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Dari Fanatisme Ke Ekstremisme: Ilusi, Kecemasan, Dan Tindakan Kekerasan Nurish, Amanah
Jurnal Masyarakat dan Budaya Vol. 21 No. 1 (2019)
Publisher : P2KK LIPI

Tulisan ini bertujuan untuk memaparkan hasil observasi tentang bagaimana menjamurnya sekaligus suburnya gerakan radikalisme di Indonesia yang berujung pada tindakan kekerasan, baik kekerasan simbolik maupun kekerasan fisik. Sulit dipungkiri bahwasanya eskalasi tindakan ekstremisme bermula dari fenomena keagamaan yang berkembang dalam masyarakat melalui doktrin-doktrin keagamaan yang berimplikasi pada watak fanatisme. Bagaimana sikap fanatisme itu bermula? Setidaknya ada dua gerbang sebagai arena yang sangat memungkinkan individu atau kelompok masyarakat sangat mungkin terjangkit ?penyakit fanatisme keagamaan?. Pertama, gerbang pendidikan yang di mana peran guru termasuk penceramah agama sekaligus kurikulum keagamaan turut memainkan peran signifikan di dalamnya. Kedua, melalui gerbang media di mana teks-teks berbau ?demagog? atau hasutan termasuk ujaran kebencian antar umat beragama yang saling bergulir kemudian menjadi konsumsi sehari-hari. Maka dari itu intisari dari tulisan ini ingin menjelaskan bagaimana sikap fanatisme keagamaan masyarakat di Indonesia memiliki dampak cukup serius yang berujung pada menjamurnya gerakan-gerakan ekstremisme dan hal ini mengakibatkan tindakan kekerasan atas nama agama, termasuk aksi bom bunuh diri.

When Abangan Embraces Sufism: Religious Phenomenology to Counter Radicalism in Contemporary Java Amanah Nurish
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 11 No. 1 (2021): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2021.11.1.20-45

Abangan is one of the socio-religious groups regarded as a marginal community among the trichotomy of santri and priayi. It has been known that abangan were not religious Muslim, and they are poor farmers as well as workers, backward and less educated people. Meanwhile, santri are more religious and priayi among Javanese society are middle-class people practising syncretic Islam. The thesis on “The Religion of Java,” by Clifford Geertz, was more than a half-century indicated religious and social classification in Javanese society. In the midst of political polarization of Indonesian reformation, transnational Islamic groups began to establish their movement widely. Transnational Islamic groups that promote radicalism and violent extremism clearly avoid local wisdom and mysticism. As a result, abangan has experienced dramatic religious and social change. This study aims to see how to face radicalism after reformation in the social and religious transformation of abangan in Java. Previous studies have shown that the phenomenon of radicalism affects religious intolerance addressed to minority groups like abangan. This research paper aims to examine how abangan reacts to radicalism and engages with Sufism and their devotion to tarekat. Abangan recently appears to convert and join the tarekat movement as an alternative discourse to encounter modernism and religious radicalism.

SANTRI AND ABANGAN AFTER A HALF CENTURY OF CLIFFORD GEERTZ Amanah Nurish
Islam Futura Vol 21, No 2 (2021): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v21i2.5829

This research paper analyzes the religious phenomenon of culture in Modjokuto or Pare, where Geertz carried out his thesis on the "Religion of Java." Although there are many pesantrens in Modjokuto, there is still a religious tradition associated with Kejawen as a local belief, particularly among rural Muslim farmers. Javanese mysticism, however, plays an important part in muslim abangan. Some rural villages in Modjokuto, both NU and Muhammadiyah, are not very distinct in religious tradition. They have performed slametan, tahlilan, and ziarah as religious rituals. Kejawen's teachings are more observed by traditionalist Moslems in Modjokuto, who commonly refer to abangan as the categorization of Islam in Java. Some claim that abangan refers to the proletarian class and former followers or founders of the Indonesian Communist Party (PKI). Some also said that Islam abangan means adherents of the teachings of Sunan Kalijaga, Syech Siti Jenar, and all the descendants of Sufi masters. In addition, we cannot argue that since the reformation of Indonesia, Islam in Java has changed and has gone forward in a number of ways. As a result, this research paper is trying to explore Islam abangan and its resurgence in detail. I recognize that the resurgence of Islam abangan in Java is somehow intended to address the increasing radicalism and Islamic sectarian. Using an anthropological approach, this research paper attempts to explore what Geertz examined in the "Religion of Java" after a half-century, which needs to be re-examined in the context of contemporary Indonesia.

