Indonesian Journal of Islam and Muslim Societies

189-211

Authors: Shaimaa El Naggar

Televangelism as one example of digital media technology is popular as a media of preaching recently. Televangelism is a hybrid genre of religion and entertainment which can be the manifestation of ‘infotainment’ predominance in contemporary media culture. T elevangelists use digital media technologies, such as the Internet, DVDs and blogspots to popularize their programmes. They, therefore, raise their popularity and are granted a ‘celebrity status’ by having thousands of fans and followers on social media networks. The findings show that Televangelism becomes popular among Muslim youth audiences because they perceive it as a new form of religious expression which is considered ‘modern’ in appearance and relevant to their ever yday lives. For them, Televangelism is also a manifestation of the individual change. This study shows that with the rise of literacy rate and the availability of modern digital media, religious knowledge became accessible to large community. The internet has become a new paradigm where voices can compete for the authority. The cyberspace and internet have become one important platform where religious can be disseminated, contested and negotiated easily. Therefore, televangelists have become inf luential figures to some Muslim audiences, especially the youth in middle classes. The use of digital media by televangelists has helped popularize their discourses. The findings also shows how the sermons and texts of particular televangelists can possibly relate to dominant (capitalist) ideologies, how structures of power are represented in their discourses and what their texts may reveal about the socio-historical contexts of Muslims in the twenty first century.

233-255

Authors: Muh. Saerozi

This paper describes the models of strategies for developing of Islamic thoughts through curriculum discovered by Sumatera Thawalib. Sumatera Thawalib is the study centre of development of Islamic thought in Sumatera. The study uses a historical approach and covers the history during 1 900 to 1942. The study centre is well known as part of modern Islamic movement. However , its strategy in thought development is not linear with the strategy of modern Islamic movement. In practical, Thawalib is in line with the model of neomodern strategy. The developing of Thawalib Islamic thought does not necessarily lead Thawalib scholars to invalidate the works of classical scholars. However, the thought leads them to appreciate and posits the works of classical scholars as a guidance to scaffold students’ thought to be more rational and dynamic. Thawalib strategy has proven that it gives significant contribution to the development of reforming Islamic thought in Indonesia.

291-316

Authors: Imam Sutomo

The term “character education” appears to be a massive movement around the world as a concern to rise up a generation of children who have strong moral character. All primary and secondary educational institutions socialize character education, including Indonesia since 20 1 0. The Islamic world uses a specific term “akhlaqeducation”. It has taken place throughout the history of Islamic civilization and has succeeded in cultivating Muslim characters. The core of akhlaq education is in the spiritual purification and obedience to God. Research from various Islamic countries show that the model of akhlaqeducation is not changed much. It is conserved from generation to generation, that make it far behind the sophistication of character education. Muslims seem not to put up with adequate characters to mingle with the global society. The implementation of akhlaqeducation let students comprehend a peaceful life only in their environment. Due to everyone’s use of the W estern science and technology, Muslims also adapt to this phenomenon and take a benefit to facilitate their needs. The format of character education as an instrument needs to be modified into akhlaqeducation, so that students are not locked into a narrow local insight and can take part in the life of the global community. This modification includes 1) adopting the content of character education for the global community, 2) providing insights for the role of teachers and educational institutions, 3) variety of learning model, 4) involving parents and the community, and 5) accommodating students from various religions.