Pub Date : 2022-06-30DOI: 10.24260/alalbab.v11i1.2180
Hironimus Bandur, A. Sihombing
This article explores the power of culture as an effort to promote a harmonious, tolerant and peaceful life between Muslims and Catholics. Likang telu is a cultural concept of the people of West Flores which is the basis for Muslims and Catholics to live in harmony, tolerance and peace. This study was conducted in Manggarai, West Flores, East Nusa Tenggara Province. The work aims to explore four elements including, 1) the differences in Muslim-Catholic relations after and before the reform era; 2) the extent to which the likang telu concept affects Muslim-Catholic relations in Manggarai; 3) the reasons for the likang telu concept being ignored by the Manggarai people and 4) the implications of the fading likang telu concept in Muslim-Catholic relations in Manggarai. The sugests that before the reform era, the Muslim and Catholic communities could live side by side in harmony and peace, while after the reform, the situation changed and conflicts were inevitable. It is apparently due to fading local wisdom, namely the likang telu concept of the Manggarai people which has 3 pillars: ase-kae (brother and sister), hae beo (fellow residents), and anak wina-anak rona (husband-giver and wife-giver). The trigger factors are the emergence of religious organizations both in the Catholic Church and in Islam; preferences of people’s knowledge sources that rely on the social media; and the unresolved trauma of the Muslim-Catholic relations in the past. The disregard for local wisdom has negative implications for Muslim-Catholic relations in Manggarai. This study recommends that all elements of the Manggarai community should revive and socialize likang telu as a local cultural treasure that had been proven in the past to be able to build a bridge of interfaith relations among different Manggarai communities.
{"title":"Likang Telu: Cultural Basis for Muslim-Catholic Relations in Manggarai","authors":"Hironimus Bandur, A. Sihombing","doi":"10.24260/alalbab.v11i1.2180","DOIUrl":"https://doi.org/10.24260/alalbab.v11i1.2180","url":null,"abstract":"This article explores the power of culture as an effort to promote a harmonious, tolerant and peaceful life between Muslims and Catholics. Likang telu is a cultural concept of the people of West Flores which is the basis for Muslims and Catholics to live in harmony, tolerance and peace. This study was conducted in Manggarai, West Flores, East Nusa Tenggara Province. The work aims to explore four elements including, 1) the differences in Muslim-Catholic relations after and before the reform era; 2) the extent to which the likang telu concept affects Muslim-Catholic relations in Manggarai; 3) the reasons for the likang telu concept being ignored by the Manggarai people and 4) the implications of the fading likang telu concept in Muslim-Catholic relations in Manggarai. The sugests that before the reform era, the Muslim and Catholic communities could live side by side in harmony and peace, while after the reform, the situation changed and conflicts were inevitable. It is apparently due to fading local wisdom, namely the likang telu concept of the Manggarai people which has 3 pillars: ase-kae (brother and sister), hae beo (fellow residents), and anak wina-anak rona (husband-giver and wife-giver). The trigger factors are the emergence of religious organizations both in the Catholic Church and in Islam; preferences of people’s knowledge sources that rely on the social media; and the unresolved trauma of the Muslim-Catholic relations in the past. The disregard for local wisdom has negative implications for Muslim-Catholic relations in Manggarai. This study recommends that all elements of the Manggarai community should revive and socialize likang telu as a local cultural treasure that had been proven in the past to be able to build a bridge of interfaith relations among different Manggarai communities.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44723803","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 : 2022-06-30DOI: 10.24260/alalbab.v11i1.2168
Fatimatuzzahro Fatimatuzzahro, Gonda Yumitro
This study aims to analyze the dynamics of relations between Indonesia and Afghanistan during the reign of Joko Widodo before and after the Afghan coup by the transnational Islamic movement of the Taliban. Even though the Taliban is back in power in Afghanistan, relations between Indonesia and the Afghan government are still going well. This research is a qualitative descriptive study using the concept of multitrack diplomacy to answer the problem of this research. The method to collect data by literature study, the journals used as references are reputable journals randomly obtained from several publishers such as Taylor Francis Online and Sage. In addition, researchers also use Harzing publish or Perish. When searching for articles, the primary key used by the authors in Harzing is Indonesia Afghanistan, Indonesia-Afghanistan relations, Jokowi Afghanistan, Indonesia’s response to Afghanistan. The authors also used an open knowledge map from 2014-to 2021 to complete the data source. The authors imported the article into Mendeley in the next stage and then used Vosviewer software to determine clusters and research gaps. The authors found that Indonesia and Afghanistan have an excellent relationship, as seen by the contribution of Indonesia, which is actively involved in responding to Afghanistan’s internal conflict with the Taliban in efforts to handle Afghan refugees and the involvement of non-governmental organizations. The was also a shift in the focus of issues in Indonesia’s relations with Afghanistan. Before the Taliban coup in Afghanistan, the Indonesian government was more focused on the topic of refugees.
