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242 Documents
<![CDATA[Ethnic Stereotyping and Intra-Religious Conflict: The Experience of Muslims in Sambas of the Indonesian West Borneo ]]>
<![CDATA[Syamsul Kurniawan]]>;
<![CDATA[Sangkot Sirait]]>;
<![CDATA[Azis Muslim]]>
<![CDATA[ Al-Albab Vol 10, No 2 (2021) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v10i2.2090
<![CDATA[This paper aims to explore the impact of ethnic differences and ethnic stereotyping on the atmosphere of peace, written based on the conflict event between Muslims of different ethnicities (ethnic Malay of Sambas and ethnic Madurese) in Sambas in 1999. This paper, based on my research from 2018, is qualitative research with data obtained from observation, interviews, and documentation. Regarding the method, this research used a qualitative method that leads to a case study model as an investigative method. Meanwhile, for data analysis, the interactive data analysis method using the theory of self-categorization was employed. Based on the findings of the study, ethnic differences and stereotypes had a significant impact on the escalation of conflict between Muslims in Sambas in 1999. These ethnic differences and stereotypes essentially emerged as a consequence of the way a person or group of people of a particular ethnicity categorizes a person or group of people of another ethnicity.]]>
<![CDATA[Expression of Love for Ahl Al-Bayt in Acehnese Society ]]>
<![CDATA[Lukman Hakim]]>;
<![CDATA[Syamsul Rijal]]>
<![CDATA[ Al-Albab Vol 10, No 2 (2021) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v10i2.2072
<![CDATA[Theologically, the Acehnese ordain themselves as loyal followers of Sunni Islam, but there are Shi’a elements in their culture. To date, there are some traditions of expressing love for the Ahl al-Bayt (Prophet Muhammad’s family) which is one of the main characteristics of the Shi'a. This research is based on the hypothesis that several cultural practices in Aceh contain Shi’a elements. This study seeks to reveal the cultural practices of the Sunni followers in Aceh in expressing their love for the Ahl al-Bayt. This study uses a qualitative approach with a descriptive analysis method from a combination of library and field data. This study found that, historically, the acculturation process of Shi'a culture into the Sunni followers in Aceh has coincided with the process of the arrival of Islam in the Indonesian Archipelago. This is possible given the position of Aceh in the history of Islamization in the Indonesian Archipelago. This acculturation has left traces of culture inspired by Shi’a such as the tradition of Ashura porridge, Boh Husayn cake. All these traditions have been preserved because these Shi'a values contain expressions of love for the Ahl al-Bayt who also have a place in the hearts of the Sunni adherents in Aceh.]]>
<![CDATA[Islam, Papuanness and Indonesianess within Papuan Muslims in Fakfak ]]>
<![CDATA[Saidin - Ernas]]>;
<![CDATA[Ismail DP]]>;
<![CDATA[Ismail Kilderak]]>
<![CDATA[ Al-Albab Vol 10, No 2 (2021) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v10i2.1990
<![CDATA[This study shows that the long historical process associated with Islam in West Papua has an impact on defining a unique identity, and significantly interrelating Islam, Papuanness and Indonesianness. The data in this study were collected for three months in Fakfak of West Papua eploying methods of observation, interview and documentation. There were some key informants being the data sources consisting of religious leaders, community leaders and government employees. Two impotrant findings are found in this work. First, the presence of Islam in Papua has significantly contributed to the formation of the identity of the Fakfak community in Papua through an intense and strong acculturation process between Islam and local Papuan culture. This process has formed new inclusive and tolerant values that are reflected in the local wisdom of satu tungku tiga batu (one stove with three stones). Second, Islam and Papuanness in Fakfak appear to have certain implications on the formation of Indonesian (national) identity. Theoretically, this research shows that identity is not something fixed and natural, but a process that is constantly changing, with regard to the socio-political dynamics that affect it. That is why Papuan Muslims strive to continue to define themselves amid the construction of Papuan identity which is often defined as Christian and Melanesian.]]>
<![CDATA[Tension of Muslim-Christian Relations in Indonesia: The Case of Conversion and Celebrating Christmas ]]>
<![CDATA[Zuly Qodir]]>;
<![CDATA[Bilveer Singh]]>
<![CDATA[ Al-Albab Vol 10, No 2 (2021) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v10i2.2095
