scholarly journals KEBANGKITAN ISLAM MINANGKABAU

2020 ◽  
Vol 24 (2) ◽  
pp. 148-165
Author(s):  
Ihsan Sanusi
Keyword(s):  
Cultural Identity ◽  
Political Identity ◽  
Middle Eastern ◽  
Early 20Th Century ◽  
Old People ◽  
Islamic Revival ◽  
Psychological Conditions ◽  
Continuity And Change ◽  
The Awakening ◽  
Library Research

This article will discuss the Islamic revival in the perspective of the conflict anotomy and the unchanging political identity of Minangkabau. The study is based on the fact that continuity and change in the transformation and model of Islamization of the Minangkabau society until the early 20th century - are never separated from conflict. He is still driven and controlled by the scholars. In realizing the mission of Islamization itself, in certain matters it has remained relatively influenced by Middle Eastern intellectual thinkers. Ulama are polarized to two poles; the first pole, those who maintain various traditions in society in order to maintain the establishment, namely the Old People. The second pole is the ulama who want to make changes to what already exists and applies in society, to something they consider and believe to be true, namely the Youth. To analyze this, the research method used in this study is library research, using content analysis. By using a variety of literature (literature), in the form of books, notes, and research reports from previous studies, this study will describe in more detail about the themes discussed. In this study, the anatomy of conflict in the Islamic revivalis in the Minangkabau society is seen from three main elements: conflict structure, conflict actors, and conflict dynamics. The Islamic revival of Minangkabau that has occurred in its long history can be divided into two categories, revival in the form of purity (reformism) and the awakening of Islam in the form of renewal (modernization). The conflict in the Islamic revival within the framework of Minangkabau cultural identity is based on the socio-psychological conditions in which the Minangkabau people are always in turmoil because in it the philosophical teachings are "alam takambang menjadi guru", basabab bakarono, bakarano bakajadian.”

Akulturasi Budaya pada Ornamen Eksterior Masjid Agung Jawa Tengah: Analisis Semiotik

Metahumaniora ◽  
2017 ◽  
Vol 7 (2) ◽  
pp. 40
Author(s):  
Panji Maulani
Keyword(s):  
Middle East ◽  
Middle Eastern ◽  
Field Research ◽  
Research Process ◽  
Analytic Method ◽  
Important Thing ◽  
Eastern Culture ◽  
Observational Measures ◽  
Central Java ◽  
Library Research

ABSTRAKProses penelitian ini dilakukan dengan melakukan penelitian lapangan danpenelitian kepustakaan. Analisis mendalam terkait akulturasi budaya pada arsitektur MasjidAgung Jawa Tengah didapat melalui penggunaan metode deskriptif-analitik dengan langkahlangkahobservatif. Langkah-langkah tersebut disesuaikan dengan sumber terkait, sehinggadata pada objek penelitian dapat dideskripsikan serta dianalisis dengan pendekatan budayadan arsitektur. Penelitian ini menjadi penting untuk dilakukan karena Masjid Agung JawaTengah memiliki ornamen eksterior yang sangat khas, berbeda dengan ornamen masjidraya-masjid raya lain di Indonesia, yang umumnya memiliki ornamen eksterior yang hanyaberakulturasi dengan budaya Timur Tengah. Pada Masjid Agung Jawa Tengah kita dapatmerasakan suasana seperti di masjid Nabawi dan suasana Colloseum di zaman Romawi.Terdapat 6 buah payung hidrolik seperti di masjid Nabawi dan gerbang Al-Qanathir yangmenyerupai Colloseum pada pelataran masjid akibat pembangunan Masjid Agung JawaTengah menggunakan paduan tiga unsur budaya: Jawa, Timur Tengah, dan Romawi.Kata kunci: akulturasi, ornamen, masjid agung, Jawa TengahABTRACTThe research process was conducted by field research and library research. Depthanalysis related to acculturation on the architecture of the Central Java Great Mosque obtainedusing descriptive-analytic method with observational measures. The steps are adapted to thecorresponding source, so that data on the research object can be described and analyzed withcultural and architectural approach. This research becomes important thing to do because ofthe Great Mosque of Central Java has a very distinctive exterior ornament, in contrast to theother great mosques in Indonesia, whose the exterior ornament is generally only acculturatedwith Middle Eastern culture. In Central Java Great Mosque we can feel the atmosphere likeat the Nabawi Mosque and the atmosphere of the Colosseum in Roman times. There are sixpieces of hydraulic umbrella like in Nabawi Mosque and Al-Qanathir gate that resembles theColosseum in the courtyard of the mosque as the result of the construction of the Central JavaGreat Mosque using a combination of three elements of culture: Java, Middle East, and Roman.Keywords: acculturation, ornament, grand mosque, Central Java

