Claim Missing Document
Check
Articles

Found 7 Documents
Search

Tropes of The Crusades In Indonesian Muslim Discourse Mark Woodward
Asia-Pacific Journal on Religion and Society Vol 2, No 1 (2018): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

"Crusade" is the movement of Europeans from the Middle Ages to conquer the holy land of Jerusalem from the hands of Muslims who have ruled for centuries there. This is a classic model of religious warfare. Crusaders increasingly colour the conversation of Muslims in terms of war, peace and global politics. The description of the crusade on Muslim militants and the president of the United States has led to the proliferation of crusading rhetoric even in a country like Indonesia where nota is not involved at all in the Middle East war in the 13th century. This article examines the problem of using crusades and semantic relations with the word Zionism in present-day Indonesia.
Wahhabism, Identity, and Secular Ritual: Graduation at an Indonesian High School Inayah Rohmaniyah; Mark Woodward
Al-Jami'ah: Journal of Islamic Studies Vol 50, No 1 (2012)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2012.501.119-145

Abstract

This paper concerns the social and ritual construction of social identities at Pondok Pesantren Madrasah Wathoniyah Islamiyah (PPMWI), a theologically Wahhabi oriented pesantren (traditional Islamic school) in Central Java, Indonesia. We focus on the inter-play of religious and secular symbols in the school’s graduation ceremonies (wisuda) for secondary school students and the ways it contributes to the construction of individual and social identities. Our analysis builds on Turner’s studies of the processual logic of rites of passage, Moore and Meyerhoff’s distinction between religious and secular ritual and Tambiah’s application of the Piercian concept of indexical symbols to the analysis of ritual. Theoretically we will be concerned with ritual, cognitive and social processes involved in the construction of religious identities. Empirically, we critique the common assumption that Salafi, and more specifically, Wahhabi, religious teachings contribute to the construction of exclusivist identities, social conflict and violence. In the case we are concerned with, religious tolerance and non-violence are among the defining features of Wahhabi identity.[Tulisan membahas konstruksi identitas ritual dan sosial pada sebuah pesantren yang berorientasi teologi Wahhabi, yaitu Pondok Pesantren Madrasah Wathoniyah Islamiyah (PPMWI). Diskusi akan difokuskan pada saling silang simbol-simbol agama dan sekuler dalam peringatan wisuda siswa menengah pertama serta signifikansinya dalam konstruksi identitas sosial dan individual. Analisis tulisan ini berdasarkan studi Turner mengenai logika proses dalam daur ritus (the processual logic of rites of passage), pembagian ritual agama dan sekuler oleh Moore dan Meyerhoff serta konsep Piercian mengenai indek simbolis dalam ritual oleh Tambiah. Secara teoritis, artikel ini akan mendiskusikan ritual, kognisi, dan proses sosial yang menjadi bagian dalam konstruksi identitas agama. Selain itu, penulis juga melakukan kritik terhadap pandangan umum mengenai Wahhabi yang dituduh sebagai identitas ekslusif, biang-kerok konflik sosial dan kekerasan. Penulis menemukan sebaliknya, bahwa toleransi antar agama dan anti-kekerasan adalah salah satu ciri identitas Wahhabi.]
Reflections on Java and Islam 1979-2010 Mark Woodward
Al-Jami'ah: Journal of Islamic Studies Vol 49, No 2 (2011)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2011.492.281-294

Abstract

Since the late 1970s, technological developments, especially in communications and transportation, have contributed to growth of new modes of social interaction and, at the same time, to the strengthening of social bonds in geographically dispersed social groups and communities in Yogyakarta. Increased educational opportunities and especially the development of the Islamic university system have contributed to the development of a Muslim middle class and with it a Muslim consumer culture. There has also been a significant shift in the ways in which relationships between culture (kebudayaan) and religion (agama) are conceptualised. Elements of Javanese Muslim tradition including prayer meals (slametan) that were formerly called agama are now more commonly referred to as kebudayaan. This shift reflects and has contributed to the diminution of sectarian conflict. This cultural strategy is not always successful. It does, however, provide a basis for proactive measures to counter sectarian violence. This is evident in “cultural” festivals supported by the kraton (palace) in response to attacks on cultural performance events by exclusivist religious groups.[Sejak dekade 1970an, kemajuan teknologi, utamanya dalam komunikasi dan transportasi, telah mengubah cara interaksi sosial masyarakat Yogyakarta dan, pada saat yang sama, semakin memperkokoh ikatan antar kelompok sosial. Semakin meningkatnya kesempatan belajar [sekolah], utamanya dengan berdirinya Universitas Islam, terbukti mendorong terciptanya kalangan ‘Muslim kelas menengah’ sekaligus konsumerisme yang melekat pada kalangan tersebut. Selain itu, terjadi pula perubahan konsep dalammenilai agama dan kebudayaan. Beberapa bentuk tradisi Islam Jawa, seperti slametan, yang dulunya dinilai sebagai ritual agama, saat ini hanya disebut sebagai kebudayaan. Perubahan ini menggambarkan dan bahkan berperan dalam meminimalisir konflik sektarian, seperti terlihat jelas dalam acara festival “budaya” yang diadakan kraton sebagai respon terhadap pembubaran pementasan budaya oleh kalangan Muslim ekslusif.]
On vampire squid and pie in the sky - Reflections on greed, altruism, global capitalism, Muslim and other ethics Mark Woodward
International Journal of Interreligious and Intercultural Studies Vol 4 No 2 (2021): International Journal of Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol4.iss2.2002.2224

