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INDONESIA
Jurnal Masyarakat dan Budaya
Published by Lembaga Ilmu Pengetahuan Indonesia
ISSN : 14104830     EISSN : 25021966     DOI : -
Core Subject :
Jurnal Masyarakat dan Budaya (JMB) or Journal of Society and Culture is a peer-reviewed journal that aims to be an authoritative academic source on the study of society and culture. We publish original research papers, review articles, case studies, and book reviews focusing on Indonesian society, cultural phenomena, and other related topics. A manuscript describing society and culture outside Indonesia is expected to be analyzed comparatively with the issues and context in Indonesia. All papers will be reviewed rigorously at least by two referees. JMB is published three times a year, in April, August , and December.
Arjuna Subject : -
Articles 869 Documents
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@KPOPERS.HIJRAH: OTORITAS KEAGAMAAN DAN NEGOSIASI KESALEHAN DI KALANGAN K-POPERS MUSLIMAH MUDA INDONESIA: RELIGIOUS AUTHORITY AND NEGOTIATING PIETY AMONGST INDONESIAN FEMALE MUSLIM YOUTH K-POPERS Iqomah Richtig; Rahmatullah
Jurnal Masyarakat dan Budaya Vol. 24 No. 3 (2022): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/jmb.2022.1664

Abstract

Nowadays, the discourse of hijrah and dakwah has been popular on social media, particularly on Instagram. Instagram is one of primary platforms that disseminate these two discourses. There are a lot of dakwah accounts sprung up offering a variety of dakwah models based on their segmentations and focuses. One is @kpopers.hijrah. This account invites young Indonesian Muslim women addicted hallyu (Korean Wave) back to identity as pious Muslim. Through the posts, @kpopers.hijrah seeks to negotiate piety and religious devotion by involving hallyu elements and organizing several activities relevant to the purpose of hijrah. Through interview and netnography methods, the Authors argue that Instagram is not only a space for hijrah and da'wah for Muslim K-Popers but can also be used to suppress and inhibit the flow of the Korean wave. Given Instagram as the primary media which often used to practice hallyu consumerism.
MODERASI BERAGAMA DALAM ISLAM NUSANTARA: MENIMBA DARI WALI SONGO: LESSON LEARNT FROM NINE ISLAMIC SAINTS Syamsurijal; Wasisto Raharjo Jati; Halimah Sa'diah
Jurnal Masyarakat dan Budaya Vol. 24 No. 3 (2022): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14203/jmb.v24i3.1804

Abstract

“Islam Nusantara” (Islam of the Archipelago) is an idea and religious practice that represents reflection of Islam as non-violent, pro tolerance, equality, and accommodating to local cultures. These characters basically are principle of religious moderation. It is worth to note that the idea of “Islam Nusantara” has explained empirical and real Islamic values within religious moderation itself. For instance, “tawazun” (equality), “tawasuth” (moderation), and “tasamuh” (tolerant) are the core values of Islamic teaching. It has been known since the Prophet Muhammad SAW taught it. While the religious moderation within “Islam Nusantara” still not yet get wide attention, public assume that the religious moderation belongs to two large Islamic organization in Indonesia, Nahdlatul Ulama (NU) and Muhammadiyah. Both represents Indonesian version of moderate Islamic. In fact, the idea of “Islam Nusantara” has been long existing since the era of “Wali Songo” (the nine saints). Following up previously-mentioned ideas, this paper aims to address how religious moderation has been growing from the era the era of “Wali Songo” (the nine saints) to be “Islam Nusantara” (Islam of the Archipelago). These main aim also would to address the comparative analysis between“Wali Songo” (the nine saints) to be “Islam Nusantara” on current religious moderation.
HIDUP HARMONI DALAM KERAGAMAN KEYAKINAN AGAMA: PERSPEKTIF PENGHAYAT KEPERCAYAAN Engkus Ruswana
Jurnal Masyarakat dan Budaya Vol. 24 No. 3 (2022): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14203/jmb.v24i3.1806

