The advancement of communication technology has sophisticated all aspects of human lives, including Islamic dakwah (preaching) activities, for Muslim communities in Indonesia. As a result, several Islamic organizations in Indonesia try hard to match this advancement by using digital media for their dakwah to reach larger audiences and youth media-savvy generation. This article, by focusing on three Islamic organizations in Indonesia (Nahdlatul Ulama known as NU, Muhammadiyah, and Al Washliyah), addresses the question of how their dakwah activities and strategies respond to advancement of communication technology on a social media platform, YouTube. This study employs digital etnography by collecting the data from YouTube accounts affiliated to the three organizations. By using content analysis for data interpretations, this article finds that each Islamic organization has its own characteristics of virtual dakwah activities and strategies. NU focuses on the teachings of ahlussunnah wal jamaah and religious tolerance, Muhammadiyah emphasizes charity and business, while Al Washliyah aims to strengthen the faith and morals of the society. In addition, their virtual dakwah activities are also in the context of countering transnational Islamic movements that utilize social media for their dakwah.
{"title":"SHIFTING DAKWAH METHODS TO MATCH MEDIA TECHNOLOGY TRANSFORMATION","authors":"Murodi Murodi, Muhtadi Muhtadi, Kamarusdiana Kamarusdiana, Deden Mauli Darajat","doi":"10.21274/epis.2023.18.1.93-113","DOIUrl":"https://doi.org/10.21274/epis.2023.18.1.93-113","url":null,"abstract":"The advancement of communication technology has sophisticated all aspects of human lives, including Islamic dakwah (preaching) activities, for Muslim communities in Indonesia. As a result, several Islamic organizations in Indonesia try hard to match this advancement by using digital media for their dakwah to reach larger audiences and youth media-savvy generation. This article, by focusing on three Islamic organizations in Indonesia (Nahdlatul Ulama known as NU, Muhammadiyah, and Al Washliyah), addresses the question of how their dakwah activities and strategies respond to advancement of communication technology on a social media platform, YouTube. This study employs digital etnography by collecting the data from YouTube accounts affiliated to the three organizations. By using content analysis for data interpretations, this article finds that each Islamic organization has its own characteristics of virtual dakwah activities and strategies. NU focuses on the teachings of ahlussunnah wal jamaah and religious tolerance, Muhammadiyah emphasizes charity and business, while Al Washliyah aims to strengthen the faith and morals of the society. In addition, their virtual dakwah activities are also in the context of countering transnational Islamic movements that utilize social media for their dakwah.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135109957","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-16DOI: 10.21274/epis.2022.17.2.225-251
Theresia Dyah Wirastri, Stijn Cornelis Van Huis
Polygamy is a highly controversial topic and the object of serious political contestation in Indonesia. Although all major Muslim organizations consider polygamy is allowed under Islamic Law, the practice is not without stigma. In 1974 when Indonesia adopted its current Marriage Law, the Indonesian parliament decided to tie polygamy to strict conditions. This law however failed to prevent the practice of unregistered polygamous marriages. Women in unregistered polygamous marriages formally hold no rights as lawful wife in case of a divorce or death of the husband. The question is what arrangements the second, third or fourth wife in unregistered polygamous marriages have made with their husband in view of the lack of legal recognition of their rights as wife. What are the consequences of non-recognition of their marriage for these women? Does legal insecurity in practice also mean economic and social insecurity? Does the husband fulfill his obligations and responsibilities towards his wives and their families? This article aims at answering those questions by looking in-depth at a selection of three case studies, which were collected during a total of nine months of research in Jakarta in 2015 and 2016. This article is part of the socio-legal domain, combining legal analysis with anthropological approaches. The starting point of the research is a legal one: the disadvantaged legal position of women whose polygamous marriage has not been registered, but a large part of the research is based on anthropological methods. Through the experiences of these women, the paper reveals a range of personal reasons and underlying causes for unregistered Islamic polygamous marriages as well as their consequences–including legal ones. The paper depicts a great diversity in the ways husbands and wives view and organize their responsibilities within their polygamous households.
