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<![CDATA[Analisis Wacana Keagamaan Perspektif Teologi Skizofrenia ]]>
<![CDATA[Wiwik Setiyani]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 1 No. 2 (2011): September ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[The threat for humanism and fanaticism is an important issue which needs more attention from all religious thinkers. The opinion which is given by religious person and intellectuals, is the ideology that is created in order to be able to play role as decision maker. Theology of schizophrenia is a new discourse, especially in the religious discourse and has sharp implication in discussing action. Theology of schizophrenia offers four aspects as basic ideas on religious discourses: intellectual, ideological, technology, and religious aspect. These aspects are complementing and holistically connected. Generally, the theology of schizophrenia intends to explore basic concept of human conflict. To apply this concept into religious discourses, we need comprehensive instrument in order to dissociate people anarchy. One of the important things that we should concern is the strategy and method of its application. The theology of schizophrenia established its methodology on the knees of religious values. It could be applied as a standard to measure good or bad things. Theology of schizophrenia will be positive if it ontologically relates to religious values and axiologically produce humanistic meanings.]]>
<![CDATA[Perilaku Ritual Keagamaan Komunitas Tlasih 87 dalam Menciptakan Hubungan Harmonis Antar Umat Beragama ]]>
<![CDATA[wiwik setiyani khasbullah]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 8 No. 1 (2018): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v8i1.750
<![CDATA[[Bagi masyarakat Jawa, ritual merupakan aktivitas yang sangat penting. Ritual Jawa meliputi nyadran (perayaan desa); procotan (kelahiran bayi); mantenan (upacara pernikahan); dan methil (panen). Masyarakat Tlasih 87 merupakan salah satu dari masyarakat Jawa yang senantiasa melestarikan dan menyelenggarakan ritual-ritual tersebut. Warga masyarakat Tlasih 87 memiliki latar belakang keagamaan yang berbeda, seperti Islam, Kristen, Hindu, dan aliran kepercayaan. Penelitian ini bertujuan menganalisis interaksi antar-anggota kelompok keagamaan berbeda, terutama dalam masyarakat Tlasih 87, dan praktif partisipatif mereka dalam pelaksanaan ritual Jawa. Melalui wawancara, observasi, dokumentasi, dan analisis data, penelitian ini menyimpulkan bahwa masyarakat Tlasih 87 memiliki pola perilaku yang harmonis dan memiliki upaya menyatukan sikap kebersamaan yang baik, saling mendukung satu sama lain. Hal tersebut bisa dilihat dari keterlibatan aktif mereka dalam pelaksanaan ritual Jawa.]]]>
<![CDATA[DILEMA KEBERAGAMAAN MUSLIM PENGIKUT SAPTA DARMA DALAM MENEMUKAN NILAI-NILAI SPIRITUALITAS ]]>
<![CDATA[Wiwik Setiyani Khasbullah]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 16, No 2 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2020.1602-03
<![CDATA[Adherents of Islam and sapta darma feel their beliefs have been inherent in their hearts and minds. Spiritual values are felt and have an impact on changing behavior for the better. This article wants to explain the adherents of religions who experience religious dilemmas in Islam and Sapta Darma in Surabaya. The in-depth interview method is used to find the level of religious maturity from the aspects of sharia and the application of religious teachings. Research findings on spiritual values or religious experience are felt in sapta darma but do not want to leave Islam. This means that spirituality has a higher value than religion. Islam remains as its identity, however, sapta darma becomes its belief or path.]]>
<![CDATA[Akulturasi Islam dan Tradisi Lokal Kosek ponjen pada Upacara Pernikahan Masyarakat Osing ]]>
<![CDATA[Wiwik Setiyani]]>;
<![CDATA[Zakkiyatul Fikriyah]]>;
<![CDATA[Nasruddin Nasruddin]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i2.11116
