Hamka: the Father Figure Missing in Indonesia's
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Gus Dur, As the President Is Usually Called
Indonesia Briefing Jakarta/Brussels, 21 February 2001 INDONESIA'S PRESIDENTIAL CRISIS The Abdurrahman Wahid presidency was dealt a devastating blow by the Indonesian parliament (DPR) on 1 February 2001 when it voted 393 to 4 to begin proceedings that could end with the impeachment of the president.1 This followed the walk-out of 48 members of Abdurrahman's own National Awakening Party (PKB). Under Indonesia's presidential system, a parliamentary 'no-confidence' motion cannot bring down the government but the recent vote has begun a drawn-out process that could lead to the convening of a Special Session of the People's Consultative Assembly (MPR) - the body that has the constitutional authority both to elect the president and withdraw the presidential mandate. The most fundamental source of the president's political vulnerability arises from the fact that his party, PKB, won only 13 per cent of the votes in the 1999 national election and holds only 51 seats in the 500-member DPR and 58 in the 695-member MPR. The PKB is based on the Nahdlatul Ulama (NU), a traditionalist Muslim organisation that had previously been led by Gus Dur, as the president is usually called. Although the NU's membership is estimated at more than 30 million, the PKB's support is drawn mainly from the rural parts of Java, especially East Java, where it was the leading party in the general election. Gus Dur's election as president occurred in somewhat fortuitous circumstances. The front-runner in the presidential race was Megawati Soekarnoputri, whose secular- nationalist Indonesian Democratic Party of Struggle (PDI-P) won 34 per cent of the votes in the general election. -
Studi Terhadap Peran Sentral Syekh Burhanuddin Ulakan
Indonesian Journal of Islamic History and Culture Vol. 1, No. 2 (2020). 122-136 P-ISSN: 2722-8940; E-ISSN: 2722-8934 SEJARAH ISLAMISASI MINANGKABAU: STUDI TERHADAP PERAN SENTRAL SYEKH BURHANUDDIN ULAKAN Ridwan Arif Universitas Paramadina, Jakarta Email: [email protected] Abstract Sheikh Burhanuddin is known as a prominent Minangkabau scholar. The Islamization of Minangkabau is commonly associated with him. He is seen as a scholar succeeded in islamizing the Minang community. This study examines the role of Sheikh Burhanuddin in the process Islamization of Minangkabau. It examined the approaches and methods applied by Sheikh Burhanuddin in his efforts to Islamization. This study is a qualitative research, namely library research using the document analysis method. The results indicate that Syekh Burhanuddin was successful in his efforts to Islamize Minangkabau because he used the Sufism approach in his preaching, namely da'wah bi al-hikmah. This approach is implemented in the da'wah method, namely being tolerant of, and adopting local culture (Minangkabau customs and culture). Even further, Sheikh Burhanuddin succeeded in integrating Minangkabau customs with Islamic teachings. Keywords: Syekh Burhanuddin; da'wah; Islamization of the Minangkabau Abstrak Syekh Burhanuddin dikenal sebagai seorang ulama besar Minangkabau. Islamisasi Minangkabau sering dikaitkan dengan dirinya. Ini karena ia dipandang sebagai ulama yang sukses mengislamkan masyarakat Minang. Studi ini mengkaji peran Syekh Burhanuddin dalam islamisasi menangkabau. Ia meneliti pendekatan dan metode-metode yang digunakan Syekh Burhanuddin dalam upaya islamisasi. Kajian ini adalah penelitian kualitatif yaitu penelitian kepustakaan yang menggunakan metode dokumen analisis. Hasil kajian ini menunjukkan Syekh Burhanuddin berhasil dalam upaya islamisasi Minangkabau karena menggunakan pendekatan tasawuf dalam dakwahnya yaitu da’wah bi al-hikmah. -
When Sukarno Sought the Bomb: Indonesian Nuclear Aspirations in the Mid-1960S
