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.
Articles
205 Documents
<![CDATA[Social Identity of English Lecturers at Islamic Universities in Central Java in Sociological Discourse ]]>
<![CDATA[Solihah, Ni'matus]]>;
<![CDATA[Abid, Nuskhan]]>;
<![CDATA[Noor Sulaimansyah, Muhammad]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 18 No. 1 (2024) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2024.181-07
<![CDATA[This study examines the social identity inherent in English lecturers in Islamic universities in Central Java. This research aims to reveal how the correlation between social identity and work professionalism. The research method used is narrative inquiry. This method focuses on the narrator's story based on his life experience. The results showed that social identity cannot be separated from one's self-identity. Self-identity can be a representation of where a person comes from and participation in certain groups. The social identity of lecturers can be seen in the symbols attached to themselves, such as the way they dress, speaking style, religious practices, and others. English lecturers in Islamic universities are required to integrate Islamic values with learning, research, and community service. Social identity contributes to the professional development of lecturers to create a conducive learning environment.]]>
<![CDATA[Interfaith and Cultural Community Meeting in Weaving National Identity Based on the Huma Betang Philosophy in Palangka Raya ]]>
<![CDATA[Pattiasina, Sharon Michelle O.]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 18 No. 2 (2024) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2024.182-06
<![CDATA[Palangka Raya is characterized by ethnic, cultural, and religious diversity. It shows that the Dayak people, as indigenous people, have lived alongside the immigrants. Huma Betang’s philosophy significantly affects society across religions and cultures. This research aims to analyze the implementation of the Huma Betang philosophy in cross-religious and cultural community encounters in knitting national identity in Palangka Raya. This research uses a qualitative method with a sociology of religion approach. In this case, the data collection techniques are observation, interviews, and literature study. The results of the research found that the existence of the Palangka Raya community in the socio-cultural and religious space is based on the Huma Betang philosophy and the motto Bumi Tambun Bungai Bumi Pancasila. These two things are not only implemented for fellow Dayak tribes but also for people with different backgrounds who are categorized as immigrants in Palangka Raya. It is strengthened by the community’s appreciation of humanitarian actions. In this way, the experience of living together in a space across religions and cultures becomes a national spirit based on humanitarian action.]]>
<![CDATA[Normalization of Religious Hegemony as Destructive Narrative and Bio-Politics in Minahasa ]]>
<![CDATA[Frinsly Kaat, Thiosani]]>;
<![CDATA[Lauterboom, Mariska]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 18 No. 2 (2024) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2024.182-05
<![CDATA[This research analyzes the normalization of religious hegemony as a bio-political text in controlling the socio-religious movements of the Minahasa community through political truth. Using a qualitative approach with an analytical-descriptive method, this study analyzes the process of religious hegemony normalization. Data collection is conducted through literature studies. Christianity, as a world religion, has become a bio-political text for religious elites to control and legitimize actions of right and wrong within society through dogma. Normalizing theological narratives as an instrument of the elite has become a sublimated ideology. The religious hegemony of ‘Christianity’ has shaped a singular episteme (knowledge) and rejected local wisdom texts in the name of Minahasa’s traditions. First, the study discusses how Christianity, specifically the Evangelical Christian Church in Minahasa (GMIM), has formed bio-politics. Second, the sublimation of colonialist ideology continues to be perpetuated by the church. Third, the normalization of religious hegemony results in the marginalization of local knowledge. The conclusion explains that Christianity has been sublimated to form a singular narrative, becoming a tool for elites to legitimize the socio-religious movements of the Minahasa community.]]>
<![CDATA[Mediatization and Hypermediation in Digital Religion and the Transformation of Indonesian Muslim Religious Practices through Social Media Usage ]]>
<![CDATA[Sito Rohmawati, Hanung]]>;
<![CDATA[Zulkifli]]>;
<![CDATA[Hakiem, Nashrul]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 18 No. 2 (2024) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2024.182-01
<![CDATA[This article examines mediatization and hypermediation in digital religion concerning contemporary Muslim religious practices, particularly in Indonesia, through social media. This study employed a qualitative approach through library study of offline and online sources. The findings reveal that mediatization has altered the way Indonesian Muslims understand and practice their religion. Social media facilitates virtual religious practices and creates a hybrid space between online and offline religious activities. Hypermediation, through platforms such as Instagram and WhatsApp, strengthens individual religious identity and collectively reinforces religious communities. Social media also affects the structure of religious communities by challenging traditional authority through the emergence of popular religious figures in the virtual world. This article contributes significantly to understanding religious transformation in the digital age and is a foundation for further research. The article emphasizes the importance of understanding the social and cultural implications of integrating social media into Muslim religious practices in Indonesia. It highlights the complexity of the relationship between religion, technology, and identity in the current context of digital globalization]]>
