Suchergebnisse

Islam di Indonesia telah mendapat perhatian akademik yang cukup besar. Salah satu penemuan pentingnya adalah kategorisasi kepercayaan dan perilaku orang Islam, yang membuktikan pluralitas Islam. Namun demikian, kategorisasi-kategorisasi – seperti santri-abangan-priayi, tradisionalis-modernis, politikal-kultural, fundamentalis-liberal, great tradition-little tradition, dan global-lokal, harus disikapi secara kritis. Kategorisasi yang paling tepat adalah yang lebih dekat kepada kenyataan. Santri-abangan-priayi yang dikembangkan pada tahun 1960-an menunjukkan sentrisme Jawa dalam studi Islam Indonesia dan memperlihatkan suatu sistem tertutup yang statis, yang harus hati-hati ketika digunakan untuk menunjuk orang Islam di luar Jawa dan di masa sekarang.

Indonesia and Malaysia offer comparative perspectives concerning the relationship between loyalties to the Muslim umma, local ethnicity, and the modern nation-state, and how interpretations of the sharia and modern constitution, laws, politics, and policies intersect in multiple and changing ways. This article seeks to compare and contrast some of the contemporary discourses on sharia and citizenship as demonstrated by Indonesian and Malaysian scholars, politicians, and activists. Both Indonesian and Malaysian constitutions were born out of the modern notion of citizenship that recognizes religious diversity. On the one hand, the Constitution of Indonesia does not specify Islam as the state religion, but the government promotes official religions. On the other hand, the Constitution of Malaysia makes it explicit that Islam is the state religion while recognizing religious diversity. The Indonesian government does not conflate particular ethnicity with Islam, whereas Malaysia integrates Islam and Malay ethnicity amidst Malaysian religious and ethnic plurality. Both cases prevent us from categorizing each case as either an Islamic legal conservatism or a modern legal liberalism. These two cases resist the binary opposition between sharia conservatism deemed against citizenship and modern legal liberalism deemed against religious laws. There are ambiguities, contradictions, as well as compromises and integration between conflicting ideas and systems concerning Islam and citizenship.

Artikel ini memperlihatkan bahwa Islam Hadhari berfungsi tidak hanya sebagai respons religio-politik terhadap krisis internal yang dirasakan masyarakat Melayu, polarisasi budaya, dan politik global yang tidak seimbang, tetapi juga menunjukkan multi-interpretasi dari teks-teks Islam, sejarah, budaya dan konteks multikultural. Kasus Islam Hadhari menjadi contoh dari "tradisionalisme" dan "modernisme" Islam yang bukan dalam bentuk ideal, tetapi dalam ekspresi diskursif campuran. Islam Hadhari harus dipahami dalam kerangka persaingan ide-ide lokal dan global, yang muncul di negara-negara mayoritas Muslim di era negara-bangsa modern dan globalisasi. Artikel ini menunjukkan pentingnya mengamati reformasi Islam sebagai dialektika gerakan dan kontra-gerakan, wacana dan kontra-wacana, tetapi juga dalam hal waktu (masa lalu, sekarang, dan masa depan). Menggunakan teori modernisasi dalam menjelaskan hubungan antara Islam dan modernitas, artikel ini diharapkan dapat berkontribusi dalam memperoleh jawaban mengenai kondisi sosial-politik yang membuat gagasan Islam progresif atau Islam peradaban harus terjadi. Artikel ini memperlihatkan cara bagaimana multikulturalisme dan eklektisisme mengkarakterisasi proyek Muslim terhadap modernitas di tengah-tengah keterhubungan yang kuat dengan masa lalu dan kitab suci.DOI:10.15408/sdi.v18i1.439

