Religious education which is taught in schools has
In the last few years, religious conflicts involving a minority Muslim group, Ahmadiyya, have risen dramatically in Indonesia; the most recent being the attack on the Ahmadiyya community in Cikeusik Banten, West Java, where three Ahmadis were killed and the sealing of Al Mishbah Mosque by local government of Bekasi West Java. Understanding the context of violent conflict and the ways individual Ahmadi women take agency to challenge such oppression is an important first step in creating a more equitable and peaceful Indonesia. To examine the experience of Ahmadi women exercising their agency in conflict transformation, this qualitative research was conducted in four areas of Indonesia: Bogor, Kuningan, Yogyakarta and Lombok, by gathering data from the narratives of Ahmadi women who actively participate in Lajnah Imaillah, an Ahmadiyya's women's organization. This research highlights three stages of conflict transformation that the women employed: 1) asking for government help; 2) taking physical action to defend their rights; and 3) defining themselves as Indonesian citizens who have the same rights as others. Through these actions, they show their ability to help others, transforming the conflict by forming better relationships and understanding with other Indonesian citizens.Dalam beberapa tahun terakhir, konflik keagamaan yang melibatkan sebuah kelompok minoritas muslim, Ahmadiyah, meningkat drastis di Indonesia; yang terbaru adalah penyerangan komunitas Ahmadiyah di Cikeusik Banten, Jawa Barat di mana tiga Ahmadi terbunuh dan penyegelan masjid Al Mishbah oleh pemda Bekasi. Memahami konteks konflik dengan kekerasan dan cara-cara perempuan Ahmadi menggunakan agensi mereka adalah sebuah langkah penting dalam mewujudkan Indonesia yang setara dan damai. Untuk membahas pengalaman perempuan Ahmadi dalam mempraktekkan agensi mereka dalam transformasi konflik, penelitian kualitatif ini dilaksanakan di empat area di Indonesia: Bogor, Kuningan, Yogyakarta dan Lombok, dengan pengumpulan data dari narasi perempuan Ahmadi yang aktif di Lajnah Imaillah, organisasi untuk perempuan Ahmadi. Penelitian ini menggarisbawahi tiga tahap transformasi konflik yang dilakukan perempuan Ahmadi; 1) meminta bantuan dari pemerintah 2) menggunakan kekuatan fisik untuk mempertahankan hak, dan 3) menempatkan diri sebagai warga Negara yang mempunyai hak sama dengan lainnya. Melalui aksi-aksi yang mereka lakukan, mereka Ijtihad, Jurnal Wacana Hukum Islam dan Kemanusiaan, Volume 15, No. 1, Juni 2015: 61-82 62 menunjukkan bahwa mereka bisa membantu lainnya dan mentransformasi konflik dengan menjalin hubungan dan pengertian yang lebih baik dengan warga negara Indonesia lainnya.
Wanita Tuna Susila (WTS) didefinisikan sebagai wanita-wanita yang memiliki kebiasaan melakukan hubungan seksual di luar ikatan perkawinan, baik diberi upah maupun tidak. Banyaknya WTS disebabkan adanya desakan kebutuhan ekonomi yang harus segera dipenuhi. WTS yang melakukan prostitusi sering mengalami kecemasan, karena adanya resiko memiliki penyakit menular, seperti penyakit kelamin dan kulit. Penelitian ini bertujuan untuk mengetahui permasalahan kecemasan yang dialami WTS dan upaya Pekerja Sosial dalam menanganinya serta meningkatkan keberfungsian sosialnya di Panti Sosial Rehabilitasi Tuna Sosial, Cirebon, Jawa Barat. Metode penelitian yang digunakan yaitu metode kualitatif deskriptif. Teknik pengumpulan data yang digunakan yaitu observasi, wawancara, dokumentasi serta kajian literatur lainnya sebagai pendukung penelitian ini. Hasil penelitian ini menunjukkan bahwa terdapat penurunan kecemasan yang dialami oleh eks WTS (klien), hal ini ditunjukkan dengan hasil dari skala HARS (Hamilton Anxiety Rating Scale) yang diberikan kepada klien yang sebelum dilakukan intervensi dengan skor 27 yaitu kecemasan sedang (15-27) dan setelah dilakukannya intervensi klien mendapatkan hasil 12 yaitu menurun menjadi kecemasan ringan (7-14). Selain itu, berdasarkan pengamatan peneliti yang diamati langsung, klien menunjukkan perubahan dari sebelumnya. Klien terlihat lebih bahagia, tenang dan menikmati aktifitas sehari-harinya. Klien mulai rajin beribadah melaksanakan sholat lima waktu, aktif mengikuti kegiatan dan membantu teman-temannya di panti.
This article explores the religiosity of Muslim women joining Srikandi Lintas Iman, a women interfaith community in Yogyakarta. Using Glock and Stark's theory on religiosity from the sociological perspective and Tiliouine & Belgoumidi's domains of religiosity, the research questions are how the religiosity of Muslim women in SRILI, and how their activities in interfaith dialogue contribute to their religiosity dimensions as an individual. Data was gathered through questionnaires and in-depth interviews. This paper finds out that Muslim women joining an interfaith community can improve their religiosity in several ways. Activities and programs of SRILI contribute to its member religiosity both directly and indirectly. Keywords religiosity-Muslim-women-interfaith dialogue 10.1 Introduction1 Indonesia is a plural society that consists of 250 million people from several different religions and beliefs (from www.bps.go.id). Its history of independence portrays the commitments of its founding fathers to keep Indonesia as a multicultural country based on Pancasila (Five Basic Principles). Although Muslim composes the majority of Indonesian religion, almost 87 percent, Indonesia is not an Islamic state, but a Pancasila State. The people of the six religions living therein are guaranteed to practice their respective religious teachings.
This article aims to explain the efforts of Aboge Muslims as a group that gains penetration from mainstream culture to negotiate their identity. Aboge (Alif Rebo Wage) is a Muslim group in Java that has a Kejawen Islamic identity. In Banyumas District, Central Java, the Aboge identity was built based on the Penginyongan culture whose position is a subculture of Javanese. Using a critical paradigm with the theoretical approach of genetic structuralism developed by Pierre Bourdieu, this article shows that Aboge identity negotiations are carried out by capitalizing on the Penginyongan culture as a locality that has a strategy in the era of regional and village autonomy. The result of this study reveals that Aboge takes the space left by the Banyumasan community because it is inferior to standard Javanese. This is because Penginyongan culture, which includes language, tradition, and religion, tends to be positioned as marginal, assumed to be deviant, and misrepresented. Standard culture uses the instrument of power that is owned to maintain its dominance through the formation of a stratified structure. This structure is used to distribute other variations at different positions with the epicenter point filled by the standard culture. In the context of language, bandek Javanese (Yogyakarta and Solo) is the standard, outside of which includes the North Coast, East Java, and Banyumasan are dialects. Locality gained momentum during the period of regional and village autonomy which demanded its development to explore and accommodate local culture. Aboge with Penginyongan identity then becomes a manifestation that represents locality.
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