{"title":"WHO ARE THE BREADWINNERS?","authors":"Theresia Dyah Wirastri, Stijn Cornelis Van Huis","doi":"10.21274/epis.2022.17.2.225-251","DOIUrl":"https://doi.org/10.21274/epis.2022.17.2.225-251","url":null,"abstract":"Polygamy is a highly controversial topic and the object of serious political contestation in Indonesia. Although all major Muslim organizations consider polygamy is allowed under Islamic Law, the practice is not without stigma. In 1974 when Indonesia adopted its current Marriage Law, the Indonesian parliament decided to tie polygamy to strict conditions. This law however failed to prevent the practice of unregistered polygamous marriages. Women in unregistered polygamous marriages formally hold no rights as lawful wife in case of a divorce or death of the husband. The question is what arrangements the second, third or fourth wife in unregistered polygamous marriages have made with their husband in view of the lack of legal recognition of their rights as wife. What are the consequences of non-recognition of their marriage for these women? Does legal insecurity in practice also mean economic and social insecurity? Does the husband fulfill his obligations and responsibilities towards his wives and their families? This article aims at answering those questions by looking in-depth at a selection of three case studies, which were collected during a total of nine months of research in Jakarta in 2015 and 2016. This article is part of the socio-legal domain, combining legal analysis with anthropological approaches. The starting point of the research is a legal one: the disadvantaged legal position of women whose polygamous marriage has not been registered, but a large part of the research is based on anthropological methods. Through the experiences of these women, the paper reveals a range of personal reasons and underlying causes for unregistered Islamic polygamous marriages as well as their consequences–including legal ones. The paper depicts a great diversity in the ways husbands and wives view and organize their responsibilities within their polygamous households.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135553590","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-05-31DOI: 10.21274/EPIS.2021.16.01.59-82
Rizqa Ahmadi
This article discusses the politics of local Sufi group (tarekat) in Indonesia, the Shiddiqiyyah. It addresses the locality of Shiddiqiyah tarekat and its politics during New Order Indonesia and following the fall of the regime. It is argued that the Shiddiqiyah, a local tarekat with its roots in East Java and later successfully welcomes national reputation, is an example of a tarekat that utilizes nationalistic slogan to expand its influence as well as to protect the tarekat from heretic accusation. Through a series of intensive fieldwork, the article argues that the Shiddiqiyyah has successfully maintained ideological patronage to the New Order Indonesia through nationalistic slogan which has been a core value of the group. The doctrine of nationalism has been translated in Sufi and Javanese idioms and become fundamental doctrine of the Shiddiqiyyah. [Artikel ini mengkaji tentang dimensi politik dalam salah satu kelompok tarekat lokal bernama Shiddiqiyyah. Secara spesifik, studi ini fokus pada era Orde Baru dan pasca ketumbangannya sebagai bagian penting bahwa Tarekat Shiddiqiyyah mampu menunjukkan eksistensi di tengah rezim yang sensitif dan represif. Dapat dikatakan bahwa Tarekat Shiddiqiyah—yang berakar di Jawa Timur dan kemudian mendapatkan reputasi nasional itu—adalah contoh tarekat yang berhasil memanfaatkan slogan nasionalisme sebagai DOI: 10.21274/epis.2021.16.1.59-82
{"title":"THE POLITICS OF A LOCAL SUFISM IN CONTEMPORARY INDONESIA","authors":"Rizqa Ahmadi","doi":"10.21274/EPIS.2021.16.01.59-82","DOIUrl":"https://doi.org/10.21274/EPIS.2021.16.01.59-82","url":null,"abstract":"This article discusses the politics of local Sufi group (tarekat) in Indonesia, the Shiddiqiyyah. It addresses the locality of Shiddiqiyah tarekat and its politics during New Order Indonesia and following the fall of the regime. It is argued that the Shiddiqiyah, a local tarekat with its roots in East Java and later successfully welcomes national reputation, is an example of a tarekat that utilizes nationalistic slogan to expand its influence as well as to protect the tarekat from heretic accusation. Through a series of intensive fieldwork, the article argues that the Shiddiqiyyah has successfully maintained ideological patronage to the New Order Indonesia through nationalistic slogan which has been a