In the last few years, literature on Islamic themes has become increasingly popular in Indonesia. It is commonly categorized as Islamic literature identified by Islamic texts and symbols on the book cover and its content. The literary works have been popular as reflected in the record sales figures. Previously, some literary works dealing with Islamic themes failed to gain public attention. Interestingly, those works are not mentioned by people as Islamic literature. This paper aims to discuss some questions on why are some literary works on Islamic theme mentioned as Islamic while others are not? Is there Islamic literature within Indonesian literature? What are the differences between Islamic literature and kitab literature (sastra kitab) written by Muslim scholars in the Malay world? By exploring the social context of reader responses toward selected literary works on Islam, this study reveals that the label of Islamic literature is created to confront opposite themes in Indonesian literature. The term Islamic literature remains a problematic and debatable issue related to literature based on Islamic themes in both old and modern Indonesian literature.
Natural disasters, which occur regularly in Indonesia, have inspired many volunteer groups to emerge from different groups of society, including religious group. This paper focuses on the experiences of the religious volunteer group called Santana (Islamic student's response to disaster) in East Java region. The group is part of Islamic education institution (pesantren) that emphasizes religious aspects and attempts to realize religious values in everyday life. The group gives religious meaning to the experience of disaster and the efforts to help disaster 1 This article was based on "Religion and Natural Disaster" project funded by Center for Religious and Cross Culture Studies (CRCS), Gadjah Mada University under Heddy Shri AhimsaPutra supervision. Besides, this was presented in the 6 th Asian Graduate Forum on Southeast Asian Studies, Singapore, 11-15 July 2011. The author would like to thank participants for their earlier version of this paper. R. Michael Feener, Patrick Daly, and Levi McLaughlin provided some useful criticism and suggestions. Special thank to Kay Mohlman for her academic English support relate to this article. June 2012: 53-77 54 victims. The aim of this study is to describe Santana's response to natural disaster as not only a natural but also a cultural phenomenon. This study reveals a large number of religious symbols referring to disaster as natural and theological phenomena. Referring to the religious text, disaster victims are categorized by Santana as weak people (mustad'afin). It has inspired this group to engage in their social activism. Their commitment to the religious tenets involves not only giving material aid but also promoting spiritual empowerment. This gives insight into the dynamic of how religious groups manifest their religious values by providing both material and spiritual aid. IJIMS, Indonesian Journal of Islam and MuslimSocieties, Volume 2, Number 1,Bencana alam yang terjadi hampir setiap tahun di Indonesia telah mendorong kemunculan kelompok relawan dari berbagai elemen masyarakat, termasuk kelompok agama. Artikel ini terfokus pada pengalaman relawan dari kelompok agama bernama Santana (santri tanggap bencana) di Jawa Timur. Kelompok relawan ini merupakan bagian dari lembaga pesantren yang menekankan aspek keagamaan serta berusaha merealisasikan nilai-nilai keagamaan dalam kehidupan sehari-hari. Kelompok ini memberikan pemaknaan keagamaan pada kejadian bencana alam sekaligus berusaha menolong korban bencana. Tujuan studi ini adalah mendeskripsikan tanggapan kelompok Santana atas bencana alam yang tidak hanya sebagai kejadian alam melainkan juga fenomena (perubahan) kebudayaan. Artikel ini menyatakan bahwa terdapat sebuah gundukan simbol keagamaan yang menempatkan bencana sebagai peristiwa alam dan fenomena teologis. Dengan merujuk pada teks keagamaan, korban bencana dikategorikan oleh Santana sebagai orang lemah (Mustad'afin). Konsep ini mendorong mereka melakukan aktivisme sosial. Komitmen mereka atas ajaran agama tidak hanya telah memunculkan pertolonga...
Perkembangan teknologi infomasi yang sangat pesat di Indonesia telah mencip-takan ruang baru dunia sastra. Ragam karya sastra meruah dan menjelma dalam bentuk baru dunia siber yang menonjolkan indra visual. Selera sastra pada gilirannya membentuk citranya sendiri dengan desain semacam genre baru yang berusaha bergerak melampaui ruang sebagaimana gerakan komunitas “fiksimini”. Kelompok itu mampu memopulerkan mini karya sastra yang dianggap ringkas tanpa menegasikan esensi karya sastra. Komunitas Fiksimini mampu menciptakan sensibilitas baru yang membuat masyarakat berselera terhadap karya sastra? Melalui paradigma pascastrukturalis mode of information (Mark Poster), tulisan ini berusaha menyajikan deskripsi konteks kecenderungan sastra baru sebagaimana kehadiran komunitas fiksimini. Tulisan ini menggunakan metode deskriptif dalam usaha memahami gerak komunitas fiksimini di ruang jejaring sosial dan situs web. Apabila dalam masyarakat modern (strukturalis) yang dominan adalah media tulisan fisik dan percetakan yang bersifat mekanik, konteks masyarakat mutakhir (pascastrukturalis) cenderung termediasi oleh media audiovisual yang bersifat elektronik. Kemunculan komunitas itu merupakan aktualisasi kebudayaan mutakhir yang menciptakan sensibilitas baru serta membentuk citra indrawi yang bermacam-macam dengan mudah melalui media elektronik.Kata kunci: ruang siber, komunitas fiksimini, sensibilitas baru
Tattooing is becoming increasingly popular in the predominantly Muslim country of Indonesia. While mainstream society continues to perceive the tattooing practice negatively, many individual Muslims attach positive personal meaning to tattooing. This paper provides some of the academic insights into contemporary perceptions of tattooing among Indonesian Muslims. It focuses on the existence of ‘Punk Muslims’ community whose tattoos form an important part of their cultural identity and on responses to their tattooing practices from the wider society. Data were collected by means of individual interviews, a focus group discussion, and interactive social media communication. This paper reveals that Punk Muslim community has personal meaning of tattoo, while society has different perception. This community considers to maintain their cultural identity as punker symbolized by tattoo and Islam signed by worship.[Tato menjadi semakin populer di negara mayoritas Muslim seperti Indonesia. Ketika sebagian besar masyarakat memandang tato secara negatif, banyak juga Muslim secara pribadi memiliki pendapat positif terhadap tato. Artikel ini menyuguhkan beberapa wawasan akademik atas persepsi kontemporer terhadap tato dalam masyarakat Muslim di Indonesia. Fokus dari artikel ini meliputi eksistensi komunitas Punk Muslim yang menganggap tato telah membentuk bagian sangat penting dari identitas kultural mereka dan juga fokus pada respons dari masyarakat terhadap praktik bertato. Data penelitian dikumpulkan dari interview secara personal, diskusi kelompok terumpun, dan komunikasi interaktif di media sosial. Artikel ini menyatakan bahwa komunitas Punk Muslim memiliki makna personal atas tato ketika masyarakat memiliki penilaian yang berbeda. Komunitas ini mempertimbangkan untuk mempertahamkan identitas kultural sebagai anak punk yang disimbolkan dengan tato dan sebagai orang Islam yang disimbolkan dengan ibadah.]
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