SANGKEP: Jurnal Kajian Sosial Keagamaan
Sangkép: Jurnal Kajian Sosial Keagamaan terdaftar pada Lembaga Ilmu Pengetahuan Indonesia ISSN 2654-6612. Sangkep adalah jurnal ilmiah yang dikelola dan diterbitkan per-semester pada bulan Maret dan September oleh Program Studi Sosiologi Agama Fakultas Ushuluddin dan Studi Agama Universitas Islam Negeri Mataram. Sangkép: Jurnal Kajian Sosial Keagamaan mempublikasikan original artikel, review artikel, dan telaah teori atau diskursus tentang isu-isu masalah sosial-kontemporer keagamaan di Indonesia.
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78 Documents
<![CDATA[Konsep Tafakur untuk Penguatan Efikasi Diri pada Pribadi Introvert ]]>
<![CDATA[Nining Mirsanti]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 2 No. 2 (2019): Radikalisme, Kritik Teori Sosiologi dan Wacana Politik di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v2i2.945
<![CDATA[Since man was born he has been given various natural potentials or in Islam called fitrah. The task of man is to develop that nature so that it runs according to its nature. In reality it can be found various individuals with a degree of difficulty to develop their nature, such as introverted individuals, one of the causes of whichis low self-efficacy. Therefore, the concept of tafakur is needed. The type of research used in this article is library research and the nature of this research is qualitative descriptive. The concept of tafakur is present to direct individuals to Islamic concepts to see that all the realities of their lives are optimistically good that the process of adjusting themselves to the environment will be even better, because tafakur is an activity carried out by humans to present the world as a model and effectively treat it according to its purpose and how to deal with a problem by taking lessons behind the problem at hand, so that it does not cause conflict or conflict in itself which is understood as intrapersonal communication by understanding and providing solutions to itself that there are still many shortcomings in the individual, so the concept of tafakur will very useful for improving introverted personal self-efficacy.]]>
<![CDATA[Cultural Capital dan Kharisma Kiai dalam Wacana Partai Politik ]]>
<![CDATA[Siti Muazaroh]]>;
<![CDATA[Subaidi Subaidi]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 2 No. 2 (2019): Radikalisme, Kritik Teori Sosiologi dan Wacana Politik di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v2i2.946
<![CDATA[Kiyai has quite significant influence among the community despite aligning double roles as caregivers of boarding schools as well as politicians. This article examines the Maimun Zubair nanny Pondok pesantren A-Anwar Sarang and also chairman of the Sharia Assembly Party Development Association (PPP) using the analysis of the mutualist symbiotic theory of Al-Ghozali by mirroring the cultural capital theory of Bourdieu. The results of this research can be suggested that the first figure Maimun Zubair Kiyai can position his role on the structure and as an agent. Second, Maimun has a charisma in the community despite the politics of the world. With the charism still preserved and the determination of the relation in religious affairs and state should beplaced in its position and in good cooperation and balanced, so as to minimize the conflict in political parties.]]>
<![CDATA[Disrupsi Nilai Keagamaan dalam Dakwah Virtual di Media Sosial Sebagai Komodifikasi Agama di Era Digital ]]>
<![CDATA[L. Rudy Rustandi]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 3 No. 1 (2020): Islam Raja Ampat, Kultivasi Budaya dan Dakwah Virtual di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v3i1.1036
<![CDATA[In addition to being a necessity, the phenomenon of online social media usage of the community has its own complexity in a community order. Facebook is one of the online social media that is on the platform initially intended for virtual social networking. The goal began to shift as the community needs and social media development itself. People have used it to achieve economic, social and even religious objectives. This research aims to know deeply the meaning behind the phenomenon disruption religious value on social media Facebook. The methods used in these study used qualitative methods. While the approach in this study used a thick description theory approach presented by Clifford Greetz. The results gained in this study were in-depth descriptions of the social dynamics of the community on Islamic ideology and political conflicts in Indonesia.]]>
<![CDATA[Islam Raja Ampat dan Mitos Hantu Cuwig: Benturan Agama, Adat dan Kepercayaan Lokal pada Masyarakat Multikultural di Kampung Lilinta Papua Barat ]]>
<![CDATA[M. Syukri Nawir]]>;
<![CDATA[Muhamad Yusuf]]>;
<![CDATA[Akhmad Kadir]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 3 No. 1 (2020): Islam Raja Ampat, Kultivasi Budaya dan Dakwah Virtual di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v3i1.1482