<![CDATA[Sile (Pencak Silat Nias) as a Negotiation of Religion and Culture between Traditional Societies, Islam, and Christianity in Ono Niha ]]>
<![CDATA[Waruwu, Famati]]>;
<![CDATA[Tambunan, Elia]]>;
<![CDATA[Harefa, Otieli]]>;
<![CDATA[Gulo, Nestilina]]>;
<![CDATA[Apvan Bertin Baene, Ria]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 18 No. 2 (2024) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2024.182-03
<![CDATA[Pencak Silat is no longer limited to martial arts but goes far beyond this. Suppose it is generally understood as a martial art commonly called Sile. In that case, it needs to be seen from the socio-theological praxis of the people of Moro’ö District, West Nias Regency, and the people of Tugala Oyo District, North Nias Regency, where they are Nias people in general who tend to believe traditionally based on customs, as well as Christian church congregations, including Muslims. This article delves into Nias’ traditional pencak silat in 2022-2023. The empirical problem in Christianity is that there is a tendency to label synchronicity that pencak silat as a traditional rite for primitive people, has always been associated with an attempt to display the dimension of “evil spirits” as opposed to the “good spirits” in the Christian faith with the modern eyes of urban people. Meanwhile, Muslims tend to be positioned as immigrants. This paper is in the social setting of North and West Nias as a research field, and it is carried out with empirical qualitative research with a socio-theological approach. Data were collected by observation, interview, and documentation. It was found that there is an increasing immersion in cultural arts expressed through pencak silat as a social space (medium) for people of different faiths and traditions. It was found that North and West Nias Sile displayed spatial negotiations between culture and religion.]]>
<![CDATA[Elite Political Behavior to Get Government Positions through Site Visits in Malang Regency ]]>
<![CDATA[Fiqri Fadilah, Muhammad]]>;
<![CDATA[Saiman, Saiman]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 18 No. 2 (2024) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2024.182-04
<![CDATA[The study discusses the behaviour of elites performing pre-election political rituals. This behaviour was carried out in the sacred place in Malang Regency. Political traditions contain the belief that symbols followed by elites interpret religion and politics. In this case, the elite who follow the election is closely related to the various contests that are contested. The study uses a qualitative descriptive approach with databases sourced from informants in the field through the interview process and separating vital and additional informants. It was discovered that the elite’s practice of political rituals was formed by a series of processions at the site of kingdom relics. Political patterns attached to the elite have turned into a form of tradition from initially just a pilgrimage process. This form of ritual is divided into stages. First, understand the ritual conditions and symbols. Second, interpret the patterns performed. Third, transform patterns in the actions of the political elite. This paper shows that studying political culture sourced from the elite still needs to be explored as a social phenomenon ahead of elections in Indonesia.]]>
<![CDATA[Salafis and Social Media: The Emergence of Islamic Populism in Indonesia ]]>
<![CDATA[Muary, Rholand]]>;
<![CDATA[Susanti, Neila]]>;
<![CDATA[Atikah, Puteri]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 18 No. 2 (2024) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2024.182-02
<![CDATA[The development of the Salafism movement in Indonesia is supported by the digitalization of their preaching, even though previously this group claimed to be Puritan, rejected modernization and was known to be strict in interpreting the Koran and hadith. This article explains how Salafi preaching is increasingly spreading on social media with an Islamic populism approach based on political economy. Salafists claim that the digitalization of their preaching can be accepted by society, especially young people in the upper middle class, as evidenced by the millions of people following their social media accounts. This research data was collected through in-depth interviews with Salafi figures and managers of their digital da'wah channels, namely Rasyaad TV in Medan and Surau TV in Padang, and observing content from Salafi's social media accounts. The findings of this research show that Islamic populism is developing and is characterized by the Salafist movement adapting to developments in the digital world. They promote their ideology through Instagram, YouTube, and satellite TV channels. Even though in the early days, their da'wah tended to be more conventional and limited to the Salafi Mahjab community, now it is open to anyone and anywhere. In packaging Salafi preaching content, this movement also adapts to local (Minangkabau) culture, so the local community can accept it. Salafis are also starting to show their support for the democratic system by participating in general elections even though they previously strongly rejected the democratic political system in Indonesia. These findings could have implications for the new Islamic populism movement with the struggle for digital space as the spearhead of da'wah to strengthen Salafi religious ideology as well as negotiate the political system that applies to Salafi congregations in Indonesia]]>
