Passive Islamophobia and cultural national construction: a critical note on art curriculum

Saifuddin Dhuhri, Hamka Hasan, Ahmad Sholeh Sakni, Iffatul Umniati Ismail
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Abstract

This study aims to explore the passive Islamophobia in the arts and culture subjects on the KTSP and K-13 curriculum of secondary schools. Employing the representation theory, this article explores the relationship between marginality and Islamophobia integrated into the fine arts curriculum. Through content analysis of 2 textbooks for grades VII and VIII, some elements of marginalization in the Islamic cultural values were found. The conception of Indonesian nationality originates from various internal solidarity and contestation between Islamism, Hinduism and secularism in resistance to imperialism. The fallacy in the narrative of the mainstream of Indonesian nationalism seen as deeply rooted in the legacy of Majapahit/Hinduism, which unwittingly calls Indonesia the new Majapahit needs to be straightened out. The construction of cultural nationalism, meanwhile, overrides Islamic culture and identity. This article indicates that the teaching of the nationality of Indonesian culture does not consider the heritage of Islamic arts and culture. The marginality and exclusion of Islamic arts and culture in the construction of Indonesian nationality through the art curriculum and art education policy shows passive Islamophobia internalized therein, instead of the existence of accommodation and respect for Islamic culture.
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被动伊斯兰恐惧症与文化民族建构:艺术课程的批判注
本研究旨在探讨中学KTSP和K-13课程中艺术和文化科目的被动伊斯兰恐惧症。本文运用表征理论,探讨融入美术课程的边缘性与伊斯兰恐惧症之间的关系。通过对七、八年级两本教材的内容分析,发现伊斯兰文化价值观中存在一些边缘化的因素。印度尼西亚民族的概念起源于伊斯兰教、印度教和世俗主义在抵抗帝国主义的各种内部团结和斗争。印尼民族主义主流叙事中的谬误,被视为深深植根于Majapahit/印度教的遗产,它不知不觉地称印尼为新的Majapahit,需要澄清。同时,文化民族主义的建构凌驾于伊斯兰文化和身份之上。本文指出,印尼文化民族性的教学没有考虑到伊斯兰艺术和文化的传承。通过艺术课程和艺术教育政策在印尼民族建设中对伊斯兰艺术文化的边缘化和排斥,显示出其中内化了被动的伊斯兰恐惧症,而不是对伊斯兰文化的包容和尊重。
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来源期刊
CiteScore
2.50
自引率
16.70%
发文量
8
审稿时长
24 weeks
期刊介绍: Indonesian Journal of Islam and Muslim Societies (IJIMS): This journal should coverage Islam both as a textual tradition with its own historical integrity and as a social reality which was dynamic and constantly changing. The journal also aims at bridging the gap between the textual and contextual approaches to Islamic Studies; and solving the dichotomy between ‘orthodox’ and ‘heterodox’ Islam. So, the journal invites the intersection of several disciplines and scholars. In other words, its contributors borrowed from a range of disciplines, including the humanities and social sciences.
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