Walisongo: Jurnal Penelitian Sosial Keagamaan

Journal Information
ISSN / EISSN : 0852-7172 / 2461-064X
Published by: UIN Walisongo Semarang (10.21580)
Total articles ≅ 211
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DOAJ
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EBSCO
SHERPA/ROMEO
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Mu'min Mu'Min, Dina Yulianti, Otong Sulaeman
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 29, pp 181-210; https://doi.org/10.21580/ws.29.2.8945

Abstract:
The socio-political crisis in Afghanistan shows a surprising conse­quence, especially after the return of the Taliban in seizing the country after being overthrown by the United States (US) in 2001. The international community has pursued peace negotiations for the last ten years. Indonesia, however, has played a significant role in reconciling the factions in Afghanistan by involving religious organizations, in this case, Nahdlatul Ulama (NU). Religious narratives cannot be excluded in conflict resolution because the Taliban use religious justification in their actions. This study aims to uncover the religious narratives used by NU to calm down the opposing factions, including the Taliban. The qualitative research method used is interviews with the key informants and supported by various sources. This study finds that Nahdlatul Ulama has contributed to peace with a religious approach, namely peace hermeneutics and empathy detachment. In its implementation, NU uses religious narratives of Islam Nusantara. In addition, NU has also succeeded in creating capacity, institution building, and agreement among the conflicting factions.
Eka Meigalia, , Muhammad Jauhari Sofi
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 29, pp 211-230; https://doi.org/10.21580/ws.29.2.9596

Abstract:
The COVID-19 pandemic has affected various aspects of people's lives, including oral traditions. In Minangkabau, oral traditions are in danger of being lost or forgotten by the community due to the pandemic. During the pandemic, oral tradition performances involve only few people, though the performances typically require the presence of many people. This current study aims to explain various things that happened to the oral tradition in Minangkabau amid the COVID-19 pandemic, especially Salawat Dulang. It uses a qualitative approach with data collection techniques through observation, note-taking, and interviews. The study found that the Minangkabau oral tradition, especially Salawat Dulang, survived and continued amid the pandemic because it implements various forms of changes and adjustments. These changes and adjustments include the involvement of virtual and direct media. There are very few audiences attending the live performances, and they must strictly adhere to health protocols. Performers also use social media as a means to maintain the existence of their traditions. In this sense, they see the conditions related to the COVID-19 pandemic as a source of inspiration to create the spoken texts. These findings imply the important role of all the performers, the community, and the government in proposing efforts to preserve this oral tradition.
Denny Febriansyah, Dawoud Sudqi El-Alami
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 29, pp 55-78; https://doi.org/10.21580/ws.29.1.7212

Abstract:
A unique moderate style of Islam in Indonesia was believed to be the first entrance of Islam to the Indonesian archipelago. This model adopted a moderate approach of spreading Islam, not fundamental nor radical. The oil boom of Saudi Arabia in the 1970s promoted the spreading of Salafism in Indonesia. This group, known as Wahhabism, started to flourish from the 1970s until now. This study examines the contestation of moderate Islamic movement vis a vis Salafism in Indonesia from the 1970s to 2018. The data in this study were collected from any related literature such as books, articles, and internet sources. All information was presented by using a method of formal library research. This study reveals that the competition between these two groups has been taking place since the 1970s. With the massive attack from the Salafism group, the Moderate Islamic movement responded by introducing ‘Islam Nusantara’ (Islam that accommodates customs and cultures in the Indonesian archipelago) to strengthen the moderate style of Islam in Indonesia. The response of the Moderate Islamic movement includes many aspects, such as through the educational sector and establishing mass Islamic organizations.
Abdullah Muslich Rizal Maulana, Muttaqin Muttaqin, Alif Nur Fitriyani
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 29, pp 27-54; https://doi.org/10.21580/ws.29.1.7364

