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INDONESIA
Jurnal Sosiologi Agama
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 19784457     EISSN : 2548477X     DOI : https://doi.org/10.14421/jsa.
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
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.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 205 Documents
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MENUJU SOSIOLOGI BERAGAMA: Paradigma Keilmuan dan Tantangan Kontemporer Kajian Sosiologi Agama di Indonesia Moh Soehadha
Jurnal Sosiologi Agama Vol 15, No 1 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.151-01

Abstract

Artikel ini membahas paradigma, perkembangan, serta tantangan kajian sosiologi agama di Indonesia. Kajian Sosiologi Agama di Indonesia yang telah tumbuh di lingkungan Perguruan Tinggi Agama Islam Negeri (PTKIN) di Indonesia, secara epistemologis adalah pengembangan dari Studi Agama-agama (religious studies). Dalam perkembangannya kini, sosiologi agama telah mengukuhkan visi keterbukaan dan keluasan pandangan (openness and broad-mindedness vision) untuk menyapa disiplin ilmu lain dalam mengembangkan studi Islam dan studi agama-agama. Perkembangan itu telah menghasilkan ragam kajian sosiologi agama menjadi tiga karakter menurut paradigma keilmuannya, yaitu; sosiologi agama sebagai bagian dari sosiologi, sosiologi agama sebagai bagian dari studi agama-agama, dan sosiologi agama sebagai bagian dari studi islam. Kini pada peradaban paskaindustrial, kajian sosiologi agama menghadapi tantangan untuk mengeksplorasi berbagai tema sosial keagamaan di Indonesia, diantaranya adalah Globalisasi, Virtual Community, Moderasi Beragama, dan sosiologi keseharian.This article discusses the paradigms, developments and challenges of the sociology of religion in Indonesia. The Study of the Sociology of Religion in Indonesia which has grow up within the State Islamic University (PTKIN in Indonesia, epistemologically is the development of the religious studies. Now the sociology of religion has established a vision of openness and broad-mindedness vision to interact with other disciplines in developing Islamic studies and the study of religions.The dynamics have produced various sociology of religion into three characters according to theirparadigms, namely; the sociology of religion as part of sociology, the sociology of religion as part of the religious studies, and the sociology of religion as part of Islamic studies. Now in the postindustrial era, the sociology of religion faces challenges to explore various socio-religious themes in Indonesia, including globalization, virtual communities, religious moderation, and everyday sociology.
AGAMA DALAM PROSES KEBANGKITAN ADAT DI INDONESIA: Studi Masyarakat Rencong Telang Kerinci Jambi Mahli Zainuddin; Ahmad Norma Permata
Jurnal Sosiologi Agama Vol 15, No 1 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.151-03