core value of the group. The doctrine of nationalism has been translated in Sufi and Javanese idioms and become fundamental doctrine of the Shiddiqiyyah. [Artikel ini mengkaji tentang dimensi politik dalam salah satu kelompok tarekat lokal bernama Shiddiqiyyah. Secara spesifik, studi ini fokus pada era Orde Baru dan pasca ketumbangannya sebagai bagian penting bahwa Tarekat Shiddiqiyyah mampu menunjukkan eksistensi di tengah rezim yang sensitif dan represif. Dapat dikatakan bahwa Tarekat Shiddiqiyah—yang berakar di Jawa Timur dan kemudian mendapatkan reputasi nasional itu—adalah contoh tarekat yang berhasil memanfaatkan slogan nasionalisme sebagai DOI: 10.21274/epis.2021.16.1.59-82","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"16 1","pages":"59-82"},"PeriodicalIF":0.0,"publicationDate":"2021-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48396955","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-05-03DOI: 10.21274/EPIS.2021.16.01.31-58
Asfa Widiyanto
Throughout Islamic history, we observe enmity and conflicts between Sunnism and Shiism, nonetheless there has been also reconciliation between these sects. This article examines the opportunities and challenges of Sunni-Shia convergence in Indonesia. Such a picture will reveal a better understanding of the features of Sunni-Shia convergence in the country and their relationship with the notion of ‘Indonesian Islam’. The hostility between Shiism and Sunnism in Indonesia is triggered by misunderstandings between these sects, politicisation of Shiism, as well as geopolitical tensions in the Middle East. These constitute the challenges of Sunni-Shia convergence. One may also observe the ventures of Sunni-Shia convergence which have been undertaken by the scholars of the Nahdlatul Ulama (NU) and Muhammadiyah, and other Islamic civil society organisations. Grounding on these enterprises and the enduring elaboration of ‘Indonesian Islam’, the opportunities of and the prospects for Sunni-Shia rapprochement in the country are envisaged.
{"title":"RAPPROCHEMENT BETWEEN SUNNISM AND SHIISM IN INDONESIA:","authors":"Asfa Widiyanto","doi":"10.21274/EPIS.2021.16.01.31-58","DOIUrl":"https://doi.org/10.21274/EPIS.2021.16.01.31-58","url":null,"abstract":"Throughout Islamic history, we observe enmity and conflicts between Sunnism and Shiism, nonetheless there has been also reconciliation between these sects. This article examines the opportunities and challenges of Sunni-Shia convergence in Indonesia. Such a picture will reveal a better understanding of the features of Sunni-Shia convergence in the country and their relationship with the notion of ‘Indonesian Islam’. The hostility between Shiism and Sunnism in Indonesia is triggered by misunderstandings between these sects, politicisation of Shiism, as well as geopolitical tensions in the Middle East. These constitute the challenges of Sunni-Shia convergence. One may also observe the ventures of Sunni-Shia convergence which have been undertaken by the scholars of the Nahdlatul Ulama (NU) and Muhammadiyah, and other Islamic civil society organisations. Grounding on these enterprises and the enduring elaboration of ‘Indonesian Islam’, the opportunities of and the prospects for Sunni-Shia rapprochement in the country are envisaged.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"16 1","pages":"31-58"},"PeriodicalIF":0.0,"publicationDate":"2021-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47608051","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-15DOI: 10.21274/EPIS.2021.16.01.15-29
E. Hardi
Since the last two decades, charity movements have been flourishing in Indonesian Islamic landscape. These organisations are involving not only state sponsored organizations, but also non-government associations and professional industries. This article exclusively discusses the youth-based charity movements in two important Islamic universities in Indonesia and tries to offer a new glance of youth charity movement as to which their movement relates to the issue of identity and social welfare. The article uses a qualitative method through a systematic literature review, in-depth interview, and observation to the activities of two youth-based charity movements at two state Islamic universities in Jambi and Surabaya. This paper further argues that the spirit of philanthropic movement does not only depend on economic wealth, but also on social solidarity, Islamic principle of economic distribution, and networks among the students that have been successfully translated into both social welfare activism and humanitarian activities.
