Pub Date : 2020-06-01DOI: 10.14421/jsa.2020.141-05
Arafat Iskandar Lamahu
Although not an official status, adherents of the Malim teachings or Parmalim remained faithful in carrying out teachings originating from Debata Mulajadi Nabolon. Ugamo Malim is a growing religion in Batak land. In the development of Uugamo Malim, he passed various historical events which also influenced the formation of ugamo Malim's institution. This study aims to understand the side of the ugamo Malim religious dimension, and look at the discourse of ugamo Malim's development, and then look at the institutionalized process of Ugamo Malim. Ugamo Malim as a religion has its own way of expressing their religious practices that appear in Ugamo Malim's religious dimensions. The history of ugamo Malim's development shows the other side of the movement of the Paderi (Islam) forces and the Gospel preaching movement by the Rheinische Mission-Gesellschaft (RMG) (Christian) in the land of Batak. The application of the theory of involvement by the RMG and the Dutch East Indies Government in Batak land also had a major impact on the institutionalization of Ugamo Malim. Seeing developments in the Batak lands at that time, Raja Sisingamangaraja XII instructed Raja Mulia Naipospos to build Bale Pasogit in Hutatinggi, to replace the Batak religious building in extinct Bakkara which was burned down by the Dutch.
{"title":"UGAMO MALIM DALAM DISKURSUS KEAGAMAAN DI HUTATINGGI KABUPATEN TOBA SAMOSIR","authors":"Arafat Iskandar Lamahu","doi":"10.14421/jsa.2020.141-05","DOIUrl":"https://doi.org/10.14421/jsa.2020.141-05","url":null,"abstract":"Although not an official status, adherents of the Malim teachings or Parmalim remained faithful in carrying out teachings originating from Debata Mulajadi Nabolon. Ugamo Malim is a growing religion in Batak land. In the development of Uugamo Malim, he passed various historical events which also influenced the formation of ugamo Malim's institution. This study aims to understand the side of the ugamo Malim religious dimension, and look at the discourse of ugamo Malim's development, and then look at the institutionalized process of Ugamo Malim. Ugamo Malim as a religion has its own way of expressing their religious practices that appear in Ugamo Malim's religious dimensions. The history of ugamo Malim's development shows the other side of the movement of the Paderi (Islam) forces and the Gospel preaching movement by the Rheinische Mission-Gesellschaft (RMG) (Christian) in the land of Batak. The application of the theory of involvement by the RMG and the Dutch East Indies Government in Batak land also had a major impact on the institutionalization of Ugamo Malim. Seeing developments in the Batak lands at that time, Raja Sisingamangaraja XII instructed Raja Mulia Naipospos to build Bale Pasogit in Hutatinggi, to replace the Batak religious building in extinct Bakkara which was burned down by the Dutch.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48468115","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-06-01DOI: 10.14421/jsa.2020.141-06
Nur'aini Inayah
The phenomenon of hijrah began to widely spread in various places in Indonesia. The large number of public figures who identify themselves as doing hijrah makes the hijrah becomes the trends in society. This research aims to examine hijrah process and rationality of choosing hijrah among community members of Humaira. The theory used is the rationality theory of James C. Coleman who views that each individual performs an action based on their interests.The researcher employed a qualitative method with a phenomenology approach. Data sources in this research were (1) Primary Data (2) Secondary Data. The technique of informant collection used snowball technique. The researcher collected data using interview and observation techniques.The current research indicates two conclusions: First, the changes occurred to the members of Humaira community are different and the characteristics of hijrah experienced by each member are the same in which they experience one turning point in the form of life problems. Second, the hijrah process experienced by members of Humaira community is a rational choice. The hijrah movement that occurs is not only an emotional expression, but also accompanied by rationality that benefits the one doing hijrah.
