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All Journal ILMU USHULUDDIN Kodifikasia: Jurnal Penelitian Islam Simulacra Panangkaran: Jurnal Penelitian Agama dan Masyarakat
Karunia Haganta
Universitas Indonesia
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

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Infrastruktur sebagai Dakwah: Muhammadiyah dan Bentuk Lain Dakwah Karunia Haganta; Firas Arrasy; Muria Khusnun Nisa
Kodifikasia Vol 16, No 1 (2022)
Publisher : IAIN PONOROGO

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/kodifikasia.v16i1.3864

Abstract

Berbagai kajian yang dilakukan terhadap dakwah masih didominasi oleh dakwah dalam bentuk lisan maupun tulisan. Penggunaan media atau suatu tindakan juga sudah memperoleh perhatian sebagai bagian dari dakwah, meski masih belum sebanding dengan dakwah lisan dan tulisan. Artikel ini mengangkat pembangunan fasilitas publik yang dilakukan organisasi Muhammadiyah sebagai bentuk dakwah. Pembangunan fasilitas publik ini kerap dianggap sekadar wujud filantropi. Kami melihat bahwa pembangunan fasilitas publik adalah bagian dari dakwah yang dilakukan Muhammadiyah. Dengan perspektif komunikasi dari James W. Carey dan komunikasi profetik, proses komunikasi tidak hanya dilihat dalam bentuk lisan, tulisan, atau gestur/tindakan, tetapi juga bentuk lain seperti materi, dalam konteks artikel ini adalah infrastruktur fasilitas publik, yang ditujukan sebagai pengamalan nilai-nilai profetik, termasuk di dalamnya adalah dakwah. Perspektif infrastruktur puitis dari Brian Larkin memungkinkan infrastruktur tidak hanya dilihat dari aspek fungsionalnya saja, tetapi juga aspek politisnya, termasuk nilai-nilai yang dibawa lewat pembangunan infrastruktur. Muhammadiyah dengan nilai Islam modern menerapkan dakwah Islam modern lewat fasilitas publik sesuai kebutuhan masyarakat, pendidikan campuran agama dan sains, dan Kawasan Tanpa Rokok (KTR).
Agama, Modernisme, dan Kepengaturan: Agama Lokal Pasca-1965 Karunia Haganta; Firas Arrasy
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 5 No. 1 (2021)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2021.0501-02

Abstract

This article aims to examine the relationship between the state and local religions which underwent major changes after the September 30, 1965 Movement. Local religions experienced marginalization after the 1965 tragedy, ranging from the stigma of atheism to not being recognized as a religion, but a culture that needs to be fostered and even prevented become a new religion. We analyze local state-religion relations from the perspective of James C. Scott's high-modernism and Michel Foucault's governmentality. In our analysis, the state plays a role in this process of marginalization by reproducing a modernity vision that is full of simplification of the complexity of local religions. Through various policies, the state carries out regulations that aim to change adherents of local religions to being good citizens according to the standards set by the state. The recognition given to local religions is very limited and even shows other discriminatory characteristics of the state such as determining monotheism as the standard of a religion, a criterion that is highly biased in the paradigm of world religions. We conclude that the state is not a solution because of the nature of modernity and the simplification it always contains.[Artikel ini bertujuan untuk mengamati relasi antara negara dengan agama lokal yang mengalami perubahan besar setelah terjadinya Gerakan 30 September 1965. Agama lokal mengalami marginalisasi setelah tragedi 1965, mulai dari stigma ateisme sampai tidak diakui sebagai agama, melainkan suatu kebudayaan yang perlu dibina dan bahkan dicegah untuk menjadi agama baru. Kami menganalisis relasi negara-agama lokal melalui perspektif high-modernism James C. Scott dan kepengaturan (governmentality) Michel Foucault. Dalam analisis kami, negara berperan dalam proses marginalisasi tersebut dengan mereproduksikan visi modernitas yang penuh simplifikasi terhadap kompleksitas agama lokal. Melalui berbagai kebijakan, negara melakukan kepengaturan yang bertujuan untuk mengubah penganut agama lokal menjadi subjek warga negara yang baik sesuai dengan standar yang telah ditetapkan negara. Pengakuan yang diberikan terhadap agama lokal amat terbatas dan bahkan menunjukkan sifat diskriminatif lain dari negara seperti menentukan monoteisme sebagai standar suatu agama, kriteria yang amat bias paradigma agama dunia. Kami menyimpulkan negara bukan solusi karena watak modernitas dan kepengaturan yang selalu dikandungnya.]
‘It’s not God I’m joking about’: Religion, stand-up comedy, dark comedy, and public sphere Muhammad Farhan Hawari; Karunia Haganta; Firas Arrasy
SIMULACRA: JURNAL SOSIOLOGI Vol 5, No 2 (2022)
Publisher : Universitas Trunojoyo Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21107/sml.v5i2.16562

Abstract

This article tries to look at the social aspects of dark comedy used in stand-up comedy. Dark comedy is seen as problematic because it is in a vortex of humor, subjectivity, and the public. To capture and analyze these various phenomena, the authors use socio-anthropological perspective with the play theory from Sastramidjaja’s dissertation (2016) which is complemented by publicness from Sasono’s PhD theses (2019). This research is qualitative, using data collection methods in the form of semi-structured interviews with several main questions which are deepened by still referring to the main questions, especially to know the process of preparing jokes and stand-up comedy performances.This research was conducted in the Stand Up Indo Bekasi community and the Stand Up University Bhayangkara Jaya (UBJ) Bekasi with three comedians who often used dark joke material consisting of Bilal (Muslim), Ahmad (Muslim), and James (son of a Christian priest). This paper reveals the finding that dark comedy does not only come from the comedians, but also involves the public sphere as a form of grievances. The authors see that dark comedy is born from concerns that include comedian subjectivity in viewing various symbols – including religious symbols or those related to religion, reversing them, and contextualizing them in an incongruity.
POLYGAMY SEMINARS: BUILDING MASCULINITY VIA LIBIDINAL ECONOMY Karunia Haganta; Firas Arrasy; Siamrotul Ayu Masruroh
ILMU USHULUDDIN Vol. 9, No. 1, July 2022
Publisher : Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.v9i1.25811

Abstract

This paper discusses polygamy seminars with three critical perspectives: religious commodification, hegemonic masculinity, and libidinal economics. In terms of religious commodification, polygamy seminars as a religious activity held in many places in Indonesia with quite expensive costs are economically beneficial. Regarding Raewyn W. Connell’s masculinity theory, polygamy seminars can be read as activities closely related to masculinity and femininity. The libidinal economic perspective of Jean Francois Lyotard helps see the relationship between religious commodification, desire, and capital in polygamy seminars. This article is an analytical descriptive study with quite extensive empirical data.
Co-Authors Firas Arrasy Firas Arrasy Muhammad Farhan Hawari Muria Khusnun Nisa Siamrotul Ayu Masruroh