{"title":"MUSLIM YOUTH AND PHILANTROPHIC ACTIVISM","authors":"E. Hardi","doi":"10.21274/EPIS.2021.16.01.15-29","DOIUrl":"https://doi.org/10.21274/EPIS.2021.16.01.15-29","url":null,"abstract":"Since the last two decades, charity movements have been flourishing in Indonesian Islamic landscape. These organisations are involving not only state sponsored organizations, but also non-government associations and professional industries. This article exclusively discusses the youth-based charity movements in two important Islamic universities in Indonesia and tries to offer a new glance of youth charity movement as to which their movement relates to the issue of identity and social welfare. The article uses a qualitative method through a systematic literature review, in-depth interview, and observation to the activities of two youth-based charity movements at two state Islamic universities in Jambi and Surabaya. This paper further argues that the spirit of philanthropic movement does not only depend on economic wealth, but also on social solidarity, Islamic principle of economic distribution, and networks among the students that have been successfully translated into both social welfare activism and humanitarian activities.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"16 1","pages":"15-29"},"PeriodicalIF":0.0,"publicationDate":"2021-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48260952","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-01DOI: 10.21274/epis.2020.15.02.365-400
A. Ridwan
In its early periods, pesantren as a type of Islamic educational institution focused merely on religious teachings. Socio-political pressures and the need to carry out Islamic outreach have pushed kiai as pesantren leaders to negotiate their idealism according to the circumstances in different historical periods. Historical accounts from the Dutch colonial period to Indonesian independence show that kiai leadership becomes the decisive factor as well as the legitimation for pesantren to take certain actions during precarious situations. To examine the institutional development of pesantren in the post-reformation era, a recent ethnographic fieldwork has been carried out in three pesantren in Madura, Java, and Lombok. This paper discusses the development and transformation of pesantren as an institution from the Dutch Ethical Policy Period until today. It demonstrates pesantren’s involvement in anti-Western campaigns and trials of affiliation with oppositions in the colonial period. This paper shows how Islamic virtues remain the heart of pesantren education and examines how innovation in contemporary pesantren regarding pedagogies and values translated in seemingly non-religious areas is substantially based on religious values. 1 Acknowledgement: This research is fully sponsored by Lembaga Pengelola Dana Pendidikan (LPDP), Ministry of Finance of the Republic of Indonesia. DOI: 10.21274/epis.2020.15.2.365-400
在其早期，佩森特伦作为一种伊斯兰教育机构，只关注宗教教义。社会政治压力和开展伊斯兰外联的必要性促使基艾作为佩桑特伦领导人根据不同历史时期的情况谈判他们的理想主义。从荷兰殖民时期到印度尼西亚独立的历史记录表明，基艾的领导地位成为决定性因素，也是佩森特伦在不稳定的局势中采取某些行动的合法性。为了考察后改革时代比森特伦的制度发展，最近在马都拉、爪哇和龙目的三个比森特伦进行了人种学实地调查。本文论述了从荷兰伦理政策时期到今天，作为一种制度的pesantren的发展和转变。它展示了佩森特伦在殖民时期参与反西方运动和与反对派关系的审判。本文展示了伊斯兰美德如何仍然是佩森特伦教育的核心，并考察了当代佩森特伦在看似非宗教领域翻译的教学法和价值观方面的创新是如何实质上基于宗教价值观的。1鸣谢：本研究由印度尼西亚共和国财政部Lembaga Pengelola Dana Pendidikan（LPDP）全力赞助。DOI:10.21274/ep.2020.15.2.365-400