本研究旨在分析印度尼西亚和阿富汗之间的关系动态在佐科·维多多统治期间，前后的阿富汗政变的跨国伊斯兰运动的塔利班。尽管塔利班在阿富汗重新掌权，印尼和阿富汗政府之间的关系仍然很好。本研究是运用多轨外交的概念来回答本研究问题的定性描述性研究。采用文献研究法收集数据，参考期刊均为从Taylor Francis Online、Sage等多家出版社随机抽取的知名期刊。此外，研究人员还使用“发表或死亡”。在搜索文章时，作者在Harzing中使用的主要关键字是印度尼西亚阿富汗，印度尼西亚-阿富汗关系，Jokowi阿富汗，印度尼西亚对阿富汗的反应。作者还使用了2014- 2021年的开放知识地图来完成数据源。作者在下一阶段将文章导入Mendeley，然后使用Vosviewer软件确定集群和研究空白。作者发现，印度尼西亚和阿富汗的关系很好，这一点从印度尼西亚的贡献可以看出，印度尼西亚积极参与对阿富汗与塔利班的内部冲突作出反应，努力处理阿富汗难民问题，非政府组织也参与其中。这也是印尼与阿富汗关系问题焦点的转变。在阿富汗塔利班发动政变之前，印尼政府更关注难民问题。
{"title":"Religion and Diplomacy: The Dynamics of Indonesian-Afghanistan Relations During President Joko Widodo Government","authors":"Fatimatuzzahro Fatimatuzzahro, Gonda Yumitro","doi":"10.24260/alalbab.v11i1.2168","DOIUrl":"https://doi.org/10.24260/alalbab.v11i1.2168","url":null,"abstract":"This study aims to analyze the dynamics of relations between Indonesia and Afghanistan during the reign of Joko Widodo before and after the Afghan coup by the transnational Islamic movement of the Taliban. Even though the Taliban is back in power in Afghanistan, relations between Indonesia and the Afghan government are still going well. This research is a qualitative descriptive study using the concept of multitrack diplomacy to answer the problem of this research. The method to collect data by literature study, the journals used as references are reputable journals randomly obtained from several publishers such as Taylor Francis Online and Sage. In addition, researchers also use Harzing publish or Perish. When searching for articles, the primary key used by the authors in Harzing is Indonesia Afghanistan, Indonesia-Afghanistan relations, Jokowi Afghanistan, Indonesia’s response to Afghanistan. The authors also used an open knowledge map from 2014-to 2021 to complete the data source. The authors imported the article into Mendeley in the next stage and then used Vosviewer software to determine clusters and research gaps. The authors found that Indonesia and Afghanistan have an excellent relationship, as seen by the contribution of Indonesia, which is actively involved in responding to Afghanistan’s internal conflict with the Taliban in efforts to handle Afghan refugees and the involvement of non-governmental organizations. The was also a shift in the focus of issues in Indonesia’s relations with Afghanistan. Before the Taliban coup in Afghanistan, the Indonesian government was more focused on the topic of refugees.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45518822","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}
Catholic churches highly appreciate human customs and cultures to recognize ways for humans to express and develop their humanity. They often include elements of art and culture in liturgical symbols as a form of expressing faith in God. Many liturgical songs use ethnic songs, images and building form with certain traditional and cultural motifs. This study aims at examining the use of Catholic religious symbols by a group of Catholic Youths in West Borneo in practicing invulnerability. The practice actually experienced a mix that creates a religious syncretism and is contrary to the Catholic faith. The work focuses on the use of Catholic religious symbols in the preservation of Dayak customs in West Borneo, the view of the leadership of the Catholic Church on the use of Catholic religious symbols to preservate Dayak customs in West Borneo. This study used a qualitative method with the instruments of Interview and Questionnaire. Some people used church symbols in invulnerability rituals, especially during Dayak cultural activities, such as the cross symbol, the Rosary, statues of Jesus/Mother Mary in various sizes. In addition, they also used Catholic prayers to open with the sign of the cross, the Lord’s Prayer, the Hail Mary and the Prayer I Believe. From the church’s perspective, invulnerability knowledge is local wisdom that needs to be apreciated. However, it is contrary to the teachings of the Church and is inappropriate to the intent and purpose of their existence.
