Relevant bibliographies by topics / Indonesian Muslim

Academic literature on the topic 'Indonesian Muslim'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Indonesian Muslim"

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KYRCHANOFF, Maksym W. "CHINESE MUSLIMS AS A SEGMENT OF NUSANTARA ISLAM IN MODERN INDONESIA." Southeast Asia: Actual Problems of Development, no. 4(57) (2022): 98–109. http://dx.doi.org/10.31696/2072-8271-2022-4-4-57-098-109.

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The article analyzes the features of development and the main vectors of transformation of the Chinese part of the modern Indonesian Ummah. It is shown that historically a unique community of ethnic Chinese and Indonesians of Chinese origin, who belong to the Muslim Ummah, emerged in Indonesia. The author analyzes the ideological and or-ganizational mutations and changes in the Muslim Chinese com¬munity, represented by the "Indonesian Chinese Islamic Brotherhood" ("Per-saudaraan Islam Tionghoa Indonesia"), the largest organization in Indo-nesia that unites Muslim Chinese and their descendants. Particular at-tention is paid to the current ideological preferences of Chinese Muslims in Indonesia. Their place in the Ummah and their subordinate, auxiliary role in the political system which distinguishes them from Indonesian Muslim organizations are also shown in the article. The article shows how and why activities of Chinese Muslims in Indonesia are limited mainly to preaching and spreading Islam among their compatriots, which became the result of a long period of discrimination, as well as the tendency of a part of Indonesian society to accept anti-Chinese phobias, extending them to Muslims, who formally, like the majority Indonesians, belongs to the Muslim Ummah.
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Nurmila, Nina. "The Spread of Muslim Feminist Ideas in Indonesia: Before and After the Digital Era." Al-Jami'ah: Journal of Islamic Studies 59, no. 1 (June 11, 2021): 97–126. http://dx.doi.org/10.14421/ajis.2021.591.97-126.

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Internet has changed the way how knowledge is spread. This paper describes the spread of Muslim feminist ideas in Indonesia. It answers the questions of what constitute feminist ideas, how Muslim feminist ideas spread before and after the Digital Era and what challenges and opportunities provided by the internet that hinder and help the spread of these ideas. Muslim feminism has spread in Indonesia since the early 1990s through the translation of the works of non-Indonesian Muslim feminists such as Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer and Amina Wadud. Since 2010, the increasing use of internet among Indonesians has made the spread of Muslim feminist ideas faster. However, it is challenging that conservative groups also mobilized the internet to oppose Muslim feminist ideas. Another challenge is that not all Indonesian Muslims have easy access to the internet and therefore Indonesian Muslim feminists still have to adopt various offline media such as seminars or radio to spread their ideas. [Internet telah mengubah cara penyebaran pengetahuan. Artikel ini akan menjelaskan penyebaran ide-ide feminis Muslim di Indonesia. Artikel ini akan menjawab pertanyaan tentang apa yang dimaksud dengan ide-ide feminis Muslim, bagaimana ide-ide feminis Muslim tersebar sebelum dan sesudah Era Digital dan tantangan serta kesempatan apa yang diberikan oleh internet yang menghalangi dan membantu penyebaran ide-ide ini. Feminis Muslim telah tersebar di Indonesia sejak awal tahun 1990-an melalui penerjemahan karya-karya Muslim feminis yang bukan dari Indonesia seperti Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer dan Amina Wadud. Sejak tahun 2010, meningkatnya penggunaan internet dikalangan orang Indonesia telah membuat penyebaran ide-ide Muslim feminis lebih cepat. Akan tetapi, terdapat tantangan yaitu bahwa kelompok konservatif pun menggunakan internet untuk menentang ide-ide feminis Muslim. Tantangan lainnya adalah bahwa tidak semua Muslim Indonesia memiliki akses yang mudah terhadap internet, oleh karena itu para feminis Muslim Indonesia masih juga harus menggunakan berbagai media di luar jaringan seperti seminar atau radio untuk menyebarkan ide-ide mereka.]
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Zuhdi, Muhammad. "Challenging Moderate Muslims: Indonesia’s Muslim Schools in the Midst of Religious Conservatism." Religions 9, no. 10 (October 11, 2018): 310. http://dx.doi.org/10.3390/rel9100310.