{"title":"THE DYNAMICS OF PESANTREN LEADERSHIP FROM THE DUTCH ETHICAL POLICY TO THE REFORMATION PERIODS","authors":"A. Ridwan","doi":"10.21274/epis.2020.15.02.365-400","DOIUrl":"https://doi.org/10.21274/epis.2020.15.02.365-400","url":null,"abstract":"In its early periods, pesantren as a type of Islamic educational institution focused merely on religious teachings. Socio-political pressures and the need to carry out Islamic outreach have pushed kiai as pesantren leaders to negotiate their idealism according to the circumstances in different historical periods. Historical accounts from the Dutch colonial period to Indonesian independence show that kiai leadership becomes the decisive factor as well as the legitimation for pesantren to take certain actions during precarious situations. To examine the institutional development of pesantren in the post-reformation era, a recent ethnographic fieldwork has been carried out in three pesantren in Madura, Java, and Lombok. This paper discusses the development and transformation of pesantren as an institution from the Dutch Ethical Policy Period until today. It demonstrates pesantren’s involvement in anti-Western campaigns and trials of affiliation with oppositions in the colonial period. This paper shows how Islamic virtues remain the heart of pesantren education and examines how innovation in contemporary pesantren regarding pedagogies and values translated in seemingly non-religious areas is substantially based on religious values. 1 Acknowledgement: This research is fully sponsored by Lembaga Pengelola Dana Pendidikan (LPDP), Ministry of Finance of the Republic of Indonesia. DOI: 10.21274/epis.2020.15.2.365-400","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"15 1","pages":"365-400"},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44267662","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-24DOI: 10.21274/epis.2020.15.02.315-343
Jajang Jahroni
The old-centuries medical forms claimed to have been exemplified by the Prophet Muhammad, called Prophet’s medicine, have been reinvented by the contemporary Indonesian Salafis. This invention is parts of their attempts to return all aspects of life to the authoritative resources. In doing so, the Salafis use modern packaging to attract non-Salafi Muslims. As a result, Prophet’s medicine has been popular among certain Muslim groups. The presence of Prophet’s medicine, to some extent, challenges conventional medicine which is hardly affordable by the average people. This is made possible by an open political climate which occurs in Indonesia over the last two decades. It eventually leads to the diversity of medicinal knowledge in the country. [Bentuk pengobatan yang telah berusia berabad-abad yang diklaim dipraktikkan oleh Nabi Muhammad, yang disebut pengobatan Nabi, diketemukan kembali oleh kelompok Salafi kontemporer. Penemuan ini bagian dari upaya mereka untuk mengembalikan seluruh aspek kehidupan ke sumber yang otoritatif. Walhasil, pengobatan Nabi menjadi populer di kalangan kelompok Muslim tertentu. Kehadiran pengobatan ini, dalam beberapa hal, menantang kehadiran pengobatan konvensional yang nyaris tidak terjangkau oleh masyarakat umum. Upaya ini dapat terjadi berkat keterbukaan politik yang terjadi di Indonesia beberapa dekade terakhir. Ini menimbulkan keragaman pengobatan di tanah air.]
