Pub Date : 2021-12-31DOI: 10.14421/jsa.2021.152-02
A. Muttaqin, Ustadi Hamsah
One of the big questions frequently asked by Senior High School Students who were interested in studying Religious Studies is about the career opportunity of the department’s alumni. Unlike other applied sciences that have a clear path of the alumni’s career, religious studies seem to vague in providing jobs for its alumni due to its pure/basic science characteristic. This paper proposes the possibility to develop applied religious studies to answer such a question. The author traces characteristics of religious studies from a sociology of knowledge perspective and then proposes eight fields of applied religious studies, which from a sociological perspective, meets the need for the implementation of “Freedom to Learn, Independent Campus” (Merdeka Belajar- Kampus Merdeka, MBKM), a policy from Ministry of Education and Culture, the Republic of Indonesia.
{"title":"GAGASAN STUDI AGAMA TERAPAN DALAM BINGKAI KAMPUS MERDEKA: PERSPSEKTIF SOSIOLOGI PENGETAHUAN","authors":"A. Muttaqin, Ustadi Hamsah","doi":"10.14421/jsa.2021.152-02","DOIUrl":"https://doi.org/10.14421/jsa.2021.152-02","url":null,"abstract":"One of the big questions frequently asked by Senior High School Students who were interested in studying Religious Studies is about the career opportunity of the department’s alumni. Unlike other applied sciences that have a clear path of the alumni’s career, religious studies seem to vague in providing jobs for its alumni due to its pure/basic science characteristic. This paper proposes the possibility to develop applied religious studies to answer such a question. The author traces characteristics of religious studies from a sociology of knowledge perspective and then proposes eight fields of applied religious studies, which from a sociological perspective, meets the need for the implementation of “Freedom to Learn, Independent Campus” (Merdeka Belajar- Kampus Merdeka, MBKM), a policy from Ministry of Education and Culture, the Republic of Indonesia.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","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":"47719156","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: 10.14421/jsa.2021.152-04
Amila Khasanah, Naibin Naibin
In modern era, environmental issues placed with religion are being seriously discussed by academics and some elements of society who are concerned about the problem of ecological crisis, as a result of threat life. The environmentalism movement is to instill consciousness in their reactions to nature. This consciousness of being environmentally friendly is carried out by the Air Kita Mojoagung Community which focuses on the movement of utilizing rainwater. This research aims to describe the religious motivational experience Air Kita Community through the rainwater conservation movement. The study was conducted using a qualitative method with a phenomenological approach that is oriented to data from in-depth interviews, field observations, documentation and literature studies. Classified data presented descriptively analysis. Results the research indicate that although it is seen in the meaning of water capitalization, the factor of religious doctrine is strong in motivating environmental movement. This can be seen in the approach used namely rainwater sholawat festival with the strengthening of the Javanese art tradition of wayang beber and the Javanese Islamic art of gambus misri 9 stars, nadah udan in the realm of praxis which means that rainwater is a blessing and a gift, God’s presence that should not be wasted.
在当今时代，与宗教有关的环境问题正受到学术界和一些社会人士的认真讨论，他们担心由于威胁生命而导致的生态危机问题。环境保护主义运动就是要在他们对自然的反应中灌输自觉意识。这种环保意识是由Air Kita Mojoagung社区实施的，该社区专注于利用雨水的运动。本研究旨在透过雨水保育运动，描述空气北塔社区的宗教动机体验。这项研究采用了定性方法和现象学方法，以深入访谈、实地观察、文件和文献研究的数据为导向。分类数据进行描述性分析。结果研究表明，虽然在水资本化的意义上可以看到，但宗教教义因素对环境运动的激励作用很强。这可以从雨水沐浴节的做法中看出爪哇传统艺术wayang beber和爪哇伊斯兰艺术gambus misri 9 stars，在实践领域的nadah udan这意味着雨水是一种祝福和礼物，上帝的存在不应该被浪费。
{"title":"TEOLOGI LINGKUNGAN; Studi Fenomenologi Gerakan Environmentalisme Komunitas Air Kita Mojoagung","authors":"Amila Khasanah, Naibin Naibin","doi":"10.14421/jsa.2021.152-04","DOIUrl":"https://doi.org/10.14421/jsa.2021.152-04","url":null,"abstract":"In modern era, environmental issues placed with religion are being seriously discussed by academics and some elements of society who are concerned about the problem of ecological crisis, as a result of threat life. The environmentalism movement is to instill consciousness in their reactions to nature. This consciousness of being environmentally friendly is carried out by the Air Kita Mojoagung Community which focuses on the movement of utilizing rainwater. This research aims to describe the religious motivational experience Air Kita Community through the rainwater conservation movement. The study was conducted using a qualitative method with a phenomenological approach that is oriented to data from in-depth interviews, field observations, documentation and literature studies. Classified data presented descriptively analysis. Results the research indicate that although it is seen in the meaning of water capitalization, the factor of religious doctrine is strong in motivating environmental movement. This can be seen in the approach used namely rainwater sholawat festival with the strengthening of the Javanese art tradition of wayang beber and the Javanese Islamic art of gambus misri 9 stars, nadah udan in the realm of praxis which means that rainwater is a blessing and a gift, God’s presence that should not be wasted.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","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":"46185374","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: 10.14421/jsa.2021.152-08