Dari Fanatisme Ke Ekstremisme: Ilusi, Kecemasan, Dan Tindakan Kekerasan Amanah Nurish
Jurnal Masyarakat dan Budaya Vol. 21 No. 1 (2019)
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14203/jmb.v21i1.829

Tulisan ini bertujuan untuk memaparkan hasil observasi tentang bagaimana menjamurnya sekaligus suburnya gerakan radikalisme di Indonesia yang berujung pada tindakan kekerasan, baik kekerasan simbolik maupun kekerasan fisik. Sulit dipungkiri bahwasanya eskalasi tindakan ekstremisme bermula dari fenomena keagamaan yang berkembang dalam masyarakat melalui doktrin-doktrin keagamaan yang berimplikasi pada watak fanatisme. Bagaimana sikap fanatisme itu bermula? Setidaknya ada dua gerbang sebagai arena yang sangat memungkinkan individu atau kelompok masyarakat sangat mungkin terjangkit â€œpenyakit fanatisme keagamaanâ€. Pertama, gerbang pendidikan yang di mana peran guru termasuk penceramah agama sekaligus kurikulum keagamaan turut memainkan peran signifikan di dalamnya. Kedua, melalui gerbang media di mana teks-teks berbau â€œdemagogâ€ atau hasutan termasuk ujaran kebencian antar umat beragama yang saling bergulir kemudian menjadi konsumsi sehari-hari. Maka dari itu intisari dari tulisan ini ingin menjelaskan bagaimana sikap fanatisme keagamaan masyarakat di Indonesia memiliki dampak cukup serius yang berujung pada menjamurnya gerakan-gerakan ekstremisme dan hal ini mengakibatkan tindakan kekerasan atas nama agama, termasuk aksi bom bunuh diri.

Resiliensi Komunitas Agama Baha’i Di Masa Pandemi: Perspektif Antropologi Amanah Nurish
Jurnal Masyarakat dan Budaya Vol. 23 No. 1 (2021)
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14203/jmb.v23i1.1270

This research paper aims to explore the Indonesian Baha’is community and its conceptual discourse on resilience and social solidarity in religious actions during global pandemic of covid-19. Although the Baha’i faith is not registered as an official religion in Indonesia like Islam, Christianity, Buddhism, Hinduism, etc., the Baha’is community and its religious as well as social movement during covid-19 is interesting to analyze. As a new world religion promoting the principle and the moral value on unity in diversity, Baha’is community in Indonesia started to organize digital activism to build solidarity among interfaith and religious minority groups like penghayat kepercayaan. Religion and solidarity in this context refer to a Germany sociologist, Emile Durkheim (1858-1917), on his functionalism perspective stating that religion must have social function and solidarity. Durkheim demonstrated the function of religion can be understood as collective action as moral value in our society. Religion not only has a meaning but also a function, which is collectively built by society, based on collective consciousness. By digital ethnographic approach, this research paper tries to examine how the Baha’is community and other minority groups in Indonesia cope the global pandemic of covid-19 while activities have moved to virtual and digital space. It is also interesting to perceive how resilience of the Baha’is community in existing religious dakwah throughout digital activism. The Baha'is community has shown resilience by not only protecting their own groups, but also for the larger community by distributing assistance and fostering social cohesion regardless of ethnicity, language, race, or religion on the basis of humanity.

The Myth of Religious “Radicalism” Amanah Nurish
Al-Albab Vol 9, No 1 (2020)
Publisher : Graduate Program of Pontianak Institute of Islamic Studies

This work examines an academic exposure on the issues of religious radicalism increasing globally not only in the West but also in the east countries. As a majority Muslim populated country, Indonesia is one of the reluctant examples in facing the problem of religious radicalism. In addition, this research paper examines the term of “radicalism” politically associated with extremism and terrorism. The primary issue is explicitly addressed to religious radicalism in terms of meaning and image. Hence, we perceive that religious radicalism can be understood as mainstream feature on religious behavior including religious actions leading to the steps of violent extremism or terrorism. Religious radicalism today is massively defined as a negative rather than positive connotation. Such glimpse traps us to be “narrow minded” in perceiving the role as well as the holy spirit of religions. Therefore, the critical questions of this research paper include what happens with the framing of religious radicalism today; How is the historical narration of radicalism; and is it a problem when someone being radical to practice and understand religions or beliefs. Lastly, how philosophical meanings of the word radicalism alone response such debate. However, the general terminology of religious radicalism has led significant social, political, and cultural impacts toward religious harmony and religious life particularly in Indonesian context.

Muhammadiyah dan Arus Radikalisme Amanah Nurish
MAARIF Vol 14 No 2 (2019): Memperkuat Kembali Moderatisme Muhammadiyah: Konsepsi, Interpretasi, Strategi da
Publisher : MAARIF Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47651/mrf.v14i2.62