{"title":"RASIONALITAS PILIHAN HIJRAH: Studi Fenomenologi Pilihan Hijrah Anggota Komunitas Kajian Humaira Surakarta","authors":"Nur'aini Inayah","doi":"10.14421/jsa.2020.141-06","DOIUrl":"https://doi.org/10.14421/jsa.2020.141-06","url":null,"abstract":"The phenomenon of hijrah began to widely spread in various places in Indonesia. The large number of public figures who identify themselves as doing hijrah makes the hijrah becomes the trends in society. This research aims to examine hijrah process and rationality of choosing hijrah among community members of Humaira. The theory used is the rationality theory of James C. Coleman who views that each individual performs an action based on their interests.The researcher employed a qualitative method with a phenomenology approach. Data sources in this research were (1) Primary Data (2) Secondary Data. The technique of informant collection used snowball technique. The researcher collected data using interview and observation techniques.The current research indicates two conclusions: First, the changes occurred to the members of Humaira community are different and the characteristics of hijrah experienced by each member are the same in which they experience one turning point in the form of life problems. Second, the hijrah process experienced by members of Humaira community is a rational choice. The hijrah movement that occurs is not only an emotional expression, but also accompanied by rationality that benefits the one doing hijrah.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42233733","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-06-01DOI: 10.14421/jsa.2020.141-02
M. Furqon
This research analyzed harmony between students inreligious difference in SMA Tiga Maret Yogyakartausing qualitative methode. This study indicate (1)Adaptation (adaptation) The adaptation function forstudents has occurred since the past and has beenharmonious. (2) Achievement of the goal (goalattainment) With harmonious students, the three MarchHigh Schools in Yogyakarta interact with each other (3)Integration (integration) In Three March High SchoolYogyakarta is the role of schools and religious teachersin regulating relations between students of differentreligions in order to maintain harmony in a system bothwithin the maupuan school environment in the widercommunity. (4) Latency (maintenance of patterns) Ininteractions between students of different religions inSMA Tiga Maret Yogyakarta Latency (maintenance ofpatterns) is divided into 3 parts, namely opening oneselfto the preservation efforts undertaken so that harmonybetween students of different religions is continued withattitudes be vigilant and finally improve, where whena conflict occurs in the name of a religious communitycausing disunity is an effort that is no less important.
本研究采用定性分析的方法，分析了在SMA Tiga Maret Yogyakartause项目中学生和谐程度的显著差异。这项研究表明：（1）适应（适应性）研究人员的适应功能自过去以来一直存在，并且是和谐的。（2） 目标的实现（目标达成）与和谐的学生，日惹的三所三月高中相互作用（3）融合（融合）在三所三月中学中，日惹是学校和宗教教师在调节不同宗教学生之间的关系方面的作用，以在整个社区的毛普安学校环境中保持和谐。（4） 潜伏（模式的维持）在SMA Tiga Maret Yogyakarta不同宗教的学生之间的互动潜伏（模式维持）分为三个部分，即对所做的保护工作敞开心扉，以便不同宗教学生之间的伤害得以持续，同时保持警惕并最终改善，当以宗教团体的名义发生冲突时，利用不团结是一种同样重要的努力。
{"title":"POTRET HARMONI ANTAR SISWA-SISWI BERAGAMA DI SMA TIGA MARET YOGYAKARTA","authors":"M. Furqon","doi":"10.14421/jsa.2020.141-02","DOIUrl":"https://doi.org/10.14421/jsa.2020.141-02","url":null,"abstract":"This research analyzed harmony between students inreligious difference in SMA Tiga Maret Yogyakartausing qualitative methode. This study indicate (1)Adaptation (adaptation) The adaptation function forstudents has occurred since the past and has beenharmonious. (2) Achievement of the goal (goalattainment) With harmonious students, the three MarchHigh Schools in Yogyakarta interact with each other (3)Integration (integration) In Three March High SchoolYogyakarta is the role of schools and religious teachersin regulating relations between students of differentreligions in order to maintain harmony in a system bothwithin the maupuan school environment in the widercommunity. (4) Latency (maintenance of patterns) Ininteractions between students of different religions inSMA Tiga Maret Yogyakarta Latency (maintenance ofpatterns) is divided into 3 parts, namely opening oneselfto the preservation efforts undertaken so that harmonybetween students of different religions is continued withattitudes be vigilant and finally improve, where whena conflict occurs in the name of a religious communitycausing disunity is an effort that is no less important.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48201482","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 : 2019-12-21DOI: 10.14421/JSA.2019.132-05