ROBERT M. CORNEJO When Sukarno Sought the Bomb: Indonesian Nuclear Aspirations in the Mid-1960s ROBERT M. CORNEJO1 Robert M. Cornejo is a major in the US Army and a graduate of the United States Military Academy, West Point, New York. He recently earned an M.A. in National Security Affairs from the Naval Postgraduate School, Monterey, California, and is currently a student at the Singapore Command and Staff College. lthough Indonesia’s aspirations have been Sukarno’s successor, General Suharto, agreed to inter- largely forgotten today, in the mid-1960s, it national safeguards, thereby effectively ending concerns Asought to acquire and test nuclear weapons. In- that Indonesia might go nuclear. donesian government officials began publicizing their The purpose of this article is to tell the story of intent to acquire an atom bomb shortly after the People’s Indonesia’s nuclear aspirations, study Sukarno’s deci- Republic of China (PRC) exploded its first nuclear de- sion to support nuclear weapons, and identify variables vice in October 1964. By July 1965, Indonesian Presi- that may explain why he professed to seek the bomb. dent Sukarno was publicly vaunting his country’s future The article opens by tracing the evolution of Indonesia’s nuclear status. However, Indonesia did not have the in- nuclear aspirations, from a US Atoms for Peace pro- digenous capability necessary to produce its own nuclear gram of nuclear assistance that began in 1960, to weapon, and as a result, it would have had to secure Sukarno’s declared intention to acquire an atom bomb assistance from an established nuclear weapon state to in 1965. -
Prophetic Social Sciences: Toward an Islamic-Based Transformative Social Sciences
Prophetic social sciences: toward an Islamic-based transformative social sciences Pradana Boy ZTF Department of Malay Studies, National University of Singapore; and Faculty of Islamic Studies, Muhammadiyah University of Malang E-mail: [email protected] Abstract This article discusses of one of the most important type of social sciences devel- oped in Indonesian context. In the midst of debate between Western secular social sciences and Islamic social sciences, Kuntowijoyo offered a genuine yet critical formula of social sciences. The formula called Ilmu Sosial Profetik (ISP) attempted to build a bridge between secular social science and Islamic inclina- tion of social science. This article describes the position of ISP in the context of critical position of Muslim social scientists on the hegemony and domination of Orientalist tendency in studying Islam. At the end, the author offers a conclusion that ISP can actually be regarded as Islamic-based transformative science that can be further developed for a genuine indigenous theory of social sciences from the Third World. Artikel ini membahas salah satu tipe paling penting dari ilmu-ilmu sosial yang dikembangkan dalam konteks Indonesia. Di tengah perdebatan antara ilmu-ilmu sosial Barat sekuler dan ilmu social Islam, Kuntowijoyo menawarkan formula yang orisinal dan kritis dalam ilmu sosial. Formula yang kemudian disebut dengan Ilmu Sosial Profetik (ISP) berusaha untuk membangun jembatan antara ilmu 95 IJIMS, Indonesian Journal of Islam and Muslim Societies, Volume 1, Number 1, June 2011: 95-121 sosial sekuler dan kecenderungan untuk melakukan Islamisasi ilmu sosial. Artikel ini menjelaskan posisi ISP dalam konteks posisi kritis ilmuwan sosial Muslim pada hegemoni dan dominasi kecenderungan orientalis dalam mempelajari Islam. -
Kritik Buya Hamka Terhadap Adat Minangkabau Dalam Novel
