bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Muslim Minority Movement in Southmost Thailand: From Periphery to the Centre
Authors: Suaedy Ahmad 
Published: May 2014

This article, which focuses on observing individual and group actors in the social movement in South Thailand in a way that does not neglect the important contributions made by political actors as well as. By the insurgency and separatist movement, contends that insurgency, separatism, and violence are no longer the typical choice for those who strive for fundamental human rights in the Thai nation-state. Unfortunately, however, the central government of the Thai Kingdom has not been very responsive nor has it taken these demands seriously. It has shown a lack of political will in granting these actors more extensive rights as demanded on a global scale by recent developments in human rights and the rethinking of the concept of nationalism and national identity.DOI: 10.15408/sdi.v17i1.467
Al-Ta’āruf ‘alā al-Islām al-‘Aqlānī: Dirāsah ‘an al-Maqālāt al-Ṣadirah fī al-Wasā’il al-Maṭbū’ah fī al-Fatrah al-Mumtaddah min 1911-1942
Authors: Emalia Imas 
Published: May 2014

This article describes the efforts of several Islamic organizations like the Sarekat Islam (1911), Muhammadiyah (1912), and Persjarikatan Oelama (1913) in transforming the Javanese paradigm, particularly of those who were cultured in quackery and mysticism. The analysis in this article relies on news and articles that were published in newspapers and Islamic journals from 1911 to1942. This article also aims to discuss various crucial problems in Javanese society in the twentieth century, ranging from the social, political, economic, and cultural sphere to religious life. Moreover, this article also portrays the development of the press and local mass media in Java and how they carried out their missionary movements by using rational standardsDOI: 10.15408/sdi.v17i1.469
Survey Report: A Portrait of Muslims’ Socio-Religious Attitudes in Java
Authors: Burhanudin Jajat 
Published: May 2014

This report is based on two surveys, a baseline and an impact one, conducted by the PPIM in the framework of gauging the impact of the Islam and Development Program of The Asia Foundation in Jakarta. The first (baseline) survey was carried out in July 2008, just before the program started, while the second one was made after the program had ended in August 2009.Designed to measure the impact of the program, there were two categories of survey respondents: program participants (500 in each survey), who were randomly selected from the list of the names of those who participated in the program. They were interviewed before (July 2008) and after having attended the program (August 2009). As a control group, another 500 respondents were also interviewed in each survey. They had been randomly selected from the Muslim population all over Java.The questions posed during the surveys were related to the contents of the program, and were intended to illicit respondents’ views on such contemporary issues as civic values, democracy, socio-political and religious tolerance, pluralism, gender equity, and Islamism. Muslim responses to these ideas were analyzed in a comparative perspective between the baseline and impact surveys, and between program participants and non-participants. With this perspective, the survey was directed to discover the extent to which the program was able to contribute to the strengthening of the contemporary ideas mentioned above and of democracy in Indonesian socio-political spheres.DOI: 10.15408/sdi.v17i1.472
The Patterns of Religious Conflict In Indonesia (1990-2008)
Authors: Panggabean Samsu Rizal , Alam Rudi Harisyah , Ali-Fauzi Ihsan 
Published: May 2014

The objectives of this study were to identify the patterns of religious conflicts in Indonesia and to identify policies taken by the security forces, in particular the police. In looking at patterns of religious conflicts, we sought to understand the type, level, development, spread, actors, and the background issues behind the conflicts. In addition, we look at the presence of security forces at the time of incidents, elements of security forces involved in the operations, and what security measures were taken. The analysis of this study focuses on religious conflicts. It is possible that one news item covered or reported more than one incidence.DOI: 10.15408/sdi.v17i2.461
Naḥwa al-Tafattuḥi al-Islāmī: I’ādat binā’ al-Fikr al-Islāmī bi Indūnīsīyā
Authors: Tasman Tasman 
Published: May 2014