<![CDATA[Sermons, Controversy, and Community Resilience in Surakarta Mosques ]]>
<![CDATA[Annur, Muhammad Syihabuddin]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 18 No. 2 (2024) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2024.182-07
<![CDATA[This reasearch aims to explore the forms of controversial religious narratives in the Sagara and Jagananta Mosques in Surakarta, as well as the congregation’s responses to these narratives. The research location is significant because both mosques have been involved in the emergence of an Islamic purist group associated with intolerance and radicalization. The study uses a qualitative method with an ethnographic approach and content analysis, through observations and interviews with eleven mosque members representing the surrounding community. The findings indicate that the controversial narratives emerging in Friday sermons and religious lectures include one-sided condemnations of government policies, political views of other groups, and the demonization of certain communities. In general, the congregations in both mosques demonstrate resilience by questioning and rejecting these narratives, relating them to more official and legitimate sources of information. They respond realistically, rejecting calls such as the condemnation of anti-terrorism laws and the belief that online games are a Jewish attack. Conversely, some more vulnerable members of the congregation affirm these narratives, influenced by feelings of victimization and shared political views. These findings suggest a contestation of religious orientations, which has implications for social transformation within the community.]]>
<![CDATA[The Dynamics of Religion and Ecology in Indonesia: An Overview of Environmental Social Movements from 1990-2022 ]]>
<![CDATA[Ronald Adam]]>;
<![CDATA[SMith , Jonathan D.]]>;
<![CDATA[Maarif, Samsul]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 19 No. 1 (2025) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2025.191-06
<![CDATA[In the longstanding debate over the relationship between religion and ecology, there are two major camps. One side argues that religion contributes to ecological destruction, while the other side argues that religion is a force for saving the environment. Yet both sides tend to view religion as a fixed set of beliefs or practices. This article argues that the relationship between religion and ecology is contested and changing. It provides evidence from an empirical study of how social movements use lived religion, meaning everyday practices instead of doctrines or expert definitions. The study used framework synthesis to select and analyze 244 qualitative studies on Indonesian environmental social movements active between 1990 and 2022, resulting in data about 208 movements spread across 38 provinces. 167 of these movements involved lived religion in some way, leading to four findings about religion and ecology: 1) structural factors influencing social movements to include religion in their ecological responses; 2) dynamic relationship between religion and ecology both within each religious community and throughout history; 3) usefulness of lived religion to show how Indonesian religions and traditions provide resources for environmental movements; and 4) extensive creative responses used by social movements to address environmental crises.]]>
<![CDATA[Exploring The Relevance Of Pantheism With The Halaika Beliefs Of The Inner Boti Tribe ]]>
<![CDATA[Yohanis Pandie, Remegises Danial]]>
<![CDATA[ Jurnal Sosiologi Agama Vol. 19 No. 1 (2025) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2025.191-02
<![CDATA[This article is a development of the Simlitabmas research grant from the Indonesian Ministry of Education and Culture that I did in 2022 in Boti Village, Ki'e District, South Central Timor Regency and has been published in book form and as my thesis during college. The research that I raised at that time was the Cultural Feudalism of the Boti Tribe According to the Perspective of Paulo Freire's Theory of Liberating Education and Its Implementation in Christian Religious Education. In developing this article, I focus on the essence of halaika through the sociology of religion in order to find its scientific concept and see its relevance to pantheism. The Qualitative Ethnographic Method was used to see the cultural side and the halaika belief side of the Boti Dalam tribe. Literature study was used to add to the literature review related to pantheism. The results of the study show that both have relevance in terms of the meaning of nature as a source of life for humans. Where, nature is a place for humans to live and maintain their lives. In addition, both also believe that behind the existence of nature and human life there is something that envelops them in the limitations of their understanding regarding things that they cannot do. Nature also provides an understanding that what is visible is God who is in the invisible, so that the existence of nature and God becomes an inseparable unity for both.]]>