KRITIK BUYA HAMKA TERHADAP ADAT MINANGKABAU DALAM NOVEL TENGGELAMNYA KAPAL VAN DER WIJCK (Humanisme Islam sebagai Analisis Wacana Kritis) SKRIPSI Diajukan kepada Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Sunan Kalijaga Yogyakarta untuk Memenuhi Sebagian Syarat Memperoleh Gelar Sarjana Strata Satu Filsafat Islam Oleh: Kholifatun NIM 11510062 PROGRAM STUDI FILSAFAT AGAMA FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA YOGYAKARTA 2016 MOTTO Kehidupan itu laksana lautan: “Orang yang tiada berhati-hati dalam mengayuh perahu, memegang kemudi dan menjaga layar, maka karamlah ia digulung oleh ombak dan gelombang. Hilang di tengah samudera yang luas. Tiada akan tercapai olehnya tanah tepi”. (Buya Hamka) vi PERSEMBAHAN “Untuk almamaterku UIN Sunan Kalijaga Yogyakarta fakultas Ushuluddin dan Pemikiran Islam program studi Filsafat Agama” “Untuk kedua orang tuaku bapak Sukasmi dan mamak Surani” “Untuk calon imamku mas M. Nur Arifin” vii ABSTRAK Kholifatun, 11510062, Kritik Buya Hamka Terhadap Adat Minangkabau dalam Novel Tenggelamnya Kapal Van Der Wijck (Humanisme Islam sebagai Analisis Wacana Kritis) Skripsi, Yogyakarta: Program Studi Filsafat Agama Fakultas Ushuluddin dan Pemikiran Islam UIN Sunan Kalijaga Yogyakarta, 2015/2016. Novel adalah salah satu karya sastra yang dapat menjadi suatu cara untuk menyampaikan ideologi seseorang. Pengarang menciptakan karyanya sebagai alat untuk menyampaikan hasil dari pengamatan dan pemikirannya. Hal tersebut dapat dilihat dari bagaimana cara penyampaian serta gaya bahasa yang ia gunakan dalam karyanya. Penelitian ini bertujuan untuk mengetahui apa pemikiran Hamka di balik novelnya yang berjudul Tenggelamnya Kapal Van Der Wijck. Dengan latar belakang seorang agamawan, bagaimana Buya Hamka menyikapi adat Minangkabau yang bersistem matrilineal. Untuk menganalisis novel Tenggelamnya Kapal Van Der Wijck ini metode yang digunakan adalah metode analisis wacana kritis Norman Fairclough. -
What Is Indonesian Islam?
M. Laffan, draft paper prepared for discussion at the UCLA symposium ‘Islam and Southeast Asia’, May 15 2006 What is Indonesian Islam? Michael Laffan, History Department, Princeton University* Abstract This paper is a preliminary essay thinking about the concept of an Indonesian Islam. After considering the impact of the ideas of Geertz and Benda in shaping the current contours of what is assumed to fit within this category, and how their notions were built on the principle that the region was far more multivocal in the past than the present, it turns to consider whether, prior to the existance of Indonesia, there was ever such a notion as Jawi Islam and questions what modern Indonesians make of their own Islamic history and its impact on the making of their religious subjectivities. What about Indonesian Islam? Before I begin I would like to present you with three recent statements reflecting either directly or indirectly on assumptions about Indonesian Islam. The first is the response of an Australian academic to the situation in Aceh after the 2004 tsunami, the second and third have been made of late by Indonesian scholars The traditionalist Muslims of Aceh, with their mystical, Sufistic approach to life and faith, are a world away from the fundamentalist Islamists of Saudi Arabia and some other Arab states. The Acehnese have never been particularly open to the bigoted "reformism" of radical Islamist groups linked to Saudi Arabia. … Perhaps it is for this reason that aid for Aceh has been so slow coming from wealthy Arab nations such as Saudi Arabia.1 * This, admittedly in-house, piece presented at the UCLA Colloquium on Islam and Southeast Asia: Local, National and Transnational Studies on May 15, 2006, is very much a tentative first stab in the direction I am taking in my current project on the Making of Indonesian Islam. -
The Islamic Traditions of Cirebon
the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development. -
Figurative Language in Amir Hamzah's Poems
Novia Khairunnisa, I Wy Dirgeyasa, Citra Anggia Putri Linguistica Vol. 09, No. 01, March 2020, (258-266) FIGURATIVE LANGUAGE IN AMIR HAMZAH’S POEMS 1 2 3 NOVIA KHAIRUNISA . I WY DIRGEYASA , CITRA ANGGIA PUTRI 123 UNIVERSITAS NEGERI MEDAN Abstract This study dealt with figurative language in Amir Hamzah’s selected poems. The objective of this study were to investigate the types of figurative language found in Amir Hamzah’s selected poems and to find out the literal meaning of figurative language found. This study was conducted by using qualitative method to solve the problems. The data of this study were phrases