Salafī Islam in Cambodia: Institution Building, Transnational Networks and Patterns of Competition in a Muslim-Minority Context

Pall, Zoltan; Pereiro, Alberto Pérez

doi:10.1163/15700607-06023p04

Cited by 6 publications

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“…This article has discussed Muslim women in Indonesia, as represented by Majelis Mutia and Majelis Sahabat Cinta, their relationship to Salafi preachers and their teachings as well as the online-offline intricacies that are an important part of the religious negotiations that take place in digital realms. Compared to earlier accounts of the negotiation of Salafi teachings (Inge 2016;Pall and Pereiro 2020;Sunarwoto 2020), I have approached the subject differently by focusing on the religious practices of Muslim women who are not part of the Salafi community. I investigated the dynamics between online and offline da'wa, both from the perspectives of the assemblies' members and their preachers.…”

Section: Discussionmentioning

confidence: 99%

“…For the majelis members, these types of answers have given them options on how to implement his teachings. On the part of the ustadz, this has helped him to show to his Salafi community that he has tried his best to be consistent in delivering the Salafi teachings, even though, in reality, certain "pragmatism and flexibility in responding to the local context" (Pall and Pereiro 2020) has to be taken and that ambivalent statements have to be made to satisfy different target audiences.…”

Section: Incongruencies Between Online and Offline Da'wamentioning

confidence: 99%

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Negotiating Salafism: Women Prayer Groups and their Preachers in Indonesia's Islamic Digital Mediascapes

Husein

2021

CyberOrient

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This article is concerned with Muslim women's negotiation of Salafism at the intersection of online and offline spaces. It focuses on two groups of Indonesian Muslim women who formed majelis taklim (study groups on Islam), namely Majelis Mutia (lit. Assembly of the Obedient) and Majelis Sahabat Cinta (lit. Assembly of the Friends of Love), to examine how these social media‐savvy women, who demand a more contextual interpretation of the Islamic foundational texts, negotiate Salafi teachings in order to bring them in accordance with their everyday lives. This article argues that online and offline encounters at these majelis have brought different negotiations. They have also created incongruencies, especially on the parts of Salafi preachers, as the latter have to adjust to the audience who are not used to pure Salafi discourse. These incongruencies provide opportunities for the members of the majelis taklim to practice a “softer version” of Salafism that, on occasion, seems to contradict those same Salafi teachings. Contrary to the general understanding that Muslim women are easy prey for Salafis, my research shows that the proliferation of preachers in the context of Indonesia's Islamic digital mediascapes have created a far more pluralized and optative religious forum.

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Section: Discussionmentioning

confidence: 99%

Section: Incongruencies Between Online and Offline Da'wamentioning

confidence: 99%

Negotiating Salafism: Women Prayer Groups and their Preachers in Indonesia's Islamic Digital Mediascapes

Husein

2021

CyberOrient

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“…Meskipun belum sepenuhnya, misalnya, merebaknya pengguna pakaian syar'i dalam trend hijrah (Zaenuri and Yusuf, 2019a), membuka akses Salafi untuk masuk ke lingkungan masyarakat. Keberadaan mereka membuka peluang untuk terjalinnya interaksi dalam pendidikan agama (Pall and Pereiro, 2020), kajian-kajian sunah, khutbah jumat, dan ketersediaan publik mengundang ustadz Salafi dengan lebih mengarah pada tema umum (Nashirudin, 2017). Peran perempuan Salafi dalam berdakwah melalui fashion juga tidak dapat dipungkiri mampu mentranslokalkan pakain-pakaian syar'i yang diminati anak muda hijrah yang up to date dan kekinian (Mahanani, Abdullah and Noviani, 2019).…”

Section: Hasil Dan Pembahasanunclassified

The Socio-religious Construction: The Religious Tolerance among Salafi Muslim and Christian in Metro

