Indonesia – Jakarta – West Java – Ahmadiyah
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The Ahmadiyya and the Study of Comparative Religion in Indonesia
This article was downloaded by: [Ahmad Najib Burhani] On: 20 December 2013, At: 14:15 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Islam and Christian–Muslim Relations Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/cicm20 The Ahmadiyya and the Study of Comparative Religion in Indonesia: Controversies and Influences Ahmad Najib Burhania a Research Center for Society and Culture (PMB), Indonesian Institute of Sciences (LIPI), Jakarta, Indonesia Published online: 18 Dec 2013. To cite this article: Ahmad Najib Burhani , Islam and Christian–Muslim Relations (2013): The Ahmadiyya and the Study of Comparative Religion in Indonesia: Controversies and Influences, Islam and Christian–Muslim Relations, DOI: 10.1080/09596410.2013.864191 To link to this article: http://dx.doi.org/10.1080/09596410.2013.864191 PLEASE SCROLL DOWN FOR ARTICLE Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications on our platform. However, Taylor & Francis, our agents, and our licensors make no representations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of the Content. Any opinions and views expressed in this publication are the opinions and views of the authors, and are not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content. -
Only Yesterday in Jakarta: Property Boom and Consumptive Trends in the Late New Order Metropolitan City
Southeast Asian Studies, Vol. 38, No.4, March 2001 Only Yesterday in Jakarta: Property Boom and Consumptive Trends in the Late New Order Metropolitan City ARAI Kenichiro* Abstract The development of the property industry in and around Jakarta during the last decade was really conspicuous. Various skyscrapers, shopping malls, luxurious housing estates, condominiums, hotels and golf courses have significantly changed both the outlook and the spatial order of the metropolitan area. Behind the development was the government's policy of deregulation, which encouraged the active involvement of the private sector in urban development. The change was accompanied by various consumptive trends such as the golf and cafe boom, shopping in gor geous shopping centers, and so on. The dominant values of ruling elites became extremely con sumptive, and this had a pervasive influence on general society. In line with this change, the emergence of a middle class attracted the attention of many observers. The salient feature of this new "middle class" was their consumptive lifestyle that parallels that of middle class as in developed countries. Thus it was the various new consumer goods and services mentioned above, and the new places of consumption that made their presence visible. After widespread land speculation and enormous oversupply of property products, the property boom turned to bust, leaving massive non-performing loans. Although the boom was not sustainable and it largely alienated urban lower strata, the boom and resulting bust represented one of the most dynamic aspect of the late New Order Indonesian society. I Introduction In 1998, Indonesia's "New Order" ended. -
FAO Emergency Centre for Transboundary Animal Diseases
ACKNOWLEDGEMENTS 3 FOREWORD 4 THEME 1 IMPROVING POULTRY HEALTH 5 THEME 2 PUBLIC PRIVATE PARTNERSHIP 14 THEME 3 CAPACITY BUILDING 18 The FAO Emergency Centre for Transboundary Animal Dis- eases (ECTAD) Programme works closely with the Government THEME 4 of Indonesia’s Ministry of Agriculture, provincial and district STREGHTENING VETERINARY SERVICES 23 Livestock Services; the National Commission for Zoonoses Control (KOMNAS Zoonosis); the United Nations country MAP 32 team, particularly the World Health Organization, the Office ABBREVIATIONS & ACRONYMS 34 for the Coordination of Humanitarian Affairs and the United Nations Development Programme; the United States Depart- ment of Agriculture, the Australian Department of Agriculture, Fisheries and Forestry (DAFF), ASEAN, the