and sentences contained figurative language in the poems. The sources of data were six poems poems which had multiple series taken from Amir Hamzah’s Poetry Anthology of Buah Rindu. The data were selected by using random sampling technique. For collecting the data, this study used documentary technique, and the instruments of data were documentary sheets. The data were analyzed by using descriptive qualitative method. The findings of this study are there twenty two figurative languages found as follows, three figurative language of metaphor (13.63%), seven figurative language of hyperbole (31.81%), five figurative language of personification (22.72%) and seven figurative language of simile (31.83%). The literal meaning of figurative language found in Amir Hamzah’s poems were basically was about the love story of Amir himself and also talking about his longing to his mother. Keywords : Figurative Language, Figure of Speech, Poem INTRODUCTION Poem is a literary work in patterned language. It can also be said as the art of rhythmical composition. -
Conference Series
Licensing Supervision by the Regional Indonesian Broadcasting Commission (KPID) of Banten Province For Local Private TVs Taufiqurokhman1, Evi Satispi2, Andriansyah3 {[email protected]} Universitas Prof.Dr. Moestopo (Beragama)1,3 Universitas Muhammadiyah Jakarta2 Abstract. Broadcasting licensing is a regulation of broadcasting and a decision stage of the state to provide an evaluation whether a broadcasting agency is eligible to be granted or eligible to continue the lease rights on frequency. The Regional Indonesian Broadcasting Commission (KPID) is an independent state institution in Indonesia established in each province serving as a regulator of broadcasting in every province in Indonesia. The license of Broadcasting is the right granted by KPID to broadcasters to conduct broadcasting. The results of the study said that in the level of requirements that must be met by local private television broadcasters to obtain IPP, KPID has performed its duties optimally. KPID is always proactive towards local private television broadcasting institutions especially in guiding to complete the necessary requirements so that local TV in Banten can meet the requirements required to manage IPP. However, in the implementation of its role related to the phases of acquisition of IPP, KPID has not played an optimal role in performing its duties and functions. This is because in broadcasting there is still a violation by local private TV in broadcasting concerning the content of broadcasting. In addition, in taking the policy, KPID is still intervened by the local government in the form of broadcast television broadcasting that is in accordance with local government requests. Keywords: KPID, Licensing, Broadcasting Operating License 1 Introduction The Program of Settlement and Broadcast Program Standards is designed based on the mandate of the Law of the Republic of Indonesia Number 32/2002 on Broadcasting of the Indonesian Broadcasting Commission (Komisi Penyiaran Indonesia). -
Antara Senapan Dan Pena (Perjuangan TRIP Jawa Barat Pada Masa Perang Kemerdekaan Indonesia)
Antara Senapan dan Pena (Perjuangan TRIP Jawa Barat Pada Masa Perang Kemerdekaan Indonesia) A. Pendahuluan Proklamasi Kemerdekaaan Indonesia pada tanggal 17 Agustus 1945 merupakan suatu perwujudan dari kesadaran bangsa Indonesia untuk membentuk sebuah negara yang merdeka, bebas, dan berdaulat, ternyata mendapat kecaman dari pihak Belanda. Tepatnya pada bulan September 1945, pasukan Sekutu yang membawa tugas AFNEI (Allied Forces Nethterlands East Indies), melakukan pendaratan di Jakarta, Semarang dan Surabaya, kemudian bergerak ke pemusatan- pemusatan tentara Jepang. Pendaratan pasukan Sekutu ini ternyata mengikutsertakan rombongan NICA yang ingin membentuk kembali kekuasaan Hindia Belanda di Indonesia. Pada tahun 1945 terjadilah fenomena sejarah yang unik ketika seluruh rakyat termasuk para pelajar Indonesia semuanya dicekam oleh emosi yang