The Sociology of Islam
Jurnal The Sociology of Islam memfokuskan kajiannya pada isu-isu kontemporer dalam masyarakat muslim, termasuk identitas agama, transformasi sosial, relasi gender, isu-isu tentang cyber-religion, hubungan lintas agama, radikalisme dan kajian sosiologis lain yang berkaitan dengan tema Islam dan masyarakat.
Articles
74 Documents
<![CDATA[Feminism and the Changing of Sociological Perspectives on Women ]]>
<![CDATA[Siregar, Wahidah Zein Br]]>
<![CDATA[ The Sociology of Islam Vol. 4 No. 1 (2021): June ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2021.4.1.31-45
<![CDATA[Women are part of society. Therefore, it is a precondition that they become part of discussions in sociology. How does this discipline see women? This paper aims to respond to two research questions: How did sociologists, particularly in the classic era, talk about women? What is influence of feminism to the study on women in sociology? To answer these two questions, I conduct a library research by reading and analyzing literatures relevant to the topic. Some aspects that become my attention are the perspectives of classic sociologists on women, respond of feminists to them, and changes that happen in sociology as the result of those feminists’ challenges. My reading on those literatures shows that in its early development, sociologists perceived women as inferior individuals in society. Feminism, in particular the second wave of feminism brings significant influences to those views. Sociology at present time places women in more egalitarian position. Studies on women in sociology also develop significantly.]]>
<![CDATA[Kematangan Beragama Dalam Masa Pandemi Covid-19: Telaah Sosiologis atas Nasihat Imam Besar Istiqlal Nasaruddin Umar ]]>
<![CDATA[Lestari, Puspita Ayu]]>
<![CDATA[ The Sociology of Islam Vol. 4 No. 2 (2021): December ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2021.4.2.167-181
<![CDATA[The pandemic Covid-19 outbreak has hit the economic, social, cultural, and mental health of some residents.. The effects of the outbreak not only make people have to pay more attention to their health. But it is also required to be able to reorganize social and improve mental and spiritual endurance. In these situation, religion forms a human dependence on the dimension of divinity, especially when the man experiences a terrible disaster and closes the door to rationality. Looking at the frenzy and diverse public responses, this paper tries to discuss religious maturity during the covid-19 pandemic by studying the advice of high priest Istiqlal Nasaruddin Umar. Through the theory of W.H. Clark, regarding the four criteria for religious maturity, this paper argues that one's religious maturity can be seen from its application in personal life and those around them during the Covid-19 pandemic.]]>
<![CDATA[Budaya Islam Sub-Urban: Studi Sosio-kultural Tradisi Upacara di Desa Candipari Kecamatan Porong Sidoarjo ]]>
<![CDATA[Syam, Nur]]>;
<![CDATA[Nurhalizah, Mevy Eka]]>
<![CDATA[ The Sociology of Islam Vol. 4 No. 1 (2021): June ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2021.4.1.70-98
<![CDATA[This study tries to answer how the local traditions of the people of Candipari Village with a socio-cultural approach. The method used is descriptive qualitative with interviews and documentation as data collection techniques. Based on the theory of social construction, it is known that the socio-cultural reality is constructed by the view of Hinduism. Ceremonial traditions are influenced by local culture, the traditions of our ancestors, and global cultures such as religion. In the process of externalization, a process of fusion between the two cultures occurs, namely the tradition of ancestors and Islam, which causes objectification in the form of Islamization of social reality and the loss of the caste system, and in the process of internalization is to preserve these local traditions to the present. Then the researcher examines the theory of social action. The local tradition is included in the type of Wert Rational or rational action based on values, namely the value of belief in God about salvation, and the type of Traditional Action which is social action based on past traditions. Then, in relation to the concept of collaborative Islam, the tradition of using the Pari Temple as a cultural space for the gathering of village communities, this is because not all village communities are Muslim. The tradition is also still preserved as a legacy of ancestors even though it has become a local Islamic tradition. This is a form of social construction of agents or elders towards ordinary people through continuous communication.]]>
<![CDATA[Merumuskan Islam Nusantara sebagai Sebuah Pendekatan dan Menakar Posisinya sebagai Kontra Narasi Benturan Peradaban ]]>
<![CDATA[Bahar, Moh. Syaeful]]>;
<![CDATA[Harnadi, Dodik]]>
<![CDATA[ The Sociology of Islam Vol. 4 No. 2 (2021): December ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2021.4.2.147-166
