Journal of Indonesian Islam最新文献

英文中文

SOCIAL EDUCATION THROUGH DIGITAL LITERACY AMONG INDONESIAN FEMALE MUSLIM ACTIVISTS: The Experience of Abdurrahman Wahid’s Daughters 印尼女性穆斯林积极分子透过数位素养进行社会教育:Abdurrahman Wahid女儿的经验

Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2020-06-01 DOI: 10.15642/jiis.2020.14.1.210-247

E. Rusydiyah

This article analyses the experience of Indonesian women Muslim activists in conducting social education through digital literacy. It focuses on Twitter as the media of digital literacy they actively employ. Responses to tweets are assessed with Anderson’s taxonomic indicators (namely remembering, understanding, applying, analyzing, evaluating, and creating) in order to know the cognitive level of society under the framework of social education. With regards to the notion of the Indonesian women Muslim activists, this article refers to four daughters of the late Abdurrahman Wahid, Alissa Qotrunnada, Zannuba Ariffah Chafsoh, Anita Hayatunnufus, and Inayah Wulandari, being known as social activists on religions, multiculturalism, equality, democracy, and human rights, particularly through their tweets. This paper argues that women Muslim activists play a key role in making use of digital media for leading the Indonesian Muslim community to become a critical society. Through the enhancement of the society’s cognitive level, it further argues, those women Muslim activists have skillfully developed digital literacy-based social education for people’s socio-political criticism.

本文分析了印尼女性穆斯林活动家通过数字扫盲进行社会教育的经验。它将Twitter作为他们积极使用的数字素养的媒介。使用Anderson的分类指标（即记忆、理解、应用、分析、评估和创造）来评估对推特的反应，以了解社会教育框架下的社会认知水平。关于印尼女性穆斯林活动家的概念，本文提到已故Abdurrahman Wahid、Alissa Qotrunnada、Zannuba Ariffah Chafsoh、Anita Hayatunnufus和Inayah Wulandari的四个女儿，她们被称为宗教、多元文化、平等、民主和人权方面的社会活动家，尤其是通过推特。本文认为，女性穆斯林活动家在利用数字媒体引导印尼穆斯林社区成为一个批判性社会方面发挥着关键作用。它进一步认为，通过提高社会的认知水平，这些女性穆斯林活动家巧妙地发展了基于数字素养的社会教育，以应对人们的社会政治批评。

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引用次数: 2

THE ENTANGLEMENT BETWEEN ANTI-LIBERALISM AND CONSERVATISM: The INSISTS and MIUMI Effect within the “212 Movement” in Indonesia 反自由主义与保守主义的纠缠:印尼“212运动”中的坚持与MIUMI效应

Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2020-06-01 DOI: 10.15642/jiis.2020.14.1.1-25

F. Aidulsyah, Yuji Mizuno

This paper delves into a new perspective on the spreading of Islamic populism in Indonesia. It maps the extent of the influence exerted by the network based on the International Institute of Islamic Thought and Civilization (ISTAC) in Malaysia. In the post-authoritarian era, the ISTAC alumni have contributed to dynamizing Islamic discourse and movement in Indonesia. By engaging their connections throughout the whole country, they promote and spread Al-Attas' works (the idea of Islamization of Knowledge) by establishing an Islamic think-tank, Institute for the Study of Islamic Thought and Civilizations (INSISTS), as well as connect Islamic scholars and preachers from various Islamic organizations (including Nahdlatul Ulama and Muhammadiyah) by establishing the Council for Young and Intellectual Ulama of Indonesia (MIUMI which played a substantial role during the “411” and “212 movement”. This paper argues that INSISTS and MIUMI are key actors behind the scene of the rise of Islamic populism. It further argues that the synthesis of conservatism and modern Islam among actors had resulted in INSISTS and MIUMI’s agenda getting easily accepted by Muslim communities in Indonesia.