{"title":"PROPHET’S MEDICINE AMONG THE CONTEMPORARY INDONESIAN SALAFI GROUPS","authors":"Jajang Jahroni","doi":"10.21274/epis.2020.15.02.315-343","DOIUrl":"https://doi.org/10.21274/epis.2020.15.02.315-343","url":null,"abstract":"The old-centuries medical forms claimed to have been exemplified by the Prophet Muhammad, called Prophet’s medicine, have been reinvented by the contemporary Indonesian Salafis. This invention is parts of their attempts to return all aspects of life to the authoritative resources. In doing so, the Salafis use modern packaging to attract non-Salafi Muslims. As a result, Prophet’s medicine has been popular among certain Muslim groups. The presence of Prophet’s medicine, to some extent, challenges conventional medicine which is hardly affordable by the average people. This is made possible by an open political climate which occurs in Indonesia over the last two decades. It eventually leads to the diversity of medicinal knowledge in the country. [Bentuk pengobatan yang telah berusia berabad-abad yang diklaim dipraktikkan oleh Nabi Muhammad, yang disebut pengobatan Nabi, diketemukan kembali oleh kelompok Salafi kontemporer. Penemuan ini bagian dari upaya mereka untuk mengembalikan seluruh aspek kehidupan ke sumber yang otoritatif. Walhasil, pengobatan Nabi menjadi populer di kalangan kelompok Muslim tertentu. Kehadiran pengobatan ini, dalam beberapa hal, menantang kehadiran pengobatan konvensional yang nyaris tidak terjangkau oleh masyarakat umum. Upaya ini dapat terjadi berkat keterbukaan politik yang terjadi di Indonesia beberapa dekade terakhir. Ini menimbulkan keragaman pengobatan di tanah air.]","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"15 1","pages":"315-343"},"PeriodicalIF":0.0,"publicationDate":"2020-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45354858","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-24DOI: 10.21274/epis.2020.15.02.287-314
M. Woodward
This article discusses the world’s most oppressed people, the Muslim Rohingya of Burma (Myanmar) through the lens of “state symbologies and critical juncture”. It further argues the amalgamation of Burmese-Buddhist ethnonationalism and anti-Muslim hate speech have become elements of Burma’s state symbology and components. Colonialism established conditions in which ethno-religious conflict could develop through policies that destroyed the civic religious pluralism characteristic of pre-colonial states. Burmese Buddhist ethno-religious nationalism is responsible for a series of communal conflicts and state repression because it did not recognize Muslims and other minorities as full and equal participants in the post-colonial national project. Therefore, the cycles of violence and the complexities of inter-ethnic and inter-religious relations indicate that Burmese political culture has become increasingly violent and genocidal. [Artikel ini menjelaskan mengenai minoritas Muslim di Birma (Myanmar), Muslim Rohingya, yang mengalami tekanan dan kekerasan. Artikel ini hendak meletakkan kekerasan terhadap Muslim Rohingya melalui konsep “state symbologies dan critical juncture”. Artikel ini berargumen amalgamasi 1 This paper is based on ethnographic and historical research conducted in Burma between 1980 and 2007 at the School of Oriental and African Studies, University of London supported by grants from the Social Science Research Council and the Smithsonian Institution Special Foreign Currency Fund. DOI: 10.21274/epis.2020.15.2.287-314
本文通过“国家象征和关键时刻”的视角来讨论世界上最受压迫的人民，缅甸的穆斯林罗兴亚人。它进一步认为，缅甸佛教民族主义和反穆斯林仇恨言论的融合已经成为缅甸国家象征和组成部分的元素。殖民主义通过破坏前殖民国家特有的公民-宗教多元化的政策，为种族-宗教冲突的发展创造了条件。缅甸佛教民族宗教民族主义是一系列社区冲突和国家镇压的罪魁祸首，因为它不承认穆斯林和其他少数民族是后殖民国家项目的充分和平等参与者。因此，暴力的循环以及种族间和宗教间关系的复杂性表明，缅甸的政治文化已经变得越来越暴力和种族灭绝。[这篇文章描述了缅甸穆斯林少数民族、穆斯林罗兴亚人的处境和处境。这篇文章通过“国家象征和关键时刻”来描述穆斯林罗兴雅人的处境。].Artikel ini berargumen amalgamasi 1本文基于1980年至2007年间在缅甸进行的民族志和历史研究，该研究由伦敦大学东方与非洲研究学院在社会科学研究委员会和史密森学会特别外币基金的资助下进行。DOI:10.21274/ep.2020.15.2.287-314
