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<![CDATA[Pinah Laman: The Construction of Religious and Ethnic Identity Within the Mentuka Dayak of West Kalimantan ]]>
<![CDATA[Felisitas Yuswanto]]>;
<![CDATA[Sekar Ayu Aryani]]>;
<![CDATA[Ahmad Muttaqin]]>
<![CDATA[ Al-Albab Vol 11, No 2 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i2.2245
<![CDATA[For the Mentuka Dayak tribe, Pinah Laman is a change in ethnic and religious identity. Pinah Laman in the Mentuka Dayak community is perceived as a cultural space for community members who convert to a particular religion. Generally, religious conversion occurs in this society from Catholicism to Islam. The new identity is given by the term ‘Sinan.’ But on the other hand, the Sinan identity has its own meaning. Sinan is a new identity given to those who have converted to another religion. Because of this Pinah Laman custom, they do not get their tribal rights, such as: performing the Mentuka Dayak traditional ceremonies. This article aims to explore the construction of a new identity from the construction process of religious identity, which involves custom. In addition, this article also explains the form of religious identity construction that occurs among the Mentuka Dayak tribe and the new converts who experience it. Religious conversion is inseparable from the driving factors for the emergence of a new identity and the implications of constructing a new identity due to the conversion process. This article was compiled from the results of research using the ethnographic method. The results of this research show that Pinah Laman is a conversion process of a Christian or Catholic Dayak to Islam. This impacts the social sanctions one receives from one’s social group. For the Mentuka Dayak people, when someone decides to change his religion, he must be willing to give up his Dayak ethnicity. One of the social effects felt by a new convert in the Dayak tribe is that he will be given a nickname or term ‘Sinan.’ Based on the results of this research, the term Sinan has a negative connotation. This is because those who change their religion are ultimately not given the freedom to practice Dayak customs as usual.]]>
<![CDATA[Portrait of Moderate Islam Within Muslim University Students in Indonesia ]]>
<![CDATA[Ahmad Jais]]>;
<![CDATA[Sumin Sumin]]>
<![CDATA[ Al-Albab Vol 11, No 2 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i2.2459
<![CDATA[The violence in the name of religion is now not only happening in the Middle East but has also penetrated Indonesia. Indonesia is not only known as a Muslim-majority country that is friendly and peace-loving but also has a diversity of religions, ethnicities, races, and cultures that have the potential to trigger conflict at any time. Violations of religious freedom in Indonesia have increased dramatically in recent years. This study is aimed to explore the understanding of Muslim students in Indonesia about Islamic moderation, the perceptions of Muslim students in Indonesia about the application of Islamic moderation, and the challenges and strategies of universities in implementing Islamic moderation on Muslim students in Indonesia. This study uses phenomenology approach with Muslim students as the object of the research. The participants were selected purposively as many as 20 students. This study finds that Muslim students in Indonesia characterize Islamic moderation as Muslims who are open to technological change, tolerant and harmonious with other Muslims and non-Muslims, non-violent, democratic, and access to comprehensive Islamic sources. Even though Muslim students in Indonesia have implemented Islamic moderation, there are still misconceptions about Islamic moderation. The challenge of implementing Islamic moderation in Muslim students is that they are easily exposed to extreme understanding through social media or the pragmatic and rational Islamic community. ]]>
<![CDATA[Face Veil and Lawo-Lambu: Negotiating Religious Practices Among Muslims and Catholics in Ende City ]]>
<![CDATA[Yosep Aurelius Woi Bule]]>;
<![CDATA[Adison Adrianus Sihombing]]>
<![CDATA[ Al-Albab Vol 11, No 2 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i2.2409
