Local repertoires of reasoning and the Islamist movement in post-authoritarian Indonesia

Alimi, Moh Yasir

doi:10.1080/13639811.2014.884315

Cited by 9 publications

(6 citation statements)

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“…In conclusion, we can safely assume that the perceived resurgence of the Islamist movement in contemporary Indonesia has more to do with the local repertoire of reasoning. Instead of relying on the scripture, the rise of the Islamist movement in the post-reform era of Indonesia has been quite successful in implementing several sharia bylaws by referring such demands to local adat (customs or tradition), rituals, and memory of a more religious public space (Alimi, 2014). The inferior performance of Islamist parties in the election held in 2004 suggests that Indonesian people did not even find it serious for an Islamist party to enter a broader political arena of contestation.…”

Section: Islamic Student Organizations' Strategy Of Communicating And...mentioning

confidence: 99%

Islamic Student Organizations' Strategy of Communicating and Maintaining Islamist Ideology Among University Students in East Kalimantan

Ilyasin

Ridho

2021

ajdk

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This paper aims to explain the role of KAMMI (Kesatuan Aksi Mahasiswa Muslim Indonesia/ the Indonesian Muslim University Students Action Union) in Universities in East Kalimantan in shaping the political dynamics among students in university settings. Utilizing a qualitative approach to analyze data collected through interviews with members of KAMMI in Samarinda, findings reveal that KAMMI’s main strategy to maintain its’ Islamist ideology consists of three distinctive steps: 1) introducing KAMMI to potential members in high schools via vacation trip program (rihlah); 2) recruiting members during admission time via personal approaches; and 3) maintaining solidarity by utilizing small circle study groups. In the first two steps, KAMMI would introduce potential new members with personal holiness, which aims to guard the students' morality. In the third phase, members would be familiarized with the concept of “Muslim Negarawan,” in which they are asked to view their campus as a political arena of competition for power.

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Section: Islamic Student Organizations' Strategy Of Communicating And...mentioning

confidence: 99%

Islamic Student Organizations' Strategy of Communicating and Maintaining Islamist Ideology Among University Students in East Kalimantan

Ilyasin

Ridho

2021

ajdk

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“…Minako Sakai dan Amelia Fauzia berpendapat bahwa peningkatan kelompok-kelompok Islamis di Indonesia adalah hasil dari kondisi ketikaMuslim 'awam' beralih ke Islam sebagai referensi untuk mengatur hidup mereka (Sakai dan Fauzia, 2014: 43). Faktanya, sementara gerakan Islam di Indonesia telah dipengaruhi oleh fitur-fitur transnasional, keberhasilan penyebaran gerakan tersebut yang bersifat lokal justru didasarkan pada penggunaannya yang efektif atas repertoar penalaran lokal (sejarah lokal, adat, ritual dan ingatan), dibandingkan pada argumen-argumen tertulis (Alimi, 2014), serta ekspansi televisi yang merajalela dan program pengajian melalui media lainnya serta pengajian-pengajian 'rumahan' yang menawarkan kesempatan bagi umat Islam untuk memperoleh pengetahuan Islam secara mandiri untuk peningkatan kualitas diri secara etis (Sakai dan Fauzia, 2014: 43;Muzakki, 2008;Howell, 2008). Oleh karena itu, daripada melibatkan diri secara langsung dalam gerakan politik Islam, banyak Muslim di Indonesia berusaha menerapkan cara hidup Islam dalam dunia yang sekuler (Sakai dan Fauzia, 2014: 43).…”

Section: Tanggapan Yang Saling Bertentanganunclassified

Fragmentasi Umat dan Penciptaan Otoritas Keagamaan: Tanggapan terhadap ‘Islam Lokal’ dan ‘Islam Asing’ di Indonesia

Pribadi¹

2019

JMB

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Today, Islamist groups in Indonesia are apprehensive with Islam Nusantara, a catch-all term to refer to various expressions of localised Islam and socio-political thoughts and attitudes propagated by the country's largest Muslim organisation, the Nahdlatul Ulama (NU). In response, the proponents of Islam Nusantara call for the unity of Indonesian Muslims to restrain what they perceive as an orchestrated effort to Arabize Indonesian Islam and eradicate local cultures and traditions. By looking at Banten and Madura through ethnographic fieldworks in between 2009-2018, this paper investigates the contestation between supporters of 'local' and 'foreign' Islam in defining their own Islam and making religious authority. While both supporters share the global viewpoints of Sunni Islam, the former is strongly characterised by local cultures and traditions that have been well preserved for centuries. The latter is well-known to display foreign-influenced, mostly Salafism from Gulf countries, expressions of Islam that include communal piety, religious commodification, Islamic populism, and popular Islamism. I argue that in both contemporary Banten and Madura, the defining of Islam and the making of religious authorityhave been frequently marked by conflicting responses in complex and fluctuated relationships. The relationships involve the phenomena of contestation between variants of Indonesian Islam and the fragmentation of the ummah.

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“…The idea of formalization was promoted by KPPSI (the Committee for the Implementation of Shari'a), an Islamist organization with a special mission to implement Islamic law in South Sulawesi. Like Kahar, KPPSI holds that Islamic legal teachings should be implemented in every aspect of life (Alimi 2014a Liberals are intoxicated and they frighten humans with nuclear weapons, the product of human intelligence.…”

Section: Bringing Islamic Law To the Citymentioning

confidence: 99%

Muslims through Storytelling: Islamic Law, Culture and Reasoning in South Sulawesi

Alimi¹

2018

komunitas

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This article explores the use of storytelling by the Muslims of South Sulawesi in their efforts to confront the formalization of Islamic law in the province. My specific objective is to nuance the existing approach to Islam and Muslim life, which to date focuses on scriptural argumentation, or analytical reasoning based on the Quran and other Islamic sources. The exclusive focus on scriptural argumentation as the main approach to explain Islam does not help us to understand how Muslims use non-analytical forms of human communication in response to shari’a formalization. The experiences of Muslims in South Sulawesi demonstrates that storytelling can be a meaningful and direct means to express Islamic identity and to challenge the formalization of shari’a. In the hierarchies of reasoning used in South Sulawesi by Muslims, scriptural argumentation is not the most important

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Local repertoires of reasoning and the Islamist movement in post-authoritarian Indonesia

Cited by 9 publications

References 10 publications

Islamic Student Organizations' Strategy of Communicating and Maintaining Islamist Ideology Among University Students in East Kalimantan

Islamic Student Organizations' Strategy of Communicating and Maintaining Islamist Ideology Among University Students in East Kalimantan

Fragmentasi Umat dan Penciptaan Otoritas Keagamaan: Tanggapan terhadap ‘Islam Lokal’ dan ‘Islam Asing’ di Indonesia

Muslims through Storytelling: Islamic Law, Culture and Reasoning in South Sulawesi

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