Pub Date : 2023-06-27DOI: 10.24260/alalbab.v12i1.2662
Moch Riza Fahmi, Asep Muhyiddin
Identity is a fluid and adaptive phenomenon that suits the needs of its users. Identity is often used as a tool by certain groups for certain purposes, for example as a form of resistance or as a means to show the existence of a group. In West Kalimantan, the Kaharingan religion reveals its existence in the Dayak identity. This paper aims to explore the existence of the Kaharingan religion in the Dayak community in West Kalimantan, especially when there is a rift between ethnic groups. The rifts between ethnic groups in West Kalimantan are commonly referred to as social conflicts that occurred around the 1990s. This paper was based on literature research data using historical and phenomenological approaches. The historical approach was used to describe the history of the Dayak ethnicity, the Kaharingan religion and the history of social conflicts between 1997 and 1999 in West Kalimantan, while the phenomenological approach is used to analyze the phenomenon of the existence of the Kaharingan religion when social conflicts occurred. The results showed that the existence of the Kaharingan religion was on the rise during the 1997-1999 social conflicts among the Dayaks. The emergence of the Kaharingan religion could be seen in the rituals, such as the Nyaru Tariu, Mangkok Merah, and Tiwah ceremonies. Despite the fact that some of the Dayaks at that time were already Catholics and Protestants, they performed the rituals of the Kaharingan religion. After the 1997-1999 social conflicts, the Kaharingan Religion was institutionally declared on May 16, 2019 in Bengkayang Regency under the name of the Indonesian Kaharingan Religious Council (MAKI) West Kalimantan.
{"title":"The Existence of Kaharingan Within Dayak Identity in West Kalimantan","authors":"Moch Riza Fahmi, Asep Muhyiddin","doi":"10.24260/alalbab.v12i1.2662","DOIUrl":"https://doi.org/10.24260/alalbab.v12i1.2662","url":null,"abstract":"Identity is a fluid and adaptive phenomenon that suits the needs of its users. Identity is often used as a tool by certain groups for certain purposes, for example as a form of resistance or as a means to show the existence of a group. In West Kalimantan, the Kaharingan religion reveals its existence in the Dayak identity. This paper aims to explore the existence of the Kaharingan religion in the Dayak community in West Kalimantan, especially when there is a rift between ethnic groups. The rifts between ethnic groups in West Kalimantan are commonly referred to as social conflicts that occurred around the 1990s. This paper was based on literature research data using historical and phenomenological approaches. The historical approach was used to describe the history of the Dayak ethnicity, the Kaharingan religion and the history of social conflicts between 1997 and 1999 in West Kalimantan, while the phenomenological approach is used to analyze the phenomenon of the existence of the Kaharingan religion when social conflicts occurred. The results showed that the existence of the Kaharingan religion was on the rise during the 1997-1999 social conflicts among the Dayaks. The emergence of the Kaharingan religion could be seen in the rituals, such as the Nyaru Tariu, Mangkok Merah, and Tiwah ceremonies. Despite the fact that some of the Dayaks at that time were already Catholics and Protestants, they performed the rituals of the Kaharingan religion. After the 1997-1999 social conflicts, the Kaharingan Religion was institutionally declared on May 16, 2019 in Bengkayang Regency under the name of the Indonesian Kaharingan Religious Council (MAKI) West Kalimantan.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43648683","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 : 2023-06-27DOI: 10.24260/alalbab.v12i1.2619
Lukmanul Hakim, Aziza Meria, Sartika Suryadinata
This paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then continued by the companions and the people after him. Classical and modern religious moderation both focus on establishing harmonious and peaceful social relations with people of different religions. However, there are some differences between modern and classical moderation, namely: First, in modern times religious moderation is focused on improving and maintaining relations between Muslims and people of other religions by providing several indicators related to this. Whereas in the classical period, this religious moderation focused on their freedom to embrace their religion without any coercion to convert to Islam. Second, in modern times the term moderation is used in the hope of being an antidote to the many conflicts, while in classical times religious moderation was practiced by the Prophet to serve as an example for the companions and subsequent people. Third, the practice of religious moderation in terms of tolerance towards people of other religions in modern times looks very tolerant by congratulating each other on the holidays of other religions, while in classical times religious moderation only centred on giving them the freedom to choose their religion and carry out their religious worship.