本文从一个新的视角探讨了伊斯兰民粹主义在印尼的传播。它描绘了以马来西亚国际伊斯兰思想与文明研究所（ISTAC）为基础的网络施加的影响程度。在后独裁时代，ISTAC校友为印尼伊斯兰话语和运动的活跃做出了贡献。通过在全国各地建立联系，他们通过建立伊斯兰智囊团伊斯兰思想与文明研究所（INSISTS）来宣传和传播阿塔斯的作品（知识伊斯兰化的理念），以及通过成立印度尼西亚青年和知识分子乌拉马理事会（MIUMI）将来自不同伊斯兰组织（包括Nahdlatul Ulama和Muhammadiyah）的伊斯兰学者和传教士联系起来，该理事会在“411”和“212运动”中发挥了重要作用本文认为，伊斯兰民粹主义兴起的幕后推手是INSISTS和MIUMI。它进一步认为，保守主义和现代伊斯兰教在行动者之间的综合导致了INSISTS和MIUMI的议程很容易被印度尼西亚的穆斯林社区接受。

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引用次数: 2

DEFENDING SPACES, PREVENTING CONFLICTS: The Politics of Identity Representation in the Nahdliyin Mosques in Malang Raya 保卫空间，预防冲突：马朗拉雅Nahdliyin清真寺的身份表征政治

Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2020-06-01 DOI: 10.15642/jiis.2020.14.1.26-50

Y. E. Putrie, W. Martokusumo, Bambang Setia Budi

Contemporary dynamics among Islamic groups in Indonesia have affected aspects of Indonesian mosque architecture. One striking issue is the expropriation attempts against Nahdliyin mosques by certain groups deemed radical. The issue has drawn attention from the majority of Nahdliyin people through the Nahdlatul Ulama’s official media. This study explores preventive actions taken by the Nahdliyin based on their shared-perspective towards the issue. Text and visual analyses are conducted based on the data of six chosen mosques in Malang Raya, East Java – a region with a great basis of the Nahdliyin , as well as the melting pot for various Islamic groups. The result shows that there are serious attempts of the surrounding communities to affirm their identity on their mosques. Iconographic and symbolic elements are applied to the mosque buildings to prevent mosques from being expropriated by other groups considered as hardliners. It further suggests an ambivalence where some pros and cons among the Nahdliyin themselves have occurred in terms of positive or negative impacts of the emergence of explicit identity on their mosques. Nevertheless, understanding the concept of shared-identity between a mosque and its surrounding community is an important basis to maintain peace and tolerance in the religious life of Muslim societies.

印度尼西亚伊斯兰团体之间的当代动态影响了印度尼西亚清真寺建筑的各个方面。一个引人注目的问题是，某些被视为激进的团体试图征用Nahdliyin清真寺。这个问题通过伊斯兰教士联合会的官方媒体引起了大多数复兴派人士的注意。本研究探讨了Nahdliyin基于他们对该问题的共同看法所采取的预防行动。文本和视觉分析是根据东爪哇Malang Raya的六个选定清真寺的数据进行的，该地区是Nahdliyin的重要基础，也是各种伊斯兰团体的大熔炉。结果表明，周围社区认真尝试在他们的清真寺上确认他们的身份。清真寺建筑采用图像和象征元素，以防止清真寺被其他被认为是强硬派的团体征用。它进一步表明了一种矛盾的心理，即Nahdliyin本身在其清真寺出现明确身份的积极或消极影响方面出现了一些赞成和反对的意见。然而，理解清真寺与其周围社区之间的共同身份概念是维护穆斯林社会宗教生活和平与宽容的重要基础。

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引用次数: 2

THE WALAGARA MARRIAGE RITUAL: The Negotiation between Islamic Law and Custom in Tengger 瓦拉婚礼：腾格里伊斯兰法律与习俗的谈判

Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2020-06-01 DOI: 10.15642/jiis.2020.14.1.139-162