<![CDATA[ABSTRACTThe phenomenon of wearing a face veil in Ende City has received a rather negative response from Catholics. The Catholics think that the face veil worn by Muslim women has created a social and emotional distance that disrupts the kinship system of Muslims and Catholics of the same ethnic culture. This study explores and analyzes the motivation for Muslims wearing the face veil, the reasons behind the response of Muslims and Catholics, and the negotiation efforts made by Muslims in responding to and accommodating the local culture of dressing among the Ende people. This study is qualitative research through in-depth interviews with Muslim and Catholic sources as well participant observations. This field study was conducted from July 2019 to December 2021. The data analysis process used was descriptive and interpretive. The findings of this study show that; first, the choice to wear the face veil comes from personal motivation towards piety of the faith of Muslim women. A face veil is not an expression of a suspicious radical movement and will not disrupt the kinship system as perceived by the Catholics. Second, it turns out that the response of the Catholics is due to the assumption that Muslim women who wear the face veil have left the local dress culture because they are adopting Arab culture and causing social rifts in daily life even though they are ethnically still brothers and sisters. Third, Ende Muslims combine the face veil with local clothing, the lawo-lambu, on different occasions. This combination is a negotiation process between personal autonomy towards a true Muslimah and a strategy to accommodate the beauty of the local dress, the lawo-lambu, so as not to lose their identity as Ende people who are predominantly Catholics.]]>
<![CDATA[Religious Solidarity for Coping with Economic Crisis During the Covid-19 Pandemic ]]>
<![CDATA[Luqman Luqman]]>;
<![CDATA[Ilhamdi Ilhamdi]]>
<![CDATA[ Al-Albab Vol 11, No 2 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i2.2488
<![CDATA[The COVID-19 pandemic has devastated the global and local economies. However, it has also contributed to the functioning of social solidarity in dealing with crisis pressure among local people which became a survival strategy for various businesses. This paper aims to map the patterns of economic pressure resulting from a pandemic and analyze social strength factor that became a survival strategy in the economic field. This research was conducted on several Chinese Indonesian converts to Islam [mu’alaf] to examine their religious solidarity that served as the strength for their survival as entrepreneurs. Therefore, qualitative research was conducted in a community of converts to Islam in Pontianak city, as one of the centers with a significant number of Chinese populations. In addition to data on crisis they experienced during the pandemic, this research also revealed their perceptions, motivation and actions in response to COVID-19. The results of the research showed that social and spiritual capital is the most important support that allows converts to recover from difficult times. Religion has become the moral basis of these entrepreneurs for solidarity and a source of support in coping with the pressure and problems. In the midst of scarcity of economic resources, religion-based social resources have become the answer to the problems encountered by these entrepreneurs.]]>
<![CDATA[Preserving Diversity: Lessons from Batang Tarang Village of West Kalimantan ]]>
<![CDATA[Hermansyah Hermansyah]]>;
<![CDATA[Faisal Abdullah]]>;
<![CDATA[Mochamad Hamdan]]>
<![CDATA[ Al-Albab Vol 11, No 2 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i2.2420
<![CDATA[The recurring communal, racial conflicts in West Kalimantan have left unpleasant memories among the local community. Unfortunately, some people believe that similar events will keep happening. This article was based on field research that relied on interviews and observations involving several crucial things. This research argues that communal conflicts in West Kalimantan can be averted by empowering internal forces to maintain balance in a plural society. This article found that conflict-prone societies such as those in Batang Tarang have the capacity to build harmony through togetherness, inter-ethnic marriages, the moderate practice of Islam, fair practice of adat [customary law], and strengthening awareness of shared origins. ]]>
<![CDATA[Ethnicity, Religion and The Changing Community Structure Within Fakfak Society in Papua ]]>
<![CDATA[Ade Yamin]]>;
<![CDATA[Musa Rumbaru]]>;
<![CDATA[Nining Lestari]]>;
<![CDATA[Mufliha Wijayati]]>
<![CDATA[ Al-Albab Vol 11, No 2 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i2.2424
