scholarly journals Journalism and Islam in The Malay Archipelago: Five Approaches

2020 ◽  
Vol 4 (1) ◽  
pp. 65-83
Author(s):  
Janet Steele
Keyword(s):  
Southeast Asia ◽  
Freedom Of Expression ◽  
Local Culture ◽  
Muslim Community ◽  
Or Education ◽  
Malay Archipelago ◽  
Education Movement ◽  
News Organizations ◽  
The Relationship ◽  
Islamic Party

Although the principles of journalism – truth, verification, balance, and independence from power – are arguably universal, they are interpreted through the prisms of local culture. Five news organizations in Indonesia and Malaysia suggest a variety of approaches to understanding the relationship between journalism and Islam. Whereas writers  at Indonesia's Sabili magazine were selected based on their experience in the tarbiyah or education movement, at Republika (an Indonesian newspaper established to serve the Muslim community) journalistic skills are more important than outward demonstrations of piety. Muslim journalists at the two most liberal of these publications, Indonesia's Tempo magazine and Malaysia's news-portal Malaysiakini, see their work in substantive rather than scripturalist terms, and editors of Harakah, the newspaper of the Pan- Malaysian Islamic party, are outspoken champions of freedom of expression. These varied approaches suggest there is much to be learned from the influence of Islam on the practice of journalism in Southeast Asia.

AKOMODASI BUDAYA LOKAL DALAM LEGISLASI HUKUM KELUARGA DI INDONESIA

2018 ◽  
Vol 3 (2) ◽  
Author(s):  
M Samson Fajar ◽  
Sabdo Sabdo
Keyword(s):  
Islamic Law ◽  
Natural World ◽  
Local Culture ◽  
Muslim Community ◽  
Human Reason ◽  
Creative Power ◽  
Law And Legislation

Abstract: Culture as a result of the free and dual human creative power of the natural world, it encompasses the material matters (Immaterial) and Maddi (material), real and unreal objects, Malmusah and Ghairu malmusah (palpable and untouched). Essentially, culture (Tsaqafah) is expressed as the product of human reason consisting of patterns, steady attitudes, thoughts, feelings, and reactions obtained and is primarily derived by symbols that make up its achievement independently of human groups. The nature of this Islamic responsiveness has been built by the Prophet (s) when prohibiting Khamr, forbidding the worship of idols and other shari'ah. How Rasulullah saw is very careful and gradual in doing da'wah, so achieved the success of da'wah in upholding Islamic creed and shari'ah at that time. Today many problems in the establishment of law and legislation, legislators are more concerned with intellectual subjectivity and importance than the objectivity of humanity to the benefit, resulting in policies that are not responsive to the needs of society. The author in this context tries to inventory the various local wisdom of the Muslim community in the archipelago that is relevant as an approach in establishing legislation based on local culture.Keywords: Local Culture, Legislation, Islamic Law Abstrak. Budaya merupakan hasil dari kreativitas manusiawi yang bebas dan alamiah, meliputi sisi immaterial dan materi, objek nyata dan tidak nyata, malmusah dan ghairu malmusah (gamblang dan tak tersentuh). Pada dasarnya, budaya (tsaqafah) merupakan produk akal manusia yang terdiri dari pola, kesantunan, pikiran, perasaan, dan reaksi yang diperoleh dan terutama berasal oleh simbol yang membentuk pencapaiannya secara mandiri dari kelompok manusia. Sifat dari respon Islam ini telah dibangun oleh Nabi (s) ketika melarang khamr, melarang penyembahan berhala dan syariah lainnya. Bagaimana Rasulullah melihat sangat hati-hati dan bertahap dalam melakukan dakwah, sehingga mencapai keberhasilan dakwah dalam menegakkan akidah Islam dan syari'ah pada waktu itu. Saat ini banyak masalah dalam pembentukan hukum dan undang-undang, di mana legislator lebih peduli dengan kepentingan subjektivitas intelektual daripada kepentingan objektivitas kemanusiaan, sehingga kebijakan yang lahir tidak responsif terhadap kebutuhan masyarakat. Penulis dalam konteks ini mencoba untuk menginventarisasi berbagai kearifan lokal komunitas Muslim di nusantara yang relevan sebagai pendekatan dalam menetapkan perundang-undangan berdasarkan budaya lokal.Kata Kunci: Budaya Lokal, Legislasi, Hukum Islam

