<p>Artikel ini bersumber dari penelitian kepustakaan dengan menggunakan pendekatan kronologis dan tematik yaitu melihat perkembangan pemikiran para penafsir klasik dan kontemporer terhadap pemaknaan kata <em>Qawwam</em> sebagai pemimpin. Tujuan artikel ini adalam membaca ulang tentang dmarkasi public dan domestic berdasarkan gender. Penulis berargumen bahwa problem pemaknaan kepemimpinan rumah tangga harus bergerak dari topik “subyek” dimana selama ini kajian dan diskusi berkutat menuju “sifat “kepemimpinan. Memperebutkan siaapa yang harus menjadi pemimpin keluarga antara suami atau istri sesungguhnya semakin mempertajam demarkasi publik dan domestik. Idealnya, karakteristik kepemimpinan harus menjadi dasar utama sehingga baik laki-laki ataupun perempuan bisa saja memegang posisi itu jika syarat-syarat dan ketentuan terpenuhi oleh masing-masing mereka. Pemimpin keluarga dengan demikian terrumuskan atas dasar demokratisasi keluarga sehingga teori kesalingan dan alternative jalan ketiga di antara perebutan subyek tersebut bisa diretas.</p>Kata<strong> </strong>Kunci: domestic, gender, ibu rumah tangga, kepemimpinan keluarga, kesalingan, public, sifat kepemimpinan
Dou Mbawa, an indigenous community as a small part of Bimanese Muslims, has a double minority identity since they have been sociologically and religiously considered as others. Having this character, they create a specific way of communication amongst themselves and between them and others through an annual ritual called Raju and Kasaro prayer. This article, using the hermeneutical and semiotical approach of interpretation, aims to discover a cultural interest in the Kasaro prayer. The Dou Mbawa not only positions the prayers as a form of spirituality but also utilizes it as a means of overcoming the problem concerning plurality, tensions, conflicts, and subordinations. This article illustrates the twisting of the politics of identity through Kasaro prayer. Beyond its function as a religious language, the Kasaro prayer carries a socio-cultural significance, yet politically meaningful as an ideology of resistance for the minority against the majority. The politics of identity adopted by the Dou Mbawa in Bima is symbolic. However, it implies the real struggle of a vulnerable-pluralistic society, mainly the struggle to maintain tradition, the consolidation of internal forces, and the imagination of multicultural societies. With this finding, this article offers a perspective on the formation of identity and dynamics of multiculturalism in Indonesia from the lense of spirituality.
This study revolves around the configurations of Dou Mbawa [People of Mbawa] in Bima, West Nusa Tenggara, eastern Indonesia, mapped onto the three main sociocultural-religious groups of Muslims, Christians and Parafu [followers of local beliefs]. It focuses on the Raju ritual as a ‘text’, representing social structures and dynamics of religious tension among the Dou Mbawa, which has been understudied in the existing works of literature. The central position of the Raju ritual is highlighted, as it is born from the cosmological worldview and simultaneously practised by all three religious groups annually. Such interwoven ambiguities occurred in the life of the Dou Mbawa, involving ideology, authority and agents or actors (religious elites), generating tension and confrontation that have led to Raju’s transformation from religious expression to cultural adaptation. Using ethnographic data generated from 2019 to 2020, this study argues that a Raju ritual is a political act that merely reflects the ideology of its supporters and shapes their capital bases and communicative actions to respond to social segregations.Contribution: This article shows how the Raju ritual promotes cohesiveness and harmony for a religiously diverse community by creating a shared ethnic identity and exercising it as a cultural adaptation.
This article explores the sources of Islamic knowledge among young Muslim activists in Bima, Eastern Indonesia, who are often stereotyped as a hotbed of radicalism, and their religious types to reveal their intellectual dynamics. This article argues that, in modern times, as Islamic tendencies and orientations have diversified, young Muslims in the Bima region engage with many different aspects of the production and use of religious knowledge under the umbrella of Indonesian Islam. Moreover, they actively build peer-group-based intellectualism, fostering patron–client connections in the form of discussion and literacy development through student organizations, and this is influential in shaping their religious identities and religious types. This qualitative research involved 47 young Muslim activists, who are also senior high school and university students, 20 of whom were interviewed in-depth, while 27 others participated in focus group discussions. This research reveals that their sources of learning vary. However, the most critical media in shaping and confirming their religious understanding are the training and discussions held by their respective peer groups and organizations. Their literacy and references are also further developed through these forums. Learning resources accessed via social media are considered essential but unreliable in this digital era. Therefore, in their intellectual development, young persons need teachers and families to act as learning resource providers that co-exist with the literacy obtained through organizations. Such sources and ways of learning form a type of religiosity that is “practical” (embodied in daily practice) for most. Meanwhile, the “ideological” type of religion (fundamental to the Islamization movement) is only found in right-wing activists of Islamic organizations and does not thrive among the young people of Bima, Eastern Indonesia.
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