Salafi activism and the promotion of a modern Muslim identity

Chaplin, Chris

doi:10.1177/0967828x17752414

Cited by 22 publications

(20 citation statements)

References 32 publications

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“…Various indicators have shown that the enthusiasm of Muslim communities to practice their religious teachings is increasing (Johannessen and Skeie 2019;Nashir and Jinan 2018;Chaplin 2018). The religion which in the past tended to be a marginal issue was now changing.…”

Section: Islamic Values and The Spiritual Needs Of Modern Societiesmentioning

confidence: 99%

Transmission of Islamic Values in Public School: A Study at State Senior High School 5 Yogyakarta

Suyatno

Hayati

Wantini

2020

j. of soc. sci. and relig.

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The process of transmitting Islamic values to the younger generation remains an appealing study as Indonesia is a country with the largest Muslim population in the world. Unfortunately, previous studies on this topic focused more on the process of transmitting these values through formal and informal religious based educational institutions. This research took a unique position to study the Islamic values transmission within non-religious based public school. This qualitative research employed the case study approach to examine the process of instilling Islamic values in public schools. Data were collected through in-depth interviews, observation, and study of relevant documentation. The collected data were analyzed using the inductive interactive techniques of the Miles and Huberman models. This study showed that 1) the values of iman-taqwa (faith-piety) and akhlaq mulia (good morals) were an important embodiment of affection-based educational programs in schools. 2) These values were instilled by the school through a habituation process, supported by the function of the principal and teachers as role models and the important role of Rohis (Islamic organization). The inculcation of Islamic values was not only carried out by religious education teachers, but also transmitted by secular subject teachers as well as extracurricular activities. The findings of this study confirmed that public schools in Indonesia were now transformed as important instruments for the transmission of Islamic values to young Muslims. This research suggests important recommendations on the need to develop the capacity of teachers in schools to make them agents of moderation of Islamic values.

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Section: Islamic Values and The Spiritual Needs Of Modern Societiesmentioning

confidence: 99%

Transmission of Islamic Values in Public School: A Study at State Senior High School 5 Yogyakarta

Suyatno

Hayati

Wantini

2020

j. of soc. sci. and relig.

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“…First, it is salafism that acts as a movement for tauheed or monotheism purification; second, it is salafism in a more moderate sense. The first movement was established in Indonesia way longer before the independence day as seen through the Padri movement in West Sumatra in 18 AD and the early 19 th century AD (A'La 2008;Chaplin 2018;Hasan 2007). The second movement came to Indonesia in the 1980s.…”

Section: Introductionmentioning

confidence: 99%

RELIGIOUS MODERATION IN INDONESIAN HIGHER EDUCATIONS: Literature Review

Afwadzi

Miski

2021

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This article is an attempt to review various studies on religious moderation or moderate Islam among students in the higher educations in Indonesia. It is written as prompted by the incompleteness of various studies regarding the same theme. Specifically, the main issue concerns how the studies on this theme emerge and continue to develop. It is then formulated into three main issues: how the construction of religious moderation is developed in Indonesia; how it is formulated into strategic policies in the higher education context; and how relevant the religious moderation program in the higher educations in Indonesia in the context of contemporary life is. By using a qualitative-library approach and content analysis, the finding shows that religious moderation or moderate Islam, which is believed to be Islam itself, is a moderate religious understanding and attitude. It is not extreme, is not either left or right; and is interpreted with four indicators: national commitment, tolerance, non-violence, and accommodative to local culture. From this stance, Indonesian Islamic moderation researchers propose various recommendations to be applied to specific education policies. In the practice, these recommendations are academically applied, both in formal and informal ways, according to the situations and conditions of the related higher education context. Moreover, recent studies have shown that several counter-radicalism strategies, through the moderation implemented in various higher educations, seem relevant in the higher education context.

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“…For the general community, the presence of Majelis Taklim may be beneficial because it can increase religious knowledge and beliefs that encourage improvements in community's religious practices, as a mean of friendship among the members, as well as promote awareness and welfare for worshipers and surrounding communities. Currently, the Quran recitation by Majelis Taklim has become a necessity for the community, both in rural and urban areas, whether organised by individuals, institutions, or certain groups (El-Menouar, 2014;Koenig et al, 2015;Elbasani, 2016;Chaplin, 2018a).…”

Section: Introductionmentioning

confidence: 99%

“…If we look closely at this phenomenon, today, 'elite' women's recitation groups are increasing in Surabaya. They are organised by individuals or groups according to their affiliates, for example, those conducted by the Salafi (Chaplin, 2018a) even though they are considered a minority group (Miichi, 2019).…”

Section: Introductionmentioning

confidence: 99%

Simulacra in women’s majelis taklim based on Jean Baudrillard’s perspective

Srinarwati¹,

Pratiwi²,

Arimbi³

2020

Indonesian Journal of Communications Studies

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This research aimed to discover the meaning of the Majelis Taklim for upper-middle-class worshipers and how simulacra-simulation and hyperreality processes occur in the Salafi Majelis Taklim. This research was a qualitative descriptive study which explored data through participatory observation, in-depth interviews, and documentation. The data was analysed by Miles and Huberman’s analysis through three related sub-processes, namely data reduction, data display, and conclusion drawing/verification. Jean Baudrillard’s simulation-simulacra theory was used as the primary research framework. The results of data analysis revealed that (1) Majelis Taklim became a mean of hijrah for the members. The hijrah referred here is the conversion from non-Salafi to a Salafi movement. It is an ideology that Muslims must return to the Qur'an and the Sunnah of the Apostles to become more religious, increase social piety, and stay away from restrictions (usury, photos, polytheistic acts, etc.). (2) With media’s support, Majelis Taklim became a simulacrum for the simulation process, which ultimately led to hyperreality, especially signs consumption practices (fashion, worship groups). (3) Hyperreality occurred in religious life.

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Salafi activism and the promotion of a modern Muslim identity

Cited by 22 publications

References 32 publications

Transmission of Islamic Values in Public School: A Study at State Senior High School 5 Yogyakarta

Transmission of Islamic Values in Public School: A Study at State Senior High School 5 Yogyakarta

RELIGIOUS MODERATION IN INDONESIAN HIGHER EDUCATIONS: Literature Review

Simulacra in women’s majelis taklim based on Jean Baudrillard’s perspective

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