{"title":"Syncretism on Catholic Symbols in The Invulnerability Rituals in West Borneo","authors":"Arius Arifman Halawa, Lukas Ahen, Cenderato Cenderato","doi":"10.24260/alalbab.v11i1.2215","DOIUrl":"https://doi.org/10.24260/alalbab.v11i1.2215","url":null,"abstract":"Catholic churches highly appreciate human customs and cultures to recognize ways for humans to express and develop their humanity. They often include elements of art and culture in liturgical symbols as a form of expressing faith in God. Many liturgical songs use ethnic songs, images and building form with certain traditional and cultural motifs. This study aims at examining the use of Catholic religious symbols by a group of Catholic Youths in West Borneo in practicing invulnerability. The practice actually experienced a mix that creates a religious syncretism and is contrary to the Catholic faith. The work focuses on the use of Catholic religious symbols in the preservation of Dayak customs in West Borneo, the view of the leadership of the Catholic Church on the use of Catholic religious symbols to preservate Dayak customs in West Borneo. This study used a qualitative method with the instruments of Interview and Questionnaire. Some people used church symbols in invulnerability rituals, especially during Dayak cultural activities, such as the cross symbol, the Rosary, statues of Jesus/Mother Mary in various sizes. In addition, they also used Catholic prayers to open with the sign of the cross, the Lord’s Prayer, the Hail Mary and the Prayer I Believe. From the church’s perspective, invulnerability knowledge is local wisdom that needs to be apreciated. However, it is contrary to the teachings of the Church and is inappropriate to the intent and purpose of their existence.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44130116","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 : 2022-01-12DOI: 10.24260/alalbab.v10i2.2093
Kristianus Kristianus
The Dayak Shamans of Western Kalimantan of Borneo mediate between people and the Makhluk halus or invisible beings. The Makhluk halus who have their own well-defined roles, live in the sky, earth, water and other places, with similar needs as the humans, and the relations between humans and spirits in the context of traditional beliefs are inseparable. Interestingly, these beliefs are common to both Dayak Selako Shamanism and Kalimantan Islam. The Malay oral tradition has a major influence on the Dayak Selako culture in Western Kalimantan. In fact, both ethnic groups had originated historically from the same roots, but later separated by Islam and Christianity. Thus, irrespective of their affiliations to the major religions of Christianity and Islam, the Dayak Selako Shamanism and the Islamic spiritual healing practiced in Western Kalimantan follow the same oral tradition when conducting spiritual communication and shamanic healing. For the Malays, communication with the spiritual world begins with the recital of the Islamic verses, forming an essential part of the the Malay identity. Interestingly, the Dayak Selako Christians too use the same verses. We argue that the Dayak Selako Shaman is not only an intermediary between the Dayaks and their spirits, but also between the Dayak, Islam and Christianit religions. The mutual values of oral tradition in shamanism’s of the Dayak Selako and Malays have created a societal structure based on the natural cycle and life pattern.