<![CDATA[Through in-depth research using an ethnographic method, this article seeks to show what changes are taking place in the Fakfak community regarding culture, religion, and composition. This research aims to fill the research gap from previous studies by looking at how religion has rapidly changed the structure of society (both in terms of identity and population demographics) even though they come from the same kinship in a nuclear family. This article found that religion has become society’s primary agent of change, with positive and negative connotations. However, at the same time, the community has a local knowledge called “toromit wat istery” which is used as an unbreakable bond due to clashes between religions. This unity in diversity is a fundamental value that the community must observe. As an implication, these changes in the Fakfak community serve as an example of the resilience of local values in the face of the clash of global values that must be protected and maintained as the primary source of national resilience.]]>
<![CDATA[LGBT and Religious Negotiations: A Case Study of Youth Interfaith Forum on Sexuality (Yifos) ]]>
<![CDATA[Roni Roni]]>
<![CDATA[ Al-Albab Vol 11, No 2 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i2.1540
<![CDATA[Most religious perspectives, particularly the conservative interpretation, emphasize the incompatibility of being a Lesbian, Gay, Bisexual or Transgender (LGBT) and being religious. This contradiction creates internal conflicts for many LGBT individuals. In social and political spheres, many religious groups post hostility and rejection against the LGBT using the justification of their religious dogma. The position of the LGBT has been more vulnerable since the reformation period (1998 to present) in Indonesia, during which Islamic conservatism is rising. Therefore, LGBT individuals perceive themselves as condemned and excluded from religious communities. Nevertheless, the existing LGBT communities and organizations focus more on campaigning social acceptance and public recognition through a human rights perspective. This research employs a qualitative method and addresses the Youth Interfaith Forum of Sexuality (YIFoS) in providing a ‘safe space’ for the LGBT in negotiating their non-normative sexuality and religious values. Taking a case study of YIFoS, I argue that LGBT could also embrace their religiosity. Through the concept of ‘liberation of the body and alternative religious interpretations, YIFoS believes that LGBT sexuality could be reconciled with religion. This research is divided into two parts. First is how YIFoS provide a way of reconciling of non-normative sexuality of LGBT and religion. Second is what approach is employed by YIFoS in helping LGBT individuals negotiate their non-normative sexuality and religious values. My findings demonstrate that the YIFoS applies the concept of ‘experience of the body as the main departure of liberation and employs an interfaith approach by inviting religious figures whose interpretations are more accommodative toward LGBT. The interfaith approach is aimed at building commonality on LGBT within religious communities. In addition, these two approaches are used to help LGBT individuals to stimulate self-acceptance and personal reconciliation between one’s religious values and their non-normative sexuality.]]>
<![CDATA[Cultural Resistance and Sharia-Based Ecology in the Fishing Community in Aceh ]]>
<![CDATA[Zubir Zubir]]>;
<![CDATA[Abdul Manaf]]>;
<![CDATA[Noviandy Noviandy]]>;
<![CDATA[Abdul Mugni]]>
<![CDATA[ Al-Albab Vol 11, No 2 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i2.2433
<![CDATA[This article examines the cultural resistance and sharia-based environmental management in the fishing community in Aceh Timur Raya, Indonesia. Aceh is a fascinating Indonesian region as the country’s implementer of Islamic law. To date, Aceh’s environment has yet to become an issue that needs to be immediately addressed. This study is classified as field-library research with a qualitative analysis. The data were collected using interviews, documentation, and observations of fishermen’s environment in Aceh Timur Raya. These data were analyzed using a sociological approach, social theories, power-knowledge relations, and habitus. This study found several important reasons why there could be damage to Aceh Timur Raya’s ecosystems. This article has produced several vital findings; First, the absence of the role of religion in maintaining and building an ecological culture in the fishing community. Second, the attitude of indifference among the fishing community towards the environment. Third, the politicization of environmental care. These three pieces of evidence state that cultural resistance and sharia-based environmental management in Aceh threaten the community's survival, especially fishermen who rely heavily on nature. Islamic law has not been able to base its teachings on the environment that must be preserved and developed.]]>
