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Al-Jami´ah: Journal of Islamic Studies
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Core Subject : Religion,
Al-Jamiah, a journal of Islamic Studies published by Al-Jami'ah Research Centre of State Islamic University Sunan Kalijaga Yogyakarta since 1962, can be said as the oldest academic journal dealing with the theme in South East Asia. The subject covers textual and fieldwork studies with various perspectives of law, philosophy, mysticism, history, art, theology, and many more. In the beginning the journal only served as a scholarly forum for the lecturers and professors at the State Institute of Islamic Studies. However, due to the later development with a broader readership, the journal has successfully invited scholars and researchers outside the Institute to contribute. Thus, Indonesian and non-Indonesian scholars have enriched the studies published in the journal. Although not from the beginning Al-Jamiah presents highly qualified scholarly articles, improvement—in terms format, style, and academic quality—never ceases. Now with articles written in Arabic and English and with the fair procedure of peer-review, Al-Jamiah continues publishing researches and studies pertinent to Islamic studies with various dimensions and approaches.
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Change and Continuity in Indonesian Islamist Ideology and Terrorist Strategies Fenton, Adam James
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.1-24

Abstract

The “Islamisation” of Indonesia has exerted a transformative force on every aspect of Indonesian society. That process continues today. It has created streams of change and continuity in thoughts, ideologies and practices, of enormous complexity. Strict doctrinal interpretation of Koranic text is not a new phenomenon, contrary to what some reports in the mass media might suggest. Its roots stretch back at least as far as the 1800s with the outbreak of violent conflicts between those urging a stricter, scripturalist application of Islam, and those adhering to traditionalist and colonialist ideologies --culminating in the Padri war of West Sumatra of 1821-38. Indicating an ostensible continuity of ideology, modern extremist ideologues, such as Abu Bakar Bashir, urge their followers toward violent conflict and terrorist actions based on an ideology of strict “Middle Eastern” interpretation of fundamental Islamic tenets. This paper argues that the strategies of those carrying out radical and violent ideologies are undergoing change, as are the strategies of the authorities tasked with combating them. Radical groups have displayed a shift away from large-scale, attacks on symbolic foreign targets towards low-level violence primarily aimed at law enforcement authorities. Authorities, on the other hand, have shown a greater tendency to shoot dead those suspected of involvement with violent radical groups. This paper will examine the changing strategies of violent radical groups and the continuity, and evolution, of the underlying Islamic ideology that provides religious justification for their violent acts. The paper will argue that engaging Indonesia’s politically active youth in an ideological dialogue on Islamism and democracy provides the best prospect for disengagement from, and breaking the cycle of recruitment for, radical violence and terrorism.[Proses panjang Islamisasi di Indonesia telah menghasilkan kekuatan transformatif di seluruh aspek kehidupan masyarakat Indonesia. Proses ini terus berlangsung hingga sekarang serta menciptakan gelombang perubahan berkesinambungan dalam pemikiran, ideologi, dan praktik-praktik dalam kompleksitas yang rumit. Penafsiran kaku atas ayat-ayat Quran sebenarnya bukanlah sesuatu yang baru, berbeda dengan apa yang selama ini diasumsikan di media. Fenomena seperti ini dapat dirunut kembali pada era 1800an, khususnya pada konflik bersenjata yang terjadi antara penganjur penerapan tekstual ajaran Islam dengan para penganut ideologi tradisional dan penjajah, yang berpuncak pada Perang Padri di Sumatra Barat tahun 1821-38. Dengan ideologi serupa, para ideolog modern dari kelompok garis keras, seperti Abu Bakar Bashir, mendorong pengikutnya untuk melakukan aksi kekerasan dan teror dengan mendasarkan diri pada ideologi ala Timur Tengah dengan penafsiran dasar-dasar Islam secara kaku. Tulisan ini mendalilkan bahwa strategi kelompok yang mengusung ideologi radikal dan kekerasan terus mengalami perubahan seiring perubahan strategi penguasa dalam menghadapi mereka. Strategi kelompok radikal telah berubah dari penyerangan berskala besar terhadap simbol-simbol asing bergeser pada kekerasan berskala kecil terutama pada persoalan penerapan hukum. Pemerintah, di sisi lain, cenderung mengambil tindakan tegas terhadap mereka yang diduga terlibat kekerasan kelompok radikal. Tulisan ini juga melihat perubahan-perubahan dan kesinambungan strategi dari kelompok radikal serta evolusi ideologi Islam yang menjustifikasi aksi-aksi kekerasan. Kesimpulan lainnya adalah bahwa keterlibatan kalangan muda dalam kegiatan dialog mengenai Islam dan demokrasi menjadikan mereka terhindar sekaligus memutus rantai rekrutmen gerakan radikal dan terorisme.]
The Representation of Muslims in Rudyard Kipling’s Short Stories: A Postcolonial Perspective Mugijatna, M.
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.127-148