scholarly journals ARSITEKTUR RUMAH BETANG (RADAKNG) KAMPUNG SAHAPM

2014 ◽  
Vol 6 (3) ◽  
pp. 461
Author(s):  
Poltak Johansen
Keyword(s):  
Cultural Identity ◽  
Qualitative Method ◽  
Residential Buildings ◽  
Architectural Form ◽  
Cultural Objects ◽  
Library Research ◽  
The People ◽  
The Village ◽  
At Home ◽  
Descriptive Qualitative

AbstrakArsitektur dari suatu bangsa, pada suatu masa sering berbeda-beda, baik dalam hal bentuk maupun konsep-konsep yang melandasinya. Hal ini tentu disebabkan adanya perbedaan kebudayaan dari suatu masyarakat dengan masyarakat lainnya. Setiap suku bangsa biasanya akan menunjukkan identitas budayanya melalui benda-benda budaya yang mereka buat. Demikian halnya masyarakat Dayak Kanayatn memiliki ciri tersendiri dalam bentuk arsitektur bangunan khususnya bangunan rumah tinggal. Bentuk arsitektur masyarakat Dayak Kanayat’n yang tinggal di Desa Sahapm tercermin dalam bentuk Rumah Betang atau Rumah Panjang dan hingga kini masih dijaga dan dihuni oleh masyarakat. Bentuk rumah Betang juga menunjukkan hidup kebersamaan bagi penghuninya. Dalam  Rumah panjang atau Rumah Betang mereka berinteraksi antara bilik yang satu dengan bilik yang lainnya. Tujuan penulisan untuk mendeskripsikan bentuk arsitektur Rumah Betang dan keberadaannya pada saat ini, selain itu penelitian ini juga  mendeskripsikan kehidupan masyarakat di Rumah Betang. Metode yang digunakan adalah metode deskriptif kualitatif dengan menggunakan tehnik pengamatan dan wawancara dalam menggali data di lapangan serta studi kepustakaan sebagai menggali bahan untuk menulis. AbstractThe nation has a diverse architecture, both in terms of form as well as the underlying concepts. The diversity of architecture due to differences in the culture of a society. Each tribe will usually show its cultural identity through cultural objects that they create. Similarly with Kanayatn Dayak community has its own characteristics in the architecture, especially residential buildings. Architectural form of the Dayak people who live in the village Dayak Kanayat'n reflected in the form of Rumah Betang or Rumah Panjang and is still maintained and inhabited by people. Betang shapes also showed live together or togetherness. The people who lived in Rumah Panjang interact with each other in one room to other room. The main purposes of this study is to describe the architectural form and its existence today. In addition, this study describe betang people's lives at home. The method used is descriptive-qualitative method using the techniques of observation and interviews to collect data in the field and library research.

The Articulating-Self Inside Out

2020 ◽  
pp. 73-86
Author(s):  
Somayeh Noori Shirazi
Keyword(s):  
Cultural Identity ◽  
Gender Identity ◽  
Lived Experience ◽  
Middle Eastern ◽  
The Self ◽  
Iranian Woman ◽  
Inside Out ◽  
The Way

This chapter maps the different ways with which an Iranian woman artist, Katayoun Karami, critically responds to the stereotypes about the depiction of cultural identity in the artworks of female artists with a Middle Eastern background. The key point of Karami's response is the way she applies her self–portrait to articulate the self and her subjectivity, which is analysed in this chapter by examining one of her works named the Other Side. In this installation, the artist demonstrates the construction of gender identity in today's Iran through her personal perception of veiling. Working within the frameworks of feminist and Orientalist discourses, this chapter aims to explore how Karami's lived experience as a continual activity of becoming has been formed through the experience of veiling, and what strategies are deployed by her to interrogate the presumptions about the image of the veiled body in Western and Iranian contexts.