Anthropological communities of interpretation for Burma: An overview

2008 ◽  
Vol 39 (2) ◽  
pp. 239-254 ◽  
Author(s):  
U Chit Hlaing
Keyword(s):  
Southeast Asia ◽  
Ethnic Groups ◽  
Field Of Study ◽  
Anthropological Theory ◽  
History Of ◽  
Relationship Of ◽  
The Relationship ◽  
The Way

AbstractThis paper surveys the history of anthropological work on Burma, dealing both with Burman and other ethnic groups. It focuses upon the relations between anthropology and other disciplines, and upon the relationship of such work to the development of anthropological theory. It tries to show how anthropology has contributed to an overall understanding of Burma as a field of study and, conversely, how work on Burma has influenced the development of anthropology as a subject. It also tries to relate the way in which anthropology helps place Burma in the broader context of Southeast Asia.

scholarly journals The Letters of Marshall McLuhan and Pierre Elliott Trudeau: Privacy/Private Matters

Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 42
Author(s):  
Elaine Kahn
Keyword(s):  
New Media ◽  
Paradigm Shift ◽  
Freedom Of Expression ◽  
Personal Privacy ◽  
Marshall Mcluhan ◽  
Global Village ◽  
Secondary Sources ◽  
Pierre Elliott Trudeau ◽  
Global Communications ◽  
The Relationship

There has been a paradigm shift in global communications since the death many years ago of prominent Canadians Marshall McLuhan and Pierre Elliott Trudeau. The correspondence between the two friends, from 1968 to 1980, presciently touched on our contemporary wired global village and the challenges it presents to personal privacy and to freedom of expression. I examine the relationship between the two men, as laid out in their letters and, to a lesser extent, in secondary sources, highlighting matters of privacy and media. Privacy hovers over the correspondence, even when it is not the stated topic. McLuhan, who is credited with the term “global village”, discussed with Trudeau the effect of new media on people’s notions of tribe and identity and privacy. Proving a direct influence from one man to the other, in either direction, is not possible, but there is much to play with. The gap is, as McLuhan often said, “where the action is”.

A NOTE ON THE RISE OF SURAT IN THE SIXTEENTH CENTURY

2000 ◽  
Vol 43 (1) ◽  
pp. 23-33
Author(s):  
Sanjay Subrahmanyam
Keyword(s):  
Sixteenth Century ◽  
Southeast Asia ◽  
The Relationship

AbstractFar less attention has been paid to the rise to importance of the Gujarati port of Surat, than to its decline. This brief essay, a tribute to the memory of Surat's best-known historian, Ashin Das Gupta, attempts to address the problem of its rise before the Mughal conquest of Gujarat in the 1570s. It argues that once Diu had been taken over by the Portuguese in 1535, Surat emerged as a crucial link between Southeast Asia and West Asia. Thus, one needs to look not only at the relationship between the port and its hinterland, but to Surat's role as an entrepôt, in order to explain its rise.

Opportunities and Anxieties for the Chinese Diaspora in Southeast Asia

2016 ◽  
Vol 115 (784) ◽  
pp. 312-318 ◽  
Author(s):  
Hong Liu
Keyword(s):  
Southeast Asia ◽  
Chinese Diaspora ◽  
Modern History ◽  
Rising China ◽  
First Time ◽  
The Relationship