This article discusses about Islamic thinking on religious diversity in Indonesia. Indonesia is one of the most pluralist countries in the world because of its diverse ethnic groups and religions. Although the majority of its population are Muslim, the country has become neither a religious nor a secular state. In this country, every citizen regardless of his or her religious background has the freedom to express their belief and faith as long as they abide to the religious tolerance established by the state (kerukunan hidup beragama), and does not impinge on other religious institutions.DOI: 10.15408/sdi.v17i2.464
Religion and Dialogue in Indonesia: From the Soeharto Period to the Present
Authors: Mujiburrahman Mujiburrahman 
Published: May 2014

The fact that Indonesia is a multi-religious country may lead us to question if there have been initiatives among di?erent religions to dialogue, and if so, who have been the main advocates of this dialogue, what were the issues being discussed and what are the results of the dialogue? This paper tries to answer these questions by analyzing the development of religious dialogue from the Soeharto period to the present. The historical overview will hopefully give us some lessons to learn for the future of dialogue in Indonesia and perhaps also in the neighboring countries.DOI: 10.15408/sdi.v17i3.455
Al-Islām al-Mu’tadil wa Thaqāfat Bangka Belitung: Al-Manẓūrat al-Antrūbūlūjīyah
Authors: Zulkifli Zulkifli 
Published: May 2014

This article explains moderate Islam in Bangka-Belitung culture from anthropological perspective. This article defines moderate Islam as in line with moderateness, compromises with a spirit to reject all forms of violence. Moderate Islam is the true character of Islam, because moderate Islam believes that Islam brings peace. Due to the limited studies in the form of anthropology, politics, economics, and history on Bangka-Belitung community, this article relies on limited sources. Thus, this article is based on personal observation and experience as an insider. Although it cannot escape from many shortcomings, insider observation has become one of the strategies to enrich this study and to understand the nuances of the holistic nature of this study.DOI: 10.15408/sdi.v17i3.458
Focused Groups Discussion (FGD) on the Role of Muslim-Based Organization (MBO) in Contemporary Indonesia
Authors: Jahar Asep Saepudin 
Published: May 2014

The general aim of this FGD is to analyze the roles of MBOs in Indonesia and the participation of MBOs in the socio-political development of the society. To obtain in-depth qualitative data, the FGD is focused on the two largest MBOs in Indonesia: NU and Muhammadiyah. This is because to the present, the two MBOs represent two mainstreams of Indonesian Islam: modernist and tradisionalist. The FGD also looked at other MBOs which develop in certain cities, such as Perti in Padang and NW in Mataram. These two MBOs are, in fact, traditionally close to NU.DOI: 10.15408/sdi.v17i3.459
Ḥikāyat al-Sha‘bīyah al-Minangkabāwīyah Bundo Kanduang bayn al-Usṭūrah wa-al-Khurāfah: al-Manẓurah al-Dīnīyah
Authors: Zuriyati Zuriyati 
Published: May 2014

This article discusses Bundo Kanduang folklore from a religious perspective. Folklore is a literary work that describes the life story of a figure or tells about the origin of a region which is intended to provide guidance for community. In some cases, it also becomes a medium to disseminate religious teachings or moral tenets. Despite these primary goals, folklore also aims to entertain the community through stories. This article ultimately attempts to understand the community's belief to Bundo Kanduang folklore from the Islamic orthodoxy point of view. Conservative Muslims tend to consider people's excessive belief to one figure or to treat him/her as a cult is a heresy (bid'ah) which contradicts Islamic teaching.DOI: 10.15408/sdi.v18i1.443
Modernisasi, Tradisi, dan Identitas: Praktik Hukum Keluarga Islam Indonesia
Authors: Kharlie Ahmad Tholabi 
Published: May 2014