Lailul Ilham, A. Farid
Kebahagiaan merupakan harapan hidup semua manusia, termasuk masyarakat marjinal Desa Hadipolo Argopuro Kudus. Menurut mereka kebahagiaan hidup meliputi beberapa hal diantaranya terpenuhinya kebutuhan sehari-hari, mendapat pekerjaan yang layak, memperoleh penghasilan yang cukup, dapat mengakses layanan publik secara maksimal, dan memperoleh layanan pendidikan maksimal. Namun realitas menunjukkan fakta berbeda, masyarakat Desa Hadipolo yang tergolong masyarakat marjinal belum dapat memenuhi kebutuhan hidup dengan baik sehingga untuk menopang kebutuhan masyarakat berprofesi sebagai pengamen, pemulung, menjadi buruh pabrik dan pasar. Penelitian ini menggunakan metode deskriptif-kualitatif, supaya diperoleh data yang valid sesuai kondisi lapangan. Data dikumpulkan dengan teknik observasi, dokumentasi, dan wawancara. Hasil penelitian menunjukkan bahwa kebahagiaan hidup masyarakat Desa Hadipolo diidentifikasi dalam beberapa aspek: ekonomi, pendidikan, profesi/pekerjaan, dan akses layanan publik. Pada setiap aspek tersebut terdapat kualifikasi berdasarkan standar kebahagiaan masyarakat. Tercapainya kebahagaiaan hidup tidak lepas dari kondisi mental ,keterampilan, motivasi personal, serta kontribusi pemerintah daerah.Kata kunci: Makna kebahagiaan, masyarakat marginal, desa Hadipolo.Happiness is the life expectancy of all humans, including the marginal community of the village of Hadipolo Argopuro Kudus. According to them the happiness of life includes several things including the fulfillment of daily needs, getting decent work, earning enough income, being able to access public services to the full, and getting maximum education services. However, the reality shows a different fact, the Hadipolo Village people who are classified as marginal people have not been able to meet the needs of life well so as to support the needs of the community living as buskers, scavengers, becoming factory workers and markets. This study uses descriptive-qualitative methods, in order to obtain valid data according to field conditions. Data collected by observation, documentation, and interview techniques. The results showed that the happiness of the life of the Hadipolo Village community was identified in several aspects: economy, education, profession/work, and access to public services. In each of these aspects there are qualifications based on people’s happiness standards. The achievement of life’s happiness cannot be separated from mental conditions, skills, personal motivation, and the contribution of local governments.Keywords: The meaning of happiness, marginal society, Hadipolo village.
{"title":"KEBAHAGIAAN DALAM PERSPEKTIF MASYARAKAT MARJINAL (Studi Masyarakat Desa Hadipolo Argopuro Kudus Jawa Tengah)","authors":"Lailul Ilham, A. Farid","doi":"10.14421/JSA.2019.132-05","DOIUrl":"https://doi.org/10.14421/JSA.2019.132-05","url":null,"abstract":"Kebahagiaan merupakan harapan hidup semua manusia, termasuk masyarakat marjinal Desa Hadipolo Argopuro Kudus. Menurut mereka kebahagiaan hidup meliputi beberapa hal diantaranya terpenuhinya kebutuhan sehari-hari, mendapat pekerjaan yang layak, memperoleh penghasilan yang cukup, dapat mengakses layanan publik secara maksimal, dan memperoleh layanan pendidikan maksimal. Namun realitas menunjukkan fakta berbeda, masyarakat Desa Hadipolo yang tergolong masyarakat marjinal belum dapat memenuhi kebutuhan hidup dengan baik sehingga untuk menopang kebutuhan masyarakat berprofesi sebagai pengamen, pemulung, menjadi buruh pabrik dan pasar. Penelitian ini menggunakan metode deskriptif-kualitatif, supaya diperoleh data yang valid sesuai kondisi lapangan. Data dikumpulkan dengan teknik observasi, dokumentasi, dan wawancara. Hasil penelitian menunjukkan bahwa kebahagiaan hidup masyarakat Desa Hadipolo diidentifikasi dalam beberapa aspek: ekonomi, pendidikan, profesi/pekerjaan, dan akses layanan publik. Pada setiap aspek tersebut terdapat kualifikasi berdasarkan standar kebahagiaan masyarakat. Tercapainya kebahagaiaan hidup tidak lepas dari kondisi mental ,keterampilan, motivasi personal, serta kontribusi pemerintah daerah.Kata kunci: Makna kebahagiaan, masyarakat marginal, desa Hadipolo.Happiness is the life