{"title":"Religious Moderation in Indonesian Context","authors":"Lukmanul Hakim, Aziza Meria, Sartika Suryadinata","doi":"10.24260/alalbab.v12i1.2619","DOIUrl":"https://doi.org/10.24260/alalbab.v12i1.2619","url":null,"abstract":"This paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then continued by the companions and the people after him. Classical and modern religious moderation both focus on establishing harmonious and peaceful social relations with people of different religions. However, there are some differences between modern and classical moderation, namely: First, in modern times religious moderation is focused on improving and maintaining relations between Muslims and people of other religions by providing several indicators related to this. Whereas in the classical period, this religious moderation focused on their freedom to embrace their religion without any coercion to convert to Islam. Second, in modern times the term moderation is used in the hope of being an antidote to the many conflicts, while in classical times religious moderation was practiced by the Prophet to serve as an example for the companions and subsequent people. Third, the practice of religious moderation in terms of tolerance towards people of other religions in modern times looks very tolerant by congratulating each other on the holidays of other religions, while in classical times religious moderation only centred on giving them the freedom to choose their religion and carry out their religious worship.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48174303","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 : 2023-06-22DOI: 10.24260/alalbab.v12i1.2646
Samsul Hidayat
The conception of gender for Indonesian context is understood socially, politically, culturally and even religiously biased. Gender equality, which is always regarded as respect for women, is actually a detrimental action for women themselves. This work seeks to explain the concept of gender equality in Indonesian context from the perspective of the Baha’i faith and find out the views of its followers about the role of women in gender equality. This is also to describe the principles of the teachings of the Baha’i faith in promoting the awareness of women’s equal role in Indonesia. The article is based on research that falls under the descriptive qualitative research cluster using a gender study approach. The data were collected using observation, in-depth interviews and sources from previous studies. The work suggests that the followers of the Baha’i faith view the differences between men and women only from biological factors that exist in both sexualities. Those differences are merely due to the cultures of the people so that the understanding about gender equality becomes a biased concept. This is because the people in Indonesia observe to a patriarchal ideology which considers men to be superior and versatile while women are weak and marginalized in terms of social situation. The Baha’i community believe that God create humans from the same source, namely dust, so that no humans would exalt over the others. Humans are the same and equal between men and women.
{"title":"Indonesian Baha’i Community’s Perspective on Gender Equality","authors":"Samsul Hidayat","doi":"10.24260/alalbab.v12i1.2646","DOIUrl":"https://doi.org/10.24260/alalbab.v12i1.2646","url":null,"abstract":"The conception of gender for Indonesian context is understood socially, politically, culturally and even religiously biased. Gender equality, which is always regarded as respect for women, is actually a detrimental action for women themselves. This work seeks to explain the concept of gender equality in Indonesian context from the perspective of the Baha’i faith and find out the views of its followers about the role of women in gender equality. This is also to describe the principles of the teachings of the Baha’i faith in promoting the awareness of women’s equal role in Indonesia. The article is based on research that falls under the descriptive qualitative research cluster using a gender study approach. The data were collected using observation, in-depth interviews and sources from previous studies. The work suggests that the followers of the Baha’i faith view the differences between men and women only from biological factors that exist in both sexualities. Those differences are merely due to the cultures of the people so that the understanding about gender equality becomes a biased concept. This is because the people in Indonesia observe to a patriarchal ideology which considers men to be superior and versatile while women are weak and marginalized in terms of social situation. The Baha’i community believe that God create humans from the same source, namely dust, so that no humans would exalt over the others. Humans are the same and equal between men and women.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46426686","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 : 2023-05-31DOI: 10.24260/alalbab.v12i1.2594
Ona Sastri Lumban Tobing
This article explores Umpasa and umpama of Batak Toba culture as a means of catechesim within Chatolic curches. The work uses qualitative methods with observation, interview and documentation. Descriptive analysis technique is employed based on the triangulation results of techniques and sources. The study targeted 20 adults, 3 Batak Toba cultural practitioners, and 2 priests and bishops who were on the island of Samosir Lake Toba. The work suggests that churches that live and develop today are based on tradition. Tradition is meant to include everything (such as customs, beliefs, habits, teachings, and so on) that is downwardly inhereited. One of the traditions of Batak Toba that is still preserved to this day is umpasa and umpama. This tradition is considered wise because it is used for prayers, petitioning God, and giving advices. Umpasa or umpa has always been used in the teaching of the Medan Catholic Church to the community of Batak Toba in Samosir and its surroundings and has truly become a model of church catechesis, not only by the society of Batak Toba but also as a model for catechism. The work is based on church studies within the Archdiocese of Medan.
