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<![CDATA[ISLAM LOKAL” PERSPEKTIF HISTORIS DAN POLITIK” Memahami Narasi Islam Maluku dalam Konstruksi Poskolonial ]]>
<![CDATA[Abdul Manaf Tubaka Sittin Masawoy]]>
<![CDATA[ DIALEKTIKA Vol 8, No 1 (2014): DIALETIKA ]]>
Publisher : <![CDATA[IAIN Ambon ]]>
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DOI: 10.33477/dj.v8i1.205
<![CDATA[This research seeks to reveal how local Muslims in Maluku historically and politically dominated by traditional Sufic Islam. In that context, this study also want to describe the local Muslim in their religious relations in space tersimbolkan Moluccan culture in the local wisdom Pela (PG) and Gandong, Larwul Ngabal (LN), Aini Ain (AA), and others. Local Muslims with the typology that Sufic Traditional forming character akomudatif against local kearfian. But at the same time also resistant to mengendepankan attitude of religious fanaticism. In such form, Islam is like a local in Maluku two coins which Idenitas Islam and cultural identity can not be separated from each other, but at the same time, tensions Identity religion also occur as forms of currency pieces back to back with each other. Historically, local Islamic formed in power between the competing power of the power system of the Islamic empire in the Moluccas by colonial powers which also carries a religious mission and then gave birth to self-identification between "deng Kamong Katong" in the house the same ethnic identity. This tension produced by a long past as a result of the colonization process. The history of the new order with discretion helped produce tension in the room greeting and Sarane bureaucracy. Tensions are continuously throughout the history of human conflict terakomulasi be heartbreaking because it occurs in all regions of the Moluccas. The post-conflict, occurred a new consciousness to create a new identity that is more inclusive and open and not repeat the mistakes of the past are full of dominating and missionaries as postcolonial default]]>
<![CDATA[LEGITIMASI SANIRI NEGERI: STUDI ANTROPOLOGI BUDAYA ATAS RESISTENSI TERHADAP SISTEM MARGA KUASA DI NEGERI SEITH ]]>
<![CDATA[M. Ridwan Tunny Dewiyanti Tomia]]>
<![CDATA[ DIALEKTIKA Vol 8, No 1 (2014): DIALETIKA ]]>
Publisher : <![CDATA[IAIN Ambon ]]>
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DOI: 10.33477/dj.v8i1.209
<![CDATA[Study sought to answer two research questions: (1) how Saniri domestic legitimacy in the role of indigenous peoples in the framework of State Seith, and (2) how social resistance against the power of the clan as a socio-cultural changes in society Seith State. The study used a phenomenological approach to the collection of data through observation and interviews with informants consisting of religious leaders, traditional leaders, soa head and head of youth. The results showed that the role of indigenous perangkar device- has spawned a local wisdom that comes from the rules, values and norms of the local community. The other side, which became the social dynamics in society Seith State is, as a result of political messages received by members of the community through print and electronic media has given rise to excessive openness and democracy]]>
<![CDATA[THEO-DEMOKRASI DALAM PANDANGAN ABU A’LA AL-MAUDUDI ]]>
<![CDATA[Baco Sarluf Usman Wally]]>
<![CDATA[ DIALEKTIKA Vol 8, No 1 (2014): DIALETIKA ]]>
Publisher : <![CDATA[IAIN Ambon ]]>
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DOI: 10.33477/dj.v8i1.206
<![CDATA[Discuss themes related to the concept or system of Islamic government would never finish. A variety of books that discuss the idea of good governance system of Islam by the Muslim intellectuals from ancient times until today. This paper dissects the ideas and political thought one Muslim intellectual, Abu A'la Maududi is a contemporary Muslim thinker. Theo-democracy is a system of government that was initiated by Al-Maududi by combining the concept of monotheism and the concept of trias politica Through literature research on the works of Al-Maududi, the authors found the basis of a conception of political thought that Al-Maududi Islamic State must be built on a joint Islamic which is the main basis of monotheism. According to Maududi, the Islamic State Sovereignty of the people is based not sovereignty but God (Allah). In Theo-democratic system is divided into three agencies, namely legislative, executive and judicial]]>
