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Moral Rebellion and Religiusity in Pious Muslim Novels: Chavchay Saifullah and Muhidin M Dahlan Review of Sociology of Literature Herdi Sahrasad; Muhammad Ridwan
Budapest International Research and Critics in Linguistics and Education (BirLE) Journal Vol 2, No 2 (2019): Budapest International Research and Critics in Linguistics and Education, May
Publisher : BIRCU

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birle.v2i2.300

Abstract

This article argues that novelists Muhidin M Dahlan and Chapchay Syaifullah tried to make moral and religious rebellions in their work as a result of existing social conditions. They rebel against normative and established values, old order and social arrangements. They are creative in the context of literature as a fictional world built with the spirit of renewal and enlightenment. And here, imagination is a significant creative process for deconstruction and enlightenment as well as upheaval in religiosity, religious rebelion, religious dissent.In this context, Muhidin and Syaifullah novels do not place religious life as a problem solver. Borrowing Goenawan Mohamad's definition that works that can be categorized as "religious literature" are works that "place religious life as a solution to problems", it appears that Muhidin and Syaifullah's novels cannot be called "religious literature" in the conventional sense. In this case, as a religiosity rebellion - where religiosity is defined as a philosophy of life or awareness of 'His breath' in everyday life, that is an awareness that is entirely personal and because it is personal, everyone has the right to sue, question, reject or deconstruct his own religious teachings.
Osama and The Entry of Al Qaeda to Southeast Asia in Historical Perspective: A Preliminary Note Herdi Sahrasad; Yanuardi Syukur; Al Chaidar; Dedy Tabrany; Muhammad Ridwan
Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 2, No 2 (2019): Budapest International Research and Critics Institute May
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v2i2.232

Abstract

Southeast Asia captivates Al Qaeda (Saudi Arabia/Middle East)  to enter this region because Osama Bin Laden knows that Southeast Asia is the second priority of the US in fighting international terrorism. Southeast Asia is also referred to as "home" for terrorist groups or movements such as Jemaah Islamiah (JI), Abu Sayyaf and the Mujahideen Malaysia Group (KKM)) which were allegedly involved in the WTC case. Regardless of whether or not the involvement of "radical Islamic" groups was involved with ‘’the September 11(9/11)’’ case, which clearly has changed US relations with Southeast Asian countries. Meanwhile, the Islamic political movement, especially the  political violence groups have increased and flourished in Indonesia since President Soeharto fell in 1998.  Since the mid-1990s, a number of terrorist attacks have been planned in the Southeast Asia region, including attacks on church leaders (Pope), President Bill Clinton, and commercial aircraft. But these plans are not  always successful, and all of the above factors, combined with the arrest of several people from the Al-Qaeda network operating in Southeast Asia, are seen as a strong enough driving factor to carry out the terrorism attacks in this region. Al Qaeda succeeded in building networks, supporters and cells through regional extremist movements affiliated with it. According to Asean  intelligent report, they received financial and weapons amounted to US$ hundred thousands from Al Qaeda on a scale that worried many people.