M. N. Azca, Rani Dwi Putri
This article argues the important roles played by women either in the act of violent extremism or in its countering by focusing particularly on the issue of regeneration. Through their traditional roles as a mother and wife, women can affect, manage, or even to a certain extent shape the choice of a family either to keep or to discharge violent extremism ideology in the family circle. The study was carried out in Poso, a small town in Central Sulawesi, Eastern Indonesia, which has experienced communal conflict between Muslim and Christian communities that eventually been transformed into violent extremism acts by jihadi-terrorist actors. Through conducting fieldwork in 2019 and continuing with an ‘in-distance study’ using communication technology in 2020, the study employed a qualitative method by interviewing 30 women in Poso. Following Vigh (2006) and Sjoberg & Gentry (2011), it contends that woman as agency carries out social navigation in dealing with uncertainties and socio-political crises as the consequence of protracted violent conflict in the area. This study concludes that despite being situated in the circles of jihadism which are more dominated by masculine character, women’s agency emerges in two forms: first, in nurturing and maintaining the ideology of violent extremism through inheriting revenge narratives, choosing a school, and involving children in extremism activities. Second, some women opt to leave violent circles off in their families by disclosing the spaces for dialogue and opening reflective personal communication with their children to provide broader viewpoints and non-violence values. The article closes with a reflection on the dynamic relations between mother and children as a pivotal factor in the regeneration process of violent extremist groups based on biographic narratives of mother and children in jihadi-terrorist family.
{"title":"Perempuan dan Peran Regenerasi dalam Lingkaran Ekstremisme Kekerasan: Narasi dari Indonesia Timur","authors":"M. N. Azca, Rani Dwi Putri","doi":"10.14421/jsa.2021.152-08","DOIUrl":"https://doi.org/10.14421/jsa.2021.152-08","url":null,"abstract":"This article argues the important roles played by women either in the act of violent extremism or in its countering by focusing particularly on the issue of regeneration. Through their traditional roles as a mother and wife, women can affect, manage, or even to a certain extent shape the choice of a family either to keep or to discharge violent extremism ideology in the family circle. The study was carried out in Poso, a small town in Central Sulawesi, Eastern Indonesia, which has experienced communal conflict between Muslim and Christian communities that eventually been transformed into violent extremism acts by jihadi-terrorist actors. Through conducting fieldwork in 2019 and continuing with an ‘in-distance study’ using communication technology in 2020, the study employed a qualitative method by interviewing 30 women in Poso. Following Vigh (2006) and Sjoberg & Gentry (2011), it contends that woman as agency carries out social navigation in dealing with uncertainties and socio-political crises as the consequence of protracted violent conflict in the area. This study concludes that despite being situated in the circles of jihadism which are more dominated by masculine character, women’s agency emerges in two forms: first, in nurturing and maintaining the ideology of violent extremism through inheriting revenge narratives, choosing a school, and involving children in extremism activities. Second, some women opt to leave violent circles off in their families by disclosing the spaces for dialogue and opening reflective personal communication with their children to provide broader viewpoints and non-violence values. The article closes with a reflection on the dynamic relations between mother and children as a pivotal factor in the regeneration process of violent extremist groups based on biographic narratives of mother and children in jihadi-terrorist family. ","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","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":"43591140","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: 10.14421/jsa.2021.152-03
Alfian Qodri Azizi, M. Faiq, Thiyas Tono Taufiq
Human rights enforcement, especially in the aspect of religious freedom in Indonesia, is still unsolved. Violence involving conflicts among religious followers still occurs. It shows that the space for religious freedom is still a critical problem in this country. Indonesia is a multi-cultural country, but a narrow understanding makes plurality the root of hatred and anger. Indeed, diversity will contribute to national development, but on the other hand, it can also trigger horizontal conflicts. This article will unravel the problems that cause religious intolerance and how to overcome the mushrooming of radicalism. This article is qualitative-based research. The data were collected from the library study. The acts of violence caused by wrong religious understanding were analyzed from the Human Rights enforcement, Islamic theology, and socio-juridical viewpoints so that alternative solutions for acts of violence occurring in society, especially among Muslims, can be settled. This study finds that tolerance has its foundations in both religion and positive law in Indonesia. Therefore, any intolerance has no basis, and it will only worsen the image of Islam and make people unsympathetic to religion.
