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Edi Cahyono
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edi.cahyono@iainsalatiga.ac.id
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INDONESIA
Indonesian Journal of Religion, Spirituality, and Humanity
Published by Universitas Islam Negeri Salatiga
ISSN : 28307704     EISSN : 2962665X     DOI : -
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity is a multidisciplinary and peer-reviewed journal which is published by the Postgraduate Program of State Islamic University (UIN) Salatiga, Indonesia. It is committed to the scholarly study of the dynamic interplays among religion, spirituality, and humanity. It particularly focuses on the works which deal with anthropology of religion, sociology of religion, and philosophy of religion. IJoReSH is international in its coverage and range and is envisioned to be a forum for scholarly exchanges on issues related to religion, spirituality, and humanity.
Arjuna Subject : Ilmu Sosial - Antropologi
Articles 45 Documents
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Hierarchy, segregation, and impurity: political loyalty in traditionalist Salafism Abdessamad Belhaj
IJORESH Indonesian Journal of Religion Spirituality and Humanity Vol. 5 No. 1 (2026): Indonesian Journal of Religion, Spirituality, and Humanity
Publisher : Postgraduate Program of State Islamic University (UIN) Salatiga Jl. Lingkar Salatiga Km. 02 Salatiga, Indonesia https://pps.uinsalatiga.ac.id/

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijoresh.v5i1.1-27

Abstract

This article revisits the Salafi doctrine of al-walāʾ wal-barāʾ (loyalty and disavowal) as a moral and political foundation for constructing group identity, defining allegiance, and excluding others. Rather than treating loyalty and disavowal solely as theological categories, the article shifts the analysis toward their ethical and political implications. Using a qualitative textual approach and a discursive-historical method, it critically examines three traditionalist Salafi discourses on loyalty written by Ṣāliḥ al-Fawzān, Sayyid Saʿīd ʿAbd al-Ghanī, and Ma’mūn Ḥammūsh, representing Saudi Arabian, Egyptian, and Syrian contexts, respectively. The analysis shows that al-Fawzān promotes an exclusivist political theology of loyalty based on religious belonging, ʿAbd al-Ghanī emphasizes the distinction between legitimate and illegitimate loyalty through obedience to religious commands, while Ḥammūsh frames loyalty as an expression of religious and political purity. Across these discourses, legitimate loyalty is associated with orthodox belief, Islamic law, and moral sincerity, whereas illegitimate loyalty is linked to non-Muslims, heterodox Muslims, secular orders, and social relations perceived to compromise religious purity. The article argues that traditionalist Salafism constructs an exclusive, hierarchical, and purist group identity with potential implications for mistrust, segregation, and hostility toward Muslims and non-Muslims in pluralistic societies.
The persistence of indigenous mystical cosmology among Bemba Catholics in Mpika, Zambia Armstrong Chanda
IJORESH Indonesian Journal of Religion Spirituality and Humanity Vol. 5 No. 1 (2026): Indonesian Journal of Religion, Spirituality, and Humanity
Publisher : Postgraduate Program of State Islamic University (UIN) Salatiga Jl. Lingkar Salatiga Km. 02 Salatiga, Indonesia https://pps.uinsalatiga.ac.id/

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijoresh.v5i1.28-54

Abstract

In the contemporary Mpika District of Zambia, Bemba Catholics have continued to maintain their belief in and practice of the mystical powers of the indigenous Bemba cosmology and spirituality. This is despite a century of evangelisation and condemnation of the mystical beliefs and practices. To understand the enduring nature of this belief and the reasons for its endurance, a descriptive case study was employed within a qualitative research approach. In-depth interviews and focus group discussions were used to collect data, and thematic framework analysis was utilised to analyse the data. Lay Bemba Catholics, Catholic clergy, and community headmen were studied. A homogeneous purposive sampling method was applied to select 34 participants. Bemba Catholics integrate traditional beliefs and practices into their Catholic lives, shaped by their native cosmological worldview. This merging of cultural values influences their religious practices and identity, highlighting the intersection of socio-religious and cultural factors behind the persistence of this belief. The pervasive fear and anxiety associated with mystical reality also contribute to their belief in supernatural powers. The study contributes to the appreciation of the relevance of indigenous belief and practice in modern Christians’ experience and to awareness of cultural sensitivity in dialogue with indigenous African belief and practice. The study recommends that the Church engage with knowledgeable indigenous people in African beliefs and practices to appreciate and enhance the coexistence of indigenous beliefs in supernatural powers and the Catholic faith.
Lived religion: the Rapai tradition through conflict and post-conflict in Aceh, Indonesia Muhammad Maulana; Muhammad Hendri; Gustira Monita
IJORESH Indonesian Journal of Religion Spirituality and Humanity Vol. 5 No. 1 (2026): Indonesian Journal of Religion, Spirituality, and Humanity
Publisher : Postgraduate Program of State Islamic University (UIN) Salatiga Jl. Lingkar Salatiga Km. 02 Salatiga, Indonesia https://pps.uinsalatiga.ac.id/