Book Review: Euis Nurlaelawati, Modernization, Tradition, and Identity: The Kompilasi Hukum Islam and Legal Practice in the Indonesian Religious Court, Amsterdam: Amsterdam University Press, 2010.The introduction of the Compilation of Islamic Law (CIL) has to be seen in the context of the modernisation of Indonesia's Family Law. CIL was first introduced to accomodate the interests of Muslim families in Indonesia's legal system. CIL provides guidelines and references for judges at Religious Court in handling legal issues related to Muslim families. CIL was also introduced to provide Islamic judges alternative reference other than the conventional fiqh, which, in many cases, are not relevant to the current context of Muslim lives. Thus, substantially, CIL introduces new pluralistic norms to both judges and society in general.DOI: 10.15408/sdi.v18i1.444
Islam, State and Society in Democratizing Indonesia: An Historical Reflection
Authors: Abdullah Taufik 
Published: May 2014

Artikel ini merupakan refleksi historis atas Islam, negara, dan masyarakat Indonesia kontemporer. Sikap dan bentuk perilaku umat Islam digunakan sebagai prisma untuk melihat fenomena hubungan agama dengan negara-bangsa. Bentuk perilaku itu berkisar dari sikap yang paling sulit mentoleransi perbedaan-perbedaan betapapun kecilnya, sampai sikap terbuka terhadap apapun jenis pluralitas agama di dalam masyarakat. Bentuk sikap yang pertama menjadi minoritas kecil, dan menunjukkan dirinya melalui beragam perilaku kebencian. Sementara bentuk sikap yang kedua, yang menjadi mayoritas besar bangsa ini, dapat dibagi ke dalam dua kategori. Yang pertama tidak akan pernah ragu mengutuk jenis kekejaman apapun meski mengatasnamakan agama, dan yang kedua memberi kesan bahwa mereka masih sedikit memahami makna dan tujuan aksi kebencian tersebut.DOI: 10.15408/sdi.v18i2.432
Al-Ṭarīqah al-Naqshabandīyah al-Khālidīyah fī Minangkabau: Dirāsat Makhṭūṭat al-Manhal al-‘Adhbī li Dhikr al-Qalb
Authors: Hadi Syofyan 
Published: May 2014

This article provides new evidence that differs from the previous studies on the presence and dynamics of the teachings of Naqshabandiyah Khalidiyah sufi order in Minangkabau. The article shows that Naqshabandiyah Khalidiyah sufi order had come and develop in Minangkabau at the beginning of the 19th century through the east cost of West Sumatra under the influence and effort made by Shaykh Isma'il al-Khalidi al-Minangkabawi. This article therefore attempts to place Shaykh Isma'il al-Khalidi al-Minangkabawi in accordance with his role as the central figure of Naqshabandiyah sufi order in Minangkabau.DOI: 10.15408/sdi.v18i2.435
Some Notes on Catalogue of Southeast Asian Kitabs of Sophia University
Authors: Heer Nicholas 
Published: May 2014

Book Review: A Provisional Catalogue of Southeast Asian Kitabs of Sophia University compiled by Kawashima Midori, Arai Kazuhiro, Oman Fathurahman, Ervan Nurtawab, Sugahara Yumi and Yanagiya Ayumi, Tokyo: Institute of Asian Cultures - Center for Islamic Studies, Sophia University, 2010.Buku ini adalah katalog dari kitab-kitab cetak atau buku-buku Islam yang ditulis dalam bahasa Arab dan beragam bahasa di Asia Tenggara, serta dicetak di Asia Tenggara, Timur Tengah, dan Asia Selatan dengan menggunakan aksara Arab. Kitab-kitab itu dikumpulkan dalam periode Februari 2007 sampai Maret 2010 oleh para peneliti yang menjadi bagian dari proyek studi kawasan Islam yang disponsori oleh National Institutes of the Humanities di Jepang dan melibatkan lima institusi: Institute of Islamic Area Studies di Universitas Waseda, Fakultas Humaniora dan Sosiologi Universitas Tokyo, Institute of Asian Cultures di Universitas Sophia, The Toyo Bunko (Oriental Library), dan Fakultas Studi Kawasan Asia dan Afrika Universitas Kyoto.DOI: 10.15408/sdi.v18i2.437
Not Secular Enough? Variation in Electoral Success of Post-Islamist Parties in Turkey and Indonesia
Authors: Hussein Jourdan Khalid 
Published: May 2014

