Jurnal Sosiologi Agama
Jurnal Sosiologi Agama mengundang para ilmuwan, peneliti, dan siswa untuk berkontribusi dalam penelitian dan penelitian mereka yang terkait dengan bidang sosiologi agama, masyarakat beragama, masyarakat multikultural, perubahan sosial masyarakat beragama, dan relasi sosial antar agama yang mencakup penyelidikan tekstual dan lapangan dengan perspektif sosiologi dan sosiologi agama.
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<![CDATA[Rasionalitas Nilai-nilai Agama dalam Kehidupan Perempuan Pekerja Seks ]]>
<![CDATA[Siti Khodijah]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2014.%x
<![CDATA[One of the prostitutions to be found in Yogjakarta is in Sosrowijayan Kulon village. Geographically, the village is close with Malioboro shopping center and Yogyakarta train station. The prostitution place is much visited by consumers of sex. The existence of prostitution in the society of Sosrowijayan Kulon village makes sex workers have to mingle and follow various regulations applied by the local community. This research will explore rationalizing religious values and a model of action done by female sex workers. Data are obtained from primary sources and secondary technical resources by using interviews and observation. Data are to be analyzed by using the theory of rationalizing and type of action by Max Weber. The research found that religious values are understood by sex workers grouped into four types of rationality. First is rationality in religious activities. This can be viewed from sex workers who fail to perform a fast and keep working in Ramadan month. Second is substantive rationality. Religious values are seen from the sex workers perspective who gives alms, following formal religious gatherings (tahlilan/yasinan) and practices. Thirdly is formal rationality which is the responses of sex workers toward the rules of the village. The forth is theoretical rationality. It is employed to analyze the sex workers’ concept of religion.]]>
<![CDATA[Rasionalitas Nilai-nilai Agama dalam Kehidupan Perempuan Pekerja Seks ]]>
<![CDATA[Khodijah, Siti]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
Show Abstract
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Download Original
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Original Source
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Check in Google Scholar
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Full PDF (647.016 KB)
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DOI: 10.14421/jsa.2014.%x
<![CDATA[One of the prostitutions to be found in Yogjakarta is in Sosrowijayan Kulon village. Geographically, the village is close with Malioboro shopping center and Yogyakarta train station. The prostitution place is much visited by consumers of sex. The existence of prostitution in the society of Sosrowijayan Kulon village makes sex workers have to mingle and follow various regulations applied by the local community. This research will explore rationalizing religious values and a model of action done by female sex workers. Data are obtained from primary sources and secondary technical resources by using interviews and observation. Data are to be analyzed by using the theory of rationalizing and type of action by Max Weber. The research found that religious values are understood by sex workers grouped into four types of rationality. First is rationality in religious activities. This can be viewed from sex workers who fail to perform a fast and keep working in Ramadan month. Second is substantive rationality. Religious values are seen from the sex workers perspective who gives alms, following formal religious gatherings (tahlilan/yasinan) and practices. Thirdly is formal rationality which is the responses of sex workers toward the rules of the village. The forth is theoretical rationality. It is employed to analyze the sex workers’ concept of religion.]]>
<![CDATA[Symbolism, Signifiers and National Identity Cards: Indonesia’s Engagement with the 21st Century Reality of Religious Diversity & Inclusion ]]>
<![CDATA[Tara Bedeau]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2014.%x
<![CDATA[Artikel ini mengetengahkan pembahasan mengenai simbolisme agama dalam KTP (Kartu Tanda Penduduk) di Indonesia. Penghapusan status penunjukan agama di KTP adalah “isu sensitif” di Indonesia. Ia berhubungan dengan kelanjutan sisa-sisa alam pikiran Orde Baru, yang juga menyangkut bagaimana identitas agama kerap dipakai dalam pergaulan sehari-hari masyarakat Indonesia. Ditambah lagi, Indonesia sedang bergulat dengan keragaman agama, aktualisasi inklusi agama dan aliran kepercayaan di satu sisi serta perkembangan nasionalisme dan demokrasi di sisi lain. Makalah ini berpendapat bahwa perdebatan KTP dan simbol agama yang juga termasuk isu penting dalam kampanye Jokowi pada Pilpres 2014 lalu, adalah penanda bahwa keragaman agama dan inklusi merupakan aspek modernitas yang tak terduga. Sebagaimana hal itu dilihat oleh Peter L Berger. Makalah ini akan mengidentifikasi referen dari simbol KTP agama serta relevansinya dalam tata kehidupan keagamaan, demokrasi, dan sosial-politik Indonesia mutakhir.]]>