<![CDATA[There are in the tense of Christian-Muslim relations in Indonesia since the time of the New Order until today. The issues in Christian-Muslim relations include conversion (of faith) with marriage and celebrating Christmas. These two issues are constantly associated with religious politics in Indonesia. The issues have kept tensions to reoccur, although according to Indonesian history, Christianity and Islam had jointly driven colonialists away and participated in founding the Unitary State of the Republic of Indonesia. In addition to theological affairs, the two issues relating to the tension of Christian-Muslim relationship have also impacted political and economic affairs. This article provides description of tension between Muslims and Christians in Indonesia in the case of conversion from Islam to Christian with marriage and celebrating Christmas in Muslim communities. The work concludes that in order to reduce tension between Christian and Muslim, all efforts to conduct theologia religionum dialogs should be sought, and social justice between Christians and Muslims should be created in the country. All of this is none other than a model of religious practices that have surpassed symbols. This is called passing over religious practices with new religious experiences.]]>
<![CDATA[The Practice of Tabut in Bengkulu: A Shared Tradition of Sunni And Shia ]]>
<![CDATA[Femalia Valentine]]>;
<![CDATA[Idi Warsah]]>;
<![CDATA[Ruly Morganna]]>;
<![CDATA[Mirzon Daheri]]>
<![CDATA[ Al-Albab Vol 10, No 2 (2021) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v10i2.2026
<![CDATA[This study explains how the existence of Tabut is interpreted so that it becomes a tradition in the Sunni’s community. It is important to understand how this ritual is maintained in the midst of the Sunni-Shia’s conflicts which continue to occur. The present study was qualitatively conducted using a field research method. The members including the leaders of Keluarga Kerukunan Tabut (KKT) and those of Tabut Pembangunan as the community handled by the government were engaged as the participants of this study. The data collection techniques deployed interviews, observations, documentation, and literature reviews. The present study revealed that the existence of Tabut’s tradition which is claimed to be a tradition originated from Shia’s teachings is able to maintain its presence in Bengkulu. This existence survives in the middle of Bengkulu’s society that is predominantly Sunni. This tradition is capable of being a peaceful path between Sunni and Shia in Bengkulu because each of them succeeds in creating social interactions through the Tabut’s tradition as human relations and the symbol they interpret. As an implication, this study highlighted that a religious or cultural activity can be a medium of social bondage in the midst of cultural diversity. This study contributes to being a reference for those who have interests in anthropological, social, and religious fields.]]>
<![CDATA[Religion and Public Policy: Digital-Based Islamic Political Economy and Human Security on Covid-19 Handling ]]>
<![CDATA[Sri Haryaningsih]]>;
<![CDATA[Elyta Elyta]]>
<![CDATA[ Al-Albab Vol 11, No 1 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i1.2176
<![CDATA[Covid-19 has become a pandemic causing the condition of business income from business actors to decrease drastically. This phenomenon is in contrast to the conditions in Indonesia during the 1998 crisis, where business actors became the most substantial sector to adapt to the monetary turmoil at that time. This article discusses the Covid-19 handling through digital-based Islamic political economy and human security on business people in Pontianak City. The work is based on a quantitative research project conducted in Pontianak, employing a set of questionnaires to collect the data. The findings of this study indicate that in dealing with Covid-19, the Indonesian government has produced important policies to ensure the availability of economic opportunities for the population so that people can adapt rationally sound state policies. The handling of Covid-19 through a digital-based Islamic political economy is carried out by providing digital technology training and mentoring digital business incubators to Small and Medium Enterprises to improve human security. Islamic teachings have been important to the policy making as Indonesia is a home of predominantly Muslims.]]>
<![CDATA[The Royal Throne of Tuan Besar in the Restoration of Kubu Kingdom: A Nasab Fiqh Perspective ]]>
<![CDATA[Abu Bakar]]>
<![CDATA[ Al-Albab Vol 11, No 1 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i1.2182
<![CDATA[This study describes the unresolved problem of the fight for the throne in the restoration of the Kubu kingdom and reveals the underlying root causes. The description of the problem is based on historical accounts and continuous local mass media coverage related to the fight for the throne. The problem is placed in its Indonesian political context, namely Regional Autonomy Era which seeks to promote the preservation and development of local culture. Nasab fiqh (Islamic Jurisprudence concerning lineage) is used as the perspective of the review. This study explains that the Kubu restoration was hindered by the fight for the throne because the nasab (lineage) requirements were used as the sole instrument. In turn, the lineage requirement has made the issues related to Kubu throne a primordial fight among the king’s descendants. This sheds some light on the fact that the throne has high heirloom value or shared inheritance which is attached to material rights. These material rights are granted by regional autonomy which provides opportunities for the king to revive local cultural roles.]]>
<![CDATA[The Tuan Guru Tradition of Nahdlatul Wathan in Pesantren ]]>
<![CDATA[Supratman Muslim]]>;
<![CDATA[Suprapto Suprapto]]>;