{"title":"Umpasa and Umpama in Batak Toba Culture as A Means of Catechism in Medan Catholic Churches","authors":"Ona Sastri Lumban Tobing","doi":"10.24260/alalbab.v12i1.2594","DOIUrl":"https://doi.org/10.24260/alalbab.v12i1.2594","url":null,"abstract":"This article explores Umpasa and umpama of Batak Toba culture as a means of catechesim within Chatolic curches. The work uses qualitative methods with observation, interview and documentation. Descriptive analysis technique is employed based on the triangulation results of techniques and sources. The study targeted 20 adults, 3 Batak Toba cultural practitioners, and 2 priests and bishops who were on the island of Samosir Lake Toba. The work suggests that churches that live and develop today are based on tradition. Tradition is meant to include everything (such as customs, beliefs, habits, teachings, and so on) that is downwardly inhereited. One of the traditions of Batak Toba that is still preserved to this day is umpasa and umpama. This tradition is considered wise because it is used for prayers, petitioning God, and giving advices. Umpasa or umpa has always been used in the teaching of the Medan Catholic Church to the community of Batak Toba in Samosir and its surroundings and has truly become a model of church catechesis, not only by the society of Batak Toba but also as a model for catechism. The work is based on church studies within the Archdiocese of Medan.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45804320","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 : 2023-05-31DOI: 10.24260/alalbab.v12i1.2419
Suhardiman Suhardiman, Eka Hendry Ar., M. Nizar
The work cuptures the rise of terrorist movements involving families. The studies of family involvement in acts of terrorism in Indonesia have not much been done. The work is based on research conducted in Kampung Beting of Pontianak City, which is stigmatized as a drug trafficking village. It explores family parenting patterns and family responses to live problems especially on community literacy about religious radicalism. The findings include, first, the pattern of instilling religious values in families is relatively vulnerable. Family parentings have shown physical resilience, social resilience and psychological resilience. The work finds the important roles of parents in instilling religious values and building communication with their children and the ability of families to solve problems they face. Education has been found very important within the community. Second, with regard to the existing conditions, people choose to “make peace” with the reality. The attitude of the people is split from pessimistic, pragmatic and optimistic. Third, public literacy about religious radicalism is quite good among ordinary people and religious and community leaders. Being radical in society’s point of view is an act of violence, while adhering to religious principles is considered not being radical. Defending the honor of religion is a matter of principle, thus encouraging them to fight. Fourth, four factors fortifying the community include the open and straightforward attitude of the community, the community involvement into the city security network, the high community mechanical solidarity and the effective role of religious leaders in fostering society.