Abstract

After the fall of the New Order, Indonesia witnessed a political revival of traditions. Four factors have been identified as that lead to the revival: first, orchestrated campaigns by local and international NGOs to protect traditional communities’ access to lands and natural resources; second, as efforts by local elites to fill the power vacuum after the centralist new order government ended; third, struggles by local groups that suffered marginalization during the previous regime to reclaim their rights; finally, efforts by local groups to adopt alternative social norms in organizing their communities.  However, a more detailed description on how these revivals carried out is difficult to find. This article put forward such a description, in the case of the Rencong Telang community in Kerinci, Jambi. After almost two decades of decline, the authority of Adat can finally be restored after the corrupt elites have been replaced. Interestingly, it was personal religiosity that served as the criterion to replace them, while leadership accountability always failed to do so. This finding will also enrich the discussion on the relationship between adat and religion beyond conflict and harmony.Pasca runtuhnya Orde Baru, peran adat mengalami kebangkitan politik di berbagai daerah. Paling tidak ada empat faktor yang dianggap mempengaruhi kebangkitan tersebut: pertama, kampanye LSM internasional yang mendorong hak-hak masyarakat adat; kedua, sebagai upaya mengisi kekosongan otoritas lokal pasca runtuhnya rezim Orde Baru; ketiga, sebagai upaya kelompok minoritas yang merasa tertindas selama Orde Baru; dan terakhir, adat sebagai alternatif membangkitkan idealisme tatanan sosial--namun tidak banyak penjelasan bagaimana proses kebangkitan tersebut terjadi. Kebangkitan otoritas adat di kalangan masyarakat Rencong Telang, Kerinci, Jambi menjadi kasus yang menarik. Setelah hampir dua dekade mengalami kemerosotan--seiring dengan kemerosotan ekonomi yang diiringi perubahan politik akibat desentralisasi--Adat kehilangan otoritasnya karena tokoh adat terjebak pragmatisme politik dan instrumentalisasi adat untuk pragmatisme politik berujung pada saling pecat. Berbagai upaya konsolidasi dilakukan, dan baru berhasil setelah dilakukan penegakan sanksi adat secara tegas. Menariknya, yang menjadi kriteria penegakan sanksi adalah ketaatan beragama. Sehingga agama menjadi kriteria kredibilitas lembaga Adat. Ini sekaligus menjadi tambahan pengayaan bagi kajian relasi adat dan agama yang selama lebih banyak memperdebatkan konflik dan harmoni.
BERTAHAN DALAM PERUBAHAN: Modifikasi dan Afiliasi Politik Tarekat Naqsyabandiyah Khalidiyah di Aceh Sehat Ihsan Shadiqin
Jurnal Sosiologi Agama Vol 15, No 1 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.151-04

Abstract

Sebuah organisasi sosial-keagamaan secara alamiah memiliki naluri untuk bertahan dalam perubahan sosial yang ada di sekitarnya, termasuk gerakan tarekat. Perubahan ini dilakukan untuk mengumpulkan lebih banyak jamaah dan mempertahankan eksistensi gerakan di tengah lingkungannya. Tarekat Naqsyabandiyah Khalidiyah di Aceh merupakan tarekat yang masih baru dibandingkan tarekat lain yang sudah ada di sana sebelumnya. Perubahan politik yang dinamis di Aceh juga mempengaruhi perubahan dalam bidang keagamaan. Artikel ini akan mencoba menjelaskan proses perubahan yang terjadi dalam gerakan tarekat Naqsyabandiyah di Aceh, bentuk perubahannya, dan relasi perubahan tersebut dengan kekuasaan. Dari pengamatan dan wawancara yang penulis lakukan dengan kelompok pelaku tarekat tampak bahwa perubahan dalam tarekat Naqsyabandiyah Khalidiyah yang ada di Aceh terkait erat dengan peran yang dimainkan oleh aktor-aktor tarekat sebagai agensinya. Perubahan itu juga berbeda antara apa yang dilakukan oleh satu tokoh dengan tokoh lainnya. Penulis berpendapat bahwa perubahan dalam tarekat di Aceh mengarah kepada upaya membangun eksistensi diri di tengah perubahan sosial politik yang ada di sana. Para aktor menyesuaikan praktik tarekat untuk masyarakat urban sehingga mendapat lebih banyak pengikut bahkan terkadang dengan menyamarkan nama tarekat di belakangnya.A socio-religious organization naturally has the instinct to survive in the social changes that surround it, including the tarekat movement. This change was made to gather more worshipers and maintain the existence of the movement in its environment. The Naqsyabandiyah Khalidiyah sufi order in Aceh is a relatively new compared to other tarekat that have existed there before. This article will try to explain the process of change that occurred in the Naqsybanadiyah tarekat movement in Aceh, the form of change, and the relationship between these changes and power. From the observations and several interviews that the author conducted with groups of tarekat actors, it appears that changes in the Naqsyabandiyah Khalidiyah tarekat in Aceh are closely related to the role played by actors as their agencies. The changes also differ between what one character does to another. The author argues that changes in tarekat in Aceh lead to efforts to build self-existence in the socio-political changes that are there. Actors adapt tarekat practices to urban communities so as to gain more followers, sometimes even by disguising the tarekat name behind them
STRUKTURASI IDENTITAS UMAT BERAGAMA DALAM PERSPEKTIF ANTHONY GIDDENS Muhammad Rodinal Khair Khasri
Jurnal Sosiologi Agama Vol 15, No 1 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.151-08