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Muslim schools are an important element of education in Indonesia. The school was in place long before Indonesia’s independence in 1945. Schools educate Indonesian Muslim children to understand and practice religion while promoting a sense of nationalism. Thanks to Muslim schools, Indonesian Muslims are recognized as being moderate. Recently, however, the moderate nature of Indonesian Islam is challenged by the spirit of conservative Islam. The question is how Muslim schools play their roles in the discourse of moderate versus conservative Muslims. This study identified five issues that are largely discussed among Indonesian Muslims: Islam and state, Muslims–non Muslims relations, non-mainstream Islam, gender, and media. Knowing that there is a strong relationship between society and education, i.e., religious education, it is important to see the relationship between schools and society including how the current conservative trend in Indonesian Islam is being taught at schools. This study explored how the curriculum of (Islamic) religious education potentially contributes toward the development of Indonesian conservative Muslims and how religious education teachers view sensitive issues concerning conservative Islam. To answer these questions, the analysis of religious education curricula and the interviewing of teachers serve as the primary methods of data collection. Four religious education teachers from different provinces of Indonesia were interviewed to reveal their opinions on various religion-related issues. This paper discusses how Islamic education in Indonesia has been designed to present moderate Islam but, at the same time, faces a number of challenges that try to turn religious education into conservative religious doctrines.
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Wardana, Amika. "Encountering Muslim �Others�: Indonesians in the Muslim Diaspora of London." KOMUNITAS: International Journal of Indonesian Society and Culture 6, no. 2 (January 7, 2015): 197–211. http://dx.doi.org/10.15294/komunitas.v6i2.3078.

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The article investigates the social relations between Indonesian immigrants and the multicultural Muslim community in London by examining the applicability of the Ummah concept, in the context of the diaspora. The Muslim diaspora, though their similarity of faith, has always contained internal diversity and fragmentation. Likewise, different religious trajectories of Muslim immigrants as illustrated by Indonesians in London have been identified to shape different understandings of unity and diversity of Muslims, which forge different forms of social relation with fellow Muslim immigrants in the city. The traditionalist London Indonesians have trivialized the unity of Muslim in diaspora through daily encounters yet maintained inevitable different ethnic affinities and religious-sectarian affiliations as a wall dividing them altogether. The revivalist Indonesians have construed the diasporic unity of Muslims as an idealized-normative concept that should be realized socially, culturally and politically by suppressing internal ethnic, national and religious-sectarian fragmentations. While the secularist Indonesians have shown an apathetic position to the implausibility of the diasporic unity of Muslims due to its irreconcilable perceived internal diversities and divisions.Artikel ini menelaah pola relasi sosial antara imigran Indonesia dengan masyarakat Muslim multikultural di London dengan menguji kesesuaian konsep kesatuan Ummat Islam dalam konteks diaspora. Meskipun memiliki persamaan iman, diaspora Muslim selalu terbangun dalam perbedaan internal dan perpecahan. Demikian pula dengan arah perkembangan religiusitas imigran Muslim yang beraneka-ragam termasuk yang berasal dari Indonesia yang pada akhirnya membentuk beberapa pola relasi sosial dengan komunitas Muslim lainnya di kota ini. Kelompok Muslim Indonesia tradisional menganggap biasa konsep kesatuan Ummat Islam dalam perjumpaan sehari-hari dengan komunitas Muslim lainnya sehingga tetap menjaga jarak berdasarkan perbedaan etnis dan afiliasi tradisi keagamaannya. Kelompok Muslim Indonesia revivalist memahami kesatuan Ummat sebagai konsep ideal yang perlu direalisasikan dalam kehidupan sosial, budaya dan politik sekaligus mengubur potensi perpecahan karena perbedaan etnis dan tradisi keagamaan. Sebaliknya, kelompok imigran Indonesia sekuler menunjukkan sikap apatis terhadap kesatuan Ummat karena adanya perbedaan dan perpecahan internal Ummat Islam yang tidak mungkin didamaikan.
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Farah, Rafika Rabba, Triastama Wiraatmaja, and Puji Sumarsono. "Critical Discourse Analysis on Name Shifting Practice among Millennial Muslims in the Indonesian Context." Karsa: Journal of Social and Islamic Culture 30, no. 1 (June 20, 2022): 1–33. http://dx.doi.org/10.19105/karsa.v30i1.5100.

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Name-giving is not merely a compilation of words to meet official record registration, yet the idea behind this has some socio-cultural values. Indonesian Muslim names have now experienced some changing from the past. This research aims at analyzing the discourse of millennial Muslim names in Indonesia. NVivo 12 Plus was used to analyze the nodes data of three categories—Pure Indonesian, Pure Arabic, and Mixing across its case—parents and children. Another analysis used was word frequency to picture the frequent word clouds used in parents' and children's naming practices. Results show a shift in Indonesian millennial Muslims' naming practice, as the Pure Arabic and Mixing categories have upward trends compared to the Pure Indonesian variety. This present research has shed a light that Indonesian Millennial Muslim parents want to pertain their children's identity as Muslims and want their children to be part of the global world.
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Nurmila, Nina. "The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse." Al-Jami'ah: Journal of Islamic Studies 49, no. 1 (June 29, 2011): 33–64. http://dx.doi.org/10.14421/ajis.2011.491.33-64.