{"title":"Kampung Beting: Family Resilience Against Religious Radicalism","authors":"Suhardiman Suhardiman, Eka Hendry Ar., M. Nizar","doi":"10.24260/alalbab.v12i1.2419","DOIUrl":"https://doi.org/10.24260/alalbab.v12i1.2419","url":null,"abstract":"The work cuptures the rise of terrorist movements involving families. The studies of family involvement in acts of terrorism in Indonesia have not much been done. The work is based on research conducted in Kampung Beting of Pontianak City, which is stigmatized as a drug trafficking village. It explores family parenting patterns and family responses to live problems especially on community literacy about religious radicalism. The findings include, first, the pattern of instilling religious values in families is relatively vulnerable. Family parentings have shown physical resilience, social resilience and psychological resilience. The work finds the important roles of parents in instilling religious values and building communication with their children and the ability of families to solve problems they face. Education has been found very important within the community. Second, with regard to the existing conditions, people choose to “make peace” with the reality. The attitude of the people is split from pessimistic, pragmatic and optimistic. Third, public literacy about religious radicalism is quite good among ordinary people and religious and community leaders. Being radical in society’s point of view is an act of violence, while adhering to religious principles is considered not being radical. Defending the honor of religion is a matter of principle, thus encouraging them to fight. Fourth, four factors fortifying the community include the open and straightforward attitude of the community, the community involvement into the city security network, the high community mechanical solidarity and the effective role of religious leaders in fostering society.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47748076","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 : 2023-05-23DOI: 10.24260/alalbab.v12i1.2614
Muhammad Torik, Muhammad Abdillah Asmara, Fenti Febriani
This paper seeks to shed light on how tariqas [school or order of Sufism] play an important role in the socio-religious life of Indonesian society. Furthermore, this paper intends to explore research gaps from previous research by looking at how conflict and social integration among tariqas are in the reality of religious communities. In addition, this paper also aims to explain the causative and supporting factors originating from the tariqa structural institutions and the tariqa interests in social integration among the tariqa. Based on the collected data which were analyzed using a qualitative approach, this article found that the tariqas have become the main agent in maintaining social integration among the tariqa practitioners and minimizing the gaps of conflict between the existing tariqas. However, at the same time, a tariqa needs legitimacy from its followers so that it creates space for conflicts of interest among the tariqa practitioners, especially in the fields of economics, politics, as well as among their followers. This paper is based on research conducted using in-depth library research aimed to find out how conflict and social integration occur in society.
{"title":"Tariqa in Indonesia: Social Integration of Religious Adherents","authors":"Muhammad Torik, Muhammad Abdillah Asmara, Fenti Febriani","doi":"10.24260/alalbab.v12i1.2614","DOIUrl":"https://doi.org/10.24260/alalbab.v12i1.2614","url":null,"abstract":"This paper seeks to shed light on how tariqas [school or order of Sufism] play an important role in the socio-religious life of Indonesian society. Furthermore, this paper intends to explore research gaps from previous research by looking at how conflict and social integration among tariqas are in the reality of religious communities. In addition, this paper also aims to explain the causative and supporting factors originating from the tariqa structural institutions and the tariqa interests in social integration among the tariqa. Based on the collected data which were analyzed using a qualitative approach, this article found that the tariqas have become the main agent in maintaining social integration among the tariqa practitioners and minimizing the gaps of conflict between the existing tariqas. However, at the same time, a tariqa needs legitimacy from its followers so that it creates space for conflicts of interest among the tariqa practitioners, especially in the fields of economics, politics, as well as among their followers. This paper is based on research conducted using in-depth library research aimed to find out how conflict and social integration occur in society.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-05-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46646286","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 : 2023-05-23DOI: 10.24260/alalbab.v12i1.2618
Yusdiana Yusdiana, Hariansyah Hariansyah, Dedi Firmansyah, Dini Presti Billia
This article explores the variants of tradition in seeking recovery within a group of religious community in the upstream Kapuas in Borneo island. It is presented using indigenous psychology, narrative analysis and psycho-anthropology. The data were collected using the techniques of in-depth interviews, psycho-anthropological observations, narrative interpretation and documentation. This work finds that the use of Quranic verses and dhikr as well as religious symbols are are very prominent. The people of the upstream Kapuas river interpret and leave a legacy for traditional healing, beginning with an "agreement", reciting a prayer, enhancing, testing to form and hardening. Passing occurs in a closed, difficult and secret process. The preservation of traditional healing is due to very important facts; that it is low cost, being located far from modern health facilities and short time between risk of death and health resources. In addition, the traditional healers are always ready, providing fast treatment, guaranteed recovery from certain types of diseases. This article suggests that the Sufistic-style traditional healing is profound within the tradition.