Abstract

This article studies Rudyard Kipling’s four short stories, “Wee Willie Winkie”, “The Recrudescence of Imray”, “The Story of Muhammad Din”, and “Without Benefit of Clergy”. The purposes of this research are to describe the representation of Muslims in the four short stories and to describe how the representation of Muslims in the four short stories represents British colonization in India. In this paper, I employs textual study methodology using narrative analysis, binary-opposition analysis, and metaphorical iconicity analysis. The conclusion is that the representation of Muslims in the four short stories ranges from perceiving Muslims as bed men living in hills and forest to perceiving Muslims as the slaves of the British. In all the representations, the British is not presented as an oppressor, instead as a benevolent master. It is a metaphor of Kipling’s firm belief that the British were helping to civilize and educate a previously “savage” people. It disregards the fact that British colonization over India had ruined Islamic empire in India under Mogul Court sovereignty and ruined Indian economy and society organization.[Penelitian ini mengkaji empat cerita pendek Rudyard Kipling, “Wee Willie Winkie”, “The Recrudescence of Imray”, “The Story of Muhammad Din”, dan “Without Benefit of Clergy”. Adapun tujuan dari penelitian ini adalah mendeskripsikan representasi Muslim dalam empat cerita pendek tersebut dan mendeskripsikan bagaimana gambaran tersebut merepresentasikan kolonisasi Inggris atas India. Metode yang digunakan adalah metodologi kajian tekstual dengan analisis naratif, analisis oposisi-biner, dan analisis ikonositas metaforis. Kesimpulannya adalah bahwa representasi Muslim dalam empat cerita pendek tersebut merentang mulai dari muslim sebagai orang-orang jahat yang hidup di gunung dan hutan hingga sebagai budak orang Inggris. Dalam represestasi itu orang Inggris tidak pernah digambarkan sebagai penindas. Representasi ini merupakan metafora kepercayaan Rudyard Kipling bahwa kehadiran Inggris di India adalah untuk mengadabkan dan mendidik orang India yang semula liar. Representasi ini mengabaikan kenyataan bahwa kehadiran Inggris di India telah menghancurkan imperium Islam di India di bawah kedaulatan Istana Mogul dan meruntuhkan ekonomi dan susunan masyarakat India.]
The Dutch Colonial Policy on Islam: Reading the Intellectual Journey of Snouck Hurgronje Burhanudin, Jajat
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.25-58

Abstract

This article will explore the intellectual journey of Snouck Hurgonje as a hired scholar for the colonial agenda. His life in Mecca and then the Indies, his knowledge on Islam and the Muslims as revealed in the works he produced, and the way it was transformed into the colonial policies, are the main subjects of the discussion. The way Snouck Hurgronje dealt with Muslims on his tour of duty, for example by collaborating with the penghulu, and working together with the Arab, Said Oesman, will also be explored. It should be stated that, in line with Snouck Hurgonje’s advice, the Dutch policy on Islam was directed (among other things) to draw the native elite --in this particular case the penghulu-- into the colonial orbit.[Artikel ini membahas perjalanan intelektual Snouck Hurgonje, seorang ilmuwan yang bekerja di bawah dan untuk kepentingan colonial Belanda di Indonesia. Kehidupannya di Mekah, kemudian kembali lagi ke Indonesia, pengetahuannya tentang agama dan orang Islam yang tertuang dalam kerya-karyanya, serta proses pengetahuan itu semua dalam mempengaruhi kebijakan pemerintah kolonial menjadi tema utama diskusi dalam tulisan ini. Selain itu, akan dibahas pula cara-cara Snouck Hurgonje dalam berhubungan dengan orang-orang Islam selama menjalani tugasnya, misalnya ketika bekerjasama dengan para penghulu atau ketika bekerjasama dengan tokoh Arab, Said Oesman. Perlu ditegaskan pula bahwa sejalan dengan saran-saran Snouck Hurgonje, kebijakan pemerintah kolonial Belanda tentang Islam antara lain lebih ditujukan untuk menarik kalangan elit pribumi, dalam hal ini adalah para penghulu, ke lingkaran pemerintah kolonial.]
Being a Muslim in Animistic Ways Maarif, Samsul
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.149-174