Abstract:
Paguyuban Sumarah is one well-known aliran kepercayaan in Indonesia existed since the 1930s. The group practised Sujud Sumarah as the most essential ritual attended by the whole member of organizations from multiple religious backgrounds and identities, gathering them in a venue of interreligious ritual participation. This paper will discuss the aspect of interrituality in Sujud Sumarah, considering it is practised by multi-religious believers through the discourse-analysis method following the framework of interrituality offered by Moyaert, an interreligious scholar from Vrije Universiteit Amsterdam. This research concludes that it is acceptable to define the implementation of Sujud Sumarah as an interreligious ritual participation, yet it could not explicitly be categorized as ‘inner-facing’ or ‘outer-facing’ interrituality as it was classified by Moyaert. This paper also demonstrated, in general, the fundamental system of belief of Sumarah was derived from syncretism and transcendent unity of religions, leading the discussion to be possibly elaborated further in the study of interreligious relations.
Devita Wulandari, Okta Hadi Nurcahyono, Abdul Rahman
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 29, pp 121-140; https://doi.org/10.21580/ws.29.1.8578

Abstract:
Tayub is one of the traditional arts in Indonesia that is still preserved until today. This dance art, for example, is practiced by the Indonesian Islamic Da'wah Institute (LDII) community. Tayub, usually held once a year, is believed to have high values, although many people perceive it negatively. This study aims to reveal why the local religious community still maintains and practices Tayub dance art. The study employs a qualitative approach with a case study on Tayub dance art practiced by the LDII community in Sukoharjo. Data for this study were collected from observations, interviews, and documentation. The study reveals that the socio-religious traditional art practiced by the LDII community brings the community into a dilemma; they should live by either following traditions or carrying out religious tenets. The LDII community continues to maintain and practice the Tayub dance art as an expression of their gratitude. The local community believes that there are noble values contained in Tayub dance art, such as gratitude for God's grace, friendship, and harmony in society. However, many still view this art as a tradition that is not in accordance with religious tenets.
Muhammad Asif, Abdul Najib, M. Ridlwan Hambali, Faridlatus Sya’Adah
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 29, pp 141-176; https://doi.org/10.21580/ws.29.1.5145

Abstract:
As a religious institution, pesantren is expected to be able to spread Islamic values of raḥmatan li al-‘ālamīn and counter radicalism in Indonesia. The portrait of such a pesantren is, for example, reflected in Pesantren Al-Anwar 3 Sarang. This study aims to reveal the efforts made by Pesantren Al-Anwar 3 Sarang in countering radicalism and terrorism in the country. It is a field study with a qualitative approach, where the data were obtained through participatory observation, in-depth interviews, and document analysis. This study found that Pesantren Al-Anwar 3 Sarang had initiated serious efforts in order to counter radicalism. First, the pesantren teaches the values of diversity to students so that they may act more wisely in responding to differences in cultures, thoughts, and religious ideologies. Second, the pesantren instills in students that the Unitary State of the Republic of Indonesia (NKRI) has been in accordance with Islamic law and the best form of compromise as the embodiment of Dawlah Mu‘aḥidīn (a treaty-based state). Third, the pesantren opposes radical ideologies which are believed to be one of the crucial factors in the birth of violent acts. Fourth, the pesantren propagates tolerance and pluralism because both are believed to be sourced from the teachings of Islam and the Qur'an. Fifth, the pesantren promotes Islamic moderation. Lastly, the pesantren calls for peace among mankind. Overall, the efforts made by Pesantren Al-Anwar 3 Sarang are expected to be a reference for other pesantren in countering radicalism.
Muhamad Yusuf, Marwan Sileuw, Rachmad Surya Muhandy, Novita Mulyanita
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 29, pp 79-100; https://doi.org/10.21580/ws.29.1.8103

Abstract:
The article particularly portrays and studies the Matbat tribe. The Matbat tribe inhabitants establish a system to unite the Matbat people to create stability and peace in overcoming external situations. The intriguing part of the Matbat tribe is that they, starting from an individual level, keep preserving their communal tradition to sustain peace among them and defend their territory. The customary structure of the Matbat people in West Misool was created based on mutual agreement with the roles, duties and functions that are obtained to maintain balance and harmony aimed at kinship values. There are various symbols in the implementation of the Som, which act as a vehicle of conception that has a meaning as mediation that is actualization in daily life. Som's tradition is a unifying tool for the Matbat indigenous people. The procedures for implementing the tradition are determined by customs arranged in the Matbat customary structure. The Som tradition is an annual event held by the villagers and has the power of customary law that regulates the two villages. The Som tradition is carried out from generation to generation. It develops into values firmly held by the indigenous peoples, not only as their perspective on natural resource management policy. It also as the respect of the Younger Brother (Magey village, which is Protestant Christian) to the Elder Brother (Gamta village, which is Muslim), and as a collective awareness composed in creating a moral balance for indigenous peoples to maintain harmony.
Muhammad Mukhsin Jamil
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 29, pp 1-26; https://doi.org/10.21580/ws.29.1.7967

