Muslim communities in the village facing the COVID-19 Pandemic attempts to find refuge from the plague and hope for survival. However, this led to more caution, which may lead to xenophobia. Via ethnography, this study unmasks the xenophobic attitude. This research discusses the root causes of panic in the community so that remedies can be implemented. The research attempts to explain, from a socio-anthropological viewpoint, how people and religious groups in the village perceive the pandemic of COVID-19 based on their belief in their faith and in the science. The research takes place in Cigagak village, an area of approximately 7000 m2 on the outskirts of Bandung of West Java of Indonesia. This study examines the selected respondents (20 respondents as the samples) from about 190 inhabitants (as the population) who had close ties to managing places of worship (mosques) and public places. This study utilises a collaborative self-ethnographic method and qualitative analysis. The influence of COVID-19 has moved to new exclusive and disintegrating practices from the inclusion-cohesive religious tradition. Therefore, this study tries to find out ways on how to reduce exclusive perception and religious practices to a minimum level and how to disappear xenophobia. Amid the COVID-19 Pandemic, inclusive awareness and actions were re-established, and even social cohesiveness was fostered. This study concludes that in its deep conviction nature, theology can change exclusive behaviour to be inclusive if it is based on the religious principles that are raised in response to human events. In this case, the Muslim community in a village can change the fear of COVID-19 pandemic to be a reducer of the panic based on the support of the religious doctrines.Contribution: This article used a collaborative self-ethnography with a religious socio-anthropological viewpoint. This study could help to solve social problems through theological convergence in Islamic milieu, especially that of the government’s formal Islamic organisation and organic Islamic leaders of the society.
This study discusses how religious development in Indonesia has resulted in switching the function of purity to non-purity in religious practices. Using a phenomenological approach, this review finds that some Muslims maintain their purity for various reasons, but some mix their beliefs with the local culture. This situation leads to the following study on a macro scale about Islam's indigenization in Indonesia's cultural landscape. This study found a relatively high cultural acculturation between Islam as a global religion and local Indonesian culture. The community reinforces this acculturation by promoting traditional leaders and the need for a sense of security that has been embedded in local communities.
Beraneka ragamnya pengalaman keagamaan manusia telah melahirkan berbagai pola berpikir terhadap agama dan cara manusia mengekspresikan pengalaman keagamaannya tersebut. Karena pengalaman yang berbeda, maka pemikiran keagamaannya bisa berbeda, dan karena pemikiran keagamaannya berbeda-beda, maka prilaku beragamanya pun bisa bermacam-macam. Inilah sebabnya mengapa di dunia ini terdapat begitu banyak agama dan kepercayaan, termasuk juga di Indonesia. Tulisan ini akan mengkaji bagaimana agama Islam melihat fenomena pluralitas di Indonesia dan berbagai dampaknya. Dengan demikian, akan ditemukan titik temu Islam sebagai agama yang menghormati perbedaan demi nafas persatuan dan keutuhan bangsa.
Local Context in Interpreting Tolerance Verses in the Book of Tafsir Al-Mishbah by M. Quraish ShihabThe search for the idea of tolerance in the interpretation of the Qur'an which is popular in Indonesia is an important thing to do, given the condition of the pluralistic Indonesian nation. This study explores the local context of Indonesian textually in the interpretation of al-Mishbah by M. Quraish Shihab. This study was conducted through a textual analysis of the interpretation. The focus of this study is on the interpretation of the verses of tolerance in Tafsir Al-Mishbah, especially on five things: the interaction of believers and non-believers, coercion in religion, living together with people of different religions, the existence of people of the book [Ahl al-Kitab], and Islam as a mercy to the universe. This study finds that the local Indonesian context contained in this interpretation is in the translation and interpretation written in Indonesian. Although it is aimed at Muslims in general, it is clear that Muslims in Indonesia are part of the target. In the context of pluralism, the writing of this commentary is also intended to ground the Qur'an to a pluralistic society
This article describes a religious movement figure in post-Reformation Indonesia (1998), namely Habib Rizieq Shihab, who had a mass organization considered radical, namely the Islamic Defenders Front. This article answers the accusation that Shihab was anti-state politics, anti-Pancasila, anti-the Republic of Indonesia, and was intolerant of anyone different from the movement he had led. This study uses the content analysis method, namely analyzing the ideas in Shihab's writings and lectures to reveal his Islamic political ideology. This study found that Shihab's theology was Ashary and Shafiy Sunni with Alawiy Tareqat order. The Muslim Brotherhood influenced Shihab's thoughts and Al-Maududi's ideas, namely, aspiring to an Islamic state or formalizing religious constitutional law into a condition known as Islamic law. At the local level, Shihab was influenced by the local scholar M. Natsir. However, Shihab's political Islamic thought results gave distinctive features and differed from the existing typology. Shihab accepted Pancasila as the basis of the state. However, the "Shari'ated Indonesia" concept was a theistic concept perceived as implementing the Islamic caliphate vision and mission and the reincarnation of the 1945 Jakarta Charter Pancasila.
ITB students who use Muslim Pro application on their smartphones as a representation of digital society are a tangible form of techno-cultural-religious interrelationships. ITB students, if they need something related to Islamic religious knowledge and daily worship practices, only need to access the application. Analyzed from the perspective of religious studies, the dynamics and phenomena of techno-culture-religion are an interesting and important entity to study, because the religious activities of ITB students using the Muslim Pro application will have implications and polarization on their religious thought. The main objective of this research is to reveal the religious thoughts of the Muslim Pro application users among ITB students. This research is a qualitative research using netnographic research method (virtual ethnography) based on the theory of religious experience in the form of thought from Joachim Wach. The results of this research indicate that the religious thought patterns of ITB students who use the Muslim Pro application are classified into three types of thought, namely: scientific, literate, and contextual.Â
This study focuses on research with a phenomenological approach regarding the symbolic meaning of the ethnic Chinese Muslim identity at the Lautze 2 Mosque in Bandung City, which focuses on concluding the meaning of ethnic symbols in Chinese New Year as a means to integrate in the form of friendship and participation with the Chinese extended family; the meaning of Ethnic Symbols in Feng Shui which is still used and believed among Chinese Muslims; the meaning of the ethnic symbols in the lion dance which is still preserved as an art in various Chinese performances and endeavors; and the meaning of ethnic symbols in the Lucky Cat, which is still practiced in some Chinese Muslim circles, and is valued as part of the wisdom of the Chinese ancestor. The study attempted to remain integrated with a more significant initial ethnic identity. For Chinese Muslims, family ties or relatives are essential in maintaining friendly relations, and believing Islam is the teachings of rahmatan lil 'alamiin. In addition, there is a reinterpretation of the symbols of Chinese ethnicity as a form of strengthening the identity of the Chinese Muslim ethnic group. This study can be used as theoretical knowledge in the form of theoretical conception to enrich the theories of the study of religions to assess the religious phenomenon associated with symbols of ethnic identity and religious identity, even acculturation between newcomers and natives. In addition, practically from the research, it is suggested to be an academic consideration for various government policies to build inter-religious harmony and harmony between ethnicities and groups, especially regarding religious conversion and belief and taboo issues in Indonesia.
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