US Centers for Disease Control, the Australian Centre for International Agri- cultural Research, the Japan International Cooperation Agency and non-government partners such as the Indonesian poultry veterinarians’ association (ADPHI), the National Poultry Health Committee (KKUN), the Strategies Against Flu Emergence (SAFE) project, and the JSI Deliver project. In relation to rabies control, FAO works closely with the DGLAHS and Bali livestock services, and with DAFF, the World Society for the Protection of Animals (WSPA), the Global Alliance for Rabies Control (GARC) and the University of Glasgow, UK. Collectively, donor organizations fund some 11 international and 70 national staff contracted to FAO in Jakarta and South Sulawesi. FAO staff are responsible for technical and admin- istrative support to the HPAI Campaign Management Unit, Directorate of Animal Health, undertaking a range of activities in support of avian influenza control. Some staff members also provide strategic technical support on rabies control to the DAH and the Bali provincial and districts livestock services. -
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. -
Tuan Guru and Ahmadiyah in the Redrawing of Post-1998 Sasak-Muslim Boundary Lines in Lombok
CONTESTED IDENTITIES: TUAN GURU AND AHMADIYAH IN THE REDRAWING OF POST-1998 SASAK-MUSLIM BOUNDARY LINES IN LOMBOK BY SITTI SANI NURHAYATI A thesis submitted to Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy Victoria University of Wellington 2020 i Abstract This study examines what drives the increasing hostility towards Ahmadiyah in post- Suharto Lombok. Fieldwork was undertaken in three villages – Pemongkong, Pancor and Ketapang – where Ahmadiyah communities lived and experienced violent attacks from 1998 to 2010. The stories from these villages are analysed within the context of a revival of local religious authority and the redefinition of the paradigm of ethno-religious identity. Furthermore, this thesis contends that the redrawing of identity in Lombok generates a new interdependency of different religious authorities, as well as novel political possibilities following the regime change. Finally, the thesis concludes there is a need to understand intercommunal religious violence by reference to specific local realities. Concomitantly, there is a need for greater caution in offering sweeping universal Indonesia-wide explanations that need to be qualified in terms of local contexts. ii iii Acknowledgements Alhamdulillah. I would especially like to express my sincere gratitude and heartfelt appreciation to my primary supervisor, Professor Paul Morris. As my supervisor and mentor, Paul has taught me more than I could ever give him credit for here. My immense gratitude also goes to my secondary supervisors, Drs Geoff Troughton and Eva Nisa, for their thoughtful guidance and endless support, which enabled me, from the initial to the final stages of my doctoral study, to meaningfully engage in the whole thesis writing process. -
Masyarakat Indonesia Edisi XXXVII / No
Masyarakat Indonesia Edisi XXXVII / No. 2 / 2011 LEMBAGA ILMU PENGETAHUAN INDONESIA MASYARAKAT INDONESIA MAJALAH ILMU-ILMU SOSIAL INDONESIA Edisi XXXVII No. 2, 2011 DAFTAR ISI Hlm. MINORITISASI AHMADIYAH DI INDONESIA ........................ 1 Amin Mudzakkir Lembaga Ilmu Pengetahuan Indonesia KASUS MULTIKULTURALISME BELANDA SEBAGAI KRITIK ATAS UTOPIA MULTIKULTURALISME INDONESIA ....................... 25 Ibnu Nadzir Lembaga Ilmu Pengetahuan Indonesia PEMETAAN SOSIAL-POLITIK KELOMPOK ETNIK CINA DI INDONESIA ....................................................... 47 Amri Marzali Akademi Pengajian Melayu-Universiti Malaya REISLAMIZING LOMBOK: CONTESTING THE BAYANESE ADAT ..................................... 85 Erni Budiwanti Indonesian Institute of Sciences DINAMIKA KEHIDUPAN MINORITAS MUSLIM DI BALI .... 115 Indriana Kartini Lembaga Ilmu Pengetahuan Indonesia EDISI XXXVII / NO.2 / 2011 | iii NASIONALISME ETNIK DI KALIMANTAN BARAT ............... 147 Kristianus Universitas Kebangsaan Malaysia STREET CHILDREN AND BROKEN PERCEPTION ................. 177 A Child’s Right Perspectives Lilis Mulyani Indonesian Institute of Sciences BAHASA MINORITAS DAN KONSTRUKSI IDENTITAS ETNIK PADA KOMUNITAS BAHASA KUI DI ALOR, NUSA TENGGARA TIMUR .............. 199 Katubi Lembaga Ilmu Pengetahuan Indonesia TINJAUAN BUKU UPAYA MENGELOLA KERAGAMAN DI INDONESIA PASCA REFORMASI .....................................................................221 Muhammad Fakhry Ghafur Lembaga Ilmu Pengetahuan Indonesia PEMIKIRAN PEMBARUAN DALAM ISLAM: PERTARUNGAN ANTARA MAZHAB -