Artikel ini berusaha menjelaskan akar dari kesuksesan elektoral AKP dan PKS dan mengapa mereka berbeda-yang satu menjadi partai sangat besar di Turki dan yang satu hanya berhasil menjadi partai medium yang menjadi anggota koalisi dari partai berkuasa (Partai Demokrat). Artikel ini menganalisis kedua partai post-Islamist tersebut sebagai aktor politik rasional yang menggunakan beberapa macam strategi untuk mendapatkan kesuksesan elektoral mereka. Sejumlah pertanyaan yang hendak dijawab dalam artikel ini adalah: apa yang menjelaskan variasi kesuksesan elektoral di antara dua partai post-Islamist yang beroperasi di dua negara demokrasi dengan populasi Muslim terbanyak, mengapa partai AKP lebih sukses dari partai PKS, dan dalam kondisi apa dan sampai sejauh mana partai-partai post-Islamist bisa bertahan dan menjadi partai yang sukses dalam pemilu-pemilu di negara demokrasi Muslim.DOI: 10.15408/sdi.v18i3.375
Al-Lontarā (al-Nuṣūṣ) al-Muktamilah li-Tārīkh Wajo: Nāẓrah Jadīdah fī Awwal Dukhūl al-Islām ilá Wajo
Authors: Ilyas Husnul Fahimah 
Published: May 2014

This article discusses the reconstruction of Islam in Wajo by looking at Lontaraq Suqkuna Wajo of Datuk Sangaji Sengkang collection as the main source of the study. As a script, lontaraq is an evolutionary change of the Kawi script which has been being modified and has long been used as evidenced by the finding of inscription on the fort site of Somba Opu and Lagaligo epics written before 1600. Lontaraq script occupies an important position in the cultural history of Bugis Makassar. For Bugis, lontaraq has two meanings: (1) lontaraq as an history and science and (2) lontaraq as a writing.DOI: 10.15408/sdi.v18i3.429
The Japan’s Award for PPIM UIN Jakarta
Authors: Thaha Idris 
Published: May 2014

PPIM UIN Jakarta acted as an advisor for the Visiting Program for Pesantren Leaders held by the government of Japan. PPIM UIN Jakarta has a network with many pesantrens in Indonesia. Since 2002, PPIM is deliberately asked by the government of Japan's to select about 12 to15 kyais, nyais, religious teacher (ustad) from various modern, traditional, and salafi pesantrens in Indonesia to be sent to Japan. Until now, at least there are 90 kyais, nyais, and religious leaders who have been participated in the program. This year, PPIM recommends 17 names of pesantren leaders and religious teachers to the Embassy of Japan in Jakarta to be selected to participate in the program.DOI: 10.15408/sdi.v18i3.431
Linking Identity to Collective Action: Islam, History and Ethnicity in the Aceh Conflict
Authors: Anshori Mohammad Hasan 
Published: May 2014