{"title":"The Dayak Selako Shamans Oral Tradition: Intermediary Between People, Culture And Religion","authors":"Kristianus Kristianus","doi":"10.24260/alalbab.v10i2.2093","DOIUrl":"https://doi.org/10.24260/alalbab.v10i2.2093","url":null,"abstract":"The Dayak Shamans of Western Kalimantan of Borneo mediate between people and the Makhluk halus or invisible beings. The Makhluk halus who have their own well-defined roles, live in the sky, earth, water and other places, with similar needs as the humans, and the relations between humans and spirits in the context of traditional beliefs are inseparable. Interestingly, these beliefs are common to both Dayak Selako Shamanism and Kalimantan Islam. The Malay oral tradition has a major influence on the Dayak Selako culture in Western Kalimantan. In fact, both ethnic groups had originated historically from the same roots, but later separated by Islam and Christianity. Thus, irrespective of their affiliations to the major religions of Christianity and Islam, the Dayak Selako Shamanism and the Islamic spiritual healing practiced in Western Kalimantan follow the same oral tradition when conducting spiritual communication and shamanic healing. For the Malays, communication with the spiritual world begins with the recital of the Islamic verses, forming an essential part of the the Malay identity. Interestingly, the Dayak Selako Christians too use the same verses. We argue that the Dayak Selako Shaman is not only an intermediary between the Dayaks and their spirits, but also between the Dayak, Islam and Christianit religions. The mutual values of oral tradition in shamanism’s of the Dayak Selako and Malays have created a societal structure based on the natural cycle and life pattern.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-01-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42790169","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 : 2021-12-31DOI: 10.24260/alalbab.v10i2.2087
S. Hamdi, Fadli Mulyadi, F. Tondo, Ahmad Muzayyin
This article explores one of the Tablighi Jamaat (TJ) teachings self-islah that develops in its dawah practices. Self-Islah emphasizes improving oneself through a proselytization program called khuruj from one community to another, from one mosque to another. The phenomenon of TJ dawah shows a different approach and pattern where da’i play dual roles not only as subject (preachers) but also as an object (listeners) during that khuruj program. Self-islah in this context includes strengthening faith, morals, and gender awareness. The gender aspect is strong external critics of TJ religious tradition where it does not involve women in their religious activities and even avoids interacting with them. Thus, TJ members must handle all the needs while staying in the mosque for religious camps, such as washing clothes, cooking, washing dishes, and serving guests from the local and international community. The article investigates changes in gender relations within the TJ family in the post-khuruj program. This article also focuses on the economic challenges Tablighi members face when they go out of preaching (khuruj), especially those from the lower-middle class. The research findings show that most TJ members achieved self-Islah and hugely impacted the evolution of spirituality after khuruj. They also acknowledged the transformation of gender relations in the family, but on another side, facing economic crises due to prioritizing dawah activity. I used an ethnographic approach and applied a qualitative method in collecting and analyzing data for two years (2017-2018) in three research locations, Lombok, Balikpapan, and Jakarta.
{"title":"Self-Islah, Gender Relation and Socio-Economic Challenges on Tablighi Jamaat Proselytization Practices in Indonesia","authors":"S. Hamdi, Fadli Mulyadi, F. Tondo, Ahmad Muzayyin","doi":"10.24260/alalbab.v10i2.2087","DOIUrl":"https://doi.org/10.24260/alalbab.v10i2.2087","url":null,"abstract":"This article explores one of the Tablighi Jamaat (TJ) teachings self-islah that develops in its dawah practices. Self-Islah emphasizes improving oneself through a proselytization program called khuruj from one community to another, from one mosque to another. The phenomenon of TJ dawah shows a different approach and pattern where da’i play dual roles not only as subject (preachers) but also as an object (listeners) during that khuruj program. Self-islah in this context includes strengthening faith, morals, and gender awareness. The gender aspect is strong external critics of TJ religious tradition where it does not involve women in their religious activities and even avoids interacting with them. Thus, TJ members must handle all the needs while staying in the mosque for religious camps, such as washing clothes, cooking, washing dishes, and serving guests from the local and international community. The article investigates changes in gender relations within the TJ family in the post-khuruj program. This article also focuses on the economic challenges Tablighi members face when they go out of preaching (khuruj), especially those from the lower-middle class. The research findings show that most TJ members achieved self-Islah and hugely impacted the evolution of spirituality after khuruj. They also acknowledged the transformation of gender relations in the family, but on another side, facing economic crises due to prioritizing dawah activity. I used an ethnographic approach and applied a qualitative method in collecting and analyzing data for two years (2017-2018) in three research locations, Lombok, Balikpapan, and Jakarta.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43867803","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 : 2021-12-31DOI: 10.24260/alalbab.v10i2.2072
Lukmanul Hakim, S. Rijal
Theologically, the Acehnese ordain themselves as loyal followers of Sunni Islam, but there are Shi’a elements in their culture. To date, there are some traditions of expressing love for the Ahl al-Bayt (Prophet Muhammad’s family) which is one of the main characteristics of the Shi'a. This research is based on the hypothesis that several cultural practices in Aceh contain Shi’a elements. This study seeks to reveal the cultural practices of the Sunni followers in Aceh in expressing their love for the Ahl al-Bayt. This study uses a qualitative approach with a descriptive analysis method from a combination of library and field data. This study found that, historically, the acculturation process of Shi'a culture into the Sunni followers in Aceh has coincided with the process of the arrival of Islam in the Indonesian Archipelago. This is possible given the position of Aceh in the history of Islamization in the Indonesian Archipelago. This acculturation has left traces of culture inspired by Shi’a such as the tradition of Ashura porridge, Boh Husayn cake. All these traditions have been preserved because these Shi'a values contain expressions of love for the Ahl al-Bayt who also have a place in the hearts of the Sunni adherents in Aceh.