<![CDATA[Kosek ponjen is a marriage tradition among Osing society in Banyuwangi. It’s interesting to examine the Osing society’s believe that this tradition becomes a way to cleanse the groom and bride from various dangers. The groom or bride exclusively performs this ritual if they happened to be their family's youngest son or daughter. This article explains the intersection between Islam and kosek ponjen local tradition during marriage ceremonies. Qualitative research method applies in-depth interview to obtain comprehensive data regarding the marriage ritual. Kosek ponjen could be analyzed using Victor Turner’s symbolic meaning theory. This research finds that Osing society implements kosek ponjen as a compulsory ritual during marriage to symbolize an exchange between the parents and the groom and bride to throw upcoming misfortunes away. Symbols being used include rice grains, coins and a carrying pole with an important message for the family. The groom and bride need to trust each other and tolerate each other’s shortcomings, seek their parents’ acknowledgement and believe in Allah that their family will be harmonious for the rest of their life. Acculturation between Islam and local marriage tradition in Banyuwangi formed a diverse culture rich in moral values in starting a family.]]>
<![CDATA[Interpreting Religion Through Attitude and Religious Orientation in Javanese Society ]]>
<![CDATA[Wiwik Setiyani Khasbullah]]>
<![CDATA[ Dialogia Vol 20, No 1 (2022): DIALOGIA : JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
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DOI: 10.21154/dialogia.v20i1.2255
<![CDATA[Abstract: Religiosity or religious adherence is a form of the peculiarities of each religion in implementing its teachings. Religious adherence has various complexions in expressing its religion. True religious adherence will generate an identity that is rich with discretion. To achieve it, a religious attitude and orientation are needed. Being religious means how to behave toward himself and others. The attitude of religion has a variety of typologies, namely inclusivism, exclusivism, pluralism, eclecticism, and universalism. Various typology reflects the tendency of one in practicing religion. The choice of the typology can be influenced by motivation whether intrinsic or extrinsic, which is the orientation of the religious person. To interpret one's religiosity, then need to understand how his religious attitude and orientation. The religiosity of Indonesian society, particularly Javanese, is strongly influenced by its local culture. Syncretism has been justified by Geertz that religious adherence to Javanese society can not be separated from its local cultural influence. This study used in-depth critical analysis methods to show the link and continuity between Javanese religion, culture, and society To interpret the religiosity of Javanese society, one must refer to the religious attitude and orientation which refer to the five typologies. Therefore, this research will identify the interpretation of the society's religiosity to find the dynamic and potential concepts of religious adherence coloring the development of the religiosity world.]]>
<![CDATA[SPIRITUALITAS DALAM SINKRETISME ISLAM DAN SAPTA DARMA ]]>
<![CDATA[Wiwik Setiyani Khasbullah]]>;
<![CDATA[Khoirun Nisa’]]>
<![CDATA[ Khazanah: Jurnal Studi Islam dan Humaniora Vol 19, No 1 (2021) ]]>
Publisher : <![CDATA[UIN Antasari Banjarmasin ]]>
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DOI: 10.18592/khazanah.v19i1.4565
<![CDATA[Every adherent of a religion or belief has a certain way to get closer to God. A strong desire to be close to God the creator of nature is a spirituality that can change human behavior for the better. The meeting between Islam and Sapta Darma is a way to find inner calm which has the concept of physical and spiritual awareness. Hence this article wants to explain the form of syncretism between Islam and Sapta Darma in Surabaya in the form of prostration or ening. The prostration performed by Sapta Darma is not a prayer, but a special ritual of seeking tranquility in the experience of life as a cultural interpretation. Prostration in Islam is the implementation of prayer to get closer to Allah with the provisions taught in Islam. This study uses in-depth interview as methodology to find the stage of religious maturity from the aspect of Shari'a and the implementation of religious teachings. This Research finds that, even though the syncretism between Islam and Sapta Darma is so pronounced but, this condition encourages its followers to maintain the two because they find what they want to achieve namely, balance and spiritual well-being. It shows that Islam and Sapta Darma are not as an escape but, as a way of life. This study also aims to provide a new perspective or paradigm in understanding religious concepts and spiritual values through syncretism between Islam and Sapta Darma. Syncretic diversity has been attached to society and has become the cultural identity of its locality.Setiap penganut agama atau kepercayaan memiliki cara tertentu