JPW (Jurnal Politik Walisongo)
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<![CDATA[Ulama dan Politik: Relasi Politik Tuan Guru Bajang pada Pemilu 2019 ]]>
<![CDATA[Royyani, Muh Arif]]>;
<![CDATA[Takayasa, Tika Ifrida]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
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DOI: 10.21580/jpw.v2i1.2697
<![CDATA[Political contestation in the 2019 elections is not only about the contestation of political parties, but the involvement of the Tuan Guru and Ulama regarding ijtihad (political thought) is a concern. The use of Political Identity in the 2019 Elections is damaging to the integration of the nation and state of Indonesia. It began with the 2017 DKI regional election contestation with the start of a demonstration in the name of the defense of religion on December 12, 2016 to try Ahok who was considered blasphemous about religion. TGB is one of the figures who supported the demonstration so that it received sympathy from the alumni brotherhood of 212. PA 212 support was stopped when TGB opposed in supporting Jokowi in the 2019 Election. As Gunernur NTB, TGB had thought according to rational choice considerations in expressing its support for Joko Widodo. Rational choice through consideration of the benefit (goodness) of the people is a priority that encompasses all Indonesian people, including NTB.]]>
<![CDATA[Studi Perubahan Sosial Komunitas Masjid Jogokariyan Yogyakarta : Tinjauan Sosiologi-Sejarah ]]>
<![CDATA[Arrozy, Ahmad]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
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DOI: 10.21580/jpw.v2i1.2694
<![CDATA[This study observed social change a community of mosque in Kampung Jogokariyan special region of Yogyakarta. With the management capabilities and the leadership who respect to their figures when pioneered since 1960 maked a significant of social change. This study use a historical-sociology approach with Max Weber’s classic theory framework. From this research indicate the revival of religious solidarity factor has encouraged the movement political-economy. This subject is a characteristic of the collective on contemporary Islamic  movement in urban Java.]]>
<![CDATA[Perkembangan Islam dan Gerakan Politiknya di Malaysia ]]>
<![CDATA[Rohman, Abdul]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
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DOI: 10.21580/jpw.v2i1.3629
<![CDATA[Islam entered the territory of Malaysia, especially in the Malacca kingdom, through Muslim merchants from India and Arab-Persia around the 7th century AD The broad development took place around the 13th century, with the discovery of inscriptions nuanced by Islam. Islamic political thought and movement was more intensive since the struggle for political compromise to gain independence from British colonialism. The Islamic political movement has a spectacular momentum when the Malaysian Constitution places Islam as the official religion of the state and makes ethnic Malays as a special group (special privileges) over other ethnic groups. The development of Islam is supported by an Islamic political movement that is controlled by political parties holding power, namely UMNO, even though Islam is inclusive and upholds the value of nationalism, its work still prioritizes Islamic values. Opposition parties such as PAS which are more fundamaentalist in their ethical sense have actually been adopted by the ruling party. This means that the two parties benefited the existence of Islam. Referring to the peaceful Islamic political movement in order to uphold the teachings of Islam in Malaysia, both legally and formally and constitutionally and culturally, it can be an inspiration to other Muslim-majority countries.]]>
<![CDATA[Nilai Kearifan Lokal dalam Perilaku Politik Studi Analitis tentang Etika dan Sikap Berpolitik Santri di Madura ]]>
<![CDATA[Suhaidi, Mohammad]]>;
<![CDATA[Sihabuddin, Sihabuddin]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
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DOI: 10.21580/jpw.v2i1.3631
<![CDATA[The advantage of Islamic Boarding politicians is their ability to preserve the typical Islamic characteristics values; those are ethics and modesty towards the Kiai and Ulama as their teachers. The majority of the Madurese people make Ulama as a role model. Obedience to the Kiai is a form of respect that becomes the identity of Santri, including santri who are involved in practical politics. The uniqueness of santri (santri politicians) when determining the political decision cannot be separated from the blessing from the Kiai, even though they participated in different political party The Kiai's blessing is essentially a political capital that can strengthen its existence in the political competition.The characteristics of santri are to remain istiqomah in the making of local wisdom value as the basis of politics. Buppa 'Bappu', Gurur, ratoh has become an integral part of every political taken step. Getting the blessing from the Kiai who has been united in pesantren becomes a necessity made by bhindara. There are two things to get the blessing from Kiai, First, a direct approval from Kiai by acabis or sowan to the Kiai.Second, an approval through Kiai's sons, by communicating to the Kiai's son about his political choice.]]>