{"title":"Expression of Love for Ahl Al-Bayt in Acehnese Society","authors":"Lukmanul Hakim, S. Rijal","doi":"10.24260/alalbab.v10i2.2072","DOIUrl":"https://doi.org/10.24260/alalbab.v10i2.2072","url":null,"abstract":"Theologically, the Acehnese ordain themselves as loyal followers of Sunni Islam, but there are Shi’a elements in their culture. To date, there are some traditions of expressing love for the Ahl al-Bayt (Prophet Muhammad’s family) which is one of the main characteristics of the Shi'a. This research is based on the hypothesis that several cultural practices in Aceh contain Shi’a elements. This study seeks to reveal the cultural practices of the Sunni followers in Aceh in expressing their love for the Ahl al-Bayt. This study uses a qualitative approach with a descriptive analysis method from a combination of library and field data. This study found that, historically, the acculturation process of Shi'a culture into the Sunni followers in Aceh has coincided with the process of the arrival of Islam in the Indonesian Archipelago. This is possible given the position of Aceh in the history of Islamization in the Indonesian Archipelago. This acculturation has left traces of culture inspired by Shi’a such as the tradition of Ashura porridge, Boh Husayn cake. All these traditions have been preserved because these Shi'a values contain expressions of love for the Ahl al-Bayt who also have a place in the hearts of the Sunni adherents in Aceh.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46419643","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 : 2021-12-31DOI: 10.24260/alalbab.v10i2.2026
Femalia Valentine, Idi Warsah, Ruly Morganna, Mirzon Daheri
This study explains how the existence of Tabut is interpreted so that it becomes a tradition in the Sunni’s community. It is important to understand how this ritual is maintained in the midst of the Sunni-Shia’s conflicts which continue to occur. The present study was qualitatively conducted using a field research method. The members including the leaders of Keluarga Kerukunan Tabut (KKT) and those of Tabut Pembangunan as the community handled by the government were engaged as the participants of this study. The data collection techniques deployed interviews, observations, documentation, and literature reviews. The present study revealed that the existence of Tabut’s tradition which is claimed to be a tradition originated from Shia’s teachings is able to maintain its presence in Bengkulu. This existence survives in the middle of Bengkulu’s society that is predominantly Sunni. This tradition is capable of being a peaceful path between Sunni and Shia in Bengkulu because each of them succeeds in creating social interactions through the Tabut’s tradition as human relations and the symbol they interpret. As an implication, this study highlighted that a religious or cultural activity can be a medium of social bondage in the midst of cultural diversity. This study contributes to being a reference for those who have interests in anthropological, social, and religious fields.