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijoresh.v5i1.79-101

Abstract

This study examines how religious meaning is publicly expressed and sustained through the Rapai, a communal frame-drum performance tradition from Aceh, Indonesia, and how its continuity across conflict and post-conflict periods reflects social resilience. Using a lived religion perspective, the article draws on qualitative document and visual analysis of publicly available materials, including textual, visual, institutional, and academic sources. The findings show that Rapai persisted through actions such as safeguarding instruments, maintaining intermittent performances during conflict, reorganising groups, and transmitting repertoire through schools, festivals, and community associations in the post-conflict era. These patterns indicate that Rapai operates as an embodied cultural-religious practice in which coordinated participation, devotional language, bodily discipline, and intergenerational learning support communal orientation during instability and recovery. The study analyses publicly documented expressions of lived religion rather than private religious experience. By situating the analysis in a Muslim-majority and post-conflict context, the article contributes to broader discussions of lived religion, cultural performance, and social resilience by showing how Rapai sustains religious memory, social ties, and communal orientation across conflict and post-conflict conditions. The article therefore treats Rapai as a public practice where art, devotion, memory, and communal discipline intersect in the work of surviving violence and rebuilding social life after the conflict in Aceh.
Defending Palestine: typologies of agency among actors of the Indonesian Council of Ulama Yanuardi Syukur
IJORESH Indonesian Journal of Religion Spirituality and Humanity Vol. 5 No. 1 (2026): Indonesian Journal of Religion, Spirituality, and Humanity
Publisher : Postgraduate Program of State Islamic University (UIN) Salatiga Jl. Lingkar Salatiga Km. 02 Salatiga, Indonesia https://pps.uinsalatiga.ac.id/

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijoresh.v5i1.102-129

Abstract

The role of religious actors in shaping transnational solidarity is often overlooked in state‑centric analyses of international relations. This article addresses this gap by examining the typologies of agency among actors of the Indonesian Council of Ulama (MUI) in defending Palestine. Using a qualitative‑interpretative approach, the research analyses MUI’s fatwas, public statements, and actions, alongside ethnographic observations from the “Safari Ramadhan: Membasuh Luka Palestina” program. Drawing on Ortner’s concept of power and project agency, Vorhölter’s understanding of agency as socio-culturally mediated capacity, Talal Asad’s notion of Islam as a discursive tradition, and related debates in the anthropology of Islam, the findings reveal three interconnected typologies of agency: First, moral-theological agency enables MUI actors to transform political solidarity into a sacred obligation through the fatwa on fard kifayah (communal obligation). Second, relational-historical agency allows them to activate shared historical memory, anti-colonial narratives, and the symbolic centrality of Al-Aqsa to construct transnational solidarity. Third, practical-strategic agency enables them to navigate geopolitical uncertainty and materialise solidarity through humanitarian programs, grassroots mobilisation, digital activism, and boycotts. The study contributes to the anthropology of religion by showing how religious actors exercise multiple forms of agency in building transnational solidarity, situating their actions within a discursive tradition that defies simplistic secular‑religious binaries.
Navigating against the surge of Salafism in Indonesia’s Malay society Zulkifli Zulkifli
IJORESH Indonesian Journal of Religion Spirituality and Humanity Vol. 5 No. 1 (2026): Indonesian Journal of Religion, Spirituality, and Humanity
Publisher : Postgraduate Program of State Islamic University (UIN) Salatiga Jl. Lingkar Salatiga Km. 02 Salatiga, Indonesia https://pps.uinsalatiga.ac.id/

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijoresh.v5i1.55-78

Abstract

As a global movement, Salafism has transformed the religious landscape of the Malay world, which is commonly associated with moderate religious characteristics. While some scholars have found Malay acceptance of Salafi ideology in Southeast Asia, this article explains Salafi activism in Bangka Belitung and the resistance of traditional religious authorities to it. The paper utilises a qualitative approach, combining library studies of online and offline sources with field research through interviews. A comparative social movement perspective, particularly political opportunity structure and resource mobilisation, was used to gain a holistic comprehension of the topic. The study found that Salafi activism gained momentum with the establishment of Bangka Belitung as a new province and the changing structure of society, which provided room for Salafi activists to mobilise resources in da‘wah (proselytisation) and education. To promote their ideology, recruit followers, and exert influence on Malay society, they conducted various activities, including religious gathering forums and learning circles known as halaqah and dawrah in mosques, the establishment of Islamic schools and pesantren, publication, and the use of communication and information technology. Although it remains small and exclusive, Salafi activism has confronted traditional religious authorities that tend to have a passive, tolerant attitude towards it. In general, they applied two main approaches: a preventive approach against Salafi ideological influence and a defensive approach to protect the internal Malay Muslim community, including strategic actions to avoid internal religious conflicts and maintain peace and harmony in the plural society.

Page 5 of 5 | Total Record : 45

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