Abstract

Artikel ini mengkaji identitas umat beragam sebagai suatu konsep umum dalam diskursus sosiologi agama. Pengkajian tersebut dilakukan dengan menggunakan pendekatan teori strukturasi Anthony Giddens. Adapun elemen utama dalam teori tersebut adalah struktur penandaan (signifikasi), struktur dominasi, dan struktur legitimasi. Ketiga elemen tersebut digunakan untuk memahami proses konstruksi identitas umat beragama, mulai dari pelibatan wacana, istilah, dan konfigurasi bahasa sebagai langkah mengartikulasikan pemahaman tentang realitas sosial. Pemahaman itu kemudian merigidkan simbol-simbol keagamaan yang menjadi penanda identitas kolektif. Tahapan berikutnya yaitu tahap pembakuan identitas kolektif sebagai identitas umat beragama yang dilegitimasi oleh kuasa-kuasa yang melekat pada pelaku (agency) sehingga menjadikan identitas umat beragama menjadi baku. Ketiga struktur itu saling terhubung dalam dualitas yang meneguhkan bahwa struktur bersifat mengakomodir (enabling) bukan pengekangan (constraining), di mana menjadikan tindakan sosial menjadi mungkin.This article examines the identity of various people as a general concept in the discourse of the sociology of religion. The assessment was carried out using the Anthony Giddens structuration approach. The main elements in this theory are the structure of signification, the structure of domination, and the structure of legitimacy. These three elements are used to understand the process of constructing the identity of religious communities, starting from the involvement of discourse, terms, and language as a step to articulate an understanding of social reality. That understanding then trifles the religious symbols that become collective identities. The next stage is the stage of standardizing collective identity as the identity of religious communities which is legitimized by the power attached to the actor (agency) so that the identity of the religious community becomes standardized. The three structures are interconnected in a duality that affirms that the structure is accommodating (enabling) not constraining, where social action becomes possible.
TRADISI PERLAWANAN KULTURAL MASYARAKAT SAMIN Nazar Nurdin; Ubbadul Adzkiya'
Jurnal Sosiologi Agama Vol 15, No 1 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.151-05

Abstract

Artikel ini berusaha memotret strategi resistensi masyarakat Samin Kudus terhadap dominasi mayoritas dan penguasa. Komunitas Samin hidup dalam kondisi yang terpinggirkan. Di satu sisi, mereka membayar pajak pada negara. Pada sisi lain, keberadaan mereka masih terstigma sebagai kelompok yang terus melakukan perlawanan. Stigma perlawanan misalnya keengganan mengikuti program kawin massal. Penelitian ini menggunakan pola deskriptif-kualitatif. Data bersumber lapangan dan pustaka. Setelah data terkumpul, dilakukan analisis data, kemudian dianalisis secara deskriptif.   Hasil penelitian menunjukkan, perlawanan yang dilakukan masyarakat Samin Kudus didorong karena stigma negatif sebagai kelompok yang menolak program pembangunan negara. Samin Kudus berusaha melawan stigma dan dominasi mayoritas dengan strategi resistensi tertutup sebagaimana teori James Scott. Samin Kudus melakukan resistensi tertutup bukan untuk mengubah sistem yang dominan, melainkan untuk bertahan hidup dalam sistem. Dalam perkembangannya, strategi resistensi tertutup menjadi terbuka. Strategi tertutup ke terbuka dimulai dari kemampuan mereka merespon perubahan, dengan memulai dari belajar menulis, memahami persoalan administrasi kependudukan, hingga membangun gerakan dengan berlandaskan badan hukum. Setelah strategi ini digunakan, Samin Kudus diakui oleh mayoritas dan penguasa serta diberikan fasilitas untuk mengelola komunitasnya sendiri. This article attempted to portray the resistance strategy of Samin Kudus society to the domination of the majority and rulers. The Samin community lived in marginalized conditions. They pay taxes to the state, but on the other hand, their existence is still stigmatized as a group that continues to fight, like reluctance to participate in mass marriage programs. This study used a descriptive-qualitative pattern. Data sourced from the field and library. After the data was collected, data analysis was carried out, then analyzed descriptively. The results showed that the resistance carried out by the people of Samin Kudus was encouraged because of the negative stigma as a group rejecting development programs. Samin Kudus tried to fight the stigma and domination of the majority with a closed resistance strategy as in James Scott's theory. Samin Kudus did a closed resistance not to change the dominant system, but to survive in the system. In its development, the closed resistance strategy becomes open. The closed-to-open strategy starts from their ability to respond to change, by starting from learning to write, understanding population administration issues, building a movement based on legal entities. After this strategy was used, Samin Kudus was recognized by the majority and authorities and given the facility to manage its own community.
RETORIKA IMAJI FILANTROPI ISLAM MODERN DALAM PRANGKO AMAL MUHAMMADIYAH Adib Sofia
Jurnal Sosiologi Agama Vol 15, No 2 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.152-01