expectancy of all humans, including the marginal community of the village of Hadipolo Argopuro Kudus. According to them the happiness of life includes several things including the fulfillment of daily needs, getting decent work, earning enough income, being able to access public services to the full, and getting maximum education services. However, the reality shows a different fact, the Hadipolo Village people who are classified as marginal people have not been able to meet the needs of life well so as to support the needs of the community living as buskers, scavengers, becoming factory workers and markets. This study uses descriptive-qualitative methods, in order to obtain valid data according to field conditions. Data collected by observation, documentation, and interview techniques. The results showed that the happiness of the life of the Hadipolo Village community was identified in several aspects: economy, education, profession/work, and access to public services. In each of these aspects there are qualifications based on people’s happiness standards. The achievement of life’s happiness cannot be separated from mental conditions, skills, personal motivation, and the contribution of local governments.Keywords: The meaning of happiness, marginal society, Hadipolo village.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43346902","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}
Pertentangan terhadap keberadaan Jemaah Ahmadiyah Indonesia (JAI) hingga hari ini masih terus terjadi. Pertentangan ini dilakukan atas dasar Peraturan Gubernur Jawa Barat No. 12 Tahun 2011 tentang Larangan Kegiatan Jemaat Ahmadiyah di Jawa Barat, fatwa MUI dan hasil Muktamar Muhammadiyah ke-18 di Solo. Walaupun demikian, JAI pada dasarnya telah memperoleh pengakuan yang sah dari pemerintah Indonesia berdasarkan Surat Keputusan Menteri Kehakiman No.JA.5/23/13 13 Maret 1953. Karena pertentangan-pertentangan yang terus terjadi, JAI hingga hari ini belum diterima secara damai dan seringkali menerima tindakan diskriminasi. Di dalam artikel, penulis menganalisis penyebab utama terjadinya konflik antara Front Pembela Islam (FPI) dengan JAI di Tasikmalaya. Di dalam tulisan ini pula, penulis mengajukan cara lain yang dapat dilakukan untuk menyelesaikan konflik yang terjadi karena upaya-upaya advokasi litigasi sudah tidak mampu mengendalikan konflik antar keduanya.Kata Kunci: Konflik, JAI, FPI, AdvokasiConflict concerning the existence of Indonesian Ahmadiyah congregation (JAI) still happens today. This is done based on governor regulation of West Java no. 12 of 2011 concerning the activities prohibition of Ahmadiyah congregation in West Java, legal opinion of MUI, and the result of the 18th Muhammadiyah congress in Solo. Even though, JAI has actually obtained legal recognition of Indonesian government based on Decree of the Minister of Justice No.JA.5 / 23/13 March 13, 1953. Because of the ongoing conflicts, JAI has not yet been approved peacefully and often gets discrimination. In this article, the author analyzed the main causes of the conflict between FPI (Front Pembela Islam) and JAI in Tasikmalaya. Here, the author proposes other ways that can resolve conflicts occurred because litigation advocate efforts have been unable to control conflict between the two.Keywords: Conflict, JAI, FPI, Advocate
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Pub Date : 2018-12-22DOI: 10.14421/JSA.2018.122-05
M. Sm
This paper studied the movement of Aksi Bela Islam (ABI) which was propagated by the GNPF MUI group to bring down Basuki Tjahaja Purnama from the governor position. This demonstration not only in Jakarta but also the various cities in Indonesia. The involvement of Muslims are influenced by social media. Social media has succeeded in becoming a public sphere for society. Today, society can take a truth from social media. Therefore, social construction is not only formed from individuals or society but also social media. This research uses literature study with analytical descriptive writing method. This paper uses framing analysis approach and Islam populist. The results of this paper show that social media has an important role in the construction of public awareness. This social construction can be seen with the birth of Islam populist movement 212 which has a goal to reform the bureaucracy in government.Keyword: Social Contruction, Islam Populist, Aksi Bela Islam, Social Media, Post-Truth.