<![CDATA[The NU congress that held in Jombang on 2015 entitled with Strengthening the Islam of the Archipelago for Indonesian and World Civilization. This theme can be captured as a confidence of NU’s people and muslim society in Indonesia that have applied on Islamic model. It can positively contribute to maintain civilization and world peace. Since then, Islam Nusantara discourse keep attracting the attention of Islamic reviewers in Indonesia. This debate appear because of some researcher take the different point of view. Far apart of the debate, the Islamic style of Indonesian society has proven to be able to maintain harmonious relations between Islam and nationality. The question of how Islam Nusantara should be understood is important to discuss, so it can be applied globally. Taking advantage of several literatures that pay attention to Indonesian Islam as the main reference, this study finds two main theses. First, in order to be replicated in a different space and time, Islam Nusantara must be positioned as an Islamic approach that rests on the strength of dialogue. As an approach, Islam Nusantara has similarities with the civilization approach. However, the Islamic Nusantara approach has richer features. Second, the Islamic Nusantara approach has the potential to be a counter-narrative of the clash of civilizations thesis. If the clash of civilizations does not promise anything for the future of Islamic and western relations apart from conflict, Islam Nusantara promises a constructive dialectic for both in realizing world peace.]]>
<![CDATA[Mencari Murray Bookchin dalam Belantara Ilmu Sosial ]]>
<![CDATA[Putra, Moch. Rizky Pratama]]>
<![CDATA[ The Sociology of Islam Vol. 4 No. 1 (2021): June ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2021.4.1.99-146
<![CDATA[This study discusses the metatheory of sociological paradigms as a method for finding and placing Murray Bookchin's concept of thinking based on the foundations of his thought, namely dialectical naturalism as philosophical basis and the concept of social ecology as praxis. This study uses library research approach, namely a comparative study to explore and discover Murray Bookchin's social ecology concepts in intersection with the sociological paradigm typology George Ritzer, Margaret Poloma, Gibson Burrel, and Gareth Morgan. Murray Bookchin, connect the social facts paradigm and social definitions in social science. Here lies the importance of the exemplar concept developed by Ritzer. First, the position of humans who are attached or deterministic due to the confinement of hierarchical social institutions causes them to accept the "nature" wherein they have to exploit nature as a form of existence and their way of fulfilling their false needs. Second, humans also have the freedom to use their mind as a support for non-human beings. Since non-human beings cannot formulate their own laws and norms, man plays the role as an extension of the tongue of the "mute" non-human being. This seeking process is a way to elaborate and offer the concept of social ecology as one of the important theories in social science. This is because the philosophy of dialectical naturalism, which from the very beginning was the starting point for Murray Bookchin interpreting the universe, has an important contribution in the social science dimensions, particularly sociology]]>
<![CDATA[Budaya Kreatif Mahasiswa di Masa Pandemi Covid-19; Sebuah Fenomena Kehidupan Sosial Mahasiswa FISIP UINSA ]]>
<![CDATA[Setiyani, Wiwik]]>;
<![CDATA[Suhartini, Rr]]>
<![CDATA[ The Sociology of Islam Vol. 4 No. 1 (2021): June ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2021.4.1.46-69
<![CDATA[The covid-19 pandemic did not cause a negative effect to student life. On the other hand, it brings the creativity to erase the boredom. Studying at home fosters a variety of student creativity to create a good works, in the form of writing or raising the skill in cooking, sewing, gardening, and so on. Those social phenomenon is a form of creative culture that comes in the middle of pandemic era. Student creativity is an interaction between the three forces, first, storing and delivering cultural ideas of faith in the next generation. Second, the social system which contains of behavior, values and information (memes). Third, the individual who brings the transformation unit into the social-cultural domain. This article is focused on the creative culture of scholar in FISIP UINSA to response the pandemic of covid-19. The methodology that used in this article based on the result of scholar ethnography survey through Google form. The interaction of scholar in social media bring the change in behavior to be able communicating with other people. Blog becomes the media to share the creativity by creating the positive content. Creative culture is a reflection of student who can use the time wisely to continue their creativity to be more valuable and meaningful. It because the creativity comes from the interaction between individual, social and cultural system that appear as a community life.]]>
<![CDATA[Rekonsiliasi Antarummat Beragama Kristen dan Islam di Ambon Maluku ]]>
<![CDATA[Tohari, Amin]]>
<![CDATA[ The Sociology of Islam Vol. 4 No. 2 (2021): December ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2021.4.2.223-245
<![CDATA[Religion solves social problems in society, peace is the goal of religion being sent down to the world. However, in reality, religious life cannot be separated from conflicts that result in bloodshed wars. This research examines reconciliation between religious adherents (Christianity and Islam) in the bloody conflict in Ambon, Maluku, 1999-2000. The method used is descriptive-qualitative and social anthropological approaches with a touch of interreligious relations in reconciliation for peace. This research is based on a peripheral Islamic study that emphasizes the locality of the conflict area which is peripheral and local, namely in Ambon. This article is focused on the 20 Wayame Team, which is engaged in interfaith reconciliation efforts in Ambon, which involved two conflicting religious groups (Muslims and Christians). The various reconciliation efforts undertaken by Team 20 include: First, forming equal members from Muslim and Christian elements in one team. Second, actively holding interfaith dialogue in every riot incident in Ambon city as an early evaluation and anticipation. Third, make 4 (four) rules that Christians and Muslims must obey, complete with sanctions and corporal punishment for those who violate them. Fourth, Team 20 actively conducts cross-religious dialogues with residents to detect early outside influences that can create seeds of hostility. Fifth, collaborating with the TNI military as a supervisor and protector of the community from external influences that threaten the stability of peace.]]>