{"title":"BUILDING THE FOUNDATION OF RELIGIOUS TOLERANCE AND COUNTERING RADICALISM IDEOLOGY IN INDONESIA","authors":"Alfian Qodri Azizi, M. Faiq, Thiyas Tono Taufiq","doi":"10.14421/jsa.2021.152-03","DOIUrl":"https://doi.org/10.14421/jsa.2021.152-03","url":null,"abstract":"Human rights enforcement, especially in the aspect of religious freedom in Indonesia, is still unsolved. Violence involving conflicts among religious followers still occurs. It shows that the space for religious freedom is still a critical problem in this country. Indonesia is a multi-cultural country, but a narrow understanding makes plurality the root of hatred and anger. Indeed, diversity will contribute to national development, but on the other hand, it can also trigger horizontal conflicts. This article will unravel the problems that cause religious intolerance and how to overcome the mushrooming of radicalism. This article is qualitative-based research. The data were collected from the library study. The acts of violence caused by wrong religious understanding were analyzed from the Human Rights enforcement, Islamic theology, and socio-juridical viewpoints so that alternative solutions for acts of violence occurring in society, especially among Muslims, can be settled. This study finds that tolerance has its foundations in both religion and positive law in Indonesia. Therefore, any intolerance has no basis, and it will only worsen the image of Islam and make people unsympathetic to religion.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","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":"44686840","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: 10.14421/jsa.2021.152-07
Sitti Harnia, M. F. Isbah
There has been much progress achieved by development in all aspects of human life. However, it is the fact that many layers of the society are left behind the development progress for various reasons. In addition to government’s role, the role of non-state actors like Islamic philanthropic organisations in addressing the problem looks more significant in recent times. Previous studies have explored various aspects of Islamic philanthropic movement, especially in Indonesia. This article focuses on forms of program and mobilization strategy of resources and public participation. Data in this article was collected through a fieldwork on the philanthropic activities of Lazis Muhammadiyah in Kalasan, Sleman, DIY. This Lazismu conducted various empowerment programs, such as house rebuilding, building food stall for those who need a job, education for children through scholarship and parenting in orphanage. This study finds that creating a room of participation for the program beneficiaries and the people around them is the key for effectiveness and efficiency of a philanthropic movement. Participation can be pushed from the stage of planning, executing, and maintaining an empowerment program.The synergy between organisational missions and community solidarity makes the mobilisation of resources and public participation relatively easier.
