Analisa Journal of Social and Religion

1-18

Authors: Tauseef Ahmad Parray

The events of 9/11 era had a number of dramatic results for ‘Islam’ and the Muslim world; and one such result was a surplus of endeavors through various mediums to conceptualize, hypothesize, and posit an ostensible ‘divide’ between ‘Islam’ (as a religion, ideology, and political system) and Western culture and society. In post-9/11 era, Islam was frequently used as a ‘violent’ and ‘terrorist’ religion and, on the other, there has been a prodigious demand for information about Islam, and things related to Islam. It gave a momentum, in the years to come, to an issue (among a multiple of issues and discourses) referred as “Islamism”—a term/ label, in many senses, used collectively but commonly for “Islamic fundamentalism”, “Islamic extremism”, “Islamic conservatism”, “radicalism”, “political Islam”, etc. This paper, in this backdrop, presents an assessment of the recent scholarship on “Islamism” as a discourse. It highlights and presents a detailed evaluation and estimation, with some critical and comparative notes, on some important works dealing with various aspects and facets of Islamism (radicalism and political Islam), and puts forward some insights on the future prospects of ‘Islamism’ as a discourse.

41-58

Authors: Arifuddin Ismail

The Islamic model that happened and developed within the campus as the place used for this study, is the results of the implementation of religious movement. This model is known through a qualitative method with interviews and direct observation to some religious activities organized by students, in both the formal and informal settings. In the process of religious movement itself, there is a tension between those who tend to be an exclusive group with the one who is moderate (non-exclusive) in various forms of activities, particularly in scientific research forum. Student religious movement became a phenomena indicating a desire to learn or analyze religious beliefs with the more acceptable scientific reasoning. This choice is a form of expression to the lack of or inability in meeting the needs of religious knowledge provided by the university. Ironically, this choice of students was understood by some religious groups with different ideology. Each pattern known through activities and religious movements even it did not appear overtly or show its identity. Will this phenomena allowed or the campus will take an anticipatory action in order to develop new policies as an effort to meet the needs of students religious knowledge?Everything should goes back to the university.

75-90

Authors: Asep N Musadad

One of the key terms employed in exploring the story of Islamization in the archipelago is the acculturation between Islamic spectrum and local genius, through which the fine grain of Islamization flows. This paper aims to discuss this acculturation with special reference to the “cultural change” mechanism that reflected in Sundanese local incantations. To some extents, it has reflected the indigenous articulation of Islamic spectrum. In the tradition of Sundanese oral-literature, particularly those are widely used by “pananyaan” (local shaman), there are several magical spells that creatively assimilate with the Islamic symbols. Using the ethnographic method and Haviland’s notion of the stages of “cultural change”, it will provide a preliminary exploration on how they adopted as supplement or even transformed into local incantations and how the cultural change, in turn, synthetically happens. The research shows the various form of incantations; from hybrid incantations to pure Arabic “amalan”. They reflected the presence of three kinds of mechanism as follows: (1) “the innovation” that reflected in several mixture incantations, (2) “the diffusion” as represented by several incantations which indicated to have their origin from outside region, and (3) “the cultural loss” which represented by incantations in the Arabic formulas. This kind of assimilation has shown the reception of Sundanese people which also established by local determinations. In one sense, it also reflected – in Ricklefs term – the “mystic synthesis” which regarded as the one of the “major gate” for Islamization of the archipelago.

105-120

Authors: Napsiah, Budhi Gunawan, Oekan Soekotjo Abdoellah, Munandar Sulaeman

This study aims to desribe rationality of the people who live in eruption-prone areas of Mount Merapi and who refused to be relocated. A qualitative research method with interpretative phenomenological analysis was used in this research. Informants were selected by snowball sampling technique. The location of research is in the Pangukrejo village which is a village in the southern slopes of Merapi. The results show that people Merapi as place of origin where they obtain senses of comfort,and safety. Merapi is also place where they acquire and preserve community value system. Merapi is a symbol of their dignity that must be maintained. In this relation eruption is interpreted as destiny eruption interpreted as destiny of God that can not be circumvented. At that time, their living conditions were on the bottom and could be overcome by means of mutual cooperation to return to normal condition. The value rationality motivate them to resettle in their homes after the great eruption of Merapi.