Abstract

This paper examines religious practices of Ammatoans professed to be “Islamic” by practitioners, but ethnocentrically understood as “animistic” in Tylorian sense by scholars. Scholars have argued that Ammatoans’ practices are incompatible with Islam. Islam and animism are mutually exclusive. This paper, in contrast, argues that Islam and animism are all encompassing. To build the argument, this paper firstly elaborates scholars’ revisited theory of animism that argues for the (indigenous) notion of personhood as not limited only to human beings, but extended to non-human beings: land, forest, trees, animals and so forth. Secondly, this paper reviews the Quranic verses that explicate the personhood of non-human beings, and finally Ammatoans’ practices –visits to forest, refusal of electricity installation and others– as ethically responsible and mutually beneficial acts that ensure the well-beings of both human and non-human beings (interpersonal relations). These presentations show how Ammatoans exemplify being Muslim in animistic ways.[Artikel ini membahas praktik keagamaan masyarakat Ammatoa, yang menurut pelakunya disebut “Islamic”, tetapi menurut ahli etnografi sering disebut animistik, karena tidak sesuai dengan ajaran Islam. Islam dan animisme saling menafikan. Namun hasil penelitian ini membuktikan lain, Islam and animisme saling terkait dan saling mengisi. Untuk mengawali pembahasan, dipaparkan pandangan para ahli mengenai konsep “baru” anismisme yang memandang konsep dasar tentang diri tidak hanya terbatas pada manusia, tetapi juga mencakup selain manusia: tanah, hutan, pohon, hewan, dan lain-lain. Ayat-ayat al-Quran juga memperkenalkan adanya konsep diri bagi selain manusia. Baru kemudian dibahas mengenai praktik-praktik masyarakat Amatoa, seperti masuk hutan, menolak instalasi listrik, dan lainnya, yang merupakan tanggung jawab moral serta bermanfaat bagi kehidupan, baik bagi manusia maupun selain manusia dalam konteks hubungan interpersonal. Paparan ini menunjukkan corak khas masyarakat Ammatoa untuk menjadi seorang muslim dalam cara yang animistik.]
Being Woman in the Land of Shari‘a: Politics of the Female Body, Piety, and Resistance in Langsa, Aceh Ansor, Muhammad
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.59-83

Abstract

This study investigates the dynamic of institutionalization of Shari’a in Aceh, which focuses on analysis of the patterns of Langsa women’s resistance against religious leaders and state interpretations of the dress standards in the public space. This matter emerged because the implementation of Shari’a has been supported by local people, but the standard of Islamic dress that should be applied is still debatable among various groups in Aceh that have varied understandings and different religious visions. The regulation of dress code has been an issue for religious leaders, intellectuals, and Moslem activists. The resistance of Langsa women against the politics of body discipline could be open and secret. To analyze the forms of women’s resistance, the researcher applied James C. Scott’s hidden transcripts theory. Inspired by this theoretical framework, the researcher found that Langsa women, intellectuals, and religious leaders expressed their resistance over how women should dress in public space. In collecting the data, the researcher used observation, in-depth interviews, and focus group discussions. Accordingly, the research shows how Langsa women express their resistance towards religious hegemony and state interpretation of Islam.[Tulisan ini membahas dinamika pelembagaan syariat Islam di Aceh dengan fokus resistensi tersembunyi perempuan Langsa terhadap penafsiran elite agama dan pemerintah perihal pembakuan standar pakaian di ruang publik. Meskipun implementasi syariat Islam Aceh mendapat dukungan masyarakat setempat, tetapi ketika sebuah tafsir tertentu tentang pakaian Islami dibakukan dalam regulasi (Qanun), muncul perdebatan dari sebagian muslim yang berpola pemikiran dan visi keagamaan berbeda. Bukan hanya perdebatan di kalangan elite agama, intelektual, maupun aktivis, perempuan di berbagai daerah di Aceh pun mengekspresikan resistensi, baik secara terbuka maupun tersembunyi. Peneliti menggunakan teori hidden transcripts sebagaimana dikemukakan James C. Scott untuk menganalisa resistensi tersebut. Data dikumpulkan melalui observasi, wawancara mendalam, serta diskusi kelompok terfokus (FGD). Penelitian ini memperlihatkan bagaimana perempuan Langsa mengekspresikan resistensi tersembunyi atas hegemoni elite agama dan pemerintah dalam menafsirkan Islam].
Religion, Science, and Culture: An Integrated, Interconnected Paradigm of Science Abdullah, M. Amin
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.175-203