untuk mendekatkan diri dengan Tuhannya. Keinginan yang kuat untuk dekat dengan Tuhan pencipta alam merupakan spiritualitas yang mampu mengubah perilaku manusia menjadi lebih baik. Pertemuan antara Islam dan Sapta Darma menjadi jalan untuk menemukan ketenangan batin yang memiliki konsep kesadaran jasmani dan rohani. Artikel ini menjelaskan bentuk sinkretisme antara Islam dan Sapta Darma di Surabaya, dalam bentuk sujud atau ening. Sujud yang dilakukan Sapta Darma bukanlah pelaksanaan sholat tetapi, ritual khusus mencari ketenangan dalam pengalaman hidup sebagai interpretasi budaya. Sujud dalam Islam adalah pelaksanaan sholat untuk mendekatkan diri kepada Allah dengan ketentuan yang diajarkan dalam Islam. Studi ini menggunakan metode in-depth interview guna, menemukan tingkat kematangan dalam beragama dari aspek syariat dan implementasi ajaran agama. Temuan penelitian menunjukan, kendati sinkretisme antara Islam dan Sapta Darma begitu terasa namun, kondisi ini mendorong mereka tetap mempertahankan keduanya karena, menemukan apa yang ingin dicapai yaitu, keseimbangan dan kesejahteraan spiritualitas. Agama Islam dan Sapta Darma bukan sebagai pelarian hidup semata tetapi, paradigma baru untuk memahami konsep keberagamaan dan nilai-nilai spiritualitas umat beragama melalui sinkretisme Islam dan Sapta Darma. Keberagamaan sinkretis telah melekat pada masyarakat dan menjadi identitas budaya lokalitasnya.]]>
<![CDATA[NORMALIZATION OF COMMUNITY LIFE AFTER CONFLICT: Reconciliation Measures Return To The Village ]]>
<![CDATA[Abid Rohman]]>;
<![CDATA[Achmad Rosidi]]>;
<![CDATA[Wiwik Setiyani]]>
<![CDATA[ TASÂMUH Vol. 20 No. 1 (2022): DAKWAH AND SOCIAL CHANGE DURING THE PANDEMIC ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Mataram ]]>
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DOI: 10.20414/tasamuh.v20i1.5304
<![CDATA[Returning together with family and community is a dream for people who experience conflict caused by various socio-religious problems. The rolling cases between adherents of Sunni-Shi’i religious ideologies have found common ground after the conflict. Various efforts to create a peaceful and fairness require the roles of religious leaders, community leaders, and the government. The academic problem that will be explained is to unite views on conflicting groups in realizing the harmonious life of the Sampang community. The method used is depth interviews with people involved in the conflict, especially in Karang Gayam and Blu'uran villages. Data analysis was carried out using the theory of reconciliation to realize the normalization of people's lives as a form of social acceptance. The Sampang community wish for a peaceful life, mutual respect, and appreciation in social life. Normalization efforts can be carried out with a reconciliation approach, namely; top-down and bottom-up. The Sampang community is open to accepting the agreed agreement. Thus, normal life can be realized. Conflict is a necessity. However, reconciliation is a must to create a normal life such as peace, mutual respect, and respect for one another]]>
<![CDATA[ADAPTASI RITUAL DAN PRAKTIK SOSIAL-KEAGAMAAN MAHASISWA DI MASA PANDEMI (STUDI KASUS PADA MAHASISWA FAKULTAS USHULUDDIN DAN FILSAFAT, UIN SUNAN AMPEL SURABAYA) ]]>
<![CDATA[Wiwik Setiyani Khasbullah]]>
<![CDATA[ Jurnal Sosiologi Reflektif Vol 16, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsr.v16i1.2164
<![CDATA[The COVID-19 pandemic that has been going on for more than two years has changed most socio-religious activities of the community, including many academic communities, especially students. The fact that all educational activities must be carried out online has also changed their religious activities and socio-religious practices. Students use their spare time during the distance learning process with worshipping and doing some social activities at home. This article aims to elaborate on how students adapt to the new situation regarding their religious activities. The research was conducted using a qualitative approach. Data collection techniques used in this research are in-depth interviews with 18 student informants and collecting virtual data through google form. The results showed that students' religious adaptation in worship practices and social activities had helped increase their spirituality and closeness to religion. This conclusion is supported by an increase in the quantity of worship such as the intensity of reading the Qur'an, discipline in conducting obligatory prayers, and the involvement of students in religious-based charity activities