Abstract

This article points to some of the ethical short-comings of global capitalism in historical and contemporary contexts. Comparison of late eighteenth/early nineteenth century capitalist enterprises including the British and Dutch East India Companies and contemporary investment banking houses including Goldman Sachs indicates that ethical problems inherent in global capitalism have not changed significantly over the centuries. The analysis presented here builds on explicit critiques of capitalism by the eighteenth-century economist Adam Smith and contemporary critiques by linguist and social critic Noam Chomsky and implicit ones Reggae star Jimmy Cliff. Islamic finance is often described as an alternative to capitalisms that avoid greed based ethnical problems. This is not necessarily the case if Islamic finance is merely fiqh compliant. The fact that Goldman Sachs and other Western banks have entered the Islamic finance business buttresses this position. The economic ethics of the eleventh/twelfth century Muslim theologian and philosopher Hamid al-Ghazali and the contempory Muslim legal scholar Khaled Abou el Fadl offer possible correctives. If, however, Evolutionary biologist Lynn Margulis is correct and greed is a basic component of human nature, the full realization of any ethical economics is unlikely.
CULTURAL DAKWAH AND MUSLIM MOVEMENTS IN THE UNITED STATES IN THE TWENTIETH AND TWENTY-FIRST CENTURIES Mark Woodward
Aqlam: Journal of Islam and Plurality Vol 5, No 2 (2020)
Publisher : IAIN Manado

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30984/ajip.v5i2.1252

Abstract

Abstract: There have been Muslims in what is now the United States since tens of thousands were brought as slaves in the 18th and early 19th centuries. Very few maintained their Muslim identities because the harsh conditions of slavery. Revitalization movements relying on Muslim symbolism emerged in the early 20th century. They were primarily concerned with the struggle against racism and oppression. The Moorish Science Temple of American and the Nation of Islam are the two most important of these movement. The haj was a transformative experience for Nation of Islam leaders Malcom X and Muhammad Ali. Realization that Islam is an inclusive faith that does not condone racism led both of them towards mainstream Sunni Islam and for Muhammad Ali to Sufi religious pluralism.Keywords: Nation of Islam, Moorish Science Temple, Revitalization Movement, Malcom X, Muhammad Ali. Abstract: Sejarah Islam di Amerika sudah berakar sejak abad ke 18 dan awal 19, ketika belasan ribu budak dari Afrika dibawa ke wilayah yang sekarang bernama Amerika Serikat. Sangat sedikit di antara mereka yang mempertahankan identitasnya sebagai Muslim mengingat kondisi perbudakan yang sangat kejam dan tidak memungkinkan. Di awal abad 20, muncul-lah gerakan revitalisasi Islam. Utamanya, mereka berkonsentrasi pada gerakan perlawanan terhadap rasisme dan penindasan. The Moorish Science Temple of American dan the Nation of Islam adalah dua kelompok terpenting gerakan perlawanan tersebut. Perjalanan ibadah haji memberikan pengalaman transformatif bagi pimpinan kedua kelompok gerakan tersebut, yaitu Malcom X dan Muhammad Ali. Pemahaman Islam yang inklusif yang tidak sejalan dengan rasisme mendekatkan mereka dengan ajaran-ajaran mainstream Islam sunni, dan (terutama) Muhamad Ali yang condong ke pluralisme ajaran kaum Sufi.Kata Kunci: Nation of islam, Moorish Science Temple, Gerakan revitalisasi, Malcom X, Muhammad Ali.
CULTURAL DAKWAH AND MUSLIM MOVEMENTS IN THE UNITED STATES IN THE TWENTIETH AND TWENTY-FIRST CENTURIES Mark Woodward
Aqlam: Journal of Islam and Plurality Vol 5, No 2 (2020)
Publisher : IAIN Manado