<![CDATA[Demokrasi Patronase dan Praktik Politik Uang: Pengalaman Pemilu Legislatif 2014 di Kota Pelembang, Sumatera Selatan ]]>
<![CDATA[Mahsun, Muhammad]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
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DOI: 10.21580/jpw.v2i1.1996
<![CDATA[This study reveals the practices of money politics which took place in Indonesia’s electoral democracy and political network that helps the working of its parctices. The analysis unit of this study is based on practices of money politics conducted by the candidates in Palembang constituences for the South Sumatera provincial parliament in 2014 legislative election. Using qualitative method and political patronage theory, the important findings of this study reveals that money politics in 2014 legislative election becomes the dominan instrument used by candidates (incumbent and new comers) to mobilize electoral support, rather than ideology and programatic politics of the party and candidates. The practice of money politics is working in networks of political clientelism among candidates, brokers and voters are built through bonds of kinship, frienship and figures]]>
<![CDATA[Ancaman Budaya Pop (Pop Culture) Terhadap Penguatan Identitas Nasional Masyarakat Urban ]]>
<![CDATA[Istiqomah, Annisa]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
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DOI: 10.21580/jpw.v2i1.3633
<![CDATA[National identity is an understanding of people's identity in an entity that has a common destiny and purpose. National identity is understood as a dynamic condition that is formed due to ethnicity, territorial, linguistic and religious factors. One of the factors that influence the dynamics of national identity is globalization. Globalization is interpreted as the freedom of the world community to develop various aspects of life such as science, technology, values, and culture. The increasingly easy interaction of the global community has an impact on the process of transmitting cultural values across countries such as the development of pop culture in Indonesia. Based on the study of literature by the author, the development of pop culture can have a negative impact on strengthening national identity, especially among urban communities, especially at the age of adolescence. The negative impact of culture is westernized behavior which tends to be pragmatic, hedonistic, and consumptive. Such behavior is certainly very contrary to the ideology of Pancasila so that it becomes a threat to the Indonesian people in strengthening national identity based on Pancasila. Thus, efforts are needed to strengthen the national identity of urban communities especially teenagers through internalization of community cultural values (local wisdom) in various fields of life, filtering of foreign cultures, and multicultural education to strengthen the foundations of each individual so that they are not easily uprooted by their cultural roots]]>
<![CDATA[Perkembangan Islam dan Gerakan Politiknya di Malaysia ]]>
<![CDATA[Abdul Rohman]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
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DOI: 10.21580/jpw.v2i1.3629
<![CDATA[Islam entered the territory of Malaysia, especially in the Malacca kingdom, through Muslim merchants from India and Arab-Persia around the 7th century AD The broad development took place around the 13th century, with the discovery of inscriptions nuanced by Islam. Islamic political thought and movement was more intensive since the struggle for political compromise to gain independence from British colonialism. The Islamic political movement has a spectacular momentum when the Malaysian Constitution places Islam as the official religion of the state and makes ethnic Malays as a special group (special privileges) over other ethnic groups. The development of Islam is supported by an Islamic political movement that is controlled by political parties holding power, namely UMNO, even though Islam is inclusive and upholds the value of nationalism, its work still prioritizes Islamic values. Opposition parties such as PAS which are more fundamaentalist in their ethical sense have actually been adopted by the ruling party. This means that the two parties benefited the existence of Islam. Referring to the peaceful Islamic political movement in order to uphold the teachings of Islam in Malaysia, both legally and formally and constitutionally and culturally, it can be an inspiration to other Muslim-majority countries.]]>
<![CDATA[Nilai Kearifan Lokal dalam Perilaku Politik Studi Analitis tentang Etika dan Sikap Berpolitik Santri di Madura ]]>
<![CDATA[Mohammad Suhaidi]]>;