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Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.
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Iqbal, Asep Muhammad. "THE EDUCATIONAL BACKGROUND OF IMAMS AND ITS CONTRIBUTION TO THEIR RECOGNITION AS RELIGIOUS LEADERS: THE CASE OF INDONESIAN MUSLIM COMMUNITY IN THE NETHERLANDS." Islam Realitas: Journal of Islamic & Social Studies 3, no. 1 (July 15, 2017): 21. http://dx.doi.org/10.30983/islam_realitas.v3i1.209.

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The Netherlands is one of European countries whose population with Islamic background has been increasing significantly. Statistical data show that there are around one million Muslims in this country or around six per cent of total population of the Netherlands. Some Muslim communities in this country came from Southeast Asia including Indonesia. The number of Muslim population from Indonesia was estimated to be around 200,000 out of 400,000 Dutch population with Indonesian background. This certainly necessitates the involvement and role of religious leaders who are able to serve the need and interests of Muslim community with Indonesian backrgound in this country. One of the important issues needs attention is the educational background of these religious leaders. Therefore, this paper describes the following: what is the educational background of the imams and how this contributes to their recognition as religious leaders by Muslim community with Indonesian background in the Netherlands. It argues that the different patterns of educational background of imams among Indonesian Muslims in the Netherlands have significantly contributed to their recognition as respected religious leaders by their community. Dalam perkembangan kontemporer, Belanda merupakan salah satu negara Eropa di mana jumlah penduduknya yang berlatar belakang Islam mengalami peningkatan yang tinggi. Data statistik menunjukkan bahwa penduduk dengan latar belakang Islam berjumlah sekitar satu juta orang atau sekitar enam persen dari total populasi Belanda yang berjumlah sekitar tujuh belas juta orang. Penduduk Muslim ini sebagian berasal dari Asia Teggara termasuk Indonesia. Penduduk Muslim asal Indonesia diperkirakan berjumlah sekitar 200.000 orang dari sekitar 400.000 orang yang berlatar belakang Indonesia. Kenyataan ini menuntut keterlibatan dan peran pemimpin agama dalam melayani kebutuhan dan kepentingan umat Muslim asal Indonesia di negeri kincir angin ini. Salah satu hal yang menarik untuk dikaji dari para pemimpin agama ini adalah latar belakang pendidikan dan keilmuan mereka sehubungan dengan tugas-tugas keagamaan mereka. Karena itu, tulisan ini berupaya untuk mendeskripsikan pola latar-belakang pendidikan pemimpin keagamaan masyarakat Muslim asal Indonesia yang mana kemudian bisa dilihat kredibilitas dan kompetensi mereka dalam melayani umat. Artikel ini berargumen bahwa latar belakang pendidikan para imam asal Indonesia secara signifikan mempengaruhi pengakuan mereka sebagai pemimpin agama yang dihormati oleh komunitas Muslim asal Indonesia di Belanda.
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Budi Hapsari, Twediana. "INDONESIAN MUSLIM WEBSITES PICTURING AUSTRALIA." Humanities & Social Sciences Reviews 7, no. 4 (October 6, 2019): 991–96. http://dx.doi.org/10.18510/hssr.2019.74135.

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Purpose: The relations between the neighbors Indonesia and have become interesting over the last several decades. Methodology: We have shown the important role of blended learning in the maintenance and development of the subject-subject model of interaction between students and teachers. The implementation of subject-subject interaction was considered on the example of the discipline "General and professional pedagogy", the electronic course of which is presented on the Moodle platform. Result: As the largest religious group in Indonesia, Indonesian Muslims play significant roles in shaping public opinion within society. Since the Bali Bombing 2002, there has been intense attention devoted to Australia and Indonesian Muslim issues. This paper explains how five different Indonesian Muslim websites (Arrahmah.com; hti.com; dakwatuna.com; nu.or.id & republika.co.id) portrayed Australia from 2011 to 2013. Applications: This research can be used for the universities, teachers and education students. Novelty/Originality: The ‘up and down’ tension between the ‘up and down’ tension between these countries, is influenced not only by their governments but also their citizen’s perceptions, about the other country.
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Muttaqin, Ahmad, Achmad Zainal Arifin, and Firdaus Wajdi. "Problems, Challenges and Prospects of Indonesian Muslim Community in Sydney for Promoting Tolerance." KOMUNITAS: International Journal of Indonesian Society and Culture 8, no. 2 (August 22, 2016): 169–84. http://dx.doi.org/10.15294/komunitas.v8i2.5971.

