Religious Networks in Madura: Pesantren, Nahdlatul Ulama, and Kiai as the Core of Santri Culture

Pribadi, Yanwar

doi:10.14421/ajis.2013.511.1-32

Cited by 40 publications

(44 citation statements)

References 15 publications

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“…Diskursus mengenai otoritas keagamaan dapat dilihat dari tiga unsur penting dalam menopang otoritas keagamaan, yaitu pesantren, NU dan Kyai yang masiha berperen penting dalam kehidupan masyarakat di sana. 241 Dalam satu video yang beredar luas, salah seorang kyai yang paling dihormati oleh elite politik dan tentu saja oleh para santri, Habib Luthfi, melakukan kontra diskursus dengan narasi resmi negara tentang Covid 19. 242 247 Agama, dengan segala slogan dan doktrin itu, menurutnya, memberikan ketenangan dan jawaban atas kegagalan dalam kehidupan konkret.…”

Section: Yuvah Noah Harariunclassified

Agama, Sains, Dan Covid-19: Perspektif Sosial-Agama

Alkaf

2020

Arus Pemikiran Islam dan Sosial

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Studi ini mengkaji hubungan agama, sains, dan Covid-19 dalam perspektif sosial-agama. Ada tiga pertanyaan utama dalam studi ini: (a) bagaimana titik perjumpaan dan pertengkaran antara agama dan sains itu berlangsung; (b) bagaimana respons dan perspektif agama terhadap wabah; dan (c) bagaimana kemampuan agama bertahan di tengah ancaman pandemi Covid-19. Studi menemukan bahwa selalu ada titik tengkar dan dialog antara sains dan agama. Lalu, doktrin agama juga memiliki pandangan bahwa wabah itu bisa jadi hukuman atau cobaan dari Tuhan sehingga menjadi anti sains, walau ada organisasi Muhammadiyah yang akrab dengan sains sehingga ikut memengaruhi landasan pemikiran keagamaan yang dibangunnya. Terakhir, agama diyakini dapat bertahan karena modal institusi dan tradisi spritualitas di tengah kuatnya Covid-19.

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Section: Yuvah Noah Harariunclassified

Agama, Sains, Dan Covid-19: Perspektif Sosial-Agama

Alkaf

2020

Arus Pemikiran Islam dan Sosial

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“…NU is the largest Islamic organization in Indonesia, noted for its moderate stance and endorsing the "middle path" (wasathiyyah) of Islam (Arifianto, 2016;Barton, 2014;Eliraz, 2016;Hosen, 2016). It also defines itself primarily as a religious social organization and officially does not participate directly in political contests2 (Barton, 2010(Barton, , 2014Pribadi, 2013;Sirry, 2010). Its practices revolve primarily around 2 Although most of the followers of NU are not directly involved in politics historically it has had greater involvement.…”

Section: Figurementioning

confidence: 99%

“…educational programs, such as administering of Pesantren (a traditional religious education system) and organizing collective sermons and large scale (non-compulsory) prayer sessions (Barton, 2010(Barton, , 2014Pribadi, 2013;Sirry, 2010). The PKS, in contrast, is an explicitly political and Islamist group with the stated aim of Islamizing Indonesia through cultural and political action (Machmudi, 2011;Nurdin, 2009).…”

Section: Figurementioning

confidence: 99%

Exploring the pathways between transformative group experiences and identity fusion.

Kavanagh¹,

Kapitány²,

Putra³

et al. 2020

Preprint

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A growing body of evidence suggests that two distinct forms of group alignment are possible: identification and fusion (the former asserts that group and personal identity are distinct, while the latter asserts group and personal identities are functionally equivalent and mutually reinforcing). Among highly fused individuals, group identity taps directly into personal agency and so any attack on the group is perceived as a personal attack and motivates a willingness to fight and possibly even die as a defensive response. As such, identity fusion is relevant in explaining violent extremism, including suicidal terrorist attacks. Identity fusion is theorized to arise as a result from the sharing of personally transformative experiences with other group members, however evidence for this relationship remains limited to date. Here, we present a pre-registered study in which we examine the role of transformativeness and perceived sharedness of group- defining events in generating identity fusion. We find that both of these factors are predictive of identity fusion but that the relationship with transformativeness was more consistent than perceived sharedness across analyses in a sample of Indonesian Muslims.

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“…7 This mapping has not included the entire pesantren studies and its variant, such as political aspect, pesantren's response to the contemporary issues, for instance, human rights, citizenship, 8 democracy, 9 gender issues, 10 multiculturalism, 11 pesantren economy 12 and pesantren's social and political culture. 13 The study on pesantren network is indeed not a novice thoughts since there have been a number of previous researchers directly or indirectly tried to reveal this certain aspect. In this regard, I intend to fulfill the existing gap on pesantren network especially within the local basis.…”

Section: Khojirmentioning

confidence: 99%