<![CDATA[SYMBOLISM, SIGNIFIERS AND NATIONAL IDENTITY CARDS: INDONESIA’S ENGAGEMENT WITH THE 21ST CENTURY REALITY OF RELIGIOUS DIVERSITY & INCLUSION ]]>
<![CDATA[Bedeau, Tara]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
Show Abstract
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Download Original
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Full PDF (909.896 KB)
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DOI: 10.14421/jsa.2014.%x
<![CDATA[Artikel ini mengetengahkan pembahasan mengenai simbolisme agama dalam KTP (Kartu Tanda Penduduk) di Indonesia. Penghapusan status penunjukan agama di KTP adalah ?isu sensitif? di Indonesia. Ia berhubungan dengan kelanjutan sisa-sisa alam pikiran Orde Baru, yang juga menyangkut bagaimana identitas agama kerap dipakai dalam pergaulan sehari-hari masyarakat Indonesia. Ditambah lagi, Indonesia sedang bergulat dengan keragaman agama, aktualisasi inklusi agama dan aliran kepercayaan di satu sisi serta perkembangan nasionalisme dan demokrasi di sisi lain. Makalah ini berpendapat bahwa perdebatan KTP dan simbol agama yang juga termasuk isu penting dalam kampanye Jokowi pada Pilpres 2014 lalu, adalah penanda bahwa keragaman agama dan inklusi merupakan aspek modernitas yang tak terduga. Sebagaimana hal itu dilihat oleh Peter L Berger. Makalah ini akan mengidentifikasi referen dari simbol KTP agama serta relevansinya dalam tata kehidupan keagamaan, demokrasi, dan sosial-politik Indonesia mutakhir.]]>
<![CDATA[Putri Muslimah Indonesia 2014: Redefining Indonesian Muslim Women Identity ]]>
<![CDATA[Yuyun Sunesti]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2014.%x
<![CDATA[Tulisan ini mengungkap berjalinkelindannya kesalehan, kecantikan dan industri yang ditampilkan oleh kontes kecantikan Putri Muslimah Indonesia 2014 yang disiarkan oleh salah satu televisi swasta di Indonesia pada pertengahan Mei tahun ini. Melalui tagline yang dipilih “menjadi perempuan Indonesia sejati”, kontes ini diadakan untuk memilih perempuan muslimah, berjilbab, cantik dan juga memiliki bakat entertainer yang akan diproyeksikan menjadi sosok entertainer yang menarik sekaligus religius. Fenomena kontes kecantikan Islami yang menjamur beberapa tahun terakhir menunjukkan adanya gejala gerakan kesalehan baru di ruang publik di Indonesia dimana perempuan mampu menampilkan dirinya sekaligus sebagai yang religius dan modern. Gejala ini juga membantah prediksi Peter L Berger yang meyakini bahwa masyarakat dunia pasca modern akan mengalami penurunan minat pada hal-hal yang berbau agamis.]]>
<![CDATA[Putri Muslimah Indonesia 2014: Redefining Indonesian Muslim Women Identity ]]>
<![CDATA[Sunesti, Yuyun]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
Show Abstract
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Full PDF (785.572 KB)
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DOI: 10.14421/jsa.2014.%x
<![CDATA[Tulisan ini mengungkap berjalinkelindannya kesalehan, kecantikan dan industri yang ditampilkan oleh kontes kecantikan Putri Muslimah Indonesia 2014 yang disiarkan oleh salah satu televisi swasta di Indonesia pada pertengahan Mei tahun ini. Melalui tagline yang dipilih “menjadi perempuan Indonesia sejatiâ€, kontes ini diadakan untuk memilih perempuan muslimah, berjilbab, cantik dan juga memiliki bakat entertainer yang akan diproyeksikan menjadi sosok entertainer yang menarik sekaligus religius. Fenomena kontes kecantikan Islami yang menjamur beberapa tahun terakhir menunjukkan adanya gejala gerakan kesalehan baru di ruang publik di Indonesia dimana perempuan mampu menampilkan dirinya sekaligus sebagai yang religius dan modern. Gejala ini juga membantah prediksi Peter L Berger yang meyakini bahwa masyarakat dunia pasca modern akan mengalami penurunan minat pada hal-hal yang berbau agamis.]]>
<![CDATA[The Role of the State in the Formation of Moderate Islam in Indonesia ]]>
<![CDATA[Angga Yudhiyansyah]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2014.%x
<![CDATA[This paper examines the role of state in shaping the notion of moderate Islam in Indonesia within the context of responding to the rise of terrorism. The aftermath of Suharto’s authoritarian regime, Indonesia faces the threat of terrorist attacks from within and outside the country span from 9/11 bombing in the US to Bali bombings. Those aforementioned events have shaped the state behaviors toward Islam in Indonesia. In this regard, the notion of moderate Islam is more than just a theological or political preference. It is a notion that emerges from the context of eradicating terrorist threat. This paper argues that the massive events of terrorist attacks in home and abroad have created condition where the state has come up with the notion of moderate Islam not only as a means of inclusions for Muslim groups but also to acquire “legitimacy” for the project of counter-terrorism run by the state. Current studies on Islam and the state have undermined the role of the state in appropriating the notion of moderate Islam. Additionally, studies on Islam in Indonesia whether it is seen as theological or political preferences is captured from below meaning that Muslim society is conceived as such (radical, moderate, conservative and so forth). This study investigates the state’s programs such as Inter-religious dialogue, Seminars, establishing Muslim groups of anti-terrorism, and issuing fatwa on terrorism by MUI.]]>