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This paper elucidates a map of Indonesian Muslim communities around Sydney in order to observe the possibility to promote a moderate and tolerance of Indonesian Islam worldwide. Indonesian Muslims who live in Australia are relatively small if we consider that we are the closer neighbor of Australia and have the biggest Muslim populations in the world. Most Indonesian Muslim communities in Sydney are in a form of kelompok pengajian (Islamic study group), which is commonly based on ethnicity, regionalism (province and regency), and religious affiliation with Indonesian Islamic groups. The main problems of Indonesian Muslim communities in Sydney are an ambiguous identity, laziness integration, and dream to home country. Most Indonesian Muslim diaspora in Sydney only consider Australia as the land for making money. Therefore, their inclusion to Australian community is just being Indonesian Muslim in Australia and it seems hard for them to be Australian Muslim, especially in the case of those who already changed to be Australian citizens. This kind of diaspora attitude differs from Muslims Diasporas from the Middle East and South Asia countries who are mostly ready to be fully Australian Muslim.Naturally, most Indonesian Muslim communities put their emphasis to develop their community based on social needs and try to avoid political idea of Islamism. In this case, the Indonesian government, through the Indonesian Consulate in Sydney, has great resources to promote moderate and tolerant views of Indonesian Islam to other Muslim communities, as well as to Western media. In optimizing resources of Indonesian Muslim communities in Sydney to envoy Indonesian cultures and policies, it is necessary for Indonesian government to have a person with integrated knowledge on Islamic Studies who are working officially under the Indonesian consulate in Sydney. It is based on the fact that most Indonesian Muslim communities needs a patron from the government to manage and soften some differences among them, especially related to problems of identities, as well as to link them with the wider Australian communities.
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Yuliani, Irma, and Alif Khuwarazmi. "Does Hijrah Trends Create a Different Decision on Behavior Consumption of Indonesian Muslims?" Bulletin of Islamic Economics 1, no. 1 (April 27, 2022): 9–23. http://dx.doi.org/10.14421/bie.2022.011-02.

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The growth of digital activity in human life has an impact on hijrah activities among Indonesian Muslims. Digital activities have encouraged the spirit of Indonesian muslim through religious persuasion from figures who become their role models (their idols), including reciter of holy Qur’an (qari’), asatidz, da'i, Muslim celebrities, singer of nasyid and other figures. Not everyone sees the trend, although in religious perspective the hijrah activities still reap a lot of controversy, but in other hand these activities have a diffirent impact on the economic sector. This study aims to investigate the impact of hijah trend of Indonesian muslim on the consumer decision to consume halal product in Indonesia. The sample of this study collected from some populations in Indonesia. To observe the specific characteristics, this study will devide the socio economic and demographic character through three regional classifications, consisting of eastern Indonesia, central Indonesia, and western Indonesia. The variables that employed in this study are religiosity, socio economic and demographic, and also the product attribute to find the impact of hijrah trend on the consumer decision to consume halal product (food, islamic modest fashion, cosmetic) in Indonesia. The method that used in this study is quantitative using Theory Planned Behavior approaches that was analyzed with Structural Equation Modelling-Partial Least Square (SEM-PLS) approach. The results show, the consideration of religiosity of Indonesian muslim to consume halal product increasingly grow when driven by spirit of hijrah of Indonesian muslim. Beside that, variabel Religiosity, islamic branding, persuasive marketing, product quality, appetite, price also accepted empically.
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Dissertations / Theses on the topic "Indonesian Muslim"

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Arimbi, Diah Ariani Women's &amp Gender Studies UNSW. "Reading the writings of contemporary Indonesian Muslim women writers: representation, identity and religion of Muslim women in Indonesian fictions." Awarded by:University of New South Wales. Women's and Gender Studies, 2006. http://handle.unsw.edu.au/1959.4/25498.

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Indonesian Muslim women???s identity and subjectivity are not created simply from a single variable rather they are shaped by various discourses that are often competing and paralleling each other. Discourses such as patriarchal discourses circumscribing the social engagement and public life of Muslim women portray them in narrow gendered parameters in which women occupy rather limited public roles. Western colonial discourse often constructed Muslim women as oppressed and backward. Each such discourse indeed denies women???s agency and maturity to form their own definition of identity within the broad Islamic parameters. Rewriting women???s own identities are articulated in various forms from writing to visualisation, from fiction to non fiction. All expressions signify women???s ways to react against the silencing and muteness that have long imposed upon women???s agency. In Indonesian literary culture today, numerous women writers have represented in their writings women???s own ways to look at their own selves. Literary representations become one group among others trying to portray women???s strategies that will give them maximum control over their lives and bodies. Muslim women writers in Indonesia have shown through their representations of Muslim women in their writings that Muslim women in Indonesian settings are capable of undergoing a self-definition process. However, from their writings too, readers are reminded that although most women portrayed are strong and assertive it does not necessarily mean that they are free of oppression. The thesis is about Muslim women and gender-related issues in Indonesia. It focuses on the writings of four contemporary Indonesian Muslim women writers: Titis Basino P I, Ratna Indraswari Ibrahim, Abidah El Kalieqy and Helvy Tiana Rosa, primarily looking at how gender is constructed and in turn constructs the identity, roles and status of Musim women in Indonesia and how such relations are portrayed, covering issues of authenticity, representation and power inextricably intertwined in a variety of aesthetic forms and narrative structures.
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Wardana, Amika. "'Living in-between' : the multiple integration trajectories of the London Indonesian Muslim immigrants." Thesis, University of Essex, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.605575.