Political Identity: A Perspective from Cultural Identity

2014 ◽  
Vol 35 (2) ◽  
pp. 155-173 ◽  
Author(s):  
Zhan Xiaomei ◽  
Wang Shimin
Keyword(s):  
Cultural Identity ◽  
Political Identity

The Awakening Giant: Continuity and Change in ICI.

ILR Review ◽  
1987 ◽  
Vol 40 (3) ◽  
pp. 459
Author(s):  
James W. Fairfield-Sonn ◽  
Andrew Pettigrew
Keyword(s):  
Continuity And Change ◽  
The Awakening

Hidden meanings: the mocambo in Recife

1999 ◽  
Vol 38 (2) ◽  
pp. 297-327 ◽  
Author(s):  
José Tavares Correia de Lira
Keyword(s):  
Cultural Identity ◽  
City Planning ◽  
Social Representations ◽  
Vernacular Architecture ◽  
Early 20Th Century ◽  
Linguistic Context ◽  
Ordinary People ◽  
The World ◽  
Characteristic Features ◽  
The City

In colonial Brazil, the Quimbundo word mocambo referred to free African settlements, commonly known as quilombos. Since the early 20th century, though, while the original sense remained confined to a purely historical and linguistic context, sanitary and social representations of urban growth vested the term with a totally different meaning. Henceforth it started to appear, not only to experts and political authorities but to ordinary people in general, as a regional equivalent of “slums”. In an old colonial city of the Nordeste like Recife, where, after the abolition of slavery, mocambos used to connote decay, the modern sense of the word helped to legitimate technical discourses on city planning and the whole idea of a housing policy. Symbol of poverty and backwardness, however, the world of mocambos, from the 1920s on, also appealed to local sensibilities in search of elements of cultural identity. As one of the most characteristic features of vernacular architecture in Brazil, the mocambo became, for a regionalist perspective, the object of anthropological, sociological and artistic imagination. This article tries to examine these contemporary, conflicting acceptations of the word in order to understand how the city came to see and to name itself over the first half of the century.

scholarly journals The Pattern of Islamic Moderate Movement in Java under Political Fluctuations in Early 20th Century

2015 ◽  
Vol 3 (2) ◽  
pp. 47-60
Author(s):  
Nostalgiawan Wahyudhi
Keyword(s):  
Urban Communities ◽  
Public Space ◽  
Rural Areas ◽  
Middle Eastern ◽  
The Political ◽  
Early 20Th Century ◽  
Dynamic Changes ◽  
Political Preferences ◽  
Ethical Policy ◽  
Colonial Government

The previous studies of Islamization in Java follow a clear distinction of Priyayi-Abangan-Santri thesis, which was gradually developed and incompatible to capture the changing of political preferences of Javanese Muslims. This paper examines what kind of patterns formed on the dynamics of the Islamization process in Java under the influence of socio-political changes. The output of this paper is to show the pattern of Islamization process in Java under the political dynamic changes of Indonesian politics in the early twentieth century. The pattern of Islamization in Java was influenced by ethical policy, the transmission of Middle East Islam, and caused by the politization of Islam by the Colonial government. The ethical policy encouraged the creation of a public space for political contestations that determined the new identity of Indonesian elite. The transmission of Middle Eastern Islam triggered the polarization of Javanese Muslims into two patterns: the modernist Muslim strengthened the pattern of Priyayi-Santri in urban communities with Islamization through modern institutions. In this, the traditionalist Muslim also developed an intellectual genealogy through Pesantren networks scattered in the rural areas created the pattern of Santri-Abangan. Meanwhile the politization of Islam by Colonial government created a benefit to the unification of Islamic institutions.

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