scholarly journals Konflik Sunni-Syi’ah di Indonesia Kontemporer: Polarisasi, Diskriminasi dan Kekerasan Agama

2021 ◽  
Vol 5 (2) ◽  
pp. 208-237
Author(s):  
M. Khusna Amal ◽  
Ahmad Fajar Shodiq
Keyword(s):  
Religious Identity ◽  
Minority Group ◽  
Religious Conflict ◽  
New Order ◽  
Main Factors ◽  
Forms Of Violence ◽  
The Village ◽  
Religious Polarization

Abstract: This study examines the conflict between Sunni groups and Syi'ah groups in post-New Order Indonesia. Many studies have revealed the problem of religious sectarianism conflict between the two. Some argue that conflict is triggered by differences in religious identity and theology. Others see economic and political aspects as the main factors triggering religious conflict and violence. Starting from the case of the Sunni-Syi'ah conflict in Jambesari Village (Bondowoso), this study finds an interesting finding that the conflict occurred due to sharpening religious polarization and contestation. At the same time, the infiltration of intolerant religious elites from outside the village also contributed to sharpening polarization, escalating tensions, and even triggering mass acts of violence that were suspected to have originated from Sunni groups over the Syi'ah minority group. Alienation, discrimination, dissolution of recitation, vandalism, and burning of houses belonging to Syi’ah elites are forms of violence both physically and psychologically due to the occurrence of this religious conflict.

The Re-emergence of the Indonesian Islamic State Groups: Their Survival and Modus Operandi

2021 ◽  
pp. 1-22
Author(s):  
Yon Machmudi
Keyword(s):  
New Order ◽  
Islamic State ◽  
Modus Operandi ◽  
West Java ◽  
Sole Purpose ◽  
South Sulawesi ◽  
Main Factors ◽  
The Republic ◽  
State Group ◽  
The Village

Abstract The Islamic State groups under the New Order in Indonesia were represented by various groups and factions, but they originated from the single movement called Darul Islam (DI) led by Kartosuwiryo in West Java. In 1949, Kartosuwiryo – the imam of Darul Islam – declared the establishment of the Indonesia Islamic State in the village of the Cisampah district of Tasikmalaya, West Java with the sole purpose of rejecting the policy of the Republic of Indonesia to withdraw their troops from West Java. DI itself operated in West Java and expanded its influences in South Sulawesi and Aceh. Even though the Darul Islam rebellion was already crushed totally by the state, many movements linked to DI are still apparent and have operated clandestinely. The groups currently associated with Darul Islam have been suspected of their involvements in terrorist activities in Indonesia. Even people who have joined the Islamic State of Iraq and Syria (ISIS) still have a connection with the Darul Islam’s past rebellion. This article tries to analyze the main factors that caused the re-emergence of Indonesian Islamic State group called Negara Islam Indonesia (NII) and how NII becomes the main entry toward terroristic activities.

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.

From Missionary Translation to Local Theological Inquiry: A Narrative History of the Lisu Bible

2019 ◽  
Vol 25 (2) ◽  
pp. 202-219
Author(s):  
Aminta Arrington
Keyword(s):  
Minority Group ◽  
Local Leadership ◽  
Bible Translation ◽  
Narrative History ◽  
History Of ◽  
Christian Practices ◽  
Village Elders ◽  
The Village ◽  
The Waves ◽  
Bible Reading

The Lisu are a largely Christian minority group in south-west China who, as an oral culture, express their faith more through a set of Christian practices done as a group and less through bible reading as individuals. Even so, the Lisu practice of Christianity specifically, and Lisu culture more generally, was profoundly impacted by the written scriptures. During the initial evangelisation of the Lisu by the China Inland Mission, missionaries created a written script for the Lisu language. Churches were constructed and organised, which led to the creation of bible schools and the work of bible translation. In the waves of government persecution after 1949, Lisu New Testaments were hidden away up in the mountains by Lisu Christians. After 1980, the Lisu reclaimed their faith by listening to the village elders tell the Old Story around the fires and reopening the churches that had been closed for twenty-two years. And they reclaimed their bible by retrieving the scriptures from the hills and copying them in the evening by the light of a torch. The Lisu bible has its own narrative history, consisting of script creating, translating, migrating, and copying by hand. At times it was largely influenced by the mission narrative, but at other times, the Lisu bible itself was the lead character in the story. Ultimately, the story of the Lisu bible reflects the Lisu Christian story of moving from missionary beginnings to local leadership and, ultimately, to local theological inquiry.