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The thesis examines the complex process of integration of Indonesian Muslim immigrants in London into the larger minority Muslim community and, more broadly, secular British society using an interpretive framework of the role of religion in diaspora. The integration process of Indonesian immigrants in London is considered within the multilevel context of the strengths and weaknesses of British multiculturalism and the prevalence of secularisation in British society on the one hand, and, on the other, the diasporic institutionalisation of Islam in the UK and the internal differentiation and fragmentation of the Muslim community in London. Combined with the pursuit of their ethno-religious tradition, the integration of Indonesians in London follows a multi-linear path either through the foundation of ethno-religious associations, assimilation into the broader Muslim community or adaptation to secularised British society. These multiple integration paths have ultimately polarised the religious and secularised trajectories of Indonesian immigrants in London into three groups: the traditionalists who pursue their ethno-religious tradition; the revivalists who lean toward the universally standardised Sunni Islamic traditional and the secularists who display secularised or individualised religiosity. In the context of these three different religious trajectories, the thesis examines the different positions taken by Indonesians in London towards their moderate Islamic tradition transplanted from the home country contextualised by the multicultural religious traditions of the Muslim diaspora. The study also describes different forms of social relations between Indonesians and fellow Muslim immigrants in London by examining the applicability of the normative idea of Muslim unity, the Ummah, amid persistent internal ethnic and religious sectarian diversity and fragmentation within the multicultural Muslim community
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Rahmawati, Aulia. "Faith, fashion and femininity : visual and audience analysis of Indonesian Muslim fashion blogs." Thesis, Cardiff University, 2016. http://orca.cf.ac.uk/99707/.

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Although a seemingly trivial subject, fashion blogs could be put into the same categories as other feminine genres such as magazines, soap operas and romance novels that have been shown by feminist scholars to be worthy of scholarly attention. This study argues that Indonesian Muslim fashion blogs are an important and rich cultural text where gender identity, religion, nation and class intersect in contemporary Indonesian society. Using feminist audience ethnography as the methodological approach, this research first analysed why women read Muslim fashion blogs; second, how readers negotiate the articulation of modesty, modernity, motherhood, class and nation; third, the motivations behind the blogging practise; and fourth, how bloggers define and facilitate their female readers’ empowerment. Using individual interviews, FGDs and archival study to gather data which can then be analysed thematically alongside visual analysis of several texts garnered from the most popular blogs in Indonesia, this study illustrates that Muslim fashion blogs are being consumed as leisure and pleasurable activities, and that such activities are also associated with hobbies and youthful activities in which my participants practised more frequently before marriage and children. Reading fashion blogs allows readers to escape from mundane domestic lives and serves as a space of resistance despite the visual representation that still conform to the state’s gender ideology and traditional Islamic discourses of femininity. Indonesian Muslim fashion blogs also illustrate that the integration of modesty (through the interpretation of the hijab and Islamic clothing) and modernity (through the influence of global fashion) is undertaken with ease and fluidity despite readers’ criticisms of certain styles of hijab. Muslim fashion blogs represent the hijab as a middle ground between Islamic identity and modernity that, borrowing from Smith-Hefner (2007), is “neither traditionalist nor anti-modernist reaction”. Finally, this study investigated Indonesian Muslim bloggers as neo-liberal feminine subjects where empowerment may be understood through the construction of self as business, with the private sphere, such as family lives, being treated as promotional tools through personal blogs. This study offers academic contribution to the scholarship of Muslim women and social media by analysing that hijab or modesty as a religious practise is being shaped by the globalisation process and neo-liberalism and furthermore, how such transformation is represented and negotiated in the age of social media.
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Rofah, 1972. "A study of Aisyiyah : an Indonesian women's organization (1917-1998)." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33312.