Setyawan

Nugroho

2021

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Salafi Islamic community has been negatively constructed as puritan, extreme, and exclusive group separated itself from the social space. This justification precludes possibility that Salafi groups can synergize with surrounding socio-religious conditions. This article reveals the socio-religious life among Salafi community of Ma’had Ittiba’us Salaf in Purwoasri Village, Metro City to maintain the Islamic Salafi concept and expanding network of its followers. The research methodology is qualitative using observation, interviews, and documentation studies to expose the Salafi movement. This study shows that the presence of Salafi in Purwosari can build good relations with other religious communities, both Muslims and non-Muslims (Chrisrtian). The synergy between Salafi Muslims and Christians in building a strong social construction in maintaining the peace values is facilitated by the FPKM organization. This study concludes that Salafi da’wah is not entirely around the radical activities and leads to violence. Salafis in Metro City use a lot of social networks, technology facilities, and local organizations to preach, be economically, and socially. Keywords: salafi, socio-religious construction, religious relation, tolerance Pandangan masyarakat tentang komunitas Islam Salafi telah terkonstruksi negatif sebagai kelompok puritan, ekstrim, dan ekslusif yang memisahkan dari lingkungan sosial. Justifikasi tersebut menutup kemungkinan Salafi dapat bersinergi dengan keberagaman sosial-keagamaan sekitarnya. Artikel ini bertujuan untuk mengungkap realitas kehidupan sosial-keagamaan komunitas Salafi Ma’had Ittiba’us Salaf di Kelurahan Purwoasri Kota Metro dalam mempertahankan konsep Islam Salafi dan memperluas jaringan pengikutnya. Metodologi penelitian ini adalah kualitatif dengan menggunakan data observasi, interview, dan studi dokumentasi untuk menjelaskan gerakan Salafi. Penelitian ini menunjukkan bahwa keberadaan Salafi di Purwoasri mampu membangun hubungan baik dengan komunitas kegamaan lainnya, baik Muslim maupun non-Muslim (Kristen). Sinergisitas antara Salafi dan Kristen dalam membangun konstruksi sosial yang kuat dalam menjaga nilai-nilai perdamaian difasilitasi dengan adanya Paguyuban FPKM. Penelitian ini menyimpulkan bahwa ternyata dakwah Salafi tidak secara keseluruhan terkonsentrasi dengan aktivitas radikal dan mengarah kepada kekerasan. Salafi di Kota Metro banyak menggunakan jaringan sosial, fasilitas teknologi, dan bergabung dalam Paguyuban untuk berdakwah, berekonomi, dan bersosial. Artikel ini masih terbatas pada skala penelitian di kota Metro, sehingga masih sangat mungkin untuk dilengkapi oleh kajian pada tempat lain dengan skala dan pendekatan yang berbeda. Kata Kunci: salafi, konstruksi sosial-kegamaan, relasi keagamaan, toleransi

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“…Salafism is the second largest Islamic movement after Tabligh. It appeared in Cambodia in the early 1990s when a number of Gulf-based Islamic NGOs set up educational and proselytizing networks in the country (Pall and Pérez 2020). Salafis advocate a literal interpretation of the Qur'an and the Sunna (prophetic tradition), and they privilege direct interpretation of canonical hadith without subordinating their judgments to any particular juridical tradition (Gauvain 2012;Pall 2018).…”

Section: Islamic Actors In Hun Sen's Regimementioning

confidence: 99%

“…Scholars have focused on the history, socioreligious divisions, and Islamic movements in the community. There are a number of studies that have scrutinized the Islamic religious landscape, its cleavages and divides, and the dynamics and competition of Cambodian Islamic movements (Collins 1996;Blengsli 2009;Bruckmayr 2017;Pall and Pérez 2020). However, these studies comprise little consideration of da'wa (online proselytization).…”

Section: Introductionmentioning

confidence: 99%

Emerging Islamic Representations in the Cambodian Muslim Social Media Scene: Complex Divides and Muted Debates

Pall

Pereiro

2021

CyberOrient

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This article explores the characteristics and structure of the Cambodian Muslim social media scene and considers what they tell us about the sociopolitical setting of the country's Muslim minority. It focuses on how the relationship between Islamic actors of the Cambodian Muslim minority, that is, groups, movements and institutions, and their offline environment shape their online representations and proselytization activities. It particularly considers the observation that theological debate is almost absent in this Islamic social media scene compared to that of other Southeast Asian Muslim societies and attempts to find answers to the question of why this is the case. The article particularly examines the Facebook pages of various Islamic groups and explains the sociopolitical factors and language politics that inform the ways in which they formulate the contents and style of their posts. It shows how the close connections between the political and the religious fields in an authoritarian setting, where the state strongly discourages social discord, have the effect of largely muting debates on social media.

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Salafī Islam in Cambodia: Institution Building, Transnational Networks and Patterns of Competition in a Muslim-Minority Context

Cited by 6 publications

References 0 publications

Negotiating Salafism: Women Prayer Groups and their Preachers in Indonesia's Islamic Digital Mediascapes

Negotiating Salafism: Women Prayer Groups and their Preachers in Indonesia's Islamic Digital Mediascapes

The Socio-religious Construction: The Religious Tolerance among Salafi Muslim and Christian in Metro

Emerging Islamic Representations in the Cambodian Muslim Social Media Scene: Complex Divides and Muted Debates

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