<![CDATA[The clash of religions, customs, local beliefs gives a distinctive color in the lives of the people of the Raja Ampat Islands. How the myth of Cuwig's mythical influence on religious life in the village of Lilinta in the Raja Ampat-Papua archipelago and in interpreting and reformulate their religious life in response to the myth of Cuwig. Religious knowledge has an important meaning to improve the faith of the community, thus creating religious emotion, encouraging people to do religious actions, although there is still a society believing the mystical, lack of of religious development. The mythical ghost of Cuwig is influenced by the environment. Myths evolved from the simultaneous stories beginning with the emergence of sudden death from the citizens, the problem spread the issue of the science of Cuwig in the intended person.]]>
<![CDATA[Inklusivitas Masjid Sebagai Perekat Sosial: Studi Kasus pada Masjid Ash-Shiddiiqi Demangan Kidul Yogyakarta ]]>
<![CDATA[Lukman Fajariyah]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 3 No. 1 (2020): Islam Raja Ampat, Kultivasi Budaya dan Dakwah Virtual di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v3i1.1674
<![CDATA[In the history of Islamic civilization, the mosque is a center of worship and a place for social interaction. Based on this phenomenon, this paper tries to explore the role and function of the Ash-Shiddiiqi Mosque in social life. The social unity bound by the Ash-Shiddiiqi Mosque aims to strengthen the social relations of the community members in the Demangan Kidul neighborhood of Yogyakarta in order to realize an inclusive mosque. The method used in this study is a qualitative-descriptive method using the sociology approach of Emile Durkheim's theory of solidarity. This theory of solidarity becomes an analytical tool to reveal the role and function of the Ash-Shiddiiqi Mosque in an effort to strengthen individual relationships with other individuals in the Demangan Kidul Yogyakarta environment. The findings resulting from this research that; First, the Ash-Shiddiiqi Mosque is a place of worship that has a role and social social function such as the existence of a TPA (Taman Pendidikan Alquran) educational institution as a supporting facility in providing access to non-formal education to the community. Routine programs for pilgrims and the surrounding community are in the form of daily, weekly, monthly and yearly activities. Secondly, the inclusiveness of the Ash-Shiddiiqi Mosque in involving citizens in each of its programs which aims to strengthen social relations.]]>
<![CDATA[Kultivasi Budaya Pemuda Kubu dalam Hutan-hutan Dharmasraya Sumatera Barat ]]>
<![CDATA[Ahmad Arrozy]]>;
<![CDATA[Nenan Angenani Titis]]>;
<![CDATA[Fuji Riang Prastowo]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 3 No. 1 (2020): Islam Raja Ampat, Kultivasi Budaya dan Dakwah Virtual di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v3i1.1724
<![CDATA[This study aims to describe changes in the culture of youth Kubu in Dharmasraya Forest, West Sumatra. Bulangan forest was a place of origin and home for the Kubu community. The expansion of the oil palm company againts Bulangan Forest caused the Kubu community to move to Padang Hilalang forest and started to develop shifting cultivation. Nomad tradition (Melangun) began to be replaced because of Kubu community loss forest as living space due to the palm oil industry mechanism. The results of the study showed that there was a change in the forests which were the native habitat of the Kubu community. It made communal compulsion that it was necessary to continue swidden agriculture. The economic transactions with the other communities are one of the accesses of the Kubu youth to interact with the outside of the forest, but at the same time seize the continuity tradition and the living space the young Kubu. This cultural research uses observational data and grounded theory methods based on the conceptualization of anthropological Kubu pioneered by Gerard Persoon (1989).]]>
<![CDATA[Kepercayaan dan Pengobatan Rufaidah Karya Ahmad Syauqi Al-Fanjari: Kajian Sosiologi Sastra ]]>
<![CDATA[Ulyah Darajah]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 3 No. 1 (2020): Islam Raja Ampat, Kultivasi Budaya dan Dakwah Virtual di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v3i1.1742