<![CDATA[MOTIVASI STAF MEMILIH PROFESI PARENTAH SYARA’ DALAM MENGELOLA MASJID AL-MUHIBBIN NEGERI MAMALA KECAMATAN LEIHITU ]]>
<![CDATA[Mahdi Malawat Alhatam Lestaluhu]]>
<![CDATA[ DIALEKTIKA Vol 8, No 1 (2014): DIALETIKA ]]>
Publisher : <![CDATA[IAIN Ambon ]]>
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DOI: 10.33477/dj.v8i1.210
<![CDATA[Parentah Syara 'is the unit manager of the mosque which is based on local wisdom. This study deals with motivation Parentah Syara 'as manager of Al-Muhibbin Mamala Leihitu District State Central Maluku. In this case there are two motivations associated with the experience of the staff Parentah Syara, 'The first is because the motivation and motivation for a purpose why they served or worked as Parentah Syara'. This study is based on the perspective of social action, social construction, and phenomenology with research methodology in-depth interviews and participant observation in order to obtain the data in the field. By using the interpretive paradigm is subjective this study serve as the basic foundation for understanding Parentah Syara '. The method used is qualitative research methods with the subject of research is the staff who work as Parentah Syara 'Masjid Al-Muhibbin Mamala State. Results of interviews and observations of researchers regarding the motivation of the staff Parentah Syara ', researchers have developed a typology construction of meaning associated with childbirth experience motivation. The staff Parentah Syara 'as the subject is considered to have a cause and motive motive purpose of carrying out tasks in the management of the mosque. Subjects were less satisfied with the performance of those due to different understandings of the nature of Parentah Syara]]>
<![CDATA[PERSPEKTIF ISLAM TERHADAP ILMU PENGETAHUAN ]]>
<![CDATA[Duriana Duriana]]>
<![CDATA[ DIALEKTIKA Vol 8, No 1 (2014): DIALETIKA ]]>
Publisher : <![CDATA[IAIN Ambon ]]>
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DOI: 10.33477/dj.v8i1.214
<![CDATA[This paper is a research on the Islamic perspective on Science. The purpose of this study was to determine how the Islamic perspective on science in order to answer the challenges of the times. The main issues are the focus of this study is: How can the Islamic perspective on science? This study is a research library with a theological approach. This approach is used to weigh the charge of Islamic religious teachings derived from the Qur'an and Sunnah, for the sake of the mission of Islam as well as to distinguish religious studies with other studies. Based on the results of the study found that Islam places great emphasis on studying and uplift those who have knowledge. Islam emphasizes to find useful knowledge does not distinguish between theology and general science (non-religion / world)]]>
<![CDATA[AROHA SEBAGAI SARANA SOLIDARITAS SOSIAL: STUDI TENTANG TRADISI KEAGAMAAN MASYARAKAT NEGERI HENA LIMA ]]>
<![CDATA[M. Syafin Soulisa]]>
<![CDATA[ DIALEKTIKA Vol 8, No 1 (2014): DIALETIKA ]]>
Publisher : <![CDATA[IAIN Ambon ]]>
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DOI: 10.33477/dj.v8i1.211
<![CDATA[The religion believed by adherents are not limited in the form of an offering to God, but religion also has a strong sense of attachment solidarity for fellow adherents. Sense of community and solidarity that has always embodied by its followers in the form of rituals and religious ceremonies. This study aims to determine the implementation process Aroha ceremony tradition as a form of social solidarity implemented by the State society Hena Lima. In analyzing the data, the authors use qualitative methods, analytical techniques which use descriptive qualitative research that generates data in the form of words written or spoken of people and behaviors that can be observed, with the aim to describe the state of the research objectives according to what existence, as obtained in the study. Based on the results of research conducted on the social solidarity of State Hena Five embodied in the tradition of Aroha lumatau dati, overall it can be concluded that Aroha tradition has become a religious tradition for generations carried out by the State society Hena Five each coming month of Rabi al-Awwal or called by month Maulud. Implementation process by gathering all the clans Lumatau Dati in the bonds of solidarity among children and grandchildren lumatau dati]]>
