Beyond “Chinese Diaspora” and “Islamic Ummah” Various Transnational Connections and Local Negotiations of Chinese Muslim Identities in Indonesia

Weng, Hew Wai

doi:10.1355/sj29-3d

Cited by 15 publications

(10 citation statements)

References 20 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…This second fact appears to show that being a Muslim as part of assimilation efforts to become 'local' has failed, because they are still dealing with preconceptions about indigenous Muslims (Muzakki 2010;Weng 2014). However, as indicated in the preceding section, their decision to embrace Islam is not only motivated by a desire to be more local but also by a belief in the religion.…”

Section: Becoming a Convert: Feeling Happy Even When Exiledmentioning

confidence: 99%

“…The Chinese's responsiveness to these changes made them better equipped to adjust to a changed social situation, not only politically with the government but also culturally. Not surprisingly, one analysis claims that embracing the indigenous majority's religion is one of their efforts to adapt to the context of Indonesia, which is mostly Muslim (Weng 2014). This is underlined by the fact that, despite having adopted Islam, they have not totally abandoned their ancestral practices and beliefs, allowing them to retain certain distinguishing characteristics.…”

Section: Introductionmentioning

confidence: 99%

See 1 more Smart Citation

Maintaining faith from within: How Chinese Muslim organisations in Indonesia improve converts’ understanding of Islam

Abidin

2022

HTS Teologiese Studies / Theological Studies

View full text Add to dashboard Cite

This study discusses the numerous challenges that Chinese Muslims experience as a minority in Indonesia, as well as the role of Chinese Muslim groups in providing them with religious direction. This study employs a phenomenological approach that relies on in-depth interviews with 14 informants who were chosen purposively. According to the study, the obstacles faced are domestic constraints, where they are alienated by their extended family, and social constraints, particularly for those from disadvantaged groups. As a result of this situation, they became acquainted with several Chinese Muslim organisations. Although this phenomena demonstrates a constructive cooperation among Chinese Muslims, it also implies that assimilation efforts with local Muslims are not properly manifested.Contribution: Although the decision to convert to Islam has resulted in exclusion from their extended family, they are still able to maintain their new faith by relying on Islamic organisations run by fellow Chinese Muslims. At the same time, this phenomenon illustrates that their assimilation efforts with local Muslims have not been properly realised.

show abstract

Section: Becoming a Convert: Feeling Happy Even When Exiledmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Maintaining faith from within: How Chinese Muslim organisations in Indonesia improve converts’ understanding of Islam

Abidin

2022

HTS Teologiese Studies / Theological Studies

View full text Add to dashboard Cite

show abstract

“…Some art communities, such as the Barongsai, also began to run out of members so that the Chinese art communities in Lasem also no longer had activities. Moreover, there is a tendency for Chinese people to identify themselves as members of the religious community, instead of the members of ethnic groups; redefining themselves as part of the global Muslim or Christian Diskontinuitas Budaya: Tersebarnya Peranakan Tionghoa Dari Pecinan "Tiongkok Kecil" Lasem community, instead of the Chinese diasporic community (Weng, 2014). Besides, there are several provisions in other religions that prohibit Chinese culture's implementation, especially those inherent in Confucian religious rituals; for example, for Chinese Christians, they no longer pray to ancestral spirits.…”

Section: J U R N a L S O S I O L O G I N U S A N T A R Amentioning

confidence: 99%

Cultural Discontinuity : The Dispersed of Chinese Descent From the “Little China” Chinatowns of Lasem