Islamist Buzzers: Message Flooding, Offline Outreach, and Astroturfing Seto, Ario
www.ssoar.info Islamist Buzzers: Message Flooding, Offline Outreach, and Astroturfing Seto, Ario Veröffentlichungsversion / Published Version Zeitschriftenartikel / journal article Empfohlene Zitierung / Suggested Citation: Seto, A. (2019). Islamist Buzzers: Message Flooding, Offline Outreach, and Astroturfing. ASEAS - Austrian Journal of South-East Asian Studies, 12(2), 187-208. https://doi.org/10.14764/10.ASEAS-0021 Nutzungsbedingungen: Terms of use: Dieser Text wird unter einer CC BY-NC-ND Lizenz This document is made available under a CC BY-NC-ND Licence (Namensnennung-Nicht-kommerziell-Keine Bearbeitung) zur (Attribution-Non Comercial-NoDerivatives). For more Information Verfügung gestellt. Nähere Auskünfte zu den CC-Lizenzen finden see: Sie hier: https://creativecommons.org/licenses/by-nc-nd/3.0 https://creativecommons.org/licenses/by-nc-nd/3.0/deed.de Aktuelle Südostasienforschung Current Research on Southeast Asia Islamist Buzzers: Message Flooding, Offline Outreach, and Astroturfing Ario Seto ► Seto, A. (2019). Islamist buzzers: Message flooding, offline outreach, and astroturfing.Austrian Journal of South-East Asian Studies, 12(2), 187-208. Based on ethnographic research on Islamist buzzers – social media political operators tasked with making particular online conversation subjects trend – in Indonesia, this article details the process of how the proliferation of insensitive message in both the online and offline realms plays a role in mobilizing those sympathetic to religious fundamental- ism. As this research shows, the interviewed buzzers were one of the driving forces behind the massive success of the fundamentalist Islamic Defenders Front (Front Pembela Islam, FPI) as they mobilized people to participate in the organization’s political rallies between 2016 and 2017. Driven by altruistic volunteerism and sense of community, these actors go beyond their duty as click-farmers. -
131066 Sukmono 2020 E.Docx
International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 13, Issue 10, 2020 Multicultural Communication and Survival Strategy of Ahmadiyya in Tawangmangu, Indonesia Filosa Gita Sukmonoa, Fajar Junaedib, Ali Maksumc, a,bDepartment of Communication, Universitas Muhammadiyah Yogyakarta, cDepartment of International Relations, Universitas Muhammadiyah Yogyakarta, Ahmadiyya community in Indonesia often receive physical attacks from other Islamic communities that accused Ahmadiyya as not-Islam. For some Indonesians, Ahmadiyya holds a contentious Islamic identity, which for some people adulterates the cardinal canon of Islam. However, the Ahmadiyya community in Tawangmangu, Indonesia, experiences a reasonably inverse condition. By smartly managing cultural relations with local citizens (non-Ahmadiyya), Ahmadiyya’s people seem to live in harmony with the residents. The empirical study revealed that the Ahmadiyya community in Tawangmangu established multicultural relations in daily life by carrying out cultural approaches. The cultural approaches were intensive acculturation and integration with the host community. The Ahmadiyya community even used a football academy to attract the local community to engage indirectly in a social activity. Under this strategy, Ahmadiyya successfully maintains its original identity without disturbing local identities, cultures, and wisdom. Key words: Ahmadiyya, local community, multicultural communication, integration, Indonesia. Introduction In the post-1998 reformation, the sectarian-based multicultural conflict has become one of the crucial issues in community life in Indonesia. Minority groups, in general, are often targeted by both physical attacks and other forms of persecution. Generally, these attacks and persecutions were carried out by the majority groups in the local area. The issue that often becomes the trigger for the conflict is related to the alleged deviation of religious rituals. -