Abstract

Discussing the paradigm of dialogue and integration in the Islamic science of religion is important since the practice of religious education still applies the paradigm of conflict and independence. These paradigms have a great influence on the formation of socio-religious and cultural ways of thinking. The relationship between Islamic religiousc and natural, social, as well as cultural sciences, needs patterns of integrated, interconnected relations and dialogues. Islamic Studies requires a multidisciplinary approach, that is, interdisciplinarity and transdisciplinarity. Scientific linearity, in which science is narrowly defined and mono-disciplinary, will lead to an understanding of religion and religious interpretations that has no contact with and relevance to the context in which it is studied. New types of religious thought that encourage independent discussion and dialogue on the subjective, objective and intersubjective aspects of science and religion will create the emergence of a new type of religiosity in the multicultural era. All of this requires more effort to undertake a serious reconstruction of scientific methodologies and the methodologies of scientific studies of religion.[Penerapan paradigma dialog dan integrasi dalam ilmu-ilmu keislaman masih penting untuk didiskusikan mengingat praktik pendidikan agama masih menerapkan paradigm konflik dan independen. Paradigma-paradigma ini memiliki pengaruh yang besar dalam pembentukan cara pandang keagamaan, baik sosial maupun kultural. Hubungan antara ilmu-ilmu keislaman di satu sisi dengan ilmu-ilmu alam, sosial, dan budaya di sisi lain, memerlukan pola hubungan dan dialog yang terintegrasi-interkoneksi. Studi Islam mensyaratkan pendekatan multi disiplin, baik interdisipliner maupun transdisipliner. Linearitas keilmuan yang membatasi bidang ilmu secara sempit dan mono-disiplin akan menggiring pemahaman agama dan tafsir keagamaan yang tidak terkait dan tidak relevan dengan konteks pengkajian. Model baru pemikiran keagamaan yang mendorong dialog dan diskusi yang independen mengenai aspek-aspek subjektif, objektif, dan intersubjektif ilmu dan agama akan menciptakan munculnya model baru keberagamaan di era multicultural. Semua ini memerlukan lebih banyak upaya serius dalam merekonstruksi metodologi keilmuan dan metode-metode studi agama.]
The Cohesiveness of Muslim Pangestu Members in Salatiga, Central Java Suciati, S.
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.85-99