Sebagai salah satu organisasi Islam terbesar di Indonesia, Muhammadiyah selalu menghadapi berbagai tantangan yang berlapis-lapis sejak masa kolonial, paska kemerdekaan, di masa rezim Orde Lama maupun Orde Baru, hingga reformasi. Pasca reformasi, Muhammadiyah semakin lebih banyak dikaji dan hal ini dikaitkan dengan fenomena gerakan radikalisme di Indonesia yang mulai tumbuh sumbur. Inti dari makalah ini ingin menguji kembali tentang bagaimana pertahanan Muhammadiyah dalam menangkal isu-isu radikalisme keagamaan yang sering dialamatkan kepada kelompok modernis ini. Kedua, mengapa ingatan bersama (collective memory) mengenai politik sektarianisme hingga isu ekstremisme seringkali dikaitkan dengan sempalan Muhammadiyah. Faktanya, hal ini sulit disangkal terkait sejarah masa lalu mengenai percaturan politik di Indonesian yang pernah melibatkan tokoh-tokoh agama, salah satunya dari Muhammadiyah. Sedangkan di sisi lain Muhammadiyah mempunyai andil yang cukup besar terhadap dunia pendidikan, kesehatan, dan ekonomi baik pada masyarakat urban maupun pedesaan. Fragmentasi dan polarisasi di dalam tubuh Muhammadiyah sendiri mengalami penggelembungan yang luar biasa sejak satu dekade ini; yakni Muhammadiyah yang moderat dengan gaya berfikir inklusif dan Muhammadiyah yang konservatif hingga cenderung fundamentalis. Sebenarnya hal ini juga terjadi dalam organisasi Islam tradisionalis seperti NU (Nahdlatul Ulama). Maka dengan demikian, penulis mencoba bermaksud menelusuri kembali bagaimana pengalaman Muhammadiyah sebagai organisasi Islam moderat dengan spirit Pancasila dalam menghadapi arus radikalisme.

Merauke “Food Estate”: Alternatif Penanganan Konflik di Papua dalam Perspektif Ekonomi-Sosial dan Budaya Binsar Sianipar; Amanah Nurish
Intermestic: Journal of International Studies Vol 5 No 2 (2021)
Publisher : Departemen Hubungan Internasional, Fakultas Ilmu Sosial dan Ilmu Politik, Universitas Padjadjaran

This study analyzes food estate in Merauke as a conflict resolution alternative in Papua from economic-social and cultural perspectives. The conflicts in Papua are still happening and no best solution has been found yet. Among the roots of the problem are economic and social disparities as well as cultural disharmony. The government is planning to develop a food estate in Merauke, Papua to enhance national food security and as export commodities. Apart from the Government’s objectives, the analysis used qualitative research methods with a sociological approach through field observation and participation. Adopting Galtung’s theory of violence, it shows the food estate in Merauke can potentially contribute to resolving conflicts in Papua, especially to eliminate direct violence and structural violence

Muslim-Christian Conflict and the Rise of Laskar Jihad: Tracing Islamophobia in Central Sulawesi – Indonesia Amanah Nurish
QIJIS Vol 10, No 2 (2022)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v10i2.8776

This anthropological research investigates Muslim-Christian conflict and the rise of Laskar Jihad that affects Islamophobia in Central Sulawesi. Islamophobia appeared on the global political surface after the 9/11 tragedy, taking the world's attention to Muslim society. However, we cannot argue that, in recent decades, the media have depicted Muslim culture as backward, uneducated, bad, radical, terrorist, or with all negative images. Even so, Islam is often associated as a religion that supports violence and war. These illustrations depict Islamophobia as a global political threat. However, Islamophobia occurs not only in Western countries, but also in Indonesia, the country with the largest Muslim population in the world. This research explores the phenomenon of Islamophobia in Indonesia. The study focuses primarily on the island of Sulawesi, where the rise of Laskar Jihad organizations, Muslim-Christian conflict, violent extremism, and Islamophobia are interrelated. This research is based on an anthropological approach for which the author conducted fieldwork in Central Sulawesi. Data collection was also taken from online media that can be understood as digital anthropology. In addition, this research paper examines the theory of prejudice. Prejudice is discussed based on facts, but also from perceptions, actions, language, symbols, and the media, to individuals or groups. The research findings show that the first element of Islamophobia in Central Sulawesi is associated with the Muslim-Christian dispute in the late 1990s. Islamophobia's second element relates to the transnational Islamic movement and the rise of Laskar Jihad after reformation.

MODEL PENDANAAN TERORISME MELALUI MEDIA CRYPTOCURRENCY Prasetya, Adhitya Yuda; Subroto, Athor; Nurish, Amanah
Journal of Terrorism Studies Vol. 3, No. 1
Publisher : UI Scholars Hub

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

Globalization encourages technological progress so that its development is utilized by terrorist organizations in expanding their movements. Terrorist organizations utilize digital financial transaction technology, namely cryptocurrency, as part of their funding activities. This condition is influenced by the shift in traditional funding methods that have begun to switch to digital media, so the emergence of cryptocurrencies has a great opportunity in terrorism financing activities globally. Over the past few years there has been a phenomenon of using cryptocurrencies by terrorist groups for funding purposes. This research article wants to explain how terrorist organizations use cryptocurrency as a new medium in digital financial funding. The research was conducted using qualitative methods with the theory of the use of funds by terrorist organizations covering the stages of receipt, management, transfer and spending. The results of the study show that cryptocurrencies are at each stage of the use of funds either as a medium or a source of funding which is shown through models or schemes related to the use of cryptocurrencies for terrorism financing. In addition, an exploration of the movement of terrorism financing was carried out from the traditional to the digital realm. Furthermore, recommendations are given regarding the role of the state in efforts to handle the phenomenon of financing terrorism using cryptocurrencies.

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