Media Baru Dan Konflik Politik Islam Di Indonesia

Mupida, Siti

doi:10.24014/idarotuna.v2i1.8185

Cited by 5 publications

(4 citation statements)

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“…In Riau, the encounter between Islam and Malay culture represents accommodation and reciprocity (Mupida, 2019). Malay is not only a genetic issue but also a cultural region, which is a mental state.…”

Section: Religionmentioning

confidence: 99%

A Literature Analysis on Riau Malay Identity Politics

Afandi,

Erdayani

2023

JaPaBis

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The purpose of this study is to investigate the political identification of the Riau Malay population. This research employs a qualitative, literature-based methodology. According to the findings of this study, the Malay culture has deep historical roots in the Riau region. The Malay culture has created a sign that distinguishes it from other cultures. The Vision of the Riau Government reflects the Malay culture as the identity of the people of Riau. The Malay community identifies four aspects of its customs: actual custom, the custom, the most traditional customs, and Adat Istiadat, which oversees the polarisation of Riau Malay culture. At the reign of the Riau Malay sultanates, Malay, the political identity of the Riau Malay community, was the official tongue. Malay is currently utilised as a technique of distinguishing social groups. The identity of Malay is derived from a complicated interaction between society and language. Islam's arrival in the Riau region has had a profound impact. Integration of Islam and Malay culture has become a defining characteristic, as evidenced by the fact that, according to Malay conventions, a non-Muslim is not considered a Malay.

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Section: Religionmentioning

confidence: 99%

A Literature Analysis on Riau Malay Identity Politics

Afandi,

Erdayani

2023

JaPaBis

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“…Hasyim who consulted with KH. Imam Murshid, leader of Sabilil Muttaqien Islamic boarding school and mursyid (sufi leader/teacher) of Syathariyah Tarekat (Sufism organization) from Takeran (Dhurorudin Mashad, 2008). Because of that, it contained Dimyati, K., Rochman, S., Azhari, A. F., Wardiono, K. (2023).…”

Section: Just and Civilized Humanitymentioning

confidence: 99%

Weltanschauung of the Indonesian Law: A Study on the Development of the Weltanschauung in the Indonesian Law (1945-2000)

Dimyati,

Rochman,

Azhari

et al. 2023

J. of Law and Sust. Develop.

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Objective: This article aimed to understand the factors of the development of the Indonesian legal weltanschauung as an effort to understand the potential of conflict that may happen post-Reformation in Indonesia. Theoretical framework: The theoretical material in this article are state documents and legal regulations that support the rise and fall of the power regimes in Indonesia through the methodological weltanschauung in the study on the legal fundamentals and the state basis that has uncovered the conflicts that have so far been hidden and unresolved between the weltanschauung of the customary, Islamic, and colonial laws. This worldview conflict actually forms modern Indonesian law since its independence. Results and conclusion: The weltanschauung of the Indonesian law was agreed upon on June 22nd, 1945 named Pancasila is contained in Paragraph IV of the Preamble of the 1945 Constitution or what is called Jakarta Charter. But in its development, there have been changes to its substance and official interpretations. These changes were simultaneous with various riots, rebellions, and violations of human rights under the ideological motive. But in the Reformation Era, its official interpretation tended to be based on legal pluralism. Originality/value: Pancasila is deemed as an absolute and permanent thing, although historical facts show otherwise. Pancasila that was created on June 22nd, 1945 was changed on August 18th, 1945 by eradicating some words in its first principle. It also changed on October 29th, 1949 and August 15th, 1950 when its sentences were simplified. Towards the end of Soekarno’s reign, specifically in 1964, the word “Guided Democracy” was added after social justice in the fifth principle. Pancasila was then formalized by the New Order with the August 18th, 1945 format.

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“…Dinamika keagamaan berkembang begitu cepat, hal ini dapat dilihat dari terjadinya fragmentasi otoritas keagamaan, terjadinya mode-mode produksi pengetahuan keagamaan baru dan juga mendorong tampilnya new religious, new ulama, new audiens yang ikut serta meramaikan perdebatan tentang simbol-simbol agama 9 . Istilah new religious adalah merupakan sarana yang memudahkan seseorang belajar agama melalui media.…”

Section: A Pendahuluanunclassified

New Media Dan Konflik Ekstrimis Perempuan Indonesia

mufida

Mustolehudin

2020

j. bimas islam

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Abstrak Tulisan ini bertujuan menganalisis dampak new media terhadap para perempuan yang aktif berselancar di dunia maya terutama dalam hal ideologi keagamaan yang mengarah pada pemikiran dan gerakan ekstrimis. Penelitian ini menggunakan metode kajian literatur. Data diperoleh dari situs-situs online dan di analisis dengan analisis wacana. Hasil penelitian menunjukkan bahwa, new media memiliki pengaruh besar yang dapat merubah ideologi sekelompok perempuan dari inklusif menjadi ekslusif. Beberapa faktor yang mempengaruhi kelompok perempuan di Indonesia berhaluan ekstrim adalah karena adanya rasa ketidak-adilan, kebutuhan emosional, kemiskinan (faktor ekonomi), ketidakpuasan terhadap pemerintah, dan disebabkan ingin menegakkan khilafah. Ideologi yang dikembangkan oleh situs-situs berhaluan ekstrim adalah seputar narasi hijrah, jihad, khilafah, dan intoleransi. Kata Kunci: New Media, Perempuan, Ekslusif, Gerakan Ekstrimis __________________________ Abstract This paper aims to analyze the impact of new media on women who actively surf in cyberspace, especially in terms of religious ideology that leads to extremist thoughts and movements. This research uses literature study method. Data obtained from online sites and analyzed by discourse analysis. The results of the research show that new media has a major influence which can change the ideology of women's groups from inclusive to exclusive. Some of the factors that influence women's groups in Indonesia to take extreme positions are due to a sense of injustice, emotional needs, poverty (economic factors), dissatisfaction with the government, and wanting to establish a caliphate. The ideologies developed by sites with extreme tendencies revolve around the narrative of hijrah, jihad, khilafah, and intolerance. Keywords: New Media, Women, Exclusive, Extremist Movements

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Media Baru Dan Konflik Politik Islam Di Indonesia

Cited by 5 publications

References 0 publications

A Literature Analysis on Riau Malay Identity Politics

A Literature Analysis on Riau Malay Identity Politics

Weltanschauung of the Indonesian Law: A Study on the Development of the Weltanschauung in the Indonesian Law (1945-2000)

New Media Dan Konflik Ekstrimis Perempuan Indonesia

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