{"title":"MOBILISASI SUMBER DAYA DAN PARTISIPASI PUBLIK DALAM GERAKAN FILANTROPI ISLAM: Studi pada LAZIS Muhammadiyah di Kecamatan Kalasan, Sleman","authors":"Sitti Harnia, M. F. Isbah","doi":"10.14421/jsa.2021.152-07","DOIUrl":"https://doi.org/10.14421/jsa.2021.152-07","url":null,"abstract":"There has been much progress achieved by development in all aspects of human life. However, it is the fact that many layers of the society are left behind the development progress for various reasons. In addition to government’s role, the role of non-state actors like Islamic philanthropic organisations in addressing the problem looks more significant in recent times. Previous studies have explored various aspects of Islamic philanthropic movement, especially in Indonesia. This article focuses on forms of program and mobilization strategy of resources and public participation. Data in this article was collected through a fieldwork on the philanthropic activities of Lazis Muhammadiyah in Kalasan, Sleman, DIY. This Lazismu conducted various empowerment programs, such as house rebuilding, building food stall for those who need a job, education for children through scholarship and parenting in orphanage. This study finds that creating a room of participation for the program beneficiaries and the people around them is the key for effectiveness and efficiency of a philanthropic movement. Participation can be pushed from the stage of planning, executing, and maintaining an empowerment program.The synergy between organisational missions and community solidarity makes the mobilisation of resources and public participation relatively easier.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","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":"43892319","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: 10.14421/jsa.2021.152-06
M. L. Hakim, I. Qurbani, Abdul Wahid
The author looks at the inverse social reality looking at Indonesia’s rankings. In fact, in 2009, Indonesia was classified as a country with full freedom. Saiful Mujani (2019) believes that the decline in freedom in Indonesia is strongly related to religious or minority intolerance. Researchers see in East Java there are still cases related to acts of tolerance. The study applies Van Der Walt’s model for religious tolerance (2014) which has seven key indicators, those (a) minimizing religious differences, (b) inclusivity, (c) exclusivity and selfishness, (d) openness to change, (e) faith and respect for others, (f) religious beliefs, and (g) recognizing the freedom of others. The data for this study was collected by conducting surveys in 38 regions in East Java. The number of survey respondents was 402 and the study found that the level of religious tolerance in East Java in 2020 was 73.9 (out of 100). This is proof that religious tolerance in East Java is categorized as “good”. The highest score is on the first indicator which is 82 and the lowest score is on the sixth indicator which is 63.4. This finding is expected to be a government policy recommendation for its development program in East Java.
作者从印尼的排名中看到了相反的社会现实。事实上，在2009年，印尼被列为完全自由的国家。Saiful Mujani(2019)认为，印度尼西亚自由程度的下降与宗教或少数民族不容忍密切相关。研究人员发现，在东爪哇仍有与容忍行为有关的病例。该研究应用了Van Der Walt的宗教宽容模型(2014)，该模型有七个关键指标，即(a)最小化宗教差异，(b)包容性，(c)排他性和自私，(d)对变化的开放，(e)信仰和尊重他人，(f)宗教信仰，以及(g)承认他人的自由。本研究的数据是通过在东爪哇38个地区进行调查收集的。接受调查的人数为402人，研究发现，2020年东爪哇的宗教宽容水平为73.9(满分100分)。这证明东爪哇的宗教容忍被归类为“良好”。第一项得分最高，为82分，第六项得分最低，为63.4分。这一发现预计将成为政府在东爪哇发展计划的政策建议。
{"title":"SOCIAL RELIGIOUS CHANGES OF EAST JAVA PEOPLE IN THE INDEX OF TOLERANCE ANALYSIS","authors":"M. L. Hakim, I. Qurbani, Abdul Wahid","doi":"10.14421/jsa.2021.152-06","DOIUrl":"https://doi.org/10.14421/jsa.2021.152-06","url":null,"abstract":"The author looks at the inverse social reality looking at Indonesia’s rankings. In fact, in 2009, Indonesia was classified as a country with full freedom. Saiful Mujani (2019) believes that the decline in freedom in Indonesia is strongly related to religious or minority intolerance. Researchers see in East Java there are still cases related to acts of tolerance. The study applies Van Der Walt’s model for religious tolerance (2014) which has seven key indicators, those (a) minimizing religious differences, (b) inclusivity, (c) exclusivity and selfishness, (d) openness to change, (e) faith and respect for others, (f) religious beliefs, and (g) recognizing the freedom of others. The data for this study was collected by conducting surveys in 38 regions in East Java. The number of survey respondents was 402 and the study found that the level of religious tolerance in East Java in 2020 was 73.9 (out of 100). This is proof that religious tolerance in East Java is categorized as “good”. The highest score is on the first indicator which is 82 and the lowest score is on the sixth indicator which is 63.4. This finding is expected to be a government policy recommendation for its development program in East Java. ","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","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":"47299393","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 : 2021-09-29DOI: 10.14421/JSA.2021.152-01
Adib Sofia
In pre-independence era until several decades after, stamps become very precious things either functionally or conceptually. At that time stamps functioned not only as the proof of payment for sending letters or documents but also as the fundraising tool or usually called charity stamps. Muhammadiyah charity stamps issued in Dutch East Indies period have become the modern Islamic philanthropic icons. Until their 80 years of existence in 2021, these stamps are still being discussed and performed in various media. Therefore, this writing is trying to reveal the meaning of stamps in several stages and in various contexts. First, in terms of denotative image, it can find the detailed description of visual and textual form of the charity stamps. Second, in terms of connotative rhetoric, it can find the meaning of stamps as (i) the confession of Dutch East Indies Government to Islamic movement; (ii) the professionalism of Islamic philanthropy; (iii) humanitarian actions from general public for general public; and (iv) a form of spirituality and social worship. Third, on the mystical stage it can find the meaning of (i) collective culture of sustainability to manage the philanthropy in organized manner and (ii) collective culture of sustainability to live religion happily. These three of meanings have answered why the existence of Muhammadiyah charity stamps is still being appreciated until today.