<![CDATA[Jamaluddin Jamaluddin]]>
<![CDATA[ Al-Albab Vol 11, No 1 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i1.2193
<![CDATA[Pesantren (Islamic Boarding Schools) is a religious educational institution that has long history in Indonesia. Pesatren has an important role in producing religious figures, including kyai (an expert of Islamic teachings) or tuan guru (grand teacher). However, this role began to fade as many secular educational institutions emerged due to modernization and globalization, and at the same time pesantren began to change a lot to adapt to this new system. This study aims to explore the role of the Ma’had Dar Al-Qur’an wa Al-Hadith Nahdlatul Wathan (MDQH NW) Islamic boarding school in maintaining the tuan guru (grand teacher) tradition, and the strategies used to maintain this tradition. This study used a qualitative method with data collected through techniques of participatory observation, in-depth interviews and documentation. The results indicate that the MDQH NW has a significant contribution in maintaining the tuan guru tradition. This is demonstrated by the pattern of education and all institutional activities oriented to the pesantren culture with the study of the al-Mu’tabarah book with the halaqah system. The strategies include strengthening traditional education, strengthening socio-religious relations, and strengthening Islamic da’wah. Continuity is also seen in the social relations built with the masyayikh (internal quality assurance) at Madrasah Shaulatiyah Makkah. Changes also occurred at the MDQH NW in Pancor regarding the duration of studies, especially for the talibat (female students) who previously took 3 years then extended to 4 years, which is the same duration as the tullab (male students). However, the MDQH NW Islamic Boarding School in Anjani still maintains the rule that has become the legacy of its founders, namely three years for the talibat and four the tullab.]]>
<![CDATA[Syncretism on Catholic Symbols in The Invulnerability Rituals in West Borneo ]]>
<![CDATA[Arius Arifman Halawa]]>;
<![CDATA[Lukas Ahen]]>;
<![CDATA[Cenderato Cenderato]]>
<![CDATA[ Al-Albab Vol 11, No 1 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i1.2215
<![CDATA[Catholic churches highly appreciate human customs and cultures to recognize ways for humans to express and develop their humanity. They often include elements of art and culture in liturgical symbols as a form of expressing faith in God. Many liturgical songs use ethnic songs, images and building form with certain traditional and cultural motifs. This study aims at examining the use of Catholic religious symbols by a group of Catholic Youths in West Borneo in practicing invulnerability. The practice actually experienced a mix that creates a religious syncretism and is contrary to the Catholic faith. The work focuses on the use of Catholic religious symbols in the preservation of Dayak customs in West Borneo, the view of the leadership of the Catholic Church on the use of Catholic religious symbols to preservate Dayak customs in West Borneo. This study used a qualitative method with the instruments of Interview and Questionnaire. Some people used church symbols in invulnerability rituals, especially during Dayak cultural activities, such as the cross symbol, the Rosary, statues of Jesus/Mother Mary in various sizes. In addition, they also used Catholic prayers to open with the sign of the cross, the Lord’s Prayer, the Hail Mary and the Prayer I Believe. From the church’s perspective, invulnerability knowledge is local wisdom that needs to be apreciated. However, it is contrary to the teachings of the Church and is inappropriate to the intent and purpose of their existence.]]>
<![CDATA[Religion, Lifestyle, and Identity Affirmation within Middle Class Malay Muslims in Pontianak of West Borneo ]]>
<![CDATA[Nur Hamzah]]>;
<![CDATA[Sangkot Sirait]]>;
<![CDATA[Zulkipli Lessy]]>
<![CDATA[ Al-Albab Vol 11, No 1 (2022) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v11i1.2221
<![CDATA[This work aims at revealing the implications of modernization and improvement of the living standards of the middle-class Malay Muslim community in Pontianak City. The modern world has proven to affects the aspects of religion and culture of the people in the globe, including the Malay Muslims in Pontianak. This is based on research employing qualitative approach with the support of ethnographic activities. Observations and in-depth interviews were to support the data collection from middle-class Malay Muslims in Pontianak. The work suggests that the modernization and improvement of the social class of Pontianak Malay Muslims has changed their relationship to the Malay culture where they have become more selective towards existing customs and traditions. In addition, the increase in the living standards has in fact also increased the desire of Malay Muslims towards various efforts to affirm class identity. Modern Malay Muslims tend to addopt modern life style with the supports of Islamic teachings they practice in everyday life as they consider Islam as the foundation of their customs and traditions. The hegemony of modernity has penetrated the life of the Malay Muslims and influenced the characteristics of their religiousity and Malaydom to a more modernized style.]]>