Monisme Identitas Etnik dan Reliji di Mataram Lombok Nusa Tenggara Barat

2019 ◽  
Vol 2 (1) ◽  
pp. 16-27
Author(s):  
Abdulloh Fuadi
Keyword(s):  
Identity Politics ◽  
Religious Identity ◽  
Religious Conversion ◽  
New Order ◽  
Reform Era ◽  
Self Defense ◽  
Religious Issues ◽  
Library Research ◽  
The Reformation ◽  
Religious Problems

This paper discusses the discourse about the complexity of ethnic and religious identity monism in Mataram Lombok West Nusa Tenggara; Sasak ethnic is Islam, while Balinese ethnic is Hindu. The question is then does religious conversion also include ethnic conversion? Methodologically, this paper is library research. Several notes related to this discourse are as follows: (1) Increasing conflict escalation occurs during the Reformation era. Identity politics emerge and strengthen. In several conflicts at Mataram, the ethnic and religious identity is thickening. (2) There is a complexity between democracy and diversity. Democracy demands unity, while multiculturalism emphasizes particularity. Balancing them is easy in theory but difficult in practice. (3) It must be distinguished between politics and politicization. In the case of Indonesia, ethnic and religious issues are often politicized by some people to achieve their own group goals. (4) Relying on ethnicity is a natural instinct in self-defense and affirming identity. This is not necessary to be troubled and blamed. (5) These problems are like a Pandora's box, a box full of diseases. It was the reform era that opened the box which had been closed or covered by the New Order. What happened in the Reformation Era is the emergence of various ethnic and religious problems which were not recognized during the New Order era.

PROBLEMATICS AND AFFILMATION OF KAHARINGAN RELIGION IDENTITY DURING INTEGRATION INTO HINDU DHARMA

Penamas ◽  
2020 ◽  
Vol 33 (2) ◽  
pp. 185
Author(s):  
Tiwi - Etika
Keyword(s):  
Religious Identity ◽  
Internal Conflict ◽  
Integration Theory ◽  
New Order ◽  
Religious Institutions ◽  
Religious Leaders ◽  
State Recognition ◽  
The Future ◽  
Future Challenges ◽  
Qualitative Descriptive

This article is the result of a research on the Kaharingan problematic issues of religious identity after being integrated into Hindu Dharma. During the ‘New Order’ (President Soeharto's government) Kaharingan religion was not included in one of the religions served by the state. The issue of state recognition and the ease of obtaining civil services for Kaharingan adherents are strong reasons for Kaharingan religious leaders to integrate Kaharingan as part of Hinduism. The research raises the issues: (1) how is the process of integrating Kaharingan religion into Hindu Dharma? (2) what are the implications of such integration? and, (3) how is the existence of Kaharingan religious identity as the original ‘Dayak tribe religion’ after integration into Hindu Dharma in the future? This study aims to portray the existence of Kaharingan religion during integration into Hindu Dharma. This type of research is qualitative-descriptive with the method of collecting data through observation and interviews with religious leaders and administrators of religious institutions namely the Hindu Kaharingan Grand Council (MB-AHK), as well as an analysis of documents related to the object of research. Theories used in this research are integration theory, identity theory and locality theory. The integration process has implications for various fields, ranging from education, social, religious, economic, political upto cultural identity. The future challenges of Kaharingan are: internal conflict, a dilemma of distortion from third parties and stigmatization as one of the Hindu Dharma sects.