<![CDATA[The Role of the State in the Formation of Moderate Islam in Indonesia ]]>
<![CDATA[Yudhiyansyah, Angga]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2014.%x
<![CDATA[This paper examines the role of state in shaping the notion of moderate Islam in Indonesia within the context of responding to the rise of terrorism. The aftermath of Suharto’s authoritarian regime, Indonesia faces the threat of terrorist attacks from within and outside the country span from 9/11 bombing in the US to Bali bombings. Those aforementioned events have shaped the state behaviors toward Islam in Indonesia. In this regard, the notion of moderate Islam is more than just a theological or political preference. It is a notion that emerges from the context of eradicating terrorist threat. This paper argues that the massive events of terrorist attacks in home and abroad have created condition where the state has come up with the notion of moderate Islam not only as a means of inclusions for Muslim groups but also to acquire “legitimacy†for the project of counter-terrorism run by the state. Current studies on Islam and the state have undermined the role of the state in appropriating the notion of moderate Islam. Additionally, studies on Islam in Indonesia whether it is seen as theological or political preferences is captured from below meaning that Muslim society is conceived as such (radical, moderate, conservative and so forth). This study investigates the state’s programs such as Inter-religious dialogue, Seminars, establishing Muslim groups of anti-terrorism, and issuing fatwa on terrorism by MUI.]]>
<![CDATA[Kekuasaan Kyai dalam Komunitas Pesantren Khusus Waria Senin-Kamis Al-Fatah Notoyudan Pringgokusuman Gedongtengen Yogyakarta ]]>
<![CDATA[Endang Supriadi]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2014.%x
<![CDATA[Power is the ability of individuals or groups to impose their will on other people, though there is resistance, through rejection, either in the form of withholding reward provided or in the form of punishment. Max Weber defines power as the ability of individuals or groups to instruct something on other people. As for the powers of Kyai in Pesantren Khusus Waria is symmetrical (balanced). There is no super-ordination and subordination. So power of Kyai is not absolute. Certainly there are factors which constitute power of kyai in Pesantren Khusus Waria not absolute. The first is identity. The second is situation of religion. The third is prayers. Those situations illustrate the fact that happens in Pesantren. Students are able to define something they know, so what is the result of interaction with environment can be implemented in accordance with their abilities. Nevertheless, they still respect kyai. Because of his guidance the students in Pesantren can have knowledge of religion.]]>
<![CDATA[Kekuasaan Kyai dalam Komunitas Pesantren Khusus Waria Senin-Kamis Al-Fatah Notoyudan Pringgokusuman Gedongtengen Yogyakarta ]]>
<![CDATA[Supriadi, Endang]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 6, No 1 (2014) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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Full PDF (390.451 KB)
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DOI: 10.14421/jsa.2014.%x
<![CDATA[Power is the ability of individuals or groups to impose their will on other people, though there is resistance, through rejection, either in the form of withholding reward provided or in the form of punishment. Max Weber defines power as the ability of individuals or groups to instruct something on other people. As for the powers of Kyai in Pesantren Khusus Waria is symmetrical (balanced). There is no super-ordination and subordination. So power of Kyai is not absolute. Certainly there are factors which constitute power of kyai in Pesantren Khusus Waria not absolute. The first is identity. The second is situation of religion. The third is prayers. Those situations illustrate the fact that happens in Pesantren. Students are able to define something they know, so what is the result of interaction with environment can be implemented in accordance with their abilities. Nevertheless, they still respect kyai. Because of his guidance the students in Pesantren can have knowledge of religion.]]>