Abstract

The problem of intolerance and radicalization since the reformation era has continued to grow and is increasingly worrying, due to the opening of wide spaces for groups carrying radicalism to develop themselves, as a consequence of the widespread implementation of democracy in Indonesia. The spread of intolerance and radicalism is increasingly widespread and has infiltrated various government institutions, the police and the military, and has even infiltrated educational institutions from PAUD (Early Childhood Education) to university levels. Therefore, to overcome the increasingly serious problem of national and state harmony, it is necessary to make strong efforts from all parties to revive religious moderation and live in harmony in differences in religious beliefs, as has been applied for a long time in the life of the ancestors of the Nusantara since ancient civilizations. This paper aims to reveal that Indonesia actually has the potential of the nation's local wisdom system and values ​​with genetics of moderation and harmony in religious life, not just a concept, but has been implemented since thousands of years ago, and the method used is in the form of literature studies and expressions of results. The author's thoughts and studies are based on experience in living social and national life as citizens who believe outside of mainstream religion. Some things that need to be discussed are related to the relationship between the natural environment (habitat) and the character of the human inhabitants.
TRANSFORMASI ISLAM INDONESIA DALAM TREND GLOBAL: MENCARI PENJELASAN “MODERASI BERAGAMA” DI RUANG PUBLIK Ahmad Suaedy
Jurnal Masyarakat dan Budaya Vol. 24 No. 3 (2022): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14203/jmb.v24i3.1807

Abstract

Religious Moderation (MB) is a government program aimed at overcoming certain problems that are currently taking place in Indonesia but for the long-term goal of building the character of the Indonesian nation. The challenges are mainly what the government perceives as radicalism, religious violence and left and right extremism which are considered to threaten the sustainability of the nation and the unity of Indonesia. However, MB is unique because it explicitly places religion as a key in it, unlike other programs. Therefore, it is important to look at this MB not only at the changes in the Jokowi administration era but also changes in Indonesia in general and even in the global context. In the recent global shift, it is inevitable that religious factors will emerge in public space and policies, and Indonesia is no exception. By some academics this phenomenon is called post secular and public religion. In the West, it is caused by the flood of immigrants who come to developed countries with different cultures, traditions and religions but because of the number and cultural strength, they push for change in these societies. In Indonesia, demographic changes also occur due to class social mobility that affects new shifts and balances as well as the entry of religion into the public and government spheres. This paper will place the MB public policy which is currently being intensively carried out by the Indonesian government in the shift map. Is it a regression of democracy or a form of democracy typical of Indonesia: a country that has strong spiritual and religious historical characteristics and a thick plurality of people. In this case, in Indonesia, the public sphere of democracy cannot isolate religion in the private sphere, when it comes to enforcing democracy which requires broad civil society participation.
Islam, Politik, dan Demokrasi di Asia Tenggara: Sebuah Pengamatan Awal tentang Konteks dan Praktik Moderasi Agama Gutomo Bayu Aji; Mulawarman Hannase
Jurnal Masyarakat dan Budaya Vol. 24 No. 3 (2022): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/jmb.2022.1815

Abstract

Post-colonial states in Southeast Asia have deep roots in their history of civilization and culture. Its strength lies not in its purity of identity but in its ability to be a hybrid of the various waves of civilization and culture that make it cosmopolitan. This character becomes the basis for analyzing the ability of post-colonial states to accommodate religion, especially the strengthening of Islamism throughout the formation of the nation-state. This article puts the experience of moderating the threat of disintegration in that capability. The question to be answered is how do these states moderate the threat of disintegration related to the strengthening of Islamism? Through literature study, it can be seen that there are three threats of disintegration related to Islamism, namely first, the struggle for territorial sovereignty in Thailand and the Philippines; second, the movement with the vision of an Islamic state in Indonesia; and third, the establishment of the Jamaah Islamiyah caliphate covering Thailand, Malaysia, Singapore, Indonesia, Brunei Darussalam and the Philippines. The ability to accommodate through religious moderation occurs in three complex political and democratic processes. First, moderation through the process of integration of the nation-state as in Singapore, Thailand and the Philippines; Second, moderation through the democratization process in almost all countries in the archipelagic region; and third, moderation by civil society in Indonesia and Malaysia. Nevertheless, the challenges of Islamism, especially those related to the network of transnational Islamic ideologies, still haunt states in Southeast Asia. This article suggests that the government and civil society work together to increase the state's role in religious moderation capabilities that are in line with global dynamics.
MODERASI BERAGAMA: SIKAP DAN EKSPRESI PUBLIK MUTAKHIR AGAMA-AGAMA DI INDONESIA Martin Lukito Sinaga
Jurnal Masyarakat dan Budaya Vol. 24 No. 3 (2022): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/jmb.2022.1821

Abstract

Religious moderation is an inclusive public expression of contemporary religions, and a religious practice which is marked by respect for human dignity and aimed for a common good. It is as a timely result of a longstanding interreligious interaction in Indonesia. In this matter, therefore, religions will be better able to deal with various symptoms of social extremism and religious exclusivism. Through delving into the documents and analyzing some trainings and practices of religious moderation, it becomes increasingly clear that what is mainly to be lived out today is the virtue rooted in its own spirituality, namely moderation. In that regard, the way to train moderation, although initiated by the state office of Religious Affairs, is carried out in a reflective process into the spiritual insights of the religions themselves. It is not directed by any political interest of the state. So that subsequent expressions and religion’s public presence will reflect the indicators of religious moderation, which is tolerance, non-violence, respect for the local tradition, and the spirit of nationalism
RELIGIOUS MODERATION AND LIVING TOGETHER IN DIVERSITY: A HOLISTIC CONFUCIAN PERSPECTIVE
Jurnal Masyarakat dan Budaya Vol. 24 No. 3 (2022): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/jmb.2022.1822