{"title":"ISLAM, ETHNICITY, NATIONALISM, AND THE BURMESE ROHINGYA CRISIS","authors":"M. Woodward","doi":"10.21274/epis.2020.15.02.287-314","DOIUrl":"https://doi.org/10.21274/epis.2020.15.02.287-314","url":null,"abstract":"This article discusses the world’s most oppressed people, the Muslim Rohingya of Burma (Myanmar) through the lens of “state symbologies and critical juncture”. It further argues the amalgamation of Burmese-Buddhist ethnonationalism and anti-Muslim hate speech have become elements of Burma’s state symbology and components. Colonialism established conditions in which ethno-religious conflict could develop through policies that destroyed the civic religious pluralism characteristic of pre-colonial states. Burmese Buddhist ethno-religious nationalism is responsible for a series of communal conflicts and state repression because it did not recognize Muslims and other minorities as full and equal participants in the post-colonial national project. Therefore, the cycles of violence and the complexities of inter-ethnic and inter-religious relations indicate that Burmese political culture has become increasingly violent and genocidal. [Artikel ini menjelaskan mengenai minoritas Muslim di Birma (Myanmar), Muslim Rohingya, yang mengalami tekanan dan kekerasan. Artikel ini hendak meletakkan kekerasan terhadap Muslim Rohingya melalui konsep “state symbologies dan critical juncture”. Artikel ini berargumen amalgamasi 1 This paper is based on ethnographic and historical research conducted in Burma between 1980 and 2007 at the School of Oriental and African Studies, University of London supported by grants from the Social Science Research Council and the Smithsonian Institution Special Foreign Currency Fund. DOI: 10.21274/epis.2020.15.2.287-314","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"15 1","pages":"287-314"},"PeriodicalIF":0.0,"publicationDate":"2020-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44227874","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-19DOI: 10.21274/epis.2020.15.02.221-264
J. A. Rohmana
Nawawī of Banten (1813–1897) and Haji Hasan Mustapa (1852–1930) are two important figures of Malay-Indonesian Muslim scholars (‘ulamā’) who have been widely studied. However, personal proximity of these two ‘ulamā’ seems to escape from scholarly discussion. Seen from the light of scholarly commenting (sharh) tradition, this study on the other hand attempts to show their personal proximity between the senior teacher and young student when they lived in Mecca in the late nineteenth century. The sharh tradition of these two ‘ulamā’ particularly through appear in Nawawī’s al-’Iqd al-Thamīn that aims to comment on Mustapa’s work, Al-Fath al-Mubīn, and Mustapa’s al-Lum’a al-Nūrāniyya, a response to Nawawī’s al-Shadra al-Jummāniyya. These two Arabic books (s. kitab; p. kutub) were published in Cairo, Egypt. This article further argues that the sharh tradition situates authority and reputation as the epicenter of scholarly discussion between the two ‘ulamā’ who were influential among the Jawah community. It also argues that these two Sundanese scholars contributed significantly in the transmission of Islamic learning in the early twentieth century Middle East. Their works show a scholarly reputation which delivers insights on exceptionality of Islamic and Malay archipelagic issues and serve as a global contribution of Malay-Indonesian ‘ulamā’ to the triumph of Islamic learning traditions.
nawawir of Banten(1813-1897)和Haji Hasan Mustapa(1852-1930)是马来亚-印度尼西亚穆斯林学者(' ulamā ')中的两位重要人物，他们被广泛研究。然而，这两个“乌拉姆”的个人接近似乎逃避了学术讨论。另一方面，从学术评论(sharh)传统的角度来看，本研究试图展示19世纪后期在麦加生活的高级教师和年轻学生之间的个人亲密关系。这两种“乌拉玛”的传统，尤其是通过出现在nawaw ' s al- Iqd al- tham n中，旨在评论穆斯塔帕的作品al- fath al- mub n，以及穆斯塔帕的al- lum ' a al-Nūrāniyya，这是对nawaw ' s al- shadra al-Jummāniyya的回应。这两本阿拉伯书(s. kitab;p. kutub)在埃及开罗出版。这篇文章进一步论证了sharh传统将权威和声誉置于两个在贾瓦社区中有影响力的“ulamā”之间学术讨论的中心。它还认为，这两位逊尼派学者在20世纪早期中东地区传播伊斯兰知识方面做出了重大贡献。他们的作品展现了学术声誉，对伊斯兰教和马来群岛问题的特殊性提供了见解，并作为马来-印度尼西亚“ulamā”对伊斯兰学习传统的胜利的全球贡献。