Southeast Asia remains a rich region for students and scholars interested in understanding the place of culture within a variety of human activities. Three recent studies under review, Acts of integration, Bridges to the ancestors and Listening to an earlier Java, particularly demonstrate the ways in which culture plays a pertinent role in the health, performance and music of contemporary Southeast Asians. Although Acts of integration focuses on mental images, Bridges to the ancestors on a festival, and Listening to an earlier Java on musical sound, the studies shared the recognition of the interplay between two opposite yet interactive forces: sacred and secular; inner and outer; order and chaos; male and female. They argue that mental normality, aesthetics and music represent, shape and are shaped by culture characterised by such dichotomous categories. Amidst other studies which try to deconstruct culture as more fluid and hybrid, however, these works serve as a reminder of the place of culture as an underlying persistent force in shaping the views and lives of many Southeast Asian peoples.

This paper seeks to shed some light on liberal Islamic movements in Indonesia, with specific reference to the Liberal Islam Network (Jaringan Islam Liberal [JIL]). It examines the network's political, organizational, and intellectual origins, and also addresses an important alternative topic at a time when most scholarly research on contemporary Islam is focused on the phenomenon of Islamic fundamentalism.1 The article's importance lies in its examination of the network's rise in light of oversimplified views regarding contemporary Islam's supposed homogeneity. JIL can be regarded as a social movement that is primarily intellectual in origin and orientation, but one that also has to face continued dialogues with political, social, and cultural circumstances. This paper will argue that JIL's rise is a product of dynamic local, national, and international circumstances that lead to intellectual dynamism among the younger generation of Indonesian Muslims.

Waqf has played a significant role in the development of the ummah. In Malaysia, waqf is also used for worship and community purposes, thereby exposing awareness to perform waqf. However there is a legal conflict between the State Islamic Religoius Council (SIRC) and those who wish to perform waqf. This raises misunderstandings thus exposing SIRC to negative perceptions among the public. Hence this study examines the waqf legislation in Malaysia as well as recommends the theory of al-wilayah to be applied in the management of waqf. The data were obtained through interview and literature research. The study found that there was a legal conflict in the management of waqf which could potentially tarnish the development of waqf in Malaysia. Nevertheless, all parties can play a role in order to refine the development of waqf which has been established in the early peroid. ABSTRAK Wakaf pernah memainkan peranan signifikan dalam pembangunan ummah. Di Malaysia wakaf turut dimanfaatkan untuk tujuan ibadah dan kemasyarakatan sekali gus memperlihatkan kesedaran untuk berwakaf. Namun terdapat konflik perundangan wakaf antara Majlis Agama Islam Negeri (MAIN) dengan pihak yang ingin berwakaf. Ini menimbulkan salah faham sekali gus mendedahkan MAIN kepada tohmahan dan persepsi negatif. Justeru kajian ini meneliti perundangan wakaf di Malaysia selain mencadangkan model teori al-wilayah untuk diaplikasikan dalam pengurusan wakaf. Data kajian diperoleh melalui sesi temu bual dan rujukan literatur yang autentik. Kajian mendapati terdapat konflik perundangan dalam pengurusan wakaf yang berkemungkinan merencatkan perkembangan wakaf di Malaysia. Namun begitu semua pihak boleh memainkan peranan demi menyemarakan perkembangan wakaf yang pernah cemerlang suatu ketika dahulu.

White spot syndrome virus (WSSV) is one of the most threatening diseases in shrimp and othercrustaceans affecting global shrimp farming. Since firstly detected in Taiwan in 1992, the disease hasspread globally and followed with considerable socio-economic consequences. This research was performedto detect the WSSV infection in shrimp farming in Lombok Island's (West Nusa Tenggara) using real-timepolymerase chain reaction. Samples of vaname (Litopenaeus vannamei) were collected from several shrimpfarming in Lombok. Results indicated that the spread of WSSV has reached shrimp farms in Lombok,especially in Lendang Jae, West Lombok. Therefore, a biosurveillance program is strongly recommendedto government to avoid and halt the spread of the disease in East Indonesia region .