<![CDATA[STRATEGI NAFKAH PEMULUNG DI TEMPAT PEMBUANGAN SAMPAH AKHIR TOISAPU, AMBON (SEBUAH KAJIAN SOSIOLOGIS) ]]>
<![CDATA[Aty Oni Subair Efrizal Nasution]]>
<![CDATA[ DIALEKTIKA Vol 8, No 1 (2014): DIALETIKA ]]>
Publisher : <![CDATA[IAIN Ambon ]]>
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DOI: 10.33477/dj.v8i1.207
<![CDATA[This study is the result of sociological research on community livelihood strategies of scavengers in Toisapu’s TPA of Ambon. There are two issues that are the focus of research discussions, namely how the scavengers livelihood strategies and how the review of sociology to the the scavengers livelihood strategies in Toisapu’s TPA of Ambon. The method used is descriptive qualitative research. The research subject is scavenger scavenging activity in the study area. The data source consists of expert informants consisting of department heads landscaping and cleanliness of the city of Ambon and Toisapu’s TPA of Ambon managers, and key informants are scavengers who represent the community. The results showed that the livelihood strategies undertaken by the scavengers at Toisapu’s TPA consists of two categories: economic strategy and social strategy. Economic strategies related to the activity as a scavenger to meet the needs of everyday life. Social strategies linked to form a strategy that is not related to the economic aspect or cash directly in the form of a networking, trust and resiprocal]]>
<![CDATA[TRADISI MANIAN (Studi Bentuk dan Dampak Tradisi Manian dalam Perayaan Maulid Nabi Muhammad SAW di Negeri Kailolo Kabupaten Maluku Tengah) ]]>
<![CDATA[Sanni Fitriyani Marasabessy]]>
<![CDATA[ DIALEKTIKA Vol 8, No 1 (2014): DIALETIKA ]]>
Publisher : <![CDATA[IAIN Ambon ]]>
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DOI: 10.33477/dj.v8i1.212
<![CDATA[Manian is a custom and tradition or belief to set basudara done on the birthday of the Prophet Muhammad to entertain families who have been separated a long time. This study deals with how society Kailolo State did Manian tradition in celebration of the birthday of the Prophet Muhammad, and their impact to the community what Kailolo State. This study is based on the perspective of structural functionalism and symbols with research methods in-depth interviews and participant observation to collect data in the field. Based on interviews and observations of researchers regarding the form and impact of these traditions, researchers produced several findings in the field. Manian tradition performed by the State society Kailolo an association basudara suda tradition existed since ancient times until now and have very many functions in various ways. This is proven by the friendship between communities that never severed. As for the celebration of tradition Manian, are generally the same except that there is a difference between Highways Marasabessy. Manian are celebrated by Marasabessy clan was divided into two, namely Manian Hala Totui or food bodies and Manian Flower Candle or flower luck]]>
<![CDATA[PENGARUH PEMIKIRAN KEAGAMAAN LASKAR JIHAD AHL AL-SUNNAH WA AL-JAMAAH DI AMBON ]]>
<![CDATA[Muhammad Arief Budiyanto]]>
<![CDATA[ DIALEKTIKA Vol 8, No 1 (2014): DIALETIKA ]]>
Publisher : <![CDATA[IAIN Ambon ]]>
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DOI: 10.33477/dj.v8i1.208
<![CDATA[The development and dinamica of thought amongst groups always keep on in diversity. For instant, the thoughts of mu’tazilah which is liberal is against those of As’ariyah and Maturidiyah which proclaim Ahl Al-Sunnah wa Al-Jamaah. Each thought which is lead by Ja’far Umar Thalib. This thought is more known with Laskar Jihad Ahl Al-Sunnah wa al-Jamaah. This thought has 3 basic teaching; tauhid (pure oneness), hadis (the Prophet’s saying) and the thought of salafiyyin. This teaching has spreaded in Ambon, it’s aimed to give an aid in struggling (jihad) against the Kafiruun (the disbelievers). Before the coming of Islamic Shari’a, either in Tauhid, shari’a or jihad (struggle). Nevertheless, after the Laskar Jihad came, those sinful acts has been eliminated]]>