Abstract

As a matter of fact, religion is a complete and comprehensive teaching. Not only discussing the relationship between human being and the Creator, but also the relationship between human being and universe, fellow human, and the real of he/she him/herself. If a man/woman believes that religion only talks about Almighty God, or understands other relationships superficially, he/she can get stuck in the paradigm that the important thing is that he/she has prayed, worshiped Him, has been saved and does not care about other humans. Even more extreme when he/she thinks he/she is the best. This misunderstood is harmful. We truly know the Religious Moderation program was born because there are fears that fanaticism and blind extremism will monopolize the truth. This is of course early needs to be anticipated, especially since Indonesia is very diverse. Implementing this program without targeting all the main points of religious teachings - Divinity, the Natural Environment and everything in it, Humans and Humanity in relation to the Past, Future, Internal Environment, External Factor and the deepest part of the true human self, is not enough to guarantee optimal success. A holistic approach is needed that targets all aspects in a balanced way. This is what must be done in the right portion. Proper. Kongzi said, "What is lacking or excess is not enough. If the Middle Way and Harmony can be implemented, the world peace and prosperous is long lasting value”.
PENGANTAR REDAKSI EDISI VOLUME 24 NOMOR 3 2022 Halimatusa' diah; Riwanto Tirtosudarmo
Jurnal Masyarakat dan Budaya Vol. 24 No. 3 (2022): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

JEJAK AWAL IMPERIUM INGGRIS DI ASIA: KANTOR DAGANG INGGRIS DI BANTEN 1602 – 1619 Gregorius Andika Ariwibowo
Jurnal Masyarakat dan Budaya Vol. 25 No. 1 (2023): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/jmb.2023.1632

Abstract

  Abstract The port of Banten in the early 17th century was widely known as a center for trading spices and other exoticproducts such as aromatic wood, cotton, and sugar. The presence of the British Merchants, which almost coincidedwith the beginning of the trade domination carried out by the Dutch Merchants, then led to a conflict between thetwo. This condition also influenced political stability in Banten, which had been fragile since the end of the 16thcentury. This study is a literature review from previous publications regarding the Sultanate of Banten in the early17th century. The literature discussed in this study mostly comes from compiled and written sources derived frommanuscripts and documentation of British traders regarding Banten in the early 17th century. Banten’s complexitiesas a cosmopolitan city that became a meeting place for foreign traders were limited to the exchange of cultureand knowledge and the arena of the struggle for power and trade hegemony. This is an intriguing series of eventsregarding the early traces of colonialism in Indonesia. The events led to the establishment of the City of Bataviaand the Dutch trading fleet’s dominance in the East Indies
Pergeseran Fungsi Bregada Prajurit Keraton Surakarta Tejo Bagus Sunaryo; Jussac Maulana Masjhoer
Jurnal Masyarakat dan Budaya Vol. 25 No. 1 (2023): Jurnal Masyarakat dan Budaya
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55981/jmb.2023.1639

Abstract

Bregada Surakarta palace is a military army that functions as a defence, security, and army of the Surakarta palace during colonialism in Indonesia. Bregada of the keraton Surakarta always experienced a shift in function in the post-independence period, especially during the leadership of King Paku Buwono XII. Although there has been a shift in function, the Surakarta palace troop still exists. This study aims to describe the process of shifting the function of the Surakarta palace warrior brigade. This research data uses literature review from historical records and ancient manuscripts and in-depth interviews with key informants. Based on the study results, the type of unit and the composition of the Surakarta Palace warrior brigade constantly changed from era to era. The brigades currently owned by the Surakarta Palace are the Music Corps, Tamtama, Jayeng Astra, Prawira Anom, Sarageni, Darapati, Jayasura, Baki, and Nyutra or Panyutra. The shift in the main functions of the Surakarta Palace Troops, as seen from the functions of the armed forces, defence and security, turned into traditional and cultural activities, mainly referring to their functions as performers of performing arts and tourism activists. Paku Buwono XIII, as a customary holder and successor to the previous king of the Surakarta palace, had a policy towards the sustainability of the Surakarta palace troupe. These policies include, among others, as a form of cultural preservation and adding to the activities of a soldier’s parade for the advancement of tourism in the city of Solo, Central Java.

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