Indonesia merupakan salah satu negara di Asia Tenggara yang memiliki sejarah panjang konflik dan kekerasan etnis. Tumbangnya Orde Baru pada tahun 1998 memicu muncul dan makin besarnya eskalasi konflik dan kekerasan di berbagai daerah, seperti di Aceh, Ambon, Papua, dan Kalimantan Barat. Pada tahun 2002, semua konflik tersebut telah mengalami de-eskalasi, bahkan terselesaikan secara baik, kecuali konflik Aceh yang melibatkan Gerakan Aceh Merdeka (GAM) dengan Pemerintah Indonesia. Dibandingkan dengan konflik lain di Indonesia, konflik Aceh memiliki dua keunikan penting. Pertama, konflik tersebut secara umum digerakkan oleh dua gerakan separatis dengan dua ideologi yang berbeda, yaitu Darul Islam (1953-1959) yang cenderung Islamis, dan GAM (1976-2005) yang lebih sekuler. Kedua, konflik Aceh secara luas seringkali dianggap sebagai salah satu konflik yang paling lama dan paling banyak memakan korban di Asia.DOI: 10.15408/sdi.v19i1.368
Al-Shaykh Aḥmad al-Rifā‘ī wa Siyāqīyat al-Sharī‘ah al-Islamīyah: Dirāsah ‘alá Kitab Takhyirah
Authors: Islam M. Adib Misbachul 
Published: May 2014

Kitab Takhyirah is a tarjumah book comprises of Kiai Ahmad Rifa'i Kalisalak's thoughts on Islam from its various aspects, such as 'aqidah, shari'ah, and akhlaq. The book consists about ideas that can be considered provocative in the context of Islamic thinking in the nineteenth century especially in Java and generally in Nusantara. Through Takhyirah, Kiai Ahmad Rifa'i has disseminated his notions on the unification of the various doctrinal aspects of Islam. He is different from the general ulama who tend to separate one aspect of Islam with other aspects. For example, Kiai Ahmad Rifa'i argued that Islamic syariah includes usul (akidah aspect), fiqh (Islamic law aspect), and tasawuf (akhlak and spiritual aspect).DOI: 10.15408/sdi.v19i1.372
Intelektual Muslim Baru dan Kajian Islam
Authors: Azra Azyumardi 
Published: May 2014

Book Review: Carool Kersten, Cosmopolitans and Heretics: New Muslim Intellectuals and the Study of Islam, London: Hurst & Company, 2011, xvi+324 pages.This book is a very important contribution to the study of Islam in Southeast Asia, especially Indonesia, a country with the largest Muslims population in the world. The inclusion of Nucholish Madjid in this work on the intellectual dynamics in the Muslim world has a symbolic significance that cannot be avoided. Until the last two decades, Indonesia and Southeast Asia Islam are not seen by most of the Islamic scholars as integral part of Islam and Muslim world. Islam and Muslim in this area are considered peripheral to Islam and Arabic Muslim entities. In fact, this region is home to the largest part of Muslims in the world with its prominent dynamics. Kersten's decision to include Indonesian Muslim intellectual, Nurcholish Madjid, to his work is motivated by his urge to address the imbalance representation on the studies of contemporary Islam and Muslim world.DOI: 10.15408/sdi.v19i1.373
Digitalizing and Cataloging Islamic Manuscripts in Pesantren
Authors: Fadlan Muhammad Nida 
Published: May 2014

Pesantren has become a vehicle for the ulama to spread Islam. Most importantly, in the past, their purpose was to use pesantren to propagate Islam and use kitabs as teaching materials to their students. The ulama had written various subjects they taught at pesantren on the diverse materials, such as paper, bark, bamboo, palmyra, and so on. Then, they instructed their students to copy the manuscripts so that the Islamic teachings containing on the manuscripts could be read by other Muslims. This process had been part of Islamization in Nusantara through santri-kyai relation and the production of manuscripts.DOI: 10.15408/sdi.v19i1.374
From Kitab Malay to Literary Indonesian: A Case Study in Semantic Change
Authors: Riddell Peter G. 
Published: May 2014