本文研究了民族爱国阵线MUI集团为将钟万学·贾哈贾·普尔纳玛从省长职位上赶下台而宣传的阿克西·贝拉·伊斯兰运动。这次示威不仅发生在雅加达，也发生在印度尼西亚的各个城市。穆斯林的参与受到社交媒体的影响。社交媒体已经成功地成为社会的公共领域。今天，社会可以从社交媒体中获取真相。因此，社会建构不仅是由个人或社会形成的，也是由社交媒体形成的。本研究采用文献研究法和分析描述性写作法。本文采用框架分析方法和伊斯兰民粹主义。本文的研究结果表明，社交媒体在公众意识的构建中具有重要作用。这种社会建构可以从伊斯兰民粹运动212的诞生中看到，该运动的目标是改革政府中的官僚主义。关键词:社会建构，伊斯兰民粹主义，Aksi Bela Islam，社交媒体，后真相
{"title":"Kontruksi Media Dalam Gerakan Islam Populis 212","authors":"M. Sm","doi":"10.14421/JSA.2018.122-05","DOIUrl":"https://doi.org/10.14421/JSA.2018.122-05","url":null,"abstract":"This paper studied the movement of Aksi Bela Islam (ABI) which was propagated by the GNPF MUI group to bring down Basuki Tjahaja Purnama from the governor position. This demonstration not only in Jakarta but also the various cities in Indonesia. The involvement of Muslims are influenced by social media. Social media has succeeded in becoming a public sphere for society. Today, society can take a truth from social media. Therefore, social construction is not only formed from individuals or society but also social media. This research uses literature study with analytical descriptive writing method. This paper uses framing analysis approach and Islam populist. The results of this paper show that social media has an important role in the construction of public awareness. This social construction can be seen with the birth of Islam populist movement 212 which has a goal to reform the bureaucracy in government.Keyword: Social Contruction, Islam Populist, Aksi Bela Islam, Social Media, Post-Truth.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42426216","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 : 2018-12-22DOI: 10.14421/JSA.2018.122-07
P. Harianto
Abstract;Globalisasi sebagai proses sejarah dan trend ekonomi telah memberi pengaruh pada struktur sosial masyarakat, tak terkecuali pada agama. Pada titik ekstremnya, globalisasi telah mempertemukan banyak budaya dalam satu waktu dan melahirkan budaya-budaya baru dalam masyarakat. Sekat pemisah yang sakral-profan atau lokal-global telah memudar. Dalam bidang agama, entitas sacral (ajaran) tidak lagi menjadi konsumsi pribadi bagi pemeluknya semata, tapi melintas ke semua pemeluk agama. Dari sekian ajaran agama tersebut, radikalisme menjadi isu yang trend di era media hari ini. Radikalisme tidak lagi diproduksi dan disebarkan oleh satu kelompom tertutup, melainkan sudah mendunia. Media yang digunakan sangat beragam, salah satunya channel Youtube. Dalam channel Youtube, konten radikalisme meliputi tiga hal (ciri); mengajarkan puritanisme, anti pada sistem negara serta intoleransi SARA. Dalam tulisan ini, tiga channel Youtube yang diamati (Media Dakwah Sunnah, Cahaya Islam, Cahaya Tauhid) telah memenuhi syarat sebagai media sosial radikal. Dengan menggunakan teori simulacrum Baudrillard, apa yang disampaikan oleh channel tersebut dilihat sebagai tawaran realitas baru terhadap kenyataan sosial yang sedang berlangsung. Ia memiliki banyak makna tafsir, tak ada kejelasan tentang yang asli/palsu serta tiap orang bebas mengartikulasikannya. Kesimpulannya, bahwa media Youtube tersebut bisa saja menginspirasi, menggerakkan dan mempengaruhi cara pandang seseorang. Pada akhirnya, makna simulacrum dalam media Youtube yang dijadikan realitas keseharian adalah tafsiran yang mendekati kenyataan lampau. atau jika tidak, tafsiran yang bisa mewakili, mendeskripsikan dan mencirikan kelompok masyarakat tertentu. Saat ada kesesuaian antara makna baru dari simulacra tersebut, maka proses reproduksi menjadi keharusan yang harus dilakukan setiap saat. Keywords; Agama, Channel Youtube, Radikalisme
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Pub Date : 2018-12-22DOI: 10.14421/JSA.2018.122-08
Retno Ajiyastuti
The issue of the construction of houses of worship in Indonesia often occurs because of rejection. This rejection often occurs because of the rejection of a group of majority religious in a region. Such rejection tends to lead to the emergence of conflicts that have also created various acts of violence experienced in both the escalation phase of the conflict and the de-escalation of the conflict. Conflicts that originate from outgroup, sometimes capable of causing divisions within the group. But over time, the phase de escalation of conflict can lead to an initiative to create sustainable peace. In this article, the author will present a description of the form of violence that occurred in the conflict of destruction of the Baptist Church of Indonesia (GBI) Saman by a group of Islamic organizations and explain how a conflict transformation in managing a post-conflict situation in the Dusun Saman Bantul. The transformation applied through some communicative actions based on the initiative of the member from in group Dusun Saman so as to create a positive peace in post-conflict situation. Keywords: conflict transformation, violence, GBI Saman, conflict Isu pendirian rumah ibadat di Indonesia kerap kali terjadi karena mengalami penolakan. Penolakan ini sering terjadi karena adanya penolakan dari sekelompok umat beragama mayoritas di suatu wilayah. Penolakan tersebut cenderung mengarah pada timbulnya konflik yang menciptakan pula berbagai tindak kekerasan yang dialami dalam fase eskalasi konflik maupun de eskalasi konflik. Dalam artikel ini, penulis akan memaparkan sebuah gambaran mengenai bentuk kekerasan yang terjadi di dalam konflik perusakan Gereja Baptis Indonesia (GBI) Saman oleh sekelompok ormas Islam serta menjelaskan bagaimana sebuah transformasi konflik dalam mengelola sebuah situasi pasca konflik di lingkungan Dusun Saman Bantul.