meluap-luap untuk mempertahankan kemerdekaan. Sehingga usaha penjajahan kembali terhadap suatu bangsa yang sudah merdeka akan mendapat perlawanan dari rakyat yang rela mati untuk bangsa dan tanah airnya. Kemerdekaan yang berarti “perang” memaksa rakyat Jawa Barat bersiap-siap dan kemudian mengorganisir badan- badan perjuangan yang anggotanya terdiri dari berbagai lapisan masyarakat setempat, seperti di Jakarta, Bandung, 112 Purwakarta, Serang, Bogor, Tasikmalaya, Cirebon dan Sumedang, telah berdiri laskar-laskar perjuangan sebagai potensi bersenjata yang lahir dari masyarakat.1 Demikian pula keadaan negara yang belum stabil akibat goncangan dari pihak Belanda yang mencoba kembali menduduki Indonesia, -
Adam Malik (Deppen) in MEMORIAM: ADAM MALIK A917-1984)
144 Adam Malik (Deppen) IN MEMORIAM: ADAM MALIK a917-1984) Ruth T. McVey The great survivor is dead. Though Adam Malik was by no means the only politician to hold high office under both Guided Democracy and the New Order, he was by far the most distinguished and successful. Others were political hacks with no true political coloring, or representatives of specialized con stituencies not involved directly in the conflict between Sukarno and the army; but Malik had been a central figure in the formulation of Guided Democracy and a close counsellor of Sukarno. Moreover, having chosen against that leader in the crisis following the coup of October 1965, he was not thereby completely discredited in the eyes of his former colleagues. For many of his old leftist associates he remained a patron: a leader who would still receive and could occasionally aid them, who could still speak their language, if only in private, and who still—in spite of his evident wealth, Western admirers, and service to a counter-revolutionary regime—seemed to embody what remained of the Generation of ’45, the fading memories of a radical and optimistic youth. To survive so successfully, a man must either be most simple and consistent, or quite the opposite. No one could accuse Adam Malik of transparency, yet there was a consistency about the image he cultivated. From early youth he appeared as a radical nationalist, a man of the left; and however unsympathetic the regime to that viewpoint he never allowed the pursuit of ambition completely to cloud that picture. -
Friend - Wahid
Foreign Policy Research Institute E-Notes A Catalyst for Ideas Distributed via Email and Posted at www.fpri.org January 2010 ABDURRAHMAN WAHID, THE INDONESIAN REPUBLIC, AND DYNAMICS IN ISLAM By Theodore Friend Abdurrahman Wahid, known as Gus Dur, died on 30 December 2009 at the age of sixty-nine. The genial complexity of his character, which drew millions to him, was not adequate to the pressures of the presidency. But his life, career, and elements of caprice contain abundant clues for anyone who would understand modern Sufism, global Islam, and the Republic of Indonesia. Premises of a Republic Wahid was five years old in 1945 at the time of Indonesia’s revolutionary founding as a multi-confessional republic. Sukarno, in shaping its birth, supplied the five principles of its ideology: nationalism, international humanity, consensus democracy, social justice, and monotheism. Hatta, his major partner, helped ensure freedom of worship not only for Muslims but for Catholics and Protestants, Hindus and Buddhists, with Confucians much later protected under Wahid as president. The only thing you could not be as an Indonesian citizen was an atheist. Especially during and after the killings of 1965-66, atheism suggested that one was a communist. In this atmosphere, greatly more tolerant than intolerant, Wahid grew up, the son of the Minister of Religious Affairs under Sukarno, and grandson of a founder of Nahdlatul Ulama (NU) in 1926—a traditionalistic and largely peasant-oriented organization of Muslims, which now claims 40 million members. Wahid himself was elected NU’s chairman, 1984-1999, before becoming, by parliamentary election, President of the Republic, 1999-2001.