{"title":"RETORIKA IMAJI FILANTROPI ISLAM MODERN DALAM PRANGKO AMAL MUHAMMADIYAH","authors":"Adib Sofia","doi":"10.14421/JSA.2021.152-01","DOIUrl":"https://doi.org/10.14421/JSA.2021.152-01","url":null,"abstract":"In pre-independence era until several decades after, stamps become very precious things either functionally or conceptually. At that time stamps functioned not only as the proof of payment for sending letters or documents but also as the fundraising tool or usually called charity stamps. Muhammadiyah charity stamps issued in Dutch East Indies period have become the modern Islamic philanthropic icons. Until their 80 years of existence in 2021, these stamps are still being discussed and performed in various media. Therefore, this writing is trying to reveal the meaning of stamps in several stages and in various contexts. First, in terms of denotative image, it can find the detailed description of visual and textual form of the charity stamps. Second, in terms of connotative rhetoric, it can find the meaning of stamps as (i) the confession of Dutch East Indies Government to Islamic movement; (ii) the professionalism of Islamic philanthropy; (iii) humanitarian actions from general public for general public; and (iv) a form of spirituality and social worship. Third, on the mystical stage it can find the meaning of (i) collective culture of sustainability to manage the philanthropy in organized manner and (ii) collective culture of sustainability to live religion happily. These three of meanings have answered why the existence of Muhammadiyah charity stamps is still being appreciated until today.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42918659","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 : 2021-06-27DOI: 10.14421/JSA.2021.151-08
M. R. K. Khasri
Artikel ini mengkaji identitas umat beragam sebagai suatu konsep umum dalam diskursus sosiologi agama. Pengkajian tersebut dilakukan dengan menggunakan pendekatan teori strukturasi Anthony Giddens. Adapun elemen utama dalam teori tersebut adalah struktur penandaan (signifikasi), struktur dominasi, dan struktur legitimasi. Ketiga elemen tersebut digunakan untuk memahami proses konstruksi identitas umat beragama, mulai dari pelibatan wacana, istilah, dan konfigurasi bahasa sebagai langkah mengartikulasikan pemahaman tentang realitas sosial. Pemahaman itu kemudian merigidkan simbol-simbol keagamaan yang menjadi penanda identitas kolektif. Tahapan berikutnya yaitu tahap pembakuan identitas kolektif sebagai identitas umat beragama yang dilegitimasi oleh kuasa-kuasa yang melekat pada pelaku (agency) sehingga menjadikan identitas umat beragama menjadi baku. Ketiga struktur itu saling terhubung dalam dualitas yang meneguhkan bahwa struktur bersifat mengakomodir (enabling) bukan pengekangan (constraining), di mana menjadikan tindakan sosial menjadi mungkin.This article examines the identity of various people as a general concept in the discourse of the sociology of religion. The assessment was carried out using the Anthony Giddens structuration approach. The main elements in this theory are the structure of signification, the structure of domination, and the structure of legitimacy. These three elements are used to understand the process of constructing the identity of religious communities, starting from the involvement of discourse, terms, and language as a step to articulate an understanding of social reality. That understanding then trifles the religious symbols that become collective identities. The next stage is the stage of standardizing collective identity as the identity of religious communities which is legitimized by the power attached to the actor (agency) so that the identity of the religious community becomes standardized. The three structures are interconnected in a duality that affirms that the structure is accommodating (enabling) not constraining, where social action becomes possible.