Abstract

In pre-independence era until several decades after, stamps become very precious things either functionally or conceptually. At that time stamps functioned not only as the proof of payment for sending letters or documents but also as the fundraising tool or usually called charity stamps. Muhammadiyah charity stamps issued in Dutch East Indies period have become the modern Islamic philanthropic icons. Until their 80 years of existence in 2021, these stamps are still being discussed and performed in various media. Therefore, this writing is trying to reveal the meaning of stamps in several stages and in various contexts. First, in terms of denotative image, it can find the detailed description of visual and textual form of the charity stamps. Second, in terms of connotative rhetoric, it can find the meaning of stamps as (i) the confession of Dutch East Indies Government to Islamic movement; (ii) the professionalism of Islamic philanthropy; (iii) humanitarian actions from general public for general public; and (iv) a form of spirituality and social worship. Third, on the mystical stage it can find the meaning of (i) collective culture of sustainability to manage the philanthropy in organized manner and (ii) collective culture of sustainability to live religion happily. These three of meanings have answered why the existence of Muhammadiyah charity stamps is still being appreciated until today.
SOCIAL RELIGIOUS CHANGES OF EAST JAVA PEOPLE IN THE INDEX OF TOLERANCE ANALYSIS Muhammad Lukman Hakim; Indah Dwi Qurbani; Abdul Wahid
Jurnal Sosiologi Agama Vol 15, No 2 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.152-06

Abstract

The author looks at the inverse social reality looking at Indonesia’s rankings. In fact, in 2009, Indonesia was classified as a country with full freedom. Saiful Mujani (2019) believes that the decline in freedom in Indonesia is strongly related to religious or minority intolerance. Researchers see in East Java there are still cases related to acts of tolerance. The study applies Van Der Walt’s model for religious tolerance (2014) which has seven key indicators, those (a) minimizing religious differences, (b) inclusivity, (c) exclusivity and selfishness, (d) openness to change, (e) faith and respect for others, (f) religious beliefs, and (g) recognizing the freedom of others. The data for this study was collected by conducting surveys in 38 regions in East Java. The number of survey respondents was 402 and the study found that the level of religious tolerance in East Java in 2020 was 73.9 (out of 100). This is proof that religious tolerance in East Java is categorized as “good”. The highest score is on the first indicator which is 82 and the lowest score is on the sixth indicator which is 63.4. This finding is expected to be a government policy recommendation for its development program in East Java. 
MOBILISASI SUMBER DAYA DAN PARTISIPASI PUBLIK DALAM GERAKAN FILANTROPI ISLAM: Studi pada LAZIS Muhammadiyah di Kecamatan Kalasan, Sleman Sitti Harnia; M. Falikul Isbah
Jurnal Sosiologi Agama Vol 15, No 2 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.152-07