Muhammad Hasyim, Liliek Channa Aw, M. Mufid

A dialectic between Islamic law and local custom has been the main feature of Islam in Indonesia. As it is elsewhere, the interplay between local custom of Hindu Tengger society in East Java with Islamic law as ethic-norm of Islam cannot be avoided in the framework of negotiation between the two entities. This article seeks to answer how Tengger marriage ritual of Walagara as the local culture apply to Muslim minority in the region and how Islam as legal norm for Muslims adapts the local custom. This result of the study shows that is Tengger society there has been negotiation and compromise in the application of marriage ritual in Walagara ritual. This ritual is understood symbolically as a tradition that should be preserved and applied by adherents of all religions in the region, which necessitates paradigmatic shift in Tengger society toward the existence of Walagara from a religious ritual to become a mere tradition. Marriage is solemnized based on religion of the bride and groom, hence Walagara ritual is observed. In this regard, the negotiation between Islamic law and local custom is symbolic-substantive which creates a hybrid ritual combining both entities.

伊斯兰法律和当地习俗之间的辩证法一直是印度尼西亚伊斯兰教的主要特征。与其他地方一样，东爪哇印度教腾格里社会的地方习俗与作为伊斯兰教道德规范的伊斯兰法律之间的相互作用在两个实体之间的谈判框架中是不可避免的。本文试图回答腾格里作为当地文化的瓦拉加拉婚姻仪式如何适用于该地区的穆斯林少数民族，以及伊斯兰教作为穆斯林的法律规范如何适应当地习俗。这一研究结果表明，腾格里社会在瓦拉加拉仪式中对婚姻仪式的运用存在着协商和妥协。这种仪式被象征性地理解为该地区所有宗教的信徒都应该保留和应用的传统，这就需要腾格里社会从一种宗教仪式向瓦拉加拉的存在转变，使其成为一种纯粹的传统。婚礼是根据新娘和新郎的宗教来举行的，所以瓦拉加拉仪式是被遵守的。在这方面，伊斯兰法律和当地习俗之间的谈判是象征性的实质性的，它创造了一种将两个实体结合在一起的混合仪式。

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引用次数: 6

BEING CHRISTIANS IN THE ACEHNESE WAY: Illiberal Citizenship and Women’s Agency in the Islamic Public Sphere 以亚齐人的方式做基督徒:伊斯兰公共领域的不自由公民和妇女机构

Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2020-06-01 DOI: 10.15642/jiis.2020.14.1.77-112

M. Ansor, Yaser Amri

This article examines the ways in which Acehnese Christian women’s identities expressed in the Islamic public sphere. The article argues that although theoretically Islamic Shari'a only applies to Muslims, its implementation in Aceh has a significant impact on the daily life of Christian women. The first part of the article presents a critical review regarding the Islamic sharia in Aceh dealing with the discourse of citizenship and the position of non-Muslim. Furthermore, drawing on agency theoretical frameworks, the authors describe the experiences of Christian women from diverse backgrounds to show how they became Christians in the Acehnese way. The article finally shows that Christian women's agencies as a minority in Aceh face a critical situation, although they remain independent and are not easily subdued by public sphere driven by the values and religious identities of the majority.

本文探讨亚齐基督徒妇女在伊斯兰公共领域表达身份的方式。这篇文章认为，虽然理论上伊斯兰教法只适用于穆斯林，但它在亚齐的实施对基督徒妇女的日常生活产生了重大影响。文章的第一部分对亚齐的伊斯兰教法进行了批判性的回顾，讨论了公民身份的话语和非穆斯林的立场。此外，作者利用代理理论框架，描述了来自不同背景的基督徒妇女的经历，以展示她们如何以亚齐人的方式成为基督徒。文章最后指出，基督教妇女机构在亚齐省占少数，虽然仍保持独立，不容易被大众价值观和宗教认同所驱动的公共领域所制服，但处境危急。

引用次数: 7

A MODEL OF ISLAMIC TEACHER EDUCATION FOR SOCIAL JUSTICE IN INDONESIA: A Critical Pedagogy Perspective 从批判教育学的角度看印尼伊斯兰社会正义教师教育模式

Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2020-06-01 DOI: 10.15642/jiis.2020.14.1.163-186

R. Raihani

This paper proposes a model for teacher preparation in the context of Islamic education using a critical pedagogy perspective. The constantly increasing social injustice combined with sectarian frictions has placed Indonesian society in a fragile situation and, it, therefore, needs a closer attention, and more so in the field of education. This paper argues that reforms in education should begin from the very vital component of education, i.e. teacher since teacher contributes significantly to the development of students in almost all aspects. Also, the traditional approach of instruction does not seem able to provide solutions for most of the social problems, even though Islamic teachings strongly endorse equality, justice, and respect for differences. This conceptual paper, therefore, develops a model for reforms in teacher education starting from philosophical foundation of teaching to critical pedagogy practices. In this paper, this critical pedagogy approach is argued to enable teachers to become change agents for promoting education for social justice.