[F]or the first time in modern history, a rising China is shaping the relationship, transforming the diaspora's identity …

scholarly journals Ziarah Makam Antara Tradisi dan Praktek Kemusyikan

2017 ◽  
Vol 3 (1) ◽  
pp. 67-87
Author(s):  
Subri Subri
Keyword(s):  
Theory And Practice ◽  
Inanimate Object ◽  
Muslim Community ◽  
The Past ◽  
Life Problems ◽  
The Relationship

Abstract: Graves or tombs in the paradigm of belief are the final terminal of life after world life, even though the grave or tomb is considered as an inanimate object but it is one of the representations of socio-cultural phenomena in the Muslim community from the past until now, including people in Bangka Belitung. The tomb or tomb is a representation of the past and present patterns of thinking of the community in obtainingsolutions to various kinds of life problems both economic, social, political and cultural problems.Even more than that, he also as a representation of the attitude of religiosity of the community in interpreting the relationship between humans as beings with God as creator. The graves or tombs of the Kyai, Alim Ulama, the Habaibs and even the trustees have been interpreted as mediators between humans and God by means of a superstition. Tawassul is a way to utilize the mediator.Theoretically, Islam does emphasize the existence of mediators / wasilah between humans and God, but the cult of their tombs indicates that there has been a difference between theory and practice. Abstrak: Kuburan atau makam dalam paradigm keyakinan merupakan terminal akhir dari kehidupan setelah kehidupan dunia, meskipun kuburan atau makam itu dianggap sebagai benda mati namun ia salah satu representasi dari fenomena sosial budaya pada kalangan masyarakat muslim dari dulu hingga sekarang, termasuk masyarakat di Bangka Belitung. Kuburan atau makam tersebut merupakan representasi dari pola berpikir masyarakat yang lalu dan sekarang dalam memperoleh solusi dari macam ragam masalah kehidupan baik masalah perekonomian, sosial, politik dan budaya. Bahkan lebih dari itu, ia juga sebagai representasi sikap religiusitas masyarakat dalam memaknai hubungan antara manusia sebagai makhluk dengan Tuhan sebagai pencipta. Kuburan atau makam para Kyai, Alim Ulama, para Habaib bahkan para wali telah dimaknai sebagai mediator antara manusia dengan Tuhan dengan cara bertawassul. Tawassul adalah cara untuk memanfaatkan mediator itu. Secara teoritis, Islam memang menegaskan adanya mediator / wasilah antara manusia dengan Tuhan, tapi pengkultusan terhadap makam-makam mereka tersebut mengindikasikan bahwa telah terjadi perbedaan antara teori dan prakteknya.

scholarly journals [‘Uthmaniyyah’ Relationship with Muslim Community East Africa Africa] Hubungan ‘Uthmaniyyah dengan Komuniti Muslim Timur Laut Afrika

2018 ◽  
Vol 18 (1) ◽  
pp. 157-169
Author(s):  
Muhammad Fauzan Rosli ◽  
Ermy Azziaty Rozali
Keyword(s):  
Qualitative Study ◽  
East Africa ◽  
Red Sea ◽  
Historical Analysis ◽  
The Political ◽  
Muslim Community ◽  
Holy War ◽  
Northeast Africa ◽  
Trade Route ◽  
The Relationship

