and most of them do not hold strong traditional values.</p><p> </p><p><em>Artikel ini bertujuan untuk menganalisis perkembangan gerakan keagamaan Islam di tanah adat Melayu Kerinci Jambi, khususnya terkait kecenderungan formalisme keberagamaan komunitas-komunitas Islam. Pola pendidikan, adat dan tradisi lokal, serta ideologi keagamaan memberi kontribusi bagi kemunculan komunitas Muslim yang hanya memperhatikan sisi formal agama saja atau dikenal dengan Islam formalis. Studi ini menggunakan pendekatan antropologis melalui wawancara, observasi dan dokumentasi terhadap komunitas-komunitas Muslim yang terdapat di Kerinci Jambi. Tulisan ini menemukan bahwa Islam formalis cenderung sulit berkembang dalam masyarakat Melayu eksklusif dari golongan masyarakat pribumi, dan lebih mudah diterima bagi masyarakat inklusif dari golongan pendatang atau percampuran dengan masyarakat luar dan para akademisi. Masyarakat Melayu eksklusif ini berupaya mempertahankan ideologi Islam yang telah melembaga dalam struktur masyarakat yang tidak mempertentangkan antara adat dan agama semenjak dahulu yakni Islam dengan nuansa tasawuf, bermazhab Syafi’i dalam fikih, dan bermazhab al-Ghazali dalam teologi. Sedangkan masyarakat inklusif cenderung terbuka menerima beragam identitas Islam dan mereka sebagian besar tidak memegang nilai adat secara kuat. </em></p>

The Easter Sunday Bombings and the Crisis Facing Sri Lanka’s Muslims

2019 ◽  
Vol 55 (1) ◽  
pp. 3-16 ◽  
Author(s):  
A.R.M. Imtiyaz
Keyword(s):  
Peace Building ◽  
Sri Lankan ◽  
Ethnic Communities ◽  
Muslim Community ◽  
Religious Revival ◽  
Islamic Movements ◽  
Political Choices ◽  
Post War ◽  
Muslim Communities ◽  
Islamic Faith

This paper primarily examines the Easter Sunday bombing plotted and executed by a group of Sri Lankan Muslims and post-war Sri Lankan conditions among Sri Lankan Muslims, also known as Moors. The article will attempt to argue that (a) the post-war violence and organized Islamophobia among non-Muslim communities in general and the Sinhalese in particular increased fears and distrust among Sri Lankan Muslims in general; and (b) state concessions to Muslim political leaders, who supported successive Sri Lankan ruling classes from independence through the defeat of the Liberation Tigers of Tamil Eelam (LTTE) in 2009, have meant an isolation of the community from the other two main ethnic communities. The concessions that the Muslim community has won actively helped the Muslim community to be proactive in its religious practices and thus paved the way for exclusive social and political choices. The rise of Islamic movements and mosques in the post-1977 period galvanized Muslims. In time this isolation has been reinforced by socio-religious revival among Muslims whose ethnic identity has been constructed along the lines of the Islamic faith by Muslim elites. Despite this revival it has been clear that the Muslim community has been reluctant to use Islamic traditions and principles for peace building, which could have helped to ease tensions, brought about by the 30-year-old ethnic conflict. Finally, some pragmatic ways to ease tensions between Muslims and non-Muslims in the greater discipline of conflict resolution are explored using traditions within Islam.

scholarly journals The Islamist Challenge in the Greater Mediterranean

2021 ◽  
Vol 21 (4) ◽  
pp. 655-670
Author(s):  
Boris V. Dolgov
Keyword(s):  
World Order ◽  
Political Islam ◽  
Arab Countries ◽  
Western Society ◽  
Islamic State ◽  
Islamic Movements ◽  
Economic Problems ◽  
Western Democracy ◽  
Historical Factors ◽  
Muslim Communities

The article examines and analyzes the spread of Islamism or Political Islam movements in the Greater Mediterranean and their increasing influence on the socio-political situation in 2011-2021. The historical factors, which contributed to the emergence of the hearths of Islamic culture in the countries which entered the Arab Caliphate in the Greater Mediterranean parallel with the Antique centers of European civilization, are retrospectively exposed. The Islamist ideologues called the Ottoman Imperia the heir of the Arab Caliphate. The main doctrinal conceptions of Political Islam and its more influential movement Muslim Brotherhood (forbidden in Russia) are discovered. The factor of the Arab Spring, which considerably influenced the strengthening of the Islamist movements, as well as its continuation of the protests in the Arab countries in 2018-2021, is examined. The main attention is allotted to analyzing the actions of the Islamic movements in Tunisia, Egypt, Algeria, and in the Libyan and Syrian conflicts too. The influence of external actors, the most active of which was Turkey, is revealed. The author also analyzes the situation in the Arab-Muslim communities in the European Mediterranean on the example of France, where social-economic problems, aggravated by COVID-19, have contributed to the activation of radical Islamist elements. It is concluded that confronting the Islamist challenge is a complex and controversial task. Its solution depends on both forceful opposition to radical groups and an appropriate foreign policy. An important negative factor is the aggravation of socio-economic problems and crisis phenomena in the institutions of Western democracy, in response to which the ideologues of Islamism preach an alternative world order in the form of an Islamic state. At the moment the Western society and the countries which repeat its liberal model do not give a distinct response to this challenge.

scholarly journals Problems, Challenges and Prospects of Indonesian Muslim Community in Sydney for Promoting Tolerance

2016 ◽  
Vol 8 (2) ◽  
pp. 169-184
Author(s):  
Ahmad Muttaqin ◽  
Achmad Zainal Arifin ◽  
Firdaus Wajdi
Keyword(s):  
Religious Affiliation ◽  
Social Needs ◽  
Muslim Community ◽  
Community Based ◽  
Islamic Studies ◽  
Indonesian Government ◽  
Australian Community ◽  
Political Idea ◽  
The Government ◽  
Muslim Communities

This paper elucidates a map of Indonesian Muslim communities around Sydney in order to observe the possibility to promote a moderate and tolerance of Indonesian Islam worldwide. Indonesian Muslims who live in Australia are relatively small if we consider that we are the closer neighbor of Australia and have the biggest Muslim populations in the world. Most Indonesian Muslim communities in Sydney are in a form of kelompok pengajian (Islamic study group), which is commonly based on ethnicity, regionalism (province and regency), and religious affiliation with Indonesian Islamic groups. The main problems of Indonesian Muslim communities in Sydney are an ambiguous identity, laziness integration, and dream to home country. Most Indonesian Muslim diaspora in Sydney only consider Australia as the land for making money. Therefore, their inclusion to Australian community is just being Indonesian Muslim in Australia and it seems hard for them to be Australian Muslim, especially in the case of those who already changed to be Australian citizens. This kind of diaspora attitude differs from Muslims Diasporas from the Middle East and South Asia countries who are mostly ready to be fully Australian Muslim.Naturally, most Indonesian Muslim communities put their emphasis to develop their community based on social needs and try to avoid political idea of Islamism. In this case, the Indonesian government, through the Indonesian Consulate in Sydney, has great resources to promote moderate and tolerant views of Indonesian Islam to other Muslim communities, as well as to Western media. In optimizing resources of Indonesian Muslim communities in Sydney to envoy Indonesian cultures and policies, it is necessary for Indonesian government to have a person with integrated knowledge on Islamic Studies who are working officially under the Indonesian consulate in Sydney. It is based on the fact that most Indonesian Muslim communities needs a patron from the government to manage and soften some differences among them, especially related to problems of identities, as well as to link them with the wider Australian communities.

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