{"title":"STRUKTURASI IDENTITAS UMAT BERAGAMA DALAM PERSPEKTIF ANTHONY GIDDENS","authors":"M. R. K. Khasri","doi":"10.14421/JSA.2021.151-08","DOIUrl":"https://doi.org/10.14421/JSA.2021.151-08","url":null,"abstract":"Artikel ini mengkaji identitas umat beragam sebagai suatu konsep umum dalam diskursus sosiologi agama. Pengkajian tersebut dilakukan dengan menggunakan pendekatan teori strukturasi Anthony Giddens. Adapun elemen utama dalam teori tersebut adalah struktur penandaan (signifikasi), struktur dominasi, dan struktur legitimasi. Ketiga elemen tersebut digunakan untuk memahami proses konstruksi identitas umat beragama, mulai dari pelibatan wacana, istilah, dan konfigurasi bahasa sebagai langkah mengartikulasikan pemahaman tentang realitas sosial. Pemahaman itu kemudian merigidkan simbol-simbol keagamaan yang menjadi penanda identitas kolektif. Tahapan berikutnya yaitu tahap pembakuan identitas kolektif sebagai identitas umat beragama yang dilegitimasi oleh kuasa-kuasa yang melekat pada pelaku (agency) sehingga menjadikan identitas umat beragama menjadi baku. Ketiga struktur itu saling terhubung dalam dualitas yang meneguhkan bahwa struktur bersifat mengakomodir (enabling) bukan pengekangan (constraining), di mana menjadikan tindakan sosial menjadi mungkin.This article examines the identity of various people as a general concept in the discourse of the sociology of religion. The assessment was carried out using the Anthony Giddens structuration approach. The main elements in this theory are the structure of signification, the structure of domination, and the structure of legitimacy. These three elements are used to understand the process of constructing the identity of religious communities, starting from the involvement of discourse, terms, and language as a step to articulate an understanding of social reality. That understanding then trifles the religious symbols that become collective identities. The next stage is the stage of standardizing collective identity as the identity of religious communities which is legitimized by the power attached to the actor (agency) so that the identity of the religious community becomes standardized. The three structures are interconnected in a duality that affirms that the structure is accommodating (enabling) not constraining, where social action becomes possible.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44201609","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 : 2021-06-17DOI: 10.14421/JSA.2021.151-03
Mahli Zainuddin, Ahmad-Norma Permata
After the fall of the New Order, Indonesia witnessed a political revival of traditions. Four factors have been identified as that lead to the revival: first, orchestrated campaigns by local and international NGOs to protect traditional communities’ access to lands and natural resources; second, as efforts by local elites to fill the power vacuum after the centralist new order government ended; third, struggles by local groups that suffered marginalization during the previous regime to reclaim their rights; finally, efforts by local groups to adopt alternative social norms in organizing their communities. However, a more detailed description on how these revivals carried out is difficult to find. This article put forward such a description, in the case of the Rencong Telang community in Kerinci, Jambi. After almost two decades of decline, the authority of Adat can finally be restored after the corrupt elites have been replaced. Interestingly, it was personal religiosity that served as the criterion to replace them, while leadership accountability always failed to do so. This finding will also enrich the discussion on the relationship between adat and religion beyond conflict and harmony.Pasca runtuhnya Orde Baru, peran adat mengalami kebangkitan politik di berbagai daerah. Paling tidak ada empat faktor yang dianggap mempengaruhi kebangkitan tersebut: pertama, kampanye LSM internasional yang mendorong hak-hak masyarakat adat; kedua, sebagai upaya mengisi kekosongan otoritas lokal pasca runtuhnya rezim Orde Baru; ketiga, sebagai upaya kelompok minoritas yang merasa tertindas selama Orde Baru; dan terakhir, adat sebagai alternatif membangkitkan idealisme tatanan sosial--namun tidak banyak penjelasan bagaimana proses kebangkitan tersebut terjadi. Kebangkitan otoritas adat di kalangan masyarakat Rencong Telang, Kerinci, Jambi menjadi kasus yang menarik. Setelah hampir dua dekade mengalami kemerosotan--seiring dengan kemerosotan ekonomi yang diiringi perubahan politik akibat desentralisasi--Adat kehilangan otoritasnya karena tokoh adat terjebak pragmatisme politik dan instrumentalisasi adat untuk pragmatisme politik berujung pada saling pecat. Berbagai upaya konsolidasi dilakukan, dan baru berhasil setelah dilakukan penegakan sanksi adat secara tegas. Menariknya, yang menjadi kriteria penegakan sanksi adalah ketaatan beragama. Sehingga agama menjadi kriteria kredibilitas lembaga Adat. Ini sekaligus menjadi tambahan pengayaan bagi kajian relasi adat dan agama yang selama lebih banyak memperdebatkan konflik dan harmoni.