<![CDATA[The purpose of this research is to describe how public belief and treatment during the Jahiliyah period and when Islam entered into was carried out by a nurse named Rufaidah in the book Rufaidah written by Ahmad Syauqi al-Fanjari with the perspective of literary sociology. The method in this research is descriptive qualitative analysis method. Sociology of literature is considered effective to find out how the belief and treatment of the Islamic period carried out by Rufaidah. The result of this research is people who believe and worship the statues and gods, because they consider the gods who give them everything, both in terms of health, daily life and even about the future. But after the entry of Islam their thinking changed and they were so confident in Islam, even they were always careful in doing anything. The treatment process carried out by Rufaidah from before converting to Islam is changing, from a treatment that does not pay attention to cleanliness and humanity turned into a treatment that is clean, holy and humane. Rufaidah's treatment is done in Rufaidah's book as an herbal treatment at this time.]]>
<![CDATA[Genealogi Tradisi Shalawat Nariyah di Desa Kroya ]]>
<![CDATA[Achmad Fachrur Rozi]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 3 No. 1 (2020): Islam Raja Ampat, Kultivasi Budaya dan Dakwah Virtual di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v3i1.1802
<![CDATA[This article discusses the living of hadith, namely the study of the phenomena of practice or ritual originating from hadith. The tradition of Shalawat Nariyah which is one of the popular prayers that has taken root in Indonesian society. In Kroya Village, the Shalawat Nariyah Tradition is held every Wednesday night with 4444 congregations. The congregation is spread throughout the Kroya village mosque and takes turns every week. They believe that reading Shalawat Nariyah is able to facilitate sustenance. As generally the Shalawat Nariyah Tradition in some places is held on Friday nights, this is in line with the recommendations of the Prophet's hadith. But in Kroya, the tradition of reciting Shalawat Nariyah is held every Wednesday night.]]>
<![CDATA[Resistensi Dakwah Salafi terhadap Amal Usaha Muhammadiyah di Sidoarjo ]]>
<![CDATA[Zaini Tamin AR]]>;
<![CDATA[Riduwan Riduwan]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 3 No. 1 (2020): Islam Raja Ampat, Kultivasi Budaya dan Dakwah Virtual di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v3i1.1881
<![CDATA[The infiltration of the Salafis into the Muhammadiyah organization became a continuing reality. This reality is driven by symptoms of the strengthening of the concept of salafism in the organization that founded by KH. Ahmad Dahlan. This study seeks to analyze the Salafi da’wah against the Charitable Business of Muhammadiyah in Taman, Sidoarjo, which is always resistant. This research uses a qualitative method with a naturalistic interpretive approach. The findings of this study reveal that Salafis offer "thinking" in every Muhammadiyah Business Charity institution in Sidoarjo. Salafis try to "dress" Muhammadiyah, but still have their mindset and ideology. With the thought movement, the Salafi propaganda model is carried out through infiltration, agitation, and propaganda within the Muhammadiyah Charitable Enterprises. This is not uncommon to cause resistance and even conflict between the two. The author recommends several efforts that must be made by the Muhammadiyah management: First, the power approach. The Muhammadiyah leadership must act firmly against Salafis through established rules. Second, the intellectual approach. This approach can be done by way of scientific dialogue in the public sphere, criticizing Salafis, as well as affirming the Muhammadiyah manhaj.]]>
<![CDATA[Pene Lando Tradition: Islamic Synchretism and Local Culture in the Pene Jerowaru Village East of Lombok ]]>
<![CDATA[S Ali Jadid Al Idrus]]>
<![CDATA[ SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 3 No. 1 (2020): Islam Raja Ampat, Kultivasi Budaya dan Dakwah Virtual di Indonesia ]]>
Publisher : <![CDATA[Asosiasi Sosiologi Agama Indonesia (ASAGI) ]]>
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DOI: 10.20414/sangkep.v3i1.2051
<![CDATA[Religion contains of rules and teachings, which cannot be connoted as a scary thing and has no space for discussion. How if religion is faced with something that has strongly deep in a particular society or better known as customs or more space that is 'culture'. If religion and culture are clashed, it will have an impact on one of them will die and sink. But if these two things work in harmony, it will appear a new culture that issyncretism cultural. This is what happened in the Pene Jerowaru village, East Lombok. The result of syncretism (Islam and cultural customs / local wisdom) was born a tradition that is the Pene Lando tradition, which took place since KedatuanPene (Pene Kingdom). How is the developing process in the Pene village and formulated the Penelando tradition in daily life, which gave produced the 'beqen' tardition. In the Pene community life, Pene Lando tradition is a legacy that must be maintained. The 'Pene Lando' tradition, if saw from its historical traces, contains a philosophy, it does not clash with the Islamic Shari'ah which is in fact governs all aspects of the people lives.]]>