本文从批判教育学的角度提出了伊斯兰教育背景下的教师培养模式。不断增加的社会不公正加上宗派摩擦使印度尼西亚社会处于一种脆弱的状况，因此需要更密切的注意，特别是在教育领域。本文认为，教育改革应该从教育的重要组成部分教师开始，因为教师对学生的发展几乎在各个方面都有重要的贡献。此外，传统的教学方法似乎无法为大多数社会问题提供解决方案，尽管伊斯兰教义强烈支持平等、正义和尊重差异。因此，本文提出了一个从教学的哲学基础到批判教学法实践的教师教育改革模式。在本文中，这种批判性教学法方法被认为能够使教师成为促进社会正义教育的变革推动者。

引用次数: 8

THE EXERTED AUTHORITY OF KIAI KAMPUNG IN THE SOCIAL CONSTRUCTION OF LOCAL ISLAM 基安邦在地方伊斯兰教社会建设中发挥的权威

Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2020-06-01 DOI: 10.15642/jiis.2020.14.1.51-76

Wiwik Setiyani

Traditional authority is still the main reference as represented by the Kiai Kampung . Intense communication with the community and moral superiority and examples in solving various community problems are parts of how the Kiai Kampung s hold, maintain, and exercise their traditional authority. This article seeks to explain the authority of the Kiai Kampung s in Ngawi East Java and their role in developing and socially constructing local Islam in Java. The method used refers to historical-sociological studies with a phenomenological approach. This study reveales that the Kiai Kampung s have socially constructed local Islam based on the results of their thought and study authoritatively. Local Islam is a manifestation of an Islamic development model that accommodates local wisdom. Kiai Kampung s are referred to as "charismatic leaders" who have remarkable power to socially determine local Islam in the Kiai's perspective. In certain degree of analysis, the role of the Kiai Kampung indirectly has the potential to color the growth and development of global Islam.

传统的权威仍然是主要的参考，以《启奋斗》为代表。与社区的激烈沟通、解决各种社区问题的道德优越感和榜样，是凯磅人如何保持、维护和行使其传统权威的一部分。本文试图解释在爪哇岛的正义运动的权威，以及他们在爪哇当地伊斯兰教的发展和社会建设中所起的作用。所使用的方法是指采用现象学方法进行的历史社会学研究。本研究揭示了甘派基于其权威性的思想和研究成果，对地方伊斯兰教进行了社会建构。当地伊斯兰教是一种伊斯兰发展模式的体现，它融合了当地的智慧。Kiai Kampung被称为“魅力领袖”，他们在Kiai的观点中具有非凡的社会决定当地伊斯兰教的力量。从一定程度上分析，《启经》的作用间接地具有影响全球伊斯兰教成长和发展的潜力。

引用次数: 9

Glucagon-Receptor Signaling Reverses Hepatic Steatosis Independent of Leptin Receptor Expression. 胰高血糖素受体信号转导可逆转肝脏脂肪变性，与瘦素受体表达无关

IF 4.8 Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2020-01-01 DOI: 10.1210/endocr/bqz013

Shelly R Nason, Teayoun Kim, Jessica P Antipenko, Brian Finan, Richard DiMarchi, Chad S Hunter, Kirk M Habegger