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Pub Date : 2018-12-18DOI: 10.14421/JSA.2018.122-04
Dwi Agustina
The emergence of globalization show the existence of two sides to the light and the dark. The increasing of digital information technology becomes one of the obvious facts about the bright side of globalization. However, globalization in fact also provides a dark side in the era of increasingly advanced technology, one of which is the emergence of news hoax. Social media has become a new space for people to express their opinions without any social restrictions. The result between the real and the no longer becomes unlimited. This paper wants to analyze critically about the emergence of news hoax consumed by the public, with data collection used is literature study. News hoaxes are increasingly flooding the virtual world is now a cultural product in the consumption by the wider community. With just one click, hoax can spread all over the world. Thus, the virtual world becomes a public space that people consume to bullying and disseminate content that is not true.Keywords: social media, hoax, consumption culture, globalization
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Pub Date : 2018-12-18DOI: 10.14421/JSA.2018.122-02
Abd. Hannan
Diskursus politik Madura tidak dapat dipisahkan dari praktik dominative, baik yang bersumber dari kelas social, ideology, ataupun symbol keagamaan. Salah satu bentuk praktik dominative yang hingga saat ini mewarnai jalannya politik Madura, ada pada penggunaan sarana keagamaan kiai dan kekuasaan blater. Baik kiai maupun blater, selain berkedudukan sebagai kelas social atas, juga berperan stretgis dalam menentukan peta politik local Madura. Paper ini berjudul, Agama, Kekerasan, dan Kontestasi Politik Elektoral; Penggunaan Simbol Keagamaan Kiai dan Kekuasaan Blater Dalam Pertarungan Politik Lokal Madura. Terdapat tigas isu social uatama yang menjadi focus permasalahan penulisan paper ini, yaitu; dimensi kegamaan kiai, praktik kekerasan blater, dan realitas politik politik electoral. Tiga permasalahan krusial di atas akan dijelaskan sedalam dan serinci mungkin dalam dua kerangka pertanyaan, 1) Bagaimana dinamika kontestasi kepemimpinan local di Madura? 2) Bagaimana dimensi keagamaan kiai dan sarana kekerasan kelompok blater memainkan peran sentral dalam perhelatan politik electoral setempat. Dua pertanyaan tersebut ditujukan untuk menderskripsikan realitas politik electoral Madura, melakukan kajian secara mendalam perihal mobilisasi jaringan kekuasaan kiai dan kelompok blater, kaitannya dengan perebutan kursi kepemimpinan local di Madura. Paper ini merupakan studi kepustakaan yang mendasarkan pada metode kualitatif. Data yang digunakan dalam paper ini adalah data sekunder, khususnya data yang bersumber dari buku, jurnal, dan berbagai hasil penelitian sebelumnya. Adapun teori yang digunakan dalam penulisan ini adalah teori genalogi kekuasaan Michel Foucault. Secara keseluruhan, paper ini memiliki fungsi besar dalam menjelaskan dinamika dan arah sosio-politik Madura ke depan. Khususnya menyangkut peran dan fungsi strategis keagamaan kiai dan kekuasaan blater dalam nenentukan arah politik electoral setempat.
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