{"title":"The Practice of Tabut in Bengkulu: A Shared Tradition of Sunni And Shia","authors":"Femalia Valentine, Idi Warsah, Ruly Morganna, Mirzon Daheri","doi":"10.24260/alalbab.v10i2.2026","DOIUrl":"https://doi.org/10.24260/alalbab.v10i2.2026","url":null,"abstract":"This study explains how the existence of Tabut is interpreted so that it becomes a tradition in the Sunni’s community. It is important to understand how this ritual is maintained in the midst of the Sunni-Shia’s conflicts which continue to occur. The present study was qualitatively conducted using a field research method. The members including the leaders of Keluarga Kerukunan Tabut (KKT) and those of Tabut Pembangunan as the community handled by the government were engaged as the participants of this study. The data collection techniques deployed interviews, observations, documentation, and literature reviews. The present study revealed that the existence of Tabut’s tradition which is claimed to be a tradition originated from Shia’s teachings is able to maintain its presence in Bengkulu. This existence survives in the middle of Bengkulu’s society that is predominantly Sunni. This tradition is capable of being a peaceful path between Sunni and Shia in Bengkulu because each of them succeeds in creating social interactions through the Tabut’s tradition as human relations and the symbol they interpret. As an implication, this study highlighted that a religious or cultural activity can be a medium of social bondage in the midst of cultural diversity. This study contributes to being a reference for those who have interests in anthropological, social, and religious fields.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68827849","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 : 2021-12-31DOI: 10.24260/alalbab.v10i2.2099
Hariansyah Hariansyah, A. Rosilawati
The article aims to explore culinary tradition that penetrates the public space which does not give room for tolerance because it has to deal with the rules of Islamic law. Food is perceived as being in a binary opposition: having an integration effect or being a social conflict resolution. Food is presented to the public space as a duplication of scriptural sources, a marker of tradition, an ecological balancing argument, and an indication of social shift. This paper confirms that dining tradition is proven to have an Islamic ideology. It is indicated by the ijab qabul phenomenon that accompanies the culinary tradition procession as an entity enriching the concept of fiqh among people living in coastal areas regarding the concept of food. In addition, eating and its traditions have an effect on environmental conflict resolution in the coastal areas of West Kalimantan. The traditions of food, land, houses, gatherings and reciting prayers for safety are all important ethnic characteristics in West Kalimantan. These five entities, which are perceived by the people of Kalimantan as provisions for life, have proven to be of no subjective values; they are reserved only for anyone with productive land. However, farm products in the form of food are also distributed to anyone in need. When someone has fulfilled the ber-saro'an (the invitation to eat; berontang or saprahan) in a village, they are no longer treated as “strangers”. This tradition is not only about eating but also has to do with the emergence of variants of Islamic fiqh in the coastal areas indicating psychological values.
{"title":"Religion and Psychological Values in Culinary Tradition Within Local Communities of West Kalimantan","authors":"Hariansyah Hariansyah, A. Rosilawati","doi":"10.24260/alalbab.v10i2.2099","DOIUrl":"https://doi.org/10.24260/alalbab.v10i2.2099","url":null,"abstract":"The article aims to explore culinary tradition that penetrates the public space which does not give room for tolerance because it has to deal with the rules of Islamic law. Food is perceived as being in a binary opposition: having an integration effect or being a social conflict resolution. Food is presented to the public space as a duplication of scriptural sources, a marker of tradition, an ecological balancing argument, and an indication of social shift. This paper confirms that dining tradition is proven to have an Islamic ideology. It is indicated by the ijab qabul phenomenon that accompanies the culinary tradition procession as an entity enriching the concept of fiqh among people living in coastal areas regarding the concept of food. In addition, eating and its traditions have an effect on environmental conflict resolution in the coastal areas of West Kalimantan. The traditions of food, land, houses, gatherings and reciting prayers for safety are all important ethnic characteristics in West Kalimantan. These five entities, which are perceived by the people of Kalimantan as provisions for life, have proven to be of no subjective values; they are reserved only for anyone with productive land. However, farm products in the form of food are also distributed to anyone in need. When someone has fulfilled the ber-saro'an (the invitation to eat; berontang or saprahan) in a village, they are no longer treated as “strangers”. This tradition is not only about eating but also has to do with the emergence of variants of Islamic fiqh in the coastal areas indicating psychological values.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43062079","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 : 2021-12-31DOI: 10.24260/alalbab.v10i2.1990
S. Ernas, Ismail Dp, Ismail Kilderak
This study shows that the long historical process associated with Islam in West Papua has an impact on defining a unique identity, and significantly interrelating Islam, Papuanness and Indonesianness. The data in this study were collected for three months in Fakfak of West Papua eploying methods of observation, interview and documentation. There were some key informants being the data sources consisting of religious leaders, community leaders and government employees. Two impotrant findings are found in this work. First, the presence of Islam in Papua has significantly contributed to the formation of the identity of the Fakfak community in Papua through an intense and strong acculturation process between Islam and local Papuan culture. This process has formed new inclusive and tolerant values that are reflected in the local wisdom of satu tungku tiga batu (one stove with three stones). Second, Islam and Papuanness in Fakfak appear to have certain implications on the formation of Indonesian (national) identity. Theoretically, this research shows that identity is not something fixed and natural, but a process that is constantly changing, with regard to the socio-political dynamics that affect it. That is why Papuan Muslims strive to continue to define themselves amid the construction of Papuan identity which is often defined as Christian and Melanesian.