Mereka yang Tidak Dibayar Tinggi: Ibuisme, Taman Kanak-kanak, dan Kampung di Indramayu

2018 ◽  
Vol 3 (2) ◽  
pp. 121
Author(s):  
Mochammad Arief Wicaksono
Keyword(s):  
Kindergarten Teachers ◽  
New Order ◽  
The Family ◽  
Role Of Women ◽  
Community Pressure ◽  
The Village ◽  
Depth Interviews ◽  
The Ideal

The ideology of state-ibuism has always been interwoven with how the New Order regime until nowadays government constructing the “ideal” role of women in the family and community through the PKK (Pembinaan Kesejahteraan Keluarga) organization. However, in Cangkring Village, Indramayu, the ideology of ibuism works not because of the massive government regulating the role of women through the PKK organization, but it is possible because of the structure of the kampung community itself. Through involved observations and in-depth interviews about a kindergarten in the village, a group of housewives who dedicated themselves to teaching in kindergarten were met without getting paid high. From these socio-cultural phenomenons, this paper will describe descriptively and analytically that housewives in the Cangkring village are willing to become kindergarten teachers because of their moral burden as part of the warga kampung and also from community pressure from people who want their children to be able to read and write.

THE RHETORIC OF RELIGIOUS CONFLICT IN ARNOBIUS’ADVERSVS NATIONES

2019 ◽  
Vol 69 (1) ◽  
pp. 402-416
Author(s):  
Konstantine Panegyres
Keyword(s):  
Roman Empire ◽  
Religious Identity ◽  
Religious Conflict ◽  
Religious Practices ◽  
Historical Evidence ◽  
Historical Source ◽  
Local Religion ◽  
Early Christian ◽  
Christian Writer

In this paper I discuss the ways in which the early Christian writer Arnobius of Sicca used rhetoric to shape religious identity inAduersus nationes. I raise questions about the reliability of his rhetorical work as a historical source for understanding conflict between Christians and pagans. The paper is intended as an addition to the growing literature in the following current areas of study: (i) the role of local religion and identity in the Roman Empire; (ii) the presence of pagan elements in Christian religious practices; (iii) the question of how to approach rhetorical works as historical evidence.

scholarly journals The Border-Crossing Women

2021 ◽  
Vol 4 (1) ◽  
pp. 57-77
Author(s):  
Suryaningsi Mila
Keyword(s):  
Cultural Identity ◽  
Cultural Values ◽  
Religious Identity ◽  
Border Crossing ◽  
Cultural Hybridity ◽  
Christian Women ◽  
Group Discussions ◽  
The Bible ◽  
Kinship Ties ◽  
The Village

This paper examines the application of cross-textual reading on the story of women around Moses in the Qur'an and the Bible by grassroots Muslim and Christian women in the village of Wendewa Utara, Central Sumba. Due to the involvement of women, then I apply the feminist approach to analyze the dynamics of cross-textual reading. During several focus group discussions, cross-textual reading was run smoothly because the participants are bound by kinship ties. They are also rooted in Sumbanese cultural values that reflect Marapu religious values. In other words, Muslim and Christian women are living in a context of socio-religious-cultural hybridity in which their religious identity intermingles with their cultural identity. For this reason, this paper describes a project bringing these women into another space of dialogue through cross-textual reading. In the cross-textual reading, both grassroots Muslim and Christian women are crossing their religious borders by finding resonant commonalities between the two texts, as they explore the affirmative, enriched, and irreconcilable difference as well. Cross-textual reading is a new adventure for both Muslim and Christian women in Wendewa Utara.  The participants were enthusiastic because the material readings encourage them to share their problems, joys, hopes, and dreams. By reflecting on the struggle of women around Moses, the participants are committed to supporting one another in their daily life. Accordingly, this model of reading creates a safe space for grassroots Muslim and Christian women to learn from one another for mutual enrichment.  

scholarly journals PERAN BPD DALAM MENDUKUNG PEMERINTAH DESA UNTUK MEWUJUDKAN GOOD GOVERNANCE DI DESA SUMBERKEPUH KEC.TANJUNGANOM KABUPATEN NGANJUK

2017 ◽  
Vol 2 (2) ◽  
pp. 57-73
Author(s):  
Yenik Pujowati
Keyword(s):  
Local Community ◽  
Good Governance ◽  
New Order ◽  
Seven Principles ◽  
State Apparatus ◽  
The Government ◽  
Democratic Parties ◽  
Village Government ◽  
Principle Of Proportionality ◽  
The Village