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This thesis examines the social role of the Indonesian women's organization known as `Aisyiyah, the female wing of the reformist group the Muhammadiyah, founded in 1912. This is achieved by analyzing the development of the organization vis a vis other Muslim women's organizations. It looks at the activities of `Aisyiyah during the period extending from its birth in 1917 until the late New Order era of the 1990s, with close reference to other women's organizations.
A comparison of the activities of `Aisyiyah with those of other women's organizations, and an analysis of the response of this organization towards such issues as polygamy, is also an important feature of this work. While there was much common purpose, still, inevitable differences in perspective, even disharmony developed between `Aisyiyah and other women's groups. This was due in many respects to its determination to maintain its identity as a Muslim women's organization, while it at the same time faced certain limitations by virtue of its being a part of the Muhammadiyah. In general, however, `Aisyiyah is no different from other women's organizations in Indonesia, all of which have tried to represent women's interests and have struggled for their enhancement, while at the same time being faced with the challenges posed by a constantly changing political situation.
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Hamim, Thoha. "Moenawar Chalil's reformist thought : a study of an Indonesian religious scholar (1908-1961)." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40151.

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This thesis studies Moenawar Chalil's reformist thought, as it was patterned after that of earlier reformists. Issues which have been long formed the heritage of religious reform appear therein, ranging from a call to return to the original sources of Islam to condemnation of popular religious practices. In his approach to Qur'an-interpretation, Chalil stripped the texts of legendary traits, rejected the principle of naskh, offered a particular approach to the interpretation of the mutashabihat verses and emphasized the i'jaz 'aqli/. His aim was to revitalize the Qur'an's function as a guide for modern life and to stress its compatibility with present modes of thought. Chalil's call for the emulation of the Prophet's sunnah was designed to reestablish the latter's direct link to rulings of a legal nature. He urged greater scrutiny of the authenticity of hadiths in order to restore the simplicity of faith and to halt inappropriate practices falsely attributed to the Prophet's example. This attitude was the logical outcome of his puritan stance, which was also manifested in the scope of his ijtihad which he restricted only to matters related to the purification of 'aqidah and 'ibadah. Similarly, Chalil's total rejection of the practice of taqlid shows his puritan agenda which went beyond even that of the early reformists. This extreme position, however, led him to misunderstand the true meaning of taqlid and its role both in the procedures of the judicial system and in shaping the faith of the 'awamm. Chalil's concept of ittiba' did not assess the intellectual state of the 'awamm, whose inability to detect the reasons behind the proofs meant that they would inevitably have to remain in a state of taqlid. Similarly, his call for the abandonment of the madhhab only helped to foster a new taqlid in response to this position. Also central to Chalil's reformist thought was his revision of the understanding of the basic tenets of Islam and his correction of the tradition
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Widjanarko, Putut. "HOMELAND, IDENTITY AND MEDIA: A STUDY OF INDONESIAN TRANSNATIONAL MUSLIMS IN NEW YORK CITY." Ohio : Ohio University, 2007. http://www.ohiolink.edu/etd/view.cgi?ohiou1175695071.

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Asyari, Suaidi. "The role of Muslim groups in contemporary Indonesian nationalism : a study of the Nahdlatul Ulama under the new order, 1980s-1990s." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29812.

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This thesis investigates the role played by the Nahdlatul Ulama (NU), a traditionalist Islamic organization established by K. H. Hasjim Asj'ari in 1926, in the development of Indonesian nationalism, elaborating in particular on its activities under the New Order (1980s and 1990s) after it implemented the Pancasila as the sole foundation for all political parties, social and mass organizations. As the largest Muslim traditionalist organization in Indonesia, the NU was originally founded to protect and promote the interests of Muslim traditionalists, who loyally followed the school of Ahlu al-Sunnah wa al-Jama'ah. The doctrines of the latter school are shown here to have largely influenced the organization's dealings both culturally, religiously and politically.
In order to fully understand the NUs view of Indonesian nationalism, this thesis examines the three phases of Indonesian nationalism, beginning with the rise of this organization, its involvement in the formation of the Indonesian state and its ideology, and the period after the country stipulated the sole foundation of Pancasila. It is from these three phases of Indonesian nationalism that this thesis shows the significance role played by the NU during the 1980s and 1990s. The NUs example in accepting the Pancasila as its sole basis served as an inspiration to other social and mass organizations in the country and represented one of its major contributions to the nation's welfare.
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Zaini, Achmad. "Kyai Haji Abdul Wahid Hasyim : his contribution to Muslim educational reform and to Indonesian nationalism during the twentieth century." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0007/MQ43975.pdf.

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Asy'ari, Su'aidi. "The role of Muslim groups in contemporary Indonesian nationalism, a study of the Nahdlatul Ulama under the New Order, 1980s-1990s." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0019/MQ54977.pdf.

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Husein, Fatimah. "Muslim christian relations in the new order Indonesia : the exclusivist and inclusivist Muslims' perspectives /." Connect to thesis, 2003. http://eprints.unimelb.edu.au/archive/00001903.