Religious Violence in the Indonesian Democratic Era1
RELIGIOUS VIOLENCE IN THE INDONESIAN DEMOCRATIC ERA1 Hasse J & Mega Hidayati [email protected] & mhidyati.gmail.com Universitas Muhammadiyah Yogyakarta Abstract The Indonesian democratic era has provided hope for the growth of mutual social practices established upon diversity of ethnicity, religions, race, and inter-group relations. Yet, in the last decade, various forms of violence were often carried out on behalf of religion instead. These acts of violence were not only physical but psychological (cultural) as well, in the form of discrimination, abuse, expulsion, insult, and threat. The Ahmadiyya sect and Shia cases, for instance, provide an outlook regarding the prevalence of violence within social practices in the community in response to differences. Why does such violence remain to occur in Indonesia? Aside from a ‘failed understanding of religious texts’, excessive truth claim also triggers acts of religious violence in the current era of Indonesian democracy. It is of utmost importance that people’s understanding and interpretation of differences be set straight so that any response to differences can be considered as an embryo of national power that serves as an instrument employed for uniting the people of this nation instead of disuniting them. Keywords: religious violence, democratic era, Indonesia. INTRODUCTION The reality of diverse ethnicities, races, and religions found in Indonesia is a blessing that makes for more complete and dynamic order in life. The diversity of this nation has evolved and developed into the strong pillar that it is until this day. During the pre-independence era, the diverse entities above became united to fight against the colonialists. -
Homo Sacer: Ahmadiyya and Its Minority Citizenship (A Case Study of Ahmadiyya Community in Tasikmalaya)
Homo Sacer: Ahmadiyya and Its Minority Citizenship (A Case Study of Ahmadiyya Community in Tasikmalaya) Ach. Fatayillah Mursyidi1*, Zainal Abidin Bagir2, Samsul Maarif3 1 Universitas Gadjah Mada, Yogyakarta, Indonesia; e-mail: [email protected] 2 Universitas Gadjah Mada, Yogyakarta, Indonesia; e-mail: [email protected] 3 Universitas Gadjah Mada, Yogyakarta, Indonesia; e-mail: [email protected] * Correspondence Received: 2020-08-27; Accepted: 2020-11-30; Published: 2020-12-30 Abstract: Citizenship is among the notions mostly contested after the collapse of a long-standing authoritarian regime in 1998. The reform era – after 1998 - radically transformed Indonesia into a democratic country and brought many other issues including minority issues into the forefront. Unlike other countries that draw their citizenship on a clear formula between religious and secular paradigm, Indonesia, due to ambivalence of its religion-state relation, exhibits fuzzy color of citizenship that leaves space for majority domination over the minority. In consequence, the status of Ahmadiyya for instance, as one of an Islamic minority group, is publicly questioned both politically and theologically. Capitalized by two Indonesian prominent scholars, Burhani (2014) and Sudibyo (2019), I conducted approximately one-month field research in Tasikmalaya and found that what has been experienced by Ahmadiyya resembles Homo Sacer in a sense that while recognised legally through constitutional laws, those who violate their rights are immune to legal charges. This leads to nothing but emboldening the latter to persistently minoritise the former in any possible ways. Keywords: Ahmadiyya; Citizenship; Homo Sacer; Minority; Tasikmalaya. Abstrak: Kewarganegaraan termasuk di antara istilah yang kerap diperdebatkan pasca peristiwa runtuhnya rezim otoriter yang lama berkuasa pada tahun 1998. -