Abstract

There has been much progress achieved by development in all aspects of human life. However, it is the fact that many layers of the society are left behind the development progress for various reasons. In addition to government’s role, the role of non-state actors like Islamic philanthropic organisations in addressing the problem looks more significant in recent times. Previous studies have explored various aspects of Islamic philanthropic movement, especially in Indonesia. This article focuses on forms of program and mobilization strategy of resources and public participation. Data in this article was collected through a fieldwork on the philanthropic activities of Lazis Muhammadiyah in Kalasan, Sleman, DIY. This Lazismu conducted various empowerment programs, such as house rebuilding, building food stall for those who need a job, education for children through scholarship and parenting in orphanage. This study finds that creating a room of participation for the program beneficiaries and the people around them is the key for effectiveness and efficiency of a philanthropic movement. Participation can be pushed from the stage of planning, executing, and maintaining an empowerment program.The synergy between organisational missions and community solidarity makes the mobilisation of resources and public participation relatively easier.
GAGASAN STUDI AGAMA TERAPAN DALAM BINGKAI KAMPUS MERDEKA: PERSPSEKTIF SOSIOLOGI PENGETAHUAN Ahmad Muttaqin; Ustadi Hamsah
Jurnal Sosiologi Agama Vol 15, No 2 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.152-02

Abstract

One of the big questions frequently asked by Senior High School Students who were interested in studying Religious Studies is about the career opportunity of the department’s alumni. Unlike other applied sciences that have a clear path of the alumni’s career, religious studies seem to vague in providing jobs for its alumni due to its pure/basic science characteristic. This paper proposes the possibility to develop applied religious studies to answer such a question. The author traces characteristics of religious studies from a sociology of knowledge perspective and then proposes eight fields of applied religious studies, which from a sociological perspective, meets the need for the implementation of “Freedom to Learn, Independent Campus” (Merdeka Belajar- Kampus Merdeka, MBKM), a policy from Ministry of Education and Culture, the Republic of Indonesia.
Perempuan dan Peran Regenerasi dalam Lingkaran Ekstremisme Kekerasan: Narasi dari Indonesia Timur Muhammad Najib Azca; Rani Dwi Putri
Jurnal Sosiologi Agama Vol 15, No 2 (2021)
Publisher : Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jsa.2021.152-08

Abstract

This article argues the important roles played by women either in the act of violent extremism or in its countering by focusing particularly on the issue of regeneration. Through their traditional roles as a mother and wife, women can affect, manage, or even to a certain extent shape the choice of a family either to keep or to discharge violent extremism ideology in the family circle. The study was carried out in Poso, a small town in Central Sulawesi, Eastern Indonesia, which has experienced communal conflict between Muslim and Christian communities that eventually been transformed into violent extremism acts by jihadi-terrorist actors. Through conducting fieldwork in 2019 and continuing with an ‘in-distance study’ using communication technology in 2020, the study employed a qualitative method by interviewing 30 women in Poso. Following Vigh (2006) and Sjoberg & Gentry (2011), it contends that woman as agency carries out social navigation in dealing with uncertainties and socio-political crises as the consequence of protracted violent conflict in the area. This study concludes that despite being situated in the circles of jihadism which are more dominated by masculine character, women’s agency emerges in two forms: first, in nurturing and maintaining the ideology of violent extremism through inheriting revenge narratives, choosing a school, and involving children in extremism activities. Second, some women opt to leave violent circles off in their families by disclosing the spaces for dialogue and opening reflective personal communication with their children to provide broader viewpoints and non-violence values. The article closes with a reflection on the dynamic relations between mother and children as a pivotal factor in the regeneration process of violent extremist groups based on biographic narratives of mother and children in jihadi-terrorist family. 

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