Glucagon (GCG) is an essential regulator of glucose and lipid metabolism that also promotes weight loss. We have shown that glucagon-receptor (GCGR) signaling increases fatty acid oxidation (FAOx) in primary hepatocytes and reduces liver triglycerides in diet-induced obese (DIO) mice; however, the mechanisms underlying this aspect of GCG biology remains unclear. Investigation of hepatic GCGR targets elucidated a potent and previously unknown induction of leptin receptor (Lepr) expression. Liver leptin signaling is known to increase FAOx and decrease liver triglycerides, similar to glucagon action. Therefore, we hypothesized that glucagon increases hepatic LEPR, which is necessary for glucagon-mediated reversal of hepatic steatosis. Eight-week-old control and liver-specific LEPR-deficient mice (LeprΔliver) were placed on a high-fat diet for 12 weeks and then treated with a selective GCGR agonist (IUB288) for 14 days. Liver triglycerides and gene expression were assessed in liver tissue homogenates. Administration of IUB288 in both lean and DIO mice increased hepatic Lepr isoforms a-e in acute (4 hours) and chronic (72 hours,16 days) (P < 0.05) settings. LeprΔliver mice displayed increased hepatic triglycerides on a chow diet alone (P < 0.05), which persisted in a DIO state (P < 0.001), with no differences in body weight or composition. Surprisingly, chronic administration of IUB288 in DIO control and LeprΔliver mice reduced liver triglycerides regardless of genotype (P < 0.05). Together, these data suggest that GCGR activation induces hepatic Lepr expression and, although hepatic glucagon and leptin signaling have similar liver lipid targets, these appear to be 2 distinct pathways.

胰高血糖素（GCG）是葡萄糖和脂质代谢的重要调节剂，也能促进减肥。我们已经证明，胰高血糖素受体（GCGR）信号传导会增加原代肝细胞中的脂肪酸氧化（FAOx），并降低饮食诱导肥胖（DIO）小鼠肝脏中的甘油三酯。对肝脏 GCGR 靶点的研究阐明了瘦素受体（Lepr）表达的强效诱导作用，这种诱导作用以前并不为人所知。已知肝脏瘦素信号可增加 FAOx 并降低肝脏甘油三酯，这与胰高血糖素的作用类似。因此，我们假设胰高血糖素会增加肝脏 LEPR，而肝脏 LEPR 是胰高血糖素介导的肝脏脂肪变性逆转所必需的。将八周大的对照组和肝脏特异性 LEPR 缺陷小鼠（LeprΔliver）置于高脂饮食中 12 周，然后用选择性 GCGR 激动剂（IUB288）治疗 14 天。在肝组织匀浆中评估肝脏甘油三酯和基因表达。在急性（4 小时）和慢性（72 小时，16 天）设置中，瘦小鼠和 DIO 小鼠服用 IUB288 会增加肝脏 Lepr 同工酶 a-e 的表达（P < 0.05）。肝癌小鼠仅在进食低脂食物的情况下肝脏甘油三酯增加（P < 0.05），在 DIO 状态下持续增加（P < 0.001），但体重或组成没有差异。令人惊讶的是，无论基因型如何，DIO对照组小鼠和LeprΔliver小鼠长期服用IUB288都能降低肝脏甘油三酯（P < 0.05）。这些数据共同表明，GCGR 激活会诱导肝脏 Lepr 的表达，虽然肝脏胰高血糖素和瘦素信号转导具有相似的肝脏脂质靶点，但它们似乎是两种不同的途径。

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引用次数: 0

TOWARD AN INDONESIAN CURRENT IN ISLAMIC EXEGESIS: An Attempt to Contextualize the Maqasid al-Quran 伊斯兰教义中的印尼潮流：《古兰经》语境化的尝试

Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2019-12-01 DOI: 10.15642/jiis.2019.13.2.505-524

Abad Badruzaman

The slogan that the al-Quran suits all time and space should not be just a rethoric. It should be proven in reality instead. As we live today, the distance has been very long from the time and space of the revelation of the al-Quran. This long time and spatial gap create gaps between the al-Quran and its readers. Therefore, there should be efforts to minimize the gaps by safeguarding the value and themes of the al-Quran. One of the important efforts is contextualization and revitalization of Quranic messages. This can be done by obtaining deep understanding of the al-Quran to uncover basic and universal message of the al-Quran which bridge time and space. The next step is to apply it led by principles of ulum al-Quran such as asbab al-nuzul and the concepts of Makkiyyah-Madaniyyah. This article not only focuses on reinterpretation of the al-Quran, but also applies the concept of contextualization of the Quranic messages under the slogan of the al-Quran suits all time and space. In addition, this article also exposes the contextualization of the al-Quran with the context of contemporary Indonesia through the reinterpretation of three concepts of ghanimah, jihad, and ‎polygamy.