<![CDATA[The Trend of Hijrah: New Construction of Urban Millennial Muslim Identity in Indonesia ]]>
<![CDATA[Farchan, Yusa']]>;
<![CDATA[Rosharlianti, Zulfa]]>
<![CDATA[ The Sociology of Islam Vol. 4 No. 2 (2021): December ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2021.4.2.182-205
<![CDATA[The emergence of the hijrah movement in Indonesia, both in public and virtual public spaces, marks the revival of the spirit of Islam in the country. This study examines the following issues: how do urban millennial Muslim communities interpret hijrah?; what is the new construction of urban millennial Muslim identity in Indonesia?; and what is the tendency of the preferences of urban millennial Muslims towards the literacy of Islamic da'wah content? This study uses qualitative methods. The survey population was millennial Indonesian urban Muslims, while the study sample consisted of 110 urban millennial Muslims in the Greater Jakarta area. The results of the study indicate several things. First, the millennial generation of urban Muslims interpret hijrah as "changing attitudes, behavior and lifestyles in a direction that is better in accordance with Islamic values". Second, hijrah has represented an urban Muslim identity constructed as "Devout Muslims", which is characterized by the piety of individuals in public spaces, adherence to the practice of worship, and the use of religious symbols or identities inherent in the activities of urban Muslim community life. Third, in the perspective of economic sociology, hijrah is not only a religious phenomenon but also the behavior and lifestyle of contemporary urban Muslim societies. Fourth, the hijrah community is a liquid community because it is not bound by the same background (ideology or religious social organization). Fifth, the most common source of da'wah literacy followed by hijrah Muslims is YouTube (46%). The most preferred ustadz is Hanan Attaqi (45.45%).]]>
<![CDATA[Online Shop dan Tren Gaya Hidup Shopaholic di Kalangan Mahasiswi ]]>
<![CDATA[Jazilah, Husainatul]]>;
<![CDATA[Azizah, Siti]]>
<![CDATA[ The Sociology of Islam Vol. 5 No. 1 (2022): June ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2022.5.1.1-20
<![CDATA[The increasing development of online shops is one of the factors in the occurrence of shopaholic behavior. Shopping through online shops is also conducted by women, especially female students, in the village of Dadapan Lamongan. This study examines how the typology of the shopaholic lifestyle for women, especially female students, in the village of Dadapan and what factors influence women in the village of Dadapan to become shopaholic perpetrators. This study uses a qualitative method with phenomenological approach in understanding the lifestyle changes behind their actions in online shopping. The data were analyzed using the theory of consumption society Jean Baudrillard. There are several findings from this study: 1) There are several shopaholic typologies experienced by women in Dadapan village, namely, the shopaholic type who does not lose to others, the shopaholic type follows trends, the shopaholic type has impulsive symptoms on the spot, and the last is the shopaholic type that is similar. 2). Online shopping addiction can shape changes in the lifestyle of women in Dadapan Village. The factors that cause the shopaholic lifestyle are because they always follow the development of products in the online shop and always monitor the latest products in the online shop. The rise of online shop sites has also caused women in Dadapan Village, especially female students, to behave shopaholic.]]>
<![CDATA[Peace building Berbasis Komunitas Lokal dalam Penyelesaian Konflik Antaragama: Kontribusi Yayasan Lintas Agama di Jawa Timur ]]>
<![CDATA[Setianingsih, Dwi]]>
<![CDATA[ The Sociology of Islam Vol. 4 No. 2 (2021): December ]]>
Publisher : <![CDATA[Prodi Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jsi.2021.4.2.206-222
<![CDATA[This article attempts to describe how ethnic and religious conflicts in Indonesia can be resolved through a local community-based peacebuilding approach. The phenomenon in Indonesia shows that conflicts are ethnic and religious influenced arise as a response to the political, social and economic dynamics that have participated in the social life of the community. Learning from experience in Pacet East Java, inter-religious conflicts can be resolved through a peacebuilding approach by maximizing local potential and the work of local communities initiated by the East Java Interfaith Foundation (YLA). The idea developed is that community-based peacebuilding is part of the implementation of peace concepts in the form of concrete work in the community in resolving ethnic and religious conflicts at the local level. The findings from this article show that the implementation of local community-based peacebuilding development that toward the basic needs of the community and through local wisdom is very effective in resolving inter-religious conflicts. In addition, to build interaction between various parties in the community in the short term, while in the long term a more mature and detailed concept is needed, so that the level of success can be measured.]]>