Abstract:
Kidung Wahyu Kalaseba (KWK) is a new literary work echoing psycho-cultural resilience due to the negative impact of modernization and religious puritanism. KWK contains Javanese spiritualism that could encounter religious challenges and revive cultural values. KWK spreads through popular musical performances, such as dangdut, gamelan, and mix, unlike classical written literature. Today, it could reach wider audiences through social media platforms. This study employs a socio-historical and pragmatic approach. The former is used to analyze the socio-historical context when KWK was being written. Then the latter is used to see the function and benefit of KWK amid society. The study revealed that the revitalization of local tradition through KWK as a pop culture had attracted the millennial generation. KWK functions to revitalize Javanese spiritualism to deal with the destructive impact of modernization. Therefore, KWK proposes the importance of the spiritual journey by purifying the human soul to achieve true happiness.
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 29, pp 101-120; https://doi.org/10.21580/ws.29.1.8193

Abstract:
As a field of study, psychology has been on the path of sustained evolution. From psychoanalysis to Logotherapy, we have come a long way. The advent of spirituality, positive thinking, and the renewed interest in human potential have led to the emergence of various sub-fields in psychology. From denying the role of religion and spirituality in the therapy setting to designing interventions around these concepts, we have approached a contemporary phase in under­standing human behavior and attitudes. A novel concept born out of the evolution of psychological concepts is the idea of self-transcendence. According to Maslow, there is a progressive movement towards uncovering people’s potentials and being the best version of the self. Maslow proposed that a self-actualizing individual would eventually have to move up the hierarchy of needs and transcend the ego to relate to something beyond it. This process, known as self-transcendence, is often facilitated by selfless values and moral behaviors that allow the ego to transcend itself. The present paper looks into Maslow’s theory of self-transcendence as recorded in two particular religious philosophies; Futuwwah (Islam) and Dharma (Hinduism). Both Futuwwah and Dharma, despite cultural and religious differences, foster similar values and moral acts in people. The current paper attempts to establish that the moral acts prescribed in Futuwwah and Dharma would eventually lead to an individual's self-transcendence. To do so, we will first attempt to define self-transcendence, theories of self-transcendence from multiple disciplines, and related concepts such as peak experiences and flow. Further, the paper will strive to explore traces of self-transcendence as expressed in religious philosophies, namely; Futuwwah and Dharma.
Suryaningsi Mila, Solfina Lija Kolambani
Walisongo: Jurnal Penelitian Sosial Keagamaan, Volume 28, pp 171-194; https://doi.org/10.21580/ws.28.2.6381

Abstract:
Intolerance has been a major concern in religious life in the disruption era. This current study aims to discuss local wisdom that has helped maintain religious harmony and tolerance in Watu Asa of Central Sumba. The study was qualitative and descriptive in nature, while the investigation was carried out through participatory observation on the dynamics of religious life and in-depth interviews with religious and traditional leaders in Watu Asa Village. The results of the investi­gation confirm that the three religious communities, i.e. Christians, Marapu, and Muslims, can coexist peacefully because of the local wisdom and strong kinship. The local wisdom embedded in the tradition of tana nyuwu watu lissi, palomai or palonggamai, kalli kawana kalli kawinni, pandula wikki, mandara, and paoli, promotes the values of love, respect, mutual cooperation, and acceptance of one another. Those values are believed to be a social cohesion that interconnects interreligious people, regardless of their geographical, ethnic, and gender differences. Taken together, these results highlight the importance of the values of local wisdom as counter-narratives against intolerant religious ideology.
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