{"title":"Berobat Kampung: Religion and Traditional Knowledge of Seeking Recovery in Borneo","authors":"Yusdiana Yusdiana, Hariansyah Hariansyah, Dedi Firmansyah, Dini Presti Billia","doi":"10.24260/alalbab.v12i1.2618","DOIUrl":"https://doi.org/10.24260/alalbab.v12i1.2618","url":null,"abstract":"This article explores the variants of tradition in seeking recovery within a group of religious community in the upstream Kapuas in Borneo island. It is presented using indigenous psychology, narrative analysis and psycho-anthropology. The data were collected using the techniques of in-depth interviews, psycho-anthropological observations, narrative interpretation and documentation. This work finds that the use of Quranic verses and dhikr as well as religious symbols are are very prominent. The people of the upstream Kapuas river interpret and leave a legacy for traditional healing, beginning with an \"agreement\", reciting a prayer, enhancing, testing to form and hardening. Passing occurs in a closed, difficult and secret process. The preservation of traditional healing is due to very important facts; that it is low cost, being located far from modern health facilities and short time between risk of death and health resources. In addition, the traditional healers are always ready, providing fast treatment, guaranteed recovery from certain types of diseases. This article suggests that the Sufistic-style traditional healing is profound within the tradition.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-05-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46371946","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}
The recurring communal, racial conflicts in West Kalimantan have left unpleasant memories among the local community. Unfortunately, some people believe that similar events will keep happening. This article was based on field research that relied on interviews and observations involving several crucial things. This research argues that communal conflicts in West Kalimantan can be averted by empowering internal forces to maintain balance in a plural society. This article found that conflict-prone societies such as those in Batang Tarang have the capacity to build harmony through togetherness, inter-ethnic marriages, the moderate practice of Islam, fair practice of adat [customary law], and strengthening awareness of shared origins.
{"title":"Preserving Diversity: Lessons from Batang Tarang Village of West Kalimantan","authors":"Hermansyah Hermansyah, Faisal Abdullah, Mochamad Hamdan","doi":"10.24260/alalbab.v11i2.2420","DOIUrl":"https://doi.org/10.24260/alalbab.v11i2.2420","url":null,"abstract":"The recurring communal, racial conflicts in West Kalimantan have left unpleasant memories among the local community. Unfortunately, some people believe that similar events will keep happening. This article was based on field research that relied on interviews and observations involving several crucial things. This research argues that communal conflicts in West Kalimantan can be averted by empowering internal forces to maintain balance in a plural society. This article found that conflict-prone societies such as those in Batang Tarang have the capacity to build harmony through togetherness, inter-ethnic marriages, the moderate practice of Islam, fair practice of adat [customary law], and strengthening awareness of shared origins.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45168998","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 : 2023-01-02DOI: 10.24260/alalbab.v11i2.2409
Yosep Aurelius Woi Bule, A. Sihombing
ABSTRACTThe phenomenon of wearing a face veil in Ende City has received a rather negative response from Catholics. The Catholics think that the face veil worn by Muslim women has created a social and emotional distance that disrupts the kinship system of Muslims and Catholics of the same ethnic culture. This study explores and analyzes the motivation for Muslims wearing the face veil, the reasons behind the response of Muslims and Catholics, and the negotiation efforts made by Muslims in responding to and accommodating the local culture of dressing among the Ende people. This study is qualitative research through in-depth interviews with Muslim and Catholic sources as well participant observations. This field study was conducted from July 2019 to December 2021. The data analysis process used was descriptive and interpretive. The findings of this study show that; first, the choice to wear the face veil comes from personal motivation towards piety of the faith of Muslim women. A face veil is not an expression of a suspicious radical movement and will not disrupt the kinship system as perceived by the Catholics. Second, it turns out that the response of the Catholics is due to the assumption that Muslim women who wear the face veil have left the local dress culture because they are adopting Arab culture and causing social rifts in daily life even though they are ethnically still brothers and sisters. Third, Ende Muslims combine the face veil with local clothing, the lawo-lambu, on different occasions. This combination is a negotiation process between personal autonomy towards a true Muslimah and a strategy to accommodate the beauty of the local dress, the lawo-lambu, so as not to lose their identity as Ende people who are predominantly Catholics.
