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The Safavid EmpireThe Degradation of Political Islam Muslimah , Elma; Basyir , Faris Abyan; Tabroni, Imam; Wei , Zhang; Kathryn, Morse
Journal Emerging Technologies in Education Vol. 1 No. 3 (2023)
Publisher : Yayasan Pendidikan Islam Daarut Thufulah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55849/jete.v1i3.361

Abstract

Background. After the end of the khulafaur rasyidin period, the history of Islamic civilization has been marked by the establishment of Islamic dynasties that played a role in the spread of Islam. However, after the Abbasid dynasty was destroyed by the Mongols, the light of Islam was dimmed. Purpose. Wars and struggles for Islamic power took place everywhere. Even the books of Islamic science were destroyed. Method. The political situation of Muslims as a whole only progressed again after the development of three major empires, namely the Ottoman Empire in Turkey, the Safawi Empire in Persia, and the Mughal Empire in India. Results. The name Safawiyah is known in Islamic history as the name of the kingdom located in Iran, before becoming the Safawiyah kingdom this kingdom originated from the tariqah movement in Ardabil, Azerbaijan (Russian territory) which was established simultaneously with the Ottoman Empire in Turkey. Named Safawiyah because it was taken from the name of its founder, Safi al-Din, the Safawiyah kingdom adheres to the Shia school as its state school. ConclusionThe founder of the safawiyah kingdom descended from the sixth Shia Imam. The fanaticism of the followers of the safawiyah order who opposed groups other than shia encouraged this movement to enter the political movement. The tendency towards politics emerged during the leadership of Junaid, who added political movements in addition to religious ones
Ikhsaka Banu's reconciliation and resistance to the traumatic discourse of postcolonial subjects Sanjaya, Angga Trio; Wei , Zhang
BAHASTRA Vol. 43 No. 1 (2023): BAHASTRA
Publisher : Universitas Ahmad Dahlan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26555/bs.v43i1.360

Abstract

The discourse of colonial and colonized conflicts is oriented in the form of resentment and hatred of the colonized community as part of the causality of traumatic events. The wounds of the past are then passed down through the concept of memory transmission both by famillial mechanism memory and affillial memory by first-generation to post-generation. It is this hereditary traumatic condition that contributes to maintaining the discourse of inferiority and binaryism between East and West. Thus, the purpose of this study is to describe the conflicts of colonizers and postcolonial colonizers as well as examine the efforts of Iksaka Banu to release these traumatic shackles through reconciliation and resistance efforts. This research method uses Teun van Critical Discourse Analysis (AWK). Dijk which is based on the analysis of the text dimension, the social cognition dimension, and the social context dimension. Data collection techniques in this study apply listening methods and advanced recording techniques, and document review techniques. The results showed that (1) A review of the dimensions of the text showed a reconstruction of the ambivalence and traumatic of Western subjects in the short stories of Iksaka Banu; (2) A study of the dimensions of social cognition shows that the reconstruction pattern of ambivalence and traumatic of the Western subject is used as Iksaka Banu's strategy to carry out traumatic reconciliation of colonized subjects as well as resistance to Western domination and hegemony; (3) A study of the social context shows two findings of the problem, First, the existence of social inequality over the mechanisms of Western domination and hegemony; Second, even so, Indonesian society is still confined by the problem of trauma while awareness of the subject's position on the condition of social reality cannot be managed as a potential resistance