Mahmudi

Setiono²

2021

JSN

View full text Add to dashboard Cite

This article aims to analyze how fading the Chinese diaspora culture from Lasem Chinatown over several generations. Previous studies show that Chinese descent's identity and orientation disappeared due to assimilation with the local community during the new order. In fact, there was a tendency for them not to show their Chinese identity from the beginning. This did not pay enough attention to the local context, social situation, and the cultural heritage of Chinese descent between generations. This case study is conducted by interviews, observation, and document study. The data is analyzed using the NVivo Program. Bauböck & Faist’s new concept of diaspora is used to review the phenomenon of the spread of Chinese descent from Lasem Chinatown. This research shows that the Indonesian Chinese people in Lasem tend to refer to themselves as 'Indonesian Chinese Peranakan and are increasingly detached from their identity relationship with their referent origin, China. Their Chinese identity is starting to fade since Chinese cultural heritage through religious rituals has been largely abandoned. Young Chinese children scattered out of Lasem Chinatown and lost their Chinese identity. The novelty in this research is that the assimilation and integration of Peranakan Chinese into local society are precisely related to the acceptance of the Lasem community, instead of Chinese culture's fading.Keywords: Chinese, Descent, Diaspora, Discontinuity, Dispersed

show abstract

“…The existence of the Chinese Muslim community amidst the Malaysian landscape dominated by the Malay -Muslim community has provided fresh ways of thinking about Islam, and more specifically, of thinking about Muslims and their relations to the challenges of urbanization, modernity, and plurality in contemporary Malaysia [1] [2]. The existence of the Chinese Muslim community also marks a new approach to their involvement in building the Mosque as a symbol of religious inclusivity or, in other words, for the manifestation of cultural pluralism and religious tolerance [3]. In this sense, the Mosque built by this community becomes a social institution that can fulfil two objectives [4].…”

Section: Introductionmentioning

confidence: 99%

MACMA Islamic Ideology in Chinese Muslim Mosques Towards Universalizing Islam in Malaysia

Ismail

Aziz

2022

JIA

View full text Add to dashboard Cite

Malaysia is the world's 43rd most populous country comprising multi-ethnic and multicultural societies. About half the population is ethnically Malay, with minorities of Chinese, Indians, and indigenous peoples. From this number, Chinese Muslims are minorities in Malaysia, and only 2 per cent of ethnic Chinese are Muslims. Nevertheless, there is a growing trend of accommodating Chinese cultural elements in Islamic preaching in Malaysia. Due to this recent emergence of Chinese Muslim cultural identities, Chinese cultural symbols and Islamic messages are combined to produce a new notion in Malaysian society that 'Chineseness' and Islam are compatible. For that reason, the Chinese Muslim association and dakwah movement in Malaysia, like MACMA (Malaysia Chinese Muslim Association), promulgate a cultural dakwah approach aiming to universalize Islam to spread the Islamic messages and invite non-Muslims to get closer to the Islamic faith. One of the approaches is building Chinese-style mosques throughout Malaysia as a symbol of preaching Islam through Chinese cultural signs and practices. However, no comprehensive studies have elucidated how mosques patronized by the MACMA universalize Islam for Muslims and non-Muslims. Therefore, this paper aims to identify and analyze how MACMA Islamic ideology influences the architectural design elements found in the MACMA mosques as a symbol of cultural dakwah to propagate and teach the values of Islam. This study used the hermeneutic method through the interpretivism paradigm. The two indicators of mosques, form-making, and spatial elements, act as a sign of Islamic values to propagate religious tolerance. The findings indicate how Islamic values and ideology involving the practising of Islah, Ikram, and Ihsan are translated into Mosque architectural elements as a symbol of dakwah to display communal-friendly mosque design. Based on these findings, this study will outline the best mosque design guidelines for designers that can function as a religious sign and symbol for transnational dimensions of cultural dakwah towards unity, equality, and spiritual rejuvenation.

show abstract

Beyond “Chinese Diaspora” and “Islamic Ummah” Various Transnational Connections and Local Negotiations of Chinese Muslim Identities in Indonesia

Cited by 15 publications

References 20 publications

Maintaining faith from within: How Chinese Muslim organisations in Indonesia improve converts’ understanding of Islam

Maintaining faith from within: How Chinese Muslim organisations in Indonesia improve converts’ understanding of Islam

Cultural Discontinuity : The Dispersed of Chinese Descent From the “Little China” Chinatowns of Lasem

MACMA Islamic Ideology in Chinese Muslim Mosques Towards Universalizing Islam in Malaysia

Contact Info

Product

Resources

About