<![CDATA[Sihabuddin Sihabuddin]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
Show Abstract
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Download Original
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Original Source
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Full PDF (1111.77 KB)
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DOI: 10.21580/jpw.v2i1.3631
<![CDATA[The advantage of Islamic Boarding politicians is their ability to preserve the typical Islamic characteristics values; those are ethics and modesty towards the Kiai and Ulama as their teachers. The majority of the Madurese people make Ulama as a role model. Obedience to the Kiai is a form of respect that becomes the identity of Santri, including santri who are involved in practical politics. The uniqueness of santri (santri politicians) when determining the political decision cannot be separated from the blessing from the Kiai, even though they participated in different political party The Kiai's blessing is essentially a political capital that can strengthen its existence in the political competition.The characteristics of santri are to remain istiqomah in the making of local wisdom value as the basis of politics. Buppa 'Bappu', Gurur, ratoh has become an integral part of every political taken step. Getting the blessing from the Kiai who has been united in pesantren becomes a necessity made by bhindara. There are two things to get the blessing from Kiai, First, a direct approval from Kiai by acabis or sowan to the Kiai.Second, an approval through Kiai's sons, by communicating to the Kiai's son about his political choice.]]>
<![CDATA[Demokrasi Patronase dan Praktik Politik Uang: Pengalaman Pemilu Legislatif 2014 di Kota Pelembang, Sumatera Selatan ]]>
<![CDATA[Muhammad Mahsun]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
Show Abstract
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Original Source
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Full PDF (1029.53 KB)
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DOI: 10.21580/jpw.v2i1.1996
<![CDATA[This study reveals the practices of money politics which took place in Indonesia’s electoral democracy and political network that helps the working of its parctices. The analysis unit of this study is based on practices of money politics conducted by the candidates in Palembang constituences for the South Sumatera provincial parliament in 2014 legislative election. Using qualitative method and political patronage theory, the important findings of this study reveals that money politics in 2014 legislative election becomes the dominan instrument used by candidates (incumbent and new comers) to mobilize electoral support, rather than ideology and programatic politics of the party and candidates. The practice of money politics is working in networks of political clientelism among candidates, brokers and voters are built through bonds of kinship, frienship and figures]]>
<![CDATA[Ancaman Budaya Pop (Pop Culture) Terhadap Penguatan Identitas Nasional Masyarakat Urban ]]>
<![CDATA[Annisa Istiqomah]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 2, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
Show Abstract
|
Download Original
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Original Source
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Full PDF (1059.711 KB)
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DOI: 10.21580/jpw.v2i1.3633
<![CDATA[National identity is an understanding of people's identity in an entity that has a common destiny and purpose. National identity is understood as a dynamic condition that is formed due to ethnicity, territorial, linguistic and religious factors. One of the factors that influence the dynamics of national identity is globalization. Globalization is interpreted as the freedom of the world community to develop various aspects of life such as science, technology, values, and culture. The increasingly easy interaction of the global community has an impact on the process of transmitting cultural values across countries such as the development of pop culture in Indonesia. Based on the study of literature by the author, the development of pop culture can have a negative impact on strengthening national identity, especially among urban communities, especially at the age of adolescence. The negative impact of culture is westernized behavior which tends to be pragmatic, hedonistic, and consumptive. Such behavior is certainly very contrary to the ideology of Pancasila so that it becomes a threat to the Indonesian people in strengthening national identity based on Pancasila. Thus, efforts are needed to strengthen the national identity of urban communities especially teenagers through internalization of community cultural values (local wisdom) in various fields of life, filtering of foreign cultures, and multicultural education to strengthen the foundations of each individual so that they are not easily uprooted by their cultural roots]]>