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30984/ajip.v5i2.1252

Abstract

Abstract: There have been Muslims in what is now the United States since tens of thousands were brought as slaves in the 18th and early 19th centuries. Very few maintained their Muslim identities because the harsh conditions of slavery. Revitalization movements relying on Muslim symbolism emerged in the early 20th century. They were primarily concerned with the struggle against racism and oppression. The Moorish Science Temple of American and the Nation of Islam are the two most important of these movement. The haj was a transformative experience for Nation of Islam leaders Malcom X and Muhammad Ali. Realization that Islam is an inclusive faith that does not condone racism led both of them towards mainstream Sunni Islam and for Muhammad Ali to Sufi religious pluralism.Keywords: Nation of Islam, Moorish Science Temple, Revitalization Movement, Malcom X, Muhammad Ali. Abstract: Sejarah Islam di Amerika sudah berakar sejak abad ke 18 dan awal 19, ketika belasan ribu budak dari Afrika dibawa ke wilayah yang sekarang bernama Amerika Serikat. Sangat sedikit di antara mereka yang mempertahankan identitasnya sebagai Muslim mengingat kondisi perbudakan yang sangat kejam dan tidak memungkinkan. Di awal abad 20, muncul-lah gerakan revitalisasi Islam. Utamanya, mereka berkonsentrasi pada gerakan perlawanan terhadap rasisme dan penindasan. The Moorish Science Temple of American dan the Nation of Islam adalah dua kelompok terpenting gerakan perlawanan tersebut. Perjalanan ibadah haji memberikan pengalaman transformatif bagi pimpinan kedua kelompok gerakan tersebut, yaitu Malcom X dan Muhammad Ali. Pemahaman Islam yang inklusif yang tidak sejalan dengan rasisme mendekatkan mereka dengan ajaran-ajaran mainstream Islam sunni, dan (terutama) Muhamad Ali yang condong ke pluralisme ajaran kaum Sufi.Kata Kunci: Nation of islam, Moorish Science Temple, Gerakan revitalisasi, Malcom X, Muhammad Ali.
ISLAMICATE CIVILIZATION AND NATIONAL ISLAMS: ISLAM NUSANTARA, WEST JAVA AND SUNDANESE CULTURE Mark Woodward
Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 1 (2019): HERITAGE OF NUSANTARA
Publisher : Center for Research and Development of Religious Literature and Heritage

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (529.237 KB) | DOI: 10.31291/hn.v8i1.542

Abstract

Relationships between Islam and local cultures, post-coloniality, the construction of National Islams and nationalisms are extraordinarily complex. They pose complex academic, theological and political problems. This paper considers examples from the province of West Java in post-colonial Indonesia. It will be concerned with the ways in which elements of local West Javanese/Sundanese culture are rejected by Islamist nationalists but at the same time incorporated into a regional variant of the culture friendly Islam Nusantara formulated by Nahdlatul Ulama (NU) in 2015. See Chamami (2015) and Woodward (2018). It also suggests that what Philosopher of Science Karl Popper termed the “situational logic” of Islam Nusantara is based on principles that have driven the construction of what Historian Marshal Hodgson (1974) termed Islamicate Civilizations since they emerged in the sixth century. Thorough consideration of these questions requires an overarching analytic and theoretical framework. Without one, we can produce disconnected, fragmentary analyses with limited practical applications. This paper is an attempt to establish such a framework. Building on Berger’s constructivist approach to the Sociology of Religion, it draws on seemingly divergent themes in the academic discourse about religion/society/state relationships in hope that the resulting synthesis will be of greater analytic utility and practical applicability than the sum of its parts. Empirically it focuses on West Java, Sundanese culture and emergence of alternative National Islams in contemporary Indonesia. It also makes comparative references to neighbouring countries, especially Malaysia. Theoretically, it is transdisciplinary, combining approaches from Cultural Anthropology, History, Political Science and Religious Studies. Given the current state of intra-Islamic political and religious discourse, it also necessarily focuses on debates between Sufi oriented “traditionalists” and Salafi oriented “modernists” that have been a major feature of colonial and post-colonial Muslim discourse for more than a century. It argues that alternative National Islams are shaped by a combination of theological debates and religion/state/society dynamics.