Abstract

The drying of spirituality and weakening of cohesiveness in the midst of materialistic hedonistic modern world become major challenge for the adherents of official religions in Indonesia. The practice of religions is considered too much focusing on ritual aspects. Therefore, those teachings cannot give the real meaningfulness of religious life. Consequently, some adherents of official religions begin to see other spiritual/mysticism sects. This study describes the social cohesiveness among muslims who become members of Pangestu, a spiritual-mysticism sect widely spreading among Javanese society in Indonesia. This research shows that the Pangestu in Salatiga, Central Java, can fulfill social, economic, and spiritual needs of its members. Among the underlying factors that make Pangestu succeed to meet its members’ needs and expectations are the capability of the members to intensely communicate with each other through meetings and bawaraos (Jv, informal gathering), the great concern between members, good-example of leadership, the defense of Pangestu’s good name, and the satisfaction in experiencing meaningfulness of religious practices.[Kekeringan spiritual dan lemahnya kebersamaan di tengah dunia modern yang serba hedonistik menjadi tantangan utama bagi para pemeluk agama di Indonesia. Praktik-praktik keagamaan terlalu banyak terfokus pada aspek ritual, sehingga ajaran agama tidak mampu menghadirkan praktek-praktek keagamaan yang benar-benar bermakna. Hal ini mendorong sebagian pemeluk agama untuk melirik aliran kepercayaan dan kebatinan. Artikel ini mendeskripsikan keguyuban sosial di antara orang-orang Islam yang menjadi anggota Pangestu, sebuah aliran kepercayaan di Indonesia yang banyak menyebar terutama di kalangan masyarakat Jawa. Penelitian ini menunjukkan bahwa Pangestu di Salatiga, Jawa Tegah, mampu memenuhi kebutuhan sosial, ekonomi, dan spiritual para anggotanya. Di antara faktor yang menentukan keberhasilan Pangestu dalam memenuhi harapan para anggotanya adalah adanya komunikasi intensif antar anggota melalui pertemuan dan bawaraos (Jv, kumpul-kumpul), perhatian yang besar terhadap anggota lainnya, teladan kepemimpinan yang bagus, pembelaan terhadap nama baik paguyuban Pangestu, dan kepuasan dalam menyelami kebermaknaan praktik-praktik keagamaan.]
Progressive Salafism in Online Fatwa Rusli, R.
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.205-229

Abstract

This paper deals with the construction of progressive Salafism in online fatwa, particularly in the site of Islam Online. This website is established by Yūsuf al-Qarāḍāwī and his colleagues within the European Council for Fatwa and Research, which has been influenced by reformist-salafists, such as al-Shawkānī, al-Afghānī, ‘Abduh, and Riḍā, who underline the role of text and modernity. The site’s approach is progressive-substantialist (combining teks and reality), which is built on the principles of Islamic law on minorities (fiqh al-aqalliyyāt), like taysīr (facilitation), wasaṭiyyah (moderation), and i’tidāl (equilibrium), that are seen as universal values contributing to the creation of a global-pluralist society. Because of its moderate nature, the language used by the site tends to emphasize not on prohibiting and labelling “heretic”, but on a solution to the problems people encounter. In relation to socio-political language, the concept of ummah is understood in an inclusive way. Ummah is built and based on the principles of belief (īmān) and Islam, and tied by the solidarity of the Quranic messages about Islamic monotheism (tawḥīd) and divine justice (‘adl). The concept of ummah refers to the Quranic concepts such as ummah wasaṭ or ummah muqtaṣidah, which means “moderate community”.[Artikel ini membahas tentang konstruksi Salafisme progresif dalam fatwa online, terutama situs Islam Online. Website ini didorong oleh Yūsuf al-Qarāḍāwī dan para koleganya dalam European Council for Fatwa and Research, yang dipengaruhi oleh salafi-reformis, seperti al-Shawkānī, al-Afghānī, ‘Abduh, dan Riḍā, yang menghargai teks dan modernitas. Pendekatan situs ini adalah progresif-substansialis (menggabungkan teks dan realitas), yang dibangun pada prinsip-prinsip fikih minoritas (fiqh al-aqalliyyāt), seperti taysīr (memberikan kemudahan), wasaṭiyyah (moderat), dan i’tidāl (keseimbangan),yang dilihat sebagai nilai-nilai universal yang memberikan kontribusi bagi penciptaan masyarakat global yang pluralis. Karena watak modernnya, bahasa yang digunakan oleh situs ini cenderung tidak menekankan pada pengharaman dan pelabelan “bidah”, namun menekankan pada solusi terhadap masalah-masalah yang dihadapi masyarakat. Terkait dengan bahasa sosial-politik, konsep umat dipahami dalam cara yang inklusif. Umat didasari pada prinsip iman dan Islam, dan diikat oleh solidaritas pesan Alquran tentang monoteisme Islam (tawḥīd) dan keadilan (‘adl). Konsep umat mengarah kepada konsep Alquran seperti ummah wasaṭ atau ummah muqtaṣidah, yang berarti “komunitas yang moderat”.]
From Fluid Identities to Sectarian Labels: A Historical Investigation of Indonesia’s Shi‘i Communities Formichi, Chiara
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.101-126