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Pub Date : 2021-06-13DOI: 10.14421/JSA.2021.151-07
Endang Supriadi
Perkembangan perumahan yang berkonsep gated community di Kota Semarang sangat pesat, sejalan dengan giatnya usaha pengembang untuk terus membangun permukiman. Pinggir kota yang semula tidak memiliki daya jual berubah menjadi pinggiran kota/suburban yang ditata sesuai dengan kebutuhan konsumen. Tulisan ini mengkaji perkembangan sosial gated community di Kota Semarang yakni perumahan BSB City. Penelitian dititikberatkan pada usaha menjawab bagaimana pandangan masyarakat gated community terhadap perkembangan perumahan di Kota Semarang dan dinamika sosial masyarakat penghuni gated community orientasinya pada perubahan dan tantangan yang muncul. Dengan menggunakan metode kualitatif, data-data yang dihasilkan dianalisis untuk menjawab pertanyaan-pertanyaan penelitian yang diajukan. Hasil penelitian menunjukkan fenomena perumahan yang berkonsep gated community kehadirannya sejalan dengan keinginan masyarakat saat ini. Perumahan gated community tidak hanya merefleksikan bangunan mewah, nyaman dan aman, tetapi juga kehadirannya membentuk dan merefleksikan komunitas eksklusif, segregasi sosial, dan sebagai dampak itu sendiri yang terjadi dalam ruang gated community. Tulisan ini menyarankan perlunya pendampingan dari pihak-pihak terkait (stakeholders) dalam proses pembangunan permukiman di pinggir kota/suburban sehingga menghindari kerusakan lingkungan baik secara fisik maupun non fisik.The development of housing with the concept of gated community in Semarang City is very rapid, in line with the active efforts of developers to continue to build settlements. The outskirts of the city that previously had no selling power turned into suburbs / suburbs that were arranged according to consumer needs. This paper examines the development of the social gated community in Semarang City, namely BSB City housing. The research is focused on answering how the gated community views the development of housing in the city of Semarang and the social dynamics of the residents of the gated community, their orientation to the changes and challenges that arise. By using qualitative methods, the resulting data were analyzed to answer the research questions posed. The result of the research shows that the existence of the housing phenomenon with the concept of gated community is in line with the wishes of today's society. Gated community housing does not only reflect luxury, comfortable and safe buildings, but also its presence forms and reflects an exclusive community, social segregation, and as an impact itself that occurs in the gated community space. This paper suggests the need for assistance from related parties (stakeholders) in the process of building settlements in the suburbs / suburbs so as to avoid environmental damage both physically and non-physically.
在开发人员努力继续开发住宅定居点的同时，三宝垄所谓的社区社区发展迅速。原本无法出售的郊区变成了郊区/郊区，以满足消费者的需要。这篇文章是关于三宝垄BSB City的gated社区发展。这项研究旨在解决gated community对三宝垄住房发展的看法，以及gated community社会对变化和挑战的社会动力。通过定性方法，结果的数据被分析以回答所提出的研究问题。研究表明，住房现象认为，社区的存在符合当今社会的意愿。gated社区住房不仅反映了豪华、舒适和安全的建筑，而且它的存在塑造和反映了排外的社区、社会隔离，以及在gated社区空间中所发生的影响。这篇文章建议，在郊区和郊区建设定居点时，需要裁员，以避免环境破坏。三宝垄农业社区的房屋发展非常迅速，在发展过程中，开发人员努力继续建设建设。这个城市以前没有出售电力的外泄变成了郊区，以满足消费者的需求。这篇论文揭示了三宝垄社会农业社区的发展，namely BSB City house。这项研究关注的是加利德社区如何看待三宝垄城市房屋的发展以及gamarang社区居民的社会动力，以及他们对改变和随之而来的挑战的渴望。通过使用qualitative methods，数据分析分析分析结果问题。这项研究的结果表明，房屋现象的存在与呕吐社区的概念有关，即今天社会的愿望。加德社区的房屋不仅反映了奢侈、舒适和安全的建筑，而且它也呈现出流动社区、社会隔离，并反映出在加德社区空间中被占据的自我。这篇论文建议，在建筑过程中，需要在郊区建立关系，以促进物理和非物理环境的伤害。
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