{"title":"Face Veil and Lawo-Lambu: Negotiating Religious Practices Among Muslims and Catholics in Ende City","authors":"Yosep Aurelius Woi Bule, A. Sihombing","doi":"10.24260/alalbab.v11i2.2409","DOIUrl":"https://doi.org/10.24260/alalbab.v11i2.2409","url":null,"abstract":"ABSTRACTThe phenomenon of wearing a face veil in Ende City has received a rather negative response from Catholics. The Catholics think that the face veil worn by Muslim women has created a social and emotional distance that disrupts the kinship system of Muslims and Catholics of the same ethnic culture. This study explores and analyzes the motivation for Muslims wearing the face veil, the reasons behind the response of Muslims and Catholics, and the negotiation efforts made by Muslims in responding to and accommodating the local culture of dressing among the Ende people. This study is qualitative research through in-depth interviews with Muslim and Catholic sources as well participant observations. This field study was conducted from July 2019 to December 2021. The data analysis process used was descriptive and interpretive. The findings of this study show that; first, the choice to wear the face veil comes from personal motivation towards piety of the faith of Muslim women. A face veil is not an expression of a suspicious radical movement and will not disrupt the kinship system as perceived by the Catholics. Second, it turns out that the response of the Catholics is due to the assumption that Muslim women who wear the face veil have left the local dress culture because they are adopting Arab culture and causing social rifts in daily life even though they are ethnically still brothers and sisters. Third, Ende Muslims combine the face veil with local clothing, the lawo-lambu, on different occasions. This combination is a negotiation process between personal autonomy towards a true Muslimah and a strategy to accommodate the beauty of the local dress, the lawo-lambu, so as not to lose their identity as Ende people who are predominantly Catholics.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41442186","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 : 2023-01-02DOI: 10.24260/alalbab.v11i2.2424
Ade Yamin, Musa Rumbaru, N. Lestari, Mufliha Wijayati
Through in-depth research using an ethnographic method, this article seeks to show what changes are taking place in the Fakfak community regarding culture, religion, and composition. This research aims to fill the research gap from previous studies by looking at how religion has rapidly changed the structure of society (both in terms of identity and population demographics) even though they come from the same kinship in a nuclear family. This article found that religion has become society’s primary agent of change, with positive and negative connotations. However, at the same time, the community has a local knowledge called “toromit wat istery” which is used as an unbreakable bond due to clashes between religions. This unity in diversity is a fundamental value that the community must observe. As an implication, these changes in the Fakfak community serve as an example of the resilience of local values in the face of the clash of global values that must be protected and maintained as the primary source of national resilience.
通过使用民族志方法的深入研究，本文试图展示Fakfak社区在文化，宗教和组成方面正在发生的变化。这项研究旨在填补以往研究的空白，研究宗教是如何迅速改变社会结构的(在身份和人口统计方面)，即使他们来自同一个核心家庭的亲属关系。本文发现，宗教已成为社会变革的主要动因，既有积极的内涵，也有消极的内涵。然而，与此同时，该社区有一种名为“toromit wat istery”的当地知识，由于宗教之间的冲突，它被用作牢不可破的纽带。这种多样性中的统一是社会必须遵守的基本价值。作为一种暗示，Fakfak社区的这些变化是面对全球价值观冲突的地方价值观恢复力的一个例子，必须作为国家恢复力的主要来源加以保护和维护。
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