《古兰经》适合所有时间和空间的口号不应该只是一种重新思考。相反，它应该在现实中得到证明。就在我们今天的生活中，距离《古兰经》启示的时间和空间还有很长的距离。这种漫长的时间和空间差距在《古兰经》和读者之间造成了差距。因此，应该努力通过保护《古兰经》的价值和主题来最大限度地缩小差距。其中一项重要的努力是将《古兰经》的信息融入情境并加以振兴。这可以通过对《古兰经》的深入理解来实现，从而揭示《古兰经中连接时间和空间的基本和普遍信息。下一步是应用《古兰经》的原则，如asbab al-nuzul和Makkiyyah Madaniyyah的概念。本文不仅侧重于对《古兰经》的重新解读，而且在《古兰经”的口号下应用了《古兰经信息语境化的概念，以适应所有时间和空间。此外，本文还通过对《古兰经》、“圣战”和“圣战”三个概念的重新解读，揭示了《古兰经”在当代印尼语境中的语境化‎一夫多妻制。

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引用次数: 1

ACTORS AND NORMS IN AN ISLAMIC MARRIAGE: A Study of Madura Community in Rural Eastern East Java 伊斯兰婚姻中的行动者和规范——对东爪哇农村马杜拉社区的研究

Q1 Arts and Humanities

Journal of Indonesian Islam

Pub Date : 2019-12-01 DOI: 10.15642/jiis.2019.13.2.297-325

Muhammad Latif Fauzi

This article is concerned about everyday practice of marriage in religious community of Sumbersari, in Pasuruan, East Java. It analyses how actors and norms are involved to shape the practice. It also relates them to individual agencies of the couples. Materials of this article are based on my fieldwork that I did in early 2017. In this article, I suggest that the ideas of an ideal marital spouse are generally conceptualised in the set of localised notions of chastity ( kesucian ), good manner ( apik ), and good fortune ( mompong ) that necessarily culminate in the identity as santri (pious muslim). However, the implementation of these ideas are much dependent upon the roles of pelantar (traditional matchmaker) who mediates the communication of the two families concerned. In addition to pelantar , kyai (muslim cleric) is indeed important in the production of an Islam-based legal norm to control sexual morality that sometimes confronts against the state legal norm. Increasing participation in formal education and the rise of women’s mobility have challenged this pattern. Girls have an autonomy to choose her preferred partner. Mutual love becomes more important, although the decision of marriage timing sometimes still belongs to the parents’ authority.

本文关注的是东爪哇Pasuruan的Sumbersari宗教社区的日常婚姻实践。它分析了行为者和规范是如何参与塑造实践的。它还将它们与夫妇的个人机构联系起来。本文的材料基于我在2017年初所做的田野调查。在这篇文章中，我认为理想的婚姻配偶的概念通常是在一套本土化的贞洁(kesucian)、良好的举止(apik)和好运(monpong)的概念中被概念化的，这些概念必然以santri(虔诚的穆斯林)的身份达到高潮。然而，这些想法的实施在很大程度上取决于pelantar(传统媒人)的角色，他们调解两个有关家庭的沟通。除了pelantar之外，kyai(穆斯林神职人员)在制定以伊斯兰教为基础的法律规范方面确实很重要，以控制有时与国家法律规范相冲突的性道德。越来越多的人参加正规教育和妇女流动性的增加对这种模式提出了挑战。女孩有自主选择自己喜欢的伴侣的权利。相互的爱变得更加重要，尽管有时结婚时机的决定仍然属于父母的权威。

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引用次数: 3

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