Abstract

Since 2011 Indonesia has experienced a rise in intra-Muslim sectarian violence, with Shi‘a and Ahmadi communities becoming the target of radical Sunni groups. Taking as point of departure the attacks on Shi‘a Muslims and the rapid polarization of Sunni and Shi‘i identities, this article aims at deconstructing the “Shi‘a” category. Identifying examples of how since the early century of the Islamization devotion for the Prophet Muhammad and his progeny (herein referred to as ‘Alid piety) has been incorporated in the archipelago’s “Sunni” religious rituals, and contrasting them to programmatic forms of Shi’ism (adherence to Ja‘fari fiqh) which spread in the socio-political milieu of the 1970s-1990s. This article argues not only that historically there has been much devotional common ground between “Sunni” and “Shi‘a”, but also that in the last decade much polarization has occurred within the “Shi‘a” group between those who value local(ized) forms of ritual and knowledge, and those who seek models of orthopraxy and orthodoxy abroad.[Sejak tahun 2011, kekerasan bernuansa aliran dalam internal muslim di Indonesia mengalami peningkatan, dengan komunitas Syiah dan Ahmadiyah menjadi sasaran kekerasan dari kelompok-kelompok Sunni radikal. Berangkat dari kasus penyerangan terhadap kelompok Syiah dan cepatnya polarisasi identitas Sunni-Syiah, artikel ini berusaha mendekonstruksi kriteria “Syiah” di Indonesia. Beberapa contoh praktik keagamaan menunjukkan bahwa sejak awal proses Islamisasi di nusantara, pengagungan terhadap diri Nabi dan keturunannya (dalam hal ini adalah keluarga ‘Alī ibn Abī Ṭālib) telah menyatu dalam ritual-ritual keagamaan kelompok Sunni. Artikel ini menunjukkan bahwa tidak hanya secara historis terdapat banyak kesamaan antara “Sunni” dan “Syiah” di Indonesia, bahkan juga terjadi polarisasi pada beberapa dekade terakhir di tengah penganut Syiah antara kelompok yang memilih bentuk-bentuk ritual dan pengetahuan local dengan kelompok yang mencari rujukan ortodoksi dan ortopraksi dari luar.]
The 2002 Bali Bombing and the New Public Sphere: The Portrayal of Terrorism in Indonesian Online Discussion Forums Sunesti, Yuyun
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.231-255

Abstract

This article examines heroic conceptions of terrorists, support, and sympathy for terrorism in Indonesia by undertaking a content analysis of four Indonesian online discussion forums in the aftermath of the 2002 Bali bombing. It is argued that online discussion forums are a particularly appropriate source of data from which to analyse Indonesians’ perceptions of the bombers, as these forums are widely thought to be representative of a new public sphere that allows for political debate and participation. From discussions between July 2008 and January 2009, the article outlines how the bombers were constructed as heroes and anti-heroes by different members of different forums. Drawing on a cultural sociological perspective, the article highlights the importance of understanding the reputation of individual terrorists, and the influence of established heroic types in understanding contemporary conflict in Indonesian society.[Artikel ini membahas konsepsi kepahlawanan teroris, dukungan, dan simpati terhadap terorisme di Indonesia dengan melakukan analisis isi terhadap forum diskusi online terkait dengan peristiwa Bom Bali tahun 2002. Diasumsikan bahwa forum diskusi online merupakan sumber yang memadai untuk melihat persepsi masyarakat Indonesia mengenai pelaku pengeboman, karena forum seperti ini cukup dipercaya sebagai perwakilan ruang publik baru memungkinkan terjadinya keterlibatan dan debat yang bersifat politik. Dari diskusi yang terjadi antara Juli 2008 sampai Januari 2009, tergambar dalam artikel ini bahwa para pelaku pengeboman dikonstruksikan sebagai seorang pahlawan sekaligus sebagai musuh dalam forum yang berbeda. Dengan perspektif sosial-budaya, tulisan ini menggaris-bawahi pentingnya pemahaman terhadap reputasi masing-masing teroris dan pengaruh tipologi kepahlawanan dalam memahami konflik di tengah masyarakat Indonesia saat ini.]

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