in the community.Pandemi Covid-19 di Indonesia selama kurang lebih 2 tahun ini telah mengubah seluruh aktivitas sosial keagamaan masyarakat, tidak terkecuali segment pendidikan khususnya mahasiswa. Fakta bahwa seluruh aktivitas pendidikan harus dilakukan dalam situasi jarak jauh secara langsung juga telah mengubah aktivitas ibadah dan praktik sosial-keagamaan mereka. Mahasiswa mengisi waktu-waktu luang mereka selama pembelajaran jarak jauh dengan aktivitas ibadah dan kegiatan sosial di rumah. Artikel ini bertujuan untuk mengelaborasi bagaimana mahasiswa melakukan adaptasi keagamaan di masa pandemi. Penelitian dilakukan dengan menggunakan pendekatan kualitatif, teknik pengumpulan data melalui wawancara mendalam terhadap 18 informan mahasiswa dan diperkuat dengan data virtual melalui google form. Hasil penelitian menunjukkan bahwa adaptasi keagamaan mahasiswa dalam praktik ibadah dan aktivitas sosial telah membantu meningkatkan spiritualitas dan kedekatan mereka kepada agama. Hal ini dibuktikan dengan peningkatan kuantitas ibadah seperti intensitas membaca Al-Qur’an, kedisiplinan dalam sholat wajib, dan keterlibatan mahasiswa dalam aktivitas charity berbasis keagamaan di masyarakat.]]>
<![CDATA[Pragmatic Mobilization within Election Moment: Islamic Populism and Electoral Competition in Indonesia ]]>
<![CDATA[Noor Rohman]]>;
<![CDATA[Wiwik Setiyani]]>;
<![CDATA[Holilah Holilah]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 16 No. 2 (2022): March ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2022.16.2.274-298
<![CDATA[Most studies on the Islamic populism in Indonesia have only focussed on identity politics or political economy aspects. However, little attention has been paid to examining Islamic populism as an electoral campaign strategy in much detail. Therefore, this article would like to discusses how and to what extent Islamic populism works in the 2019 presidential election. We argue that Islamic populism is a pragmatic mobilization for winning electoral contestation which renews its legitimacy in election moments to gain political support. The argument builds based on the case study of Gerakan Nasional Pembela Fatwa Ulama in the 2019 presidential election. Utilizing qualitative method strategy, our findings in this study indicate that the logic of electoral political winning seems dominant in the mobilization of Islamic populism. At the moment of the campaign, this mobilization used religious sentiments to get voter support. Such religious-based mobilization only invites the sympathy of exclusive supporter segments and difficult to build alliances with broader elements of society because of it tends to be pragmatic. At the same time, this pragmatism also eroded the political legitimacy that it was trying to recreate and maintain during the election moment by holding Ijtima’ Ulama forum.]]>
<![CDATA[Cultural Interpretation: The Meaning of Metu Telu Wedding in the Local Tradition of Tanjung Community in North Lombok Regency ]]>
<![CDATA[Wiwik Setiyani]]>;
<![CDATA[Nurhairunnisa Tasrif]]>
<![CDATA[ INFERENSI: Jurnal Penelitian Sosial Keagamaan Vol 17, No 1 (2023) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/infsl3.v17i1.87-106
<![CDATA[Marriage is a complex step in human lifecycle. This is not only a form of obligation to fulfill religious orders, but part of the culture and social layers of society that still need to regenerate and improve community development to stay vibrant. This article reveals the uniqueness of the Metu Telu tradition, which strongly upholds the values of marriage. There are two important points in interpreting the marriage tradition of Metu Telu; [1], how is marriage in the Metu Telu tradition prevailing in Tanjung, North Lombok Regency? [2], how is the marriage tradition of Metu Telu interpreted as a local tradition that has aesthetic values? Clifford Geertz, in his work ‘The Interpretation of Culture’ become an analytical tool in interpreting the wedding traditions of the Metu Telu community. This study uses qualitative methods in deepening and strengthening the data analysis. The result of the study shows that; tradition is a social action that includes symbols and gives birth to community identity. The meaning of tradition has historical value that will not be eroded by time. The meaning of wedding tradition of Metu Telu is a symbol of the cultural strength of the local community that is not affected by modern culture. Subjective meaning can lead to inter-subjects that have universal value if the interpretation process is based on local wisdom. ]]>