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Books on the topic "Indonesian Muslim"

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Indonesian Muslim intelligentsia and power. Singapore: Institute of Southeast Asian Studies, 2008.

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Reading contemporary Indonesian Muslim women writers: Representation, identity and religion of Muslim women in Indonesian fiction. Amsterdam: Amsterdam University Press, 2009.

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Institute of Southeast Asian Studies., ed. Indonesian Muslim intellectuals of the 20th century. Singapore: Institute of Southeast Asian Studies, 2006.

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Network, Asian Muslim Action, ed. Imaging Muslim women in Indonesian Ramadan soap operas. Bangkok, Thailand: Asian Muslim Action Network, 2009.

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Fananie, Zainuddin. Sumber konflik masyarakat Muslim Muhammadiyah-NU: Perspektif keberterimaan tahlil. Surakarta: Muhammadiyah University Press, Universitas Muhammadiyah Surakarta, 2000.

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Fananie, Zainuddin. Sumber konflik masyarakat Muslim Muhammadiyah-N.U.: Perspektif keberterimaan tahlil. Pabelan, Surakarta: Muhammadiyah University Press, 2000.

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Abdurrahman Wahid: Muslim democrat, Indonesian president : a view from inside. Honolulu, HI: University of Hawaii Press, 2002.

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Indonesian women and local politics: Islam, gender, and networks in post-Suharto Indonesia. Singapore: NUS Press in association with Kyoto University Press, Japan, 2014.

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Barton, Greg. Abdurrahman Wahid , Muslim democrat, Indonesian president: A view from the inside. Sydney: UNSW Press, 2002.

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Responses of Indonesian Muslim intellectuals to the concept of democracy (1966-1993). Hamburg: Abera Verlag, 1997.

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Book chapters on the topic "Indonesian Muslim"

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Izharuddin, Alicia. "Visualising Muslim Women and Men: A Longue Durée." In Gender and Islam in Indonesian Cinema, 63–96. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-2173-2_3.

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Nurlaelawati, Euis. "The Legal Fate of Indonesian Muslim Women in Court." In Religion, Law and Intolerance in Indonesia, 353–68. 1 [edition]. | New York : Routledge, 2016. | Series: Routledge law in Asia 15: Routledge, 2016. http://dx.doi.org/10.4324/9781315657356-18.

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Izharuddin, Alicia. "Empowered Muslim Femininities? Representations of Women in Post-New Order Film Islami." In Gender and Islam in Indonesian Cinema, 127–53. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-2173-2_5.

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van Bruinessen, Martin. "Ghazwul Fikri or Arabization? Indonesian Muslim Responses to Globalization." In Southeast Asian Muslims in the Era of Globalization, 61–85. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137436818_4.

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Izharuddin, Alicia. "Poor, Polygamous, But Deeply Pious: Muslim Masculinities in Post-New Order Film Islami." In Gender and Islam in Indonesian Cinema, 155–80. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-2173-2_6.

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Sakai, Minako, and Bhirawa Anoraga. "Education, digital enterprise and Islam in the Indonesian modern embedded economy." In Muslim Women in the Economy, 214–28. New York : Routledge, 2020. | Series: Routledge research in religion and development: Routledge, 2020. http://dx.doi.org/10.4324/9780429263194-13.

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Sasono, Eric. "Islamic Revivalism and Religious Piety in Indonesian Cinema." In Performance, Popular Culture, and Piety in Muslim Southeast Asia, 45–75. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137318398_3.

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Zuhdi, Muhammad, and Erba Rozalina Yulianti. "Teachers' Roles in Making Multiple Intelligences Work in Indonesian Muslim Schools." In Supporting Modern Teaching in Islamic Schools, 146–56. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003193432-14.

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Chiou, Syuan-yuan. "Embodying Islamic Chineseness: A Chinese-Indonesian Muslim Doctor’s Advice on Health Care." In Contesting Chineseness, 183–200. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-6096-9_10.

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Arimbi, Diah Ariani. "Being Religious, Cool, and Global in the Eyes of Indonesian Muslim Women Writers." In Muslim Women's Writing from across South and Southeast Asia, 167–78. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003248064-19.

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Conference papers on the topic "Indonesian Muslim"

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Munandar, Yusuf. "Portrait of Indonesian Muslim Consumers." In 3rd International Conference on Economics, Business and Economic Education Science, ICE-BEES 2020, 22-23 July 2020, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.22-7-2020.2307880.

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Iswantir, Iswantir, Zulfani Sesmiarni, and Kaila Saparina. "Azyumardi Azra: Intellectual Indonesian Muslim Leader." In Proceedings of The 1st EAI Bukittinggi International Conference on Education, BICED 2019, 17-18 October, 2019, Bukititinggi, West Sumatera, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.17-10-2019.2289766.