这项研究表明，西巴布亚与伊斯兰教相关的漫长历史进程对定义一种独特的身份产生了影响，并使伊斯兰教、巴布亚人和印度尼西亚人之间产生了显著的相互联系。本研究中的数据是在西巴布亚的法克收集的，为期三个月，采用观察、访谈和文献资料的方法。一些关键的线人是由宗教领袖、社区领袖和政府雇员组成的数据来源。在这项工作中发现了两个重要的发现。首先，伊斯兰教在巴布亚的存在，通过伊斯兰教与当地巴布亚文化之间强烈的文化融合过程，极大地促进了巴布亚Fakfak社区身份的形成。这一过程形成了新的包容和宽容的价值观，这些价值观反映在当地的satu tungku tiga batu（一炉三石）智慧中。第二，Fakfak的伊斯兰教和巴布亚人似乎对印尼（民族）身份的形成有一定的影响。从理论上讲，这项研究表明，身份不是固定和自然的，而是一个不断变化的过程，与影响它的社会政治动态有关。这就是为什么巴布亚穆斯林在构建巴布亚身份的过程中努力继续定义自己，而巴布亚身份通常被定义为基督徒和美拉尼西亚人。
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Pub Date : 2021-12-31DOI: 10.24260/alalbab.v10i2.2095
Zuly Qodir, Bilveer Singh
There are in the tense of Christian-Muslim relations in Indonesia since the time of the New Order until today. The issues in Christian-Muslim relations include conversion (of faith) with marriage and celebrating Christmas. These two issues are constantly associated with religious politics in Indonesia. The issues have kept tensions to reoccur, although according to Indonesian history, Christianity and Islam had jointly driven colonialists away and participated in founding the Unitary State of the Republic of Indonesia. In addition to theological affairs, the two issues relating to the tension of Christian-Muslim relationship have also impacted political and economic affairs. This article provides description of tension between Muslims and Christians in Indonesia in the case of conversion from Islam to Christian with marriage and celebrating Christmas in Muslim communities. The work concludes that in order to reduce tension between Christian and Muslim, all efforts to conduct theologia religionum dialogs should be sought, and social justice between Christians and Muslims should be created in the country. All of this is none other than a model of religious practices that have surpassed symbols. This is called passing over religious practices with new religious experiences.
{"title":"Tension of Muslim-Christian Relations in Indonesia: The Case of Conversion and Celebrating Christmas","authors":"Zuly Qodir, Bilveer Singh","doi":"10.24260/alalbab.v10i2.2095","DOIUrl":"https://doi.org/10.24260/alalbab.v10i2.2095","url":null,"abstract":"There are in the tense of Christian-Muslim relations in Indonesia since the time of the New Order until today. The issues in Christian-Muslim relations include conversion (of faith) with marriage and celebrating Christmas. These two issues are constantly associated with religious politics in Indonesia. The issues have kept tensions to reoccur, although according to Indonesian history, Christianity and Islam had jointly driven colonialists away and participated in founding the Unitary State of the Republic of Indonesia. In addition to theological affairs, the two issues relating to the tension of Christian-Muslim relationship have also impacted political and economic affairs. This article provides description of tension between Muslims and Christians in Indonesia in the case of conversion from Islam to Christian with marriage and celebrating Christmas in Muslim communities. The work concludes that in order to reduce tension between Christian and Muslim, all efforts to conduct theologia religionum dialogs should be sought, and social justice between Christians and Muslims should be created in the country. All of this is none other than a model of religious practices that have surpassed symbols. This is called passing over religious practices with new religious experiences.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41752785","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}
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