Official Village Midwives Versus Traditional Birth Attendants in Remote Area
Indian Journal of Forensic Medicine & Toxicology, July-September 2021, Vol. 15, No. 3 3573 The Influence of Culture in Determining Pregnancy Care: Official Village Midwives Versus Traditional Birth Attendants in Remote Area Masyudi1, Said Usman2, Tika Indiraswari1, TM Rafsanjani1, Evi Dewi Yani1, Yulidar1, Husna1 1Lecturer at Faculty of Public Health, Universitas Serambi Mekkah, Banda Aceh, Indonesia, 2Lecturer at Faculty of Medicine, Universitas Syiah Kuala, Banda Aceh, Indonesia Abstract Background: The high rate of maternal and infant mortality in Indonesia in the past year can be influenced by the habits of the community who prefer Traditional Birth Attendants (TBAs) in the childbirth. In fact, TBAs are not health profession and do not have competency standards to assist with childbirth, thus increasing the risk of maternal and infant mortality. This article aimed to determine the influence of culture on the community’s habit of choosing TBAsor official village midwives (OVMs)in childbirth process in remote areas.Methods: A cross-sectional study was used. The respondents were mothers who gave birth in the last one year in one remote sub-district in Aceh. TBAs and official village midwiveswereobserved and in- depth interviews were also conducted.Resultsand Discussions:The results of this study showed community attitudes about cultural influences during pregnancy, such as TBAs-assisted delivery is a cultural belief that must be followed.Hence, factors that influence the choice of mothers in using OVMs or TBAs:cultural beliefs and norms, and the role of the cultural leaders in making decisions. Conclusions: Culture plays an important role in influencing people who live in remote areas to chooseTBAs rather than the OVMs. -
Freedom of Religion and Belief in the Southeast Asia
FREEDOM OF RELIGION AND BELIEF IN THE SOUTHEAST ASIA: LEGAL FRAMEWORK, PRACTICES AND INTERNATIONAL CONCERN FREEDOM OF RELIGION AND BELIEF IN THE SOUTHEAST ASIA: LEGAL FRAMEWORK, PRACTICES AND INTERNATIONAL CONCERN Alamsyah Djafar Herlambang Perdana Wiratman Muhammad Hafiz Published by Human Rights Working Group (HRWG): Indonesia’s NGO Coalition for International Human Rights Advocacy 2012 1 Freedom of Religion and Belief in the Southeast Asia: ResearchLegal Framework, team Practices and International Concern : Alamsyah Djafar Herlambang Perdana Wiratman EditorMuhammad Hafiz Expert: readerMuhammad Hafiz : Ahmad Suaedy SupervisorYuyun Wahyuningrum : Rafendi Djamin FirstMuhammad edition Choirul Anam : Desember 2012 Published by: Human Rights Working Group (HRWG): Indonesia’s NGO Coalition for International Human Rights Advocacy Jiwasraya Building Lobby Floor Jl. R.P. Soeroso No. 41 Gondangdia, Jakarta Pusat, Indonesia Website: www.hrwg.org / email: [email protected] ISBN 2 CONTENTS FOREWORD INTRODUCTION BY EDITOR Chapter I Diversities in Southeast Asia and Religious Freedom A. Preface ChapterB.IIHumanASEAN Rights and and Guarantee Freedom for of ReligionFreedom of Religion A. ASEAN B. ASEAN Inter-governmental Commission on Human Rights (AICHR) C. Constitutionalism, Constitutions and Religious Freedom ChapterD.IIIInternationalThe Portrait Human of Freedom Rights Instruments of Religion in in ASEAN Southeast StatesAsia A. Brunei Darussalam B. Indonesia C. Cambodia D. Lao PDR E. Malaysia F. Myanmar G. Philippines H. Singapore I. Thailand ChapterJ. IVVietnamThe Attention of the United Nations Concerning Religious Freedom in ASEAN: Review of Charter and Treaty Bodies A. Brunei Darussalam B. Indonesia C. Cambodia D. Lao PDR E. Malaysia F. Myanmar G. Philippines H. Singapore I. Thailand J. Vietnam 3 Chapter IV The Crucial Points of the Guarantee of Freedom of Religion in Southeast Asia A.