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Syam, Erlinda, and Fitrawati. "Code Switching by an Indonesian Muslim Preacher." In 7th International Conference on English Language and Teaching (ICOELT 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200306.004.

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Diana, R. Rachmy, Fuad Nashori, and H. Adam Anshori. "The Creative Process of Indonesian Muslim Novelists." In Annual International Conference on Social Sciences and Humanities (AICOSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200728.034.

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Rusydiyah, Evi Fatimatur, and Matrapi. "Character Education in Indonesian Pesantren." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.004.

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Madkur, Ahmad, and Azkia Muharom Albantani. "Instilling Islamic Values in Foreign Language Teaching: An Indonesian Context." In International Conference on Education in Muslim Society (ICEMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icems-17.2018.20.

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Sunardi, Sunardi, M. Sri Samiati Tarjana, Soepomo Poedjosoedarmo, and Riyadi Santosa. "Experiential Realizations of Pedagogic Discourse in an Indonesian EFL Classroom." In International Conference on Education in Muslim Society (ICEMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icems-17.2018.46.

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Nuryani, Nuryani. "Representaion of Islamic Culture on Indonesian Language Textbooks in Madrasah." In International Conference on Education in Muslim Society (ICEMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icems-17.2018.53.

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Yuanitasari, Deviana, Agus Sardjono, and Heru Susetyo. "The Government’s Role in Indonesian Halal Industry to Protect Muslim Consumer." In Proceedings of the 4th International Conference on Indonesian Legal Studies, ICILS 2021, June 8-9 2021, Semarang, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.8-6-2021.2314330.

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Rusyidi Binahayati, Binahayati, and Rusyidi Kamrujjama Rusyidi Muhammad. "Attitudes toward homosexuality among Indonesian social work college students." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.10.

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Reports on the topic "Indonesian Muslim"

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Yilmaz, Ihsan, and Greg Barton. Populism, Violence, and Vigilantism in Indonesia: Rizieq Shihab and His Far-Right Islamist Populism. European Center for Populism Studies (ECPS), May 2021. http://dx.doi.org/10.55271/lp0009.

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Muhammad Rizieq Shihab has been one of the most well-known faces of the far-right in Indonesia since the late 1990s. As a radical Islamist scholar with links to Saudi Arabia, Shihab has spent the last three decades as an anti-state voice of the “pious Muslim majority” in Indonesia. He claims to position himself as a “righteous” and “fearless” leader who is dedicated to defending Islam—the faith of “the people.” In 2020 Shihab was arrested for holding large public gatherings, as part of his ‘moral revolution’ campaign, in the middle of pandemic lockdowns. However, his radical Salafist message continues to inspire thousands to action.
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Holland, Jeremy. Creating Spaces to Take Action on Violence Against Women and Girls in the Philippines: Integrated Impact Evaluation Report. Oxfam GB, November 2022. http://dx.doi.org/10.21201/2022.9899.

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The Creating Spaces project was a five-year, multi-country initiative aimed at reducing violence against women and girls and the prevalence of child, early and forced marriage in Bangladesh, India, Indonesia, Nepal, Pakistan and the Philippines. This evaluation focuses on tackling social norm change in the Muslim Mindanao region of the Philippines, working closely with the organizations AMWA, UnyPhil, PBSP and PLCPD. It found that strategies were effectively combined at community level to begin to shift local behaviours, while local change processes were linked to higher-level advocacy for progressive legislative and policy change at national and regional levels. Creating Spaces has successfully started to move the dial, proving change is possible with concerted, strategic and sustained effort. This evaluation provides key recommendations to guide future interventions to build on these successes, and create the basis for future social transformation around violence against women and girls and child, early and forced marriage. Find out more by reading the evaluation brief or the full report.
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Observations from a study tour of Bangladesh and Indonesia on their family welfare programme. Population Council, 1998. http://dx.doi.org/10.31899/rh1998.1043.

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Bangladesh has a successful family planning (FP) program and has succeeded in bringing about a demographic transition at a much faster rate than many of its neighboring countries. The contraceptive prevalence rate in Bangladesh increased from 3 percent in 1971 to 45 percent in 1993, and the fertility rate decreased from 7.0 to 3.4 births per woman during the same period. This reflects the effort that the Government of Bangladesh, with the help of international agencies, has made to educate couples about FP and increase access and choice of contraceptive methods, even in remote areas. Another predominantly Muslim country that has achieved remarkable success in FP is Indonesia which has had unprecedented economic growth in recent years. A visit to these countries to study their FP programs provided opportunities to closely observe activities that have contributed to this success. The Population Council, under the Asia and Near East Operations Research and Technical Assistance (ANE OR/TA) project funded by USAID, organized a study tour of Bangladesh and Indonesia for Indian officials, and results are provided in this report.
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