{"title":"AUTHORSHIP OF THE JAWI ‘ULAMA’ IN EGYPT","authors":"J. A. Rohmana","doi":"10.21274/epis.2020.15.02.221-264","DOIUrl":"https://doi.org/10.21274/epis.2020.15.02.221-264","url":null,"abstract":"Nawawī of Banten (1813–1897) and Haji Hasan Mustapa (1852–1930) are two important figures of Malay-Indonesian Muslim scholars (‘ulamā’) who have been widely studied. However, personal proximity of these two ‘ulamā’ seems to escape from scholarly discussion. Seen from the light of scholarly commenting (sharh) tradition, this study on the other hand attempts to show their personal proximity between the senior teacher and young student when they lived in Mecca in the late nineteenth century. The sharh tradition of these two ‘ulamā’ particularly through appear in Nawawī’s al-’Iqd al-Thamīn that aims to comment on Mustapa’s work, Al-Fath al-Mubīn, and Mustapa’s al-Lum’a al-Nūrāniyya, a response to Nawawī’s al-Shadra al-Jummāniyya. These two Arabic books (s. kitab; p. kutub) were published in Cairo, Egypt. This article further argues that the sharh tradition situates authority and reputation as the epicenter of scholarly discussion between the two ‘ulamā’ who were influential among the Jawah community. It also argues that these two Sundanese scholars contributed significantly in the transmission of Islamic learning in the early twentieth century Middle East. Their works show a scholarly reputation which delivers insights on exceptionality of Islamic and Malay archipelagic issues and serve as a global contribution of Malay-Indonesian ‘ulamā’ to the triumph of Islamic learning traditions.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"15 1","pages":"221-264"},"PeriodicalIF":0.0,"publicationDate":"2020-11-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48538156","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-23DOI: 10.21274/epis.2020.15.02.177-219
M. Bruinessen
In various cultural and religious contexts, from West Asia to Southeast Asia, we come across a number of quite similar creation myths in which a peacock, seated on a cosmic tree, plays a central part. For the Yezidis, a sect of Sufi origins that has moved away from Islam, the Peacock Angel, who is the most glorious of the angels, is the master of the created world. This belief may be related to early Muslim cosmologies involving the Muhammadan Light (Nur Muhammad), which in some narratives had the shape of a peacock and participated in creation. In a different set of myths, the peacock and the Tree of Certainty (shajarat al-yaqīn) play a role in Adam and Eve’s fall and expulsion from Paradise. The central myth of the South Indian Hindu cult of the god Murugan also involves a tree and a peacock. The myth is enacted in the annual ritual of Thaipusam, like the Nur Muhammad myth is still enacted annually in the Maulid festival of Cikoang in South Sulawesi. Images of the peacock, originating from South India, have moved across cultural and religious boundaries and have been adopted as representing the different communities’ peacock myths.
{"title":"THE PEACOCK IN SUFI COSMOLOGY AND POPULAR RELIGION","authors":"M. Bruinessen","doi":"10.21274/epis.2020.15.02.177-219","DOIUrl":"https://doi.org/10.21274/epis.2020.15.02.177-219","url":null,"abstract":"In various cultural and religious contexts, from West Asia to Southeast Asia, we come across a number of quite similar creation myths in which a peacock, seated on a cosmic tree, plays a central part. For the Yezidis, a sect of Sufi origins that has moved away from Islam, the Peacock Angel, who is the most glorious of the angels, is the master of the created world. This belief may be related to early Muslim cosmologies involving the Muhammadan Light (Nur Muhammad), which in some narratives had the shape of a peacock and participated in creation. In a different set of myths, the peacock and the Tree of Certainty (shajarat al-yaqīn) play a role in Adam and Eve’s fall and expulsion from Paradise. The central myth of the South Indian Hindu cult of the god Murugan also involves a tree and a peacock. The myth is enacted in the annual ritual of Thaipusam, like the Nur Muhammad myth is still enacted annually in the Maulid festival of Cikoang in South Sulawesi. Images of the peacock, originating from South India, have moved across cultural and religious boundaries and have been adopted as representing the different communities’ peacock myths.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"15 1","pages":"177-219"},"PeriodicalIF":0.0,"publicationDate":"2020-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43077956","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：