ABSTRAKSetelah peralihan rezim dari orde baru ke reformasi Negara melahirkan Undang-Undang No. 28 tahun 1999. Dalam peraturan tersebut, menjadi tujuh azas dan menjadipedoman bagi seluruh perangkat Negara untuk melaksanakan tugas. Ketujuh azastersebut meliputi azas kepastian hukum, azas tertib penyelenggaran, azas kepentinganumum, azas keterbukaan, azas proporsionality, azas prfesionalitas dan azasakuntabilitas.Otonomi daerah juga terbagi atas Pemerintahan Tingkat Provinsi,Pemerintahan Tingkat Kabupaten/Kota, dan Pemerintahan Tingkat Desa.Pemerintahan Desa dikatakan pemerintahan yang otonom karena dalam UU No. 6Tahun 2014, desa adalah kesatuan masyarakat hukum yang memiliki kewenangan untukmengurus dan mengatur kepentingan masyarakat setempat berdasarkan adat istiadatdan asal usul yang diakui oleh Negara. Dengan demikian pemerintah desa tidakbergantung sepenuhnya pada pemerintahan diatasnya dalam urusan pelaksanaanPemerintahan Desa. Desa juga memiliki kewenangan untuk menyelenggarakan pestademokrasi dan adanya pemilihan Kepala Desa dan lembaga BPD adalah wujud daridemokrasi tersebut.Kata Kunci : Good Governance, Badan pemusyawaratan Desa (BPD)AbstractAfter the transition of the regime from the new order to the reform of the State gave riseto Law no. 28 of 1999. In the regulation, it becomes the seven principles and serves asthe guidance for all State apparatus to carry out the task. The seven principles cover theprinciples of legal certainty, the principles of orderliness, the principles of publicinterest, the principles of transparency, the principle of proportionality, the principle ofprofessionalism and the principle of accountability. Regional autonomy is also dividedinto Provincial, Regency / Municipal Governance and Village Government. VillageGovernment is said to be an autonomous government because in Law no. 6 Year 2014,the village is a legal community unit which has the authority to administer and regulatethe interests of the local community based on customs and origins recognized by theState. Thus the village government does not depend entirely on the government above itin the affairs of the implementation of Village Government. Villages also have theauthority to organize democratic parties and the election of village heads and BPDinstitutions is a manifestation of the democracy.Keywords: Good Governance, Village Development Board (BPD)

scholarly journals INDEXICALITY OF RELIGIOUS IDENTITY IN YALE MSA E-COMMUNICATION

2016 ◽  
Vol 27 (3) ◽  
pp. 330
Author(s):  
Aris Munandar
Keyword(s):  
Religious Identity ◽  
Group Communication ◽  
Minority Group ◽  
New Haven ◽  
Muslim Community ◽  
Muslim Identity ◽  
Muslim Students ◽  
To Come ◽  
Linguistic Structures ◽  
E Mail

Muslims in the U.S is a minority group, thus, vulnerable to discrimation. Yale Muslim Students Association (Yale MSA) as a Muslim community on Campus provides Yale students with the opportunity to come together in a supportive Muslim environment and seeks to educate the Yale and New Haven communities about Islam (YaleMSA.org). This article discusses how Yale MSA indexes Muslim identity in its emails and webpage communication and how the indexicality shows Yale MSA as an empowered Muslim community on campus. It applies the framework for identity analysis proposed by Bucholtz and Hall (2005), especially principle (3) identities may be linguistically indexed through labels, implicatures, stances, styles, or linguistic structures and systems. The analysis of Yale MSA in-group e-mail communication (Yale [email protected]) and in out-group webpage communication (YaleMSA.org) during the 2008-2014 periods reveals that Yale MSA uses Arabic borrowings and expressions presupposing Muslim life to index’s its Muslim identity. The intensive use of Arabic borrowings in the in-group communication heightens the Islamic atmosphere and strengthens solidarity among members, while the use of Arabic borrowings in combination with English equivalent in out-group communication mitigates prejudice from different faith groups. The choice of overt labels “Muslim” and “non Muslim” rather than “Moslem” and “nonbeliever” implies Yale MSA’s freedom to speak its own voice, and advocate for equal respect among different faith groups in Yale campus and New Haven community. The confidence in speaking its own voice and asserting an equal stance demonstrates that Yale MSA is an empowered Muslim community.

Sign in / Sign up

Export Citation Format

Share Document