After the conquest of Egypt in 1517M, the relationship between the Ottoman and the northeast African Muslim community was served. On 1555M, the eyalet of Habesha was established in order to protect the Two Holy Cities of Muslims and the Muslim community in Red Sea shores particulary the northeast Africa. Apart from that, the establishment of the Habesha eyalet was to secure the political and trade route for the Ottoman on that region. Unfortunately, the Ottoman’s initiative were seen as provocations to the Bani Funj, ruler of the Sinnar Sultanate in Nubia which eventually led to centuries of feud between them.The objective of this article is to identify the relationship dynamics between the Ottoman and the Muslim community in northeast Africa, mainly in the regions of Nubia and Ethiopia. This qualitative study is carried out through literature and historical analysis to observe similarities, make comparisons and deduce interpretations of related historical events in that relationship. This study found that, the Ottoman’s relationship throughout the 16th and the 18th centuries, changes allies and foes constantly between the Sinnar Sultanate as well as the Ethiopian kingdoms. Meanwhile, even after the collapse of the Adal Sultanate’s holy war, the Ottoman’s commitment on the destiny of Ethiopian Muslim remained unchanged.   Keywords: Ottoman, Muslim community, Sinnar Sultanate, Ethiopia   Setelah menguasai Mesir pada 1517M, hubungan antara ‘Uthmaniyyah dan komuniti Muslim timur laut Afrika mula terjalin. Pada 1555M, eyalet Habesha telah diasaskan untuk melindungi Dua Kota Suci umat Islam serta komuniti Muslim di persisiran pantai Laut Merah terutamanya di timur laut Afrika. Selain itu, penubuhan eyalet Habesha juga bertujuan mengukuhkan kedudukan politik dan penguasaan perdagangan ‘Uthmaniyyah ke atas rantau tersebut. Walau bagaimanapun, tindakan ‘Uthmaniyyah itu dilihat sebagai sebuah provokasi kepada Bani Funj yang menguasai kesultanan Sinnar di Nubia. Keadaan ini telah membawa kepada perseteruan lebih daripada dua abad. Objektif artikel ini adalah untuk mengenal pasti hubungan dinamik ‘Uthmaniyyah dengan komuniti Muslim di timur laut Afrika terutama di dua wilayah utama iaitu Nubia dan Ethiopia. Kajian kualitatif ini dijalankan melalui kaedah kepustakaan dan analisa sejarah bagi melihat persamaan, membuat perbandingan serta menghasilkan interpretasi terhadap peristiwa-peristiwa sejarah yang terkait dalam hubungan tersebut. Kajian ini mendapati bahawa sepanjang abad ke-16M hingga ke-18M, hubungan antara ‘Uthmaniyyah dan kesultanan Sinnar serta kerajaan Ethiopia menjadikan status lawan dan kawan sering kali berubah. Manakala, komitmen ‘Uthmaniyyah terhadap nasib Muslim Ethiopia tidak berubah walaupun setelah kekalahan gerakan jihad kesultanan ‘Adal.   Kata kunci: Uthmaniyyah, Komuniti Muslim, Kesultanan Sinnar, Ethiopia

Prospects for global jihadism in Southeast Asia

2021 ◽  
pp. 46
Author(s):  
Natalia A. Zherlitsyna
Keyword(s):  
Southeast Asia ◽  
Local Population ◽  
Political Islam ◽  
The Philippines ◽  
Main Pole ◽  
The World ◽  
Secular Power ◽  
The Relationship ◽  
Islamist Movement ◽  
Islamist Movements

The article examines the relationship between local and global radical Islamist movements in the countries of Southeast Asia: Indonesia, Malaysia and the Philippines. The author set out to determine the reasons for the attractiveness of the rhetoric of modern global jihadist movements for the local population in remote regions of the world.  The study showed that the ideology of jihadism is based on a return to identity, the main pole of which is religion. After examining the origins of radical Islamist movements in Indonesia, Malaysia, and the Philippines, the author concluded that the Afghan War was the impetus for their development. The purpose of this study is to find common and distinctive characteristics of the situation with Islamist radicalism in each of the countries of the region.  Analyzing the situation in Indonesia, the author concludes that the priority for local groups is local goals, and the issue of armed jihad has split the Indonesian Islamist movement into a moderate and radical wing associated with Al-Qaeda and ISIS. The article traces the evolution of secular power in Malaysia to the institutionalization of political Islam, starting in the 1970s.  The author argues that the grows of the Islamization in Malaysia led to the fact that the modern religious and ethnic discourse of the country as a whole was prepared for the perception of the ideology of radicals when ISIS appeared in the region. The author found that the jihadist movements in the Philippines are motivated by the separatist conflict, they pursue local goals and use the rhetoric of global jihad to stimulate the struggle and intimidate opponents.

Sign in / Sign up

Export Citation Format

Share Document