This paper discusses semantic movement as evidenced in Malay/Indonesian Islamic texts. The primary text in focus provides an example of ‘Abd al-Ra’ūf al-Singkīlī’s Malay commentary on the Quran, Tarjumān al-Mustafīd, produced around 1675. The study of the lexical data from this text is informed by comparative reference to three modern Indonesian texts of Sūrah Yūsuf: Mahmoed Joenoes’ rendering (1954), the official Indonesian government rendering drawn from Al-Quraan dan Terjemahnya (1974), and H.B. Jassin’s rendering (1978). The goal of this paper will be to answer two questions. First, the semantic range of certain lexical items used in the ‘Abd al-Ra’ūf Quran commentary compare with the norms of late 20th century literary Indonesian. Second, the semantic change of differences identified in this comparative process.DOI: 10.15408/sdi.v19i2.362
Religion in Public Spaces in Contemporary Southeast Asia
Authors: Afrianty Dina 
Published: May 2014

Religion is among the most overlooked factors in the development of nation-states in Southeast Asia. Some reasons for this include a bias emphasizing religious ideology in the study of anti-colonial organizations that dates to the origins of the politics of state formation; the influence of many ideas on the patterns of modern elite formations that stress the need for religion to shape national constitutions, and the fact that religion is difficult to neglect in shaping the behavior of masses in the region. Nevertheless, an early observation to the behavior of nations in Southeast Asia holds that religion influences the politics in public space varies from one country to another.DOI: 10.15408/sdi.v19i2.367
Gender Awareness in Islamic Education: The Pioneering Case of Indonesia in a Comparison with Pakistan
Authors: Kull Ann 
Published: May 2014

This article analyzes the development of gender awareness in Islamic education in Indonesia and Pakistan in general, and the inclusion of a gender perspective in particular. The current situation in Islamic education is a result of larger national contexts, not least concerning the factors focused upon in this study — educational reform, intellectual milieu, female student enrollment, political development and women’s rights movements. Traditionalist ulama and scholars educated in the Middle East have in both countries similarly questioned the Islamic knowledge and legitimacy of reformist scholars — women and men alike — and these opponents have been more influential in Pakistan than in Indonesia. The Indonesian gender regime in Islamic education is no longer fully male– dominated, and the patriarchal content in Islamic educational material is occasionally questioned and exchanged. However, in Pakistan the impact of women on the prevailing male–dominated gender regime and patriarchal content in Islamic education is at best seminal.DOI: 10.15408/sdi.v19i3.354
Denial, Trivialization and Relegation of Pluralism: The Challenges of Managing Diversity in Multi–religious Malaysia and Indonesia
Authors: Ibrahim Azhar 
Published: May 2014

This article attempts to discuss the various societal responses to religious diversity and pluralism in Malaysia and Indonesia. Its focus is on the Muslim–majority nations of Indonesia and Malaysia, where the idea of religious pluralism among Muslims has taken various shapes. While the state’s management of pluralism is so far characterized by politics of expediency and accommodation to ensure stability, law and order, and harmony, it is the societal or community responses that matter most. Advancing and nurturing the ideas of religious pluralism in social and religious discourse requires commitment in persistency and planning. This, in turn, calls for the need to know how the ideas of pluralism and religious diversity have been understood in society. The challenge of nurturing a substantive pluralism in society warrants recognition and support. This can be made in the realms of theological discourse, political will, educative approach, as well as institutional supportDOI: 10.15408/sdi.v19i3.355
Regulating Religion in Southeast Asia and the Pacific
Authors: Ropi Ismatu 
Published: May 2014

Southeast Asia is one of the most diverse regions, with hundreds of ethnic groups, various religious beliefs and denominations, and different spoken languages and dialects. These different backgrounds pose serious challenges for the governments in Southeast Asia, not only on how they should manage those diversities in building the nation but also in ensuring a harmonious life. Many believe that cultural and racial diversities have the potential to create tension and conflict in the community. Thus, government and public officials have the responsibility to ensure that societies with different backgrounds embrace a sense of unity so that everyone shares their pride and attachment to their community and the nation. In sum, this is one of the main arguments why regulation (including in terms of religious life) is important. Hence, regulating religion is the most visible manifestation of the state–religion relationship, particularly in a state where religion dominates the political domain and plays an important role in legal and social systems.DOI: 10.15408/sdi.v19i3.360