Relevant bibliographies by topics / Islam and social problems Indonesia

Academic literature on the topic 'Islam and social problems Indonesia'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Islam and social problems Indonesia"

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Aris and Muhammad Sabir. "HUKUM ISLAM DAN PROBLEMATIKA SOSIAL; TELAAH TERHADAP BEBERAPA HUKUM PERDATA ISLAM DALAM KOMPILASI HUKUM ISLAM DI INDONESIA." DIKTUM: Jurnal Syariah dan Hukum 18, no. 2 (November 25, 2020): 283–95. http://dx.doi.org/10.35905/diktum.v18i2.1608.

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Islamic law cannot be separated from the context of the social life of Muslims in Indonesia. This paper discusses the material analysis of the Compilation of Islamic Law which consists of Marriage, Inheritance and Waqf associated with the social problems of Muslims in Indonesia. The compilation of Islamic Laws received juridical justification with Presidential Instruction No. 1 of 1991, is a form of political Islamic law in Indonesia that is less than perfect because it does not go through the legislation of the legislative body and is a shortcut in establishing and positivating Islamic law. The material of KHI, especially marriage and inheritance, is considered inadequate to accommodate the social problems of Indonesian Muslims.
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Setiawan, Refly, Melinda Esti, and Viktor V. Sidorov. "Islam and Politics in Indonesia." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 731–40. http://dx.doi.org/10.22363/2313-1438-2020-22-4-731-740.

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The Republic of Indonesia is characterized by ethnic and religious diversity. Islam is the most widespread religion in Indonesia and most of the Indonesian population is Muslim. Indonesian society is based on the principles of religious tolerance. The equality of people is the most important socio-political value of the Indonesian society, which guarantees an equality for allpeople, regardless of their ethnicity, religion or social class. Religion can be the foundation that can strengthen the country and become the foundation for development. At the same time, religion may not be the official state ideology. We study the relationship between religion and state in Indonesia. What problems arise in the relationship between religion and the state? This study aims to find out how Islam and politics in Indonesia are in harmony with the ideology of the Indonesian nation and how religious values can support moral foundations of Indonesian politics. We used analyze secondary sociological data and studied researches of the largest Indonesian academics on the problems of the relationship between religion and politics. We used the method of library research with abstracting and collecting data. A new set of scientific sources in the Indonesian language is being introduced into scientific circulation. The results of the study showed that Indonesia is not a democracy based on the principles of democratic processes of Western Europe. The peculiarity of Indonesia lies in the interaction of religious values and the politics. Indonesian politics is characterized by religious tolerance. At the same time, religious and cultural values are incorporated into the political practices of Indonesia in the form of moral and ethical guidelines. Thus, Indonesia is not a religious or secular country, but a country where religious values are the moral and ethical main ideology of state development.
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Masran. "Etika Komunikasi Islam pada Aktor Politik Indonesia." El Madani : Jurnal Dakwah dan Komunikasi Islam 3, no. 01 (August 1, 2022): 72–108. http://dx.doi.org/10.53678/elmadani.v3i01.719.

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This study aims to explore and analyze the ethical problems of communication between Indonesian political actors on social media (via news on detik.com.kompas.com, CNN.com) which indicate "violation" of norms and values ​​of Indonesian society and Islam. The perspective used is the deontological ethical theory from the West and the ethical approach to Islamic communication which is sourced from the Qur'an and hadith as well as qiyas and ijtima. The methodology implemented is CMC (computer mediated communication) to explore news and utterances that tend to have a communication ethic tendency to the three Indonesian political actors who most often have problems with public ethics. The data was obtained through texts in online media, observations of experts, and online interviews with netizens who responded to the problems of communication ethics of the political actors studied. The findings explain that political actors in Indonesia who appear on social media or are reported on online media are often not in accordance with communication ethics, especially those with Islamic principles, such as: hiwar (dialectically arguing with each other), jidal (arguing with clear sources and reaching positive agreement), tawashi (instructing each other in the truth), tabsyir (can create a happy communication space), maw'izah (compassionate love), and indzar (reminding each other to do good and right), not with a conflict approach and create disintegration.
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Nopriyansa, Eko. "Islam and Crucial Issues in the Political Communication of the Indonesian Solidarity Party." Politik Indonesia: Indonesian Political Science Review 6, no. 1 (April 7, 2021): 18–31. http://dx.doi.org/10.15294/ipsr.v6i1.23412.

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Lately, Indonesia, such as corruption, intolerance, radicalism, terrorism, and various social problems, can be a complex case; social anxiety in Indonesia recently needs a solution that can solve problems without specific religious schemes. The presence of the Partai Solidaritas Indonesia, chaired by Grace Natalie recently and is known as a young Christian female political figure amid the world's largest Muslim majority population, political battles in various attempts to gain public support is the biggest challenge for the Partai Solodaritas Indonesia. Several steps of the PSI have attracted debate. Several Muslim groups have criticized them for being considered to be making crucial narratives by not considering Indonesia existing religious values in political narratives, such as the unconditional rejection of Sharia Law, rejecting polygamy as a social problem, thus inviting debate and getting severe reactions for some Indonesian Muslim groups. This paper attempts to thoroughly dissect the various paradigms and narratives of the Indonesian Solidarity Party in political communication, analyze the principles of the concept of the State, and examine the Islamic concept in-depth, comprehensively and can answer the recent socio-political discourse.
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Nursangadah, Astuti, Putri Fauziatul Fitrah, Suci Agustiningsih, Fauziya Nailil Husna, and Umi Khoirun Ni’mah. "Multikulturalisme di Indonesia: Relevansi Pancasila, Islam, dan Kebangsaan." ALSYS 2, no. 2 (March 1, 2022): 253–69. http://dx.doi.org/10.58578/alsys.v2i2.300.

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The Indonesian nation is full of religious, social, political and cultural diversity, as well as various others. All the diversity that exists in Indonesia makes this nation called a nation of multiculturalism. Islam has formed a unity in line with human history of more than 15 centuries that have passed. Islamic theology almost never contradicts the validity of culture, except for something that is contrary to human values. Islam also justifies the principle of multiculturalism in accordance with what is contained in the Qur'an. Thus, the events of Islam in Indonesia spread very swiftly and widely. As for the problems that occur in Indonesia, such as Islamic doctrinalism, it is in line with traditional cultural values in Indonesia. The largest Muslim country in the world is Indonesia, which has a distinctive social, cultural, political, linguistic and religious diversity. However, the diversity in Indonesia does not diminish unity and is still able to maintain the integrity of the country. Indonesia has an ideology that people believe in until now, namely Pancasila. There are 5 main values stated in Pancasila, that these values undeniably contain Islamic social values in multiculturalism, manifested by the integration of diversity in the form of (NKRI) or the “Negara Kesatuan Republik Indonesia”.
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Khozin, Ahmad. "Kepemimpinan Pendidikan Islam Multikultural." Jurnal Ilmiah Iqra' 13, no. 2 (October 21, 2019): 70. http://dx.doi.org/10.30984/jii.v13i2.971.

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AbstrakBanyaknya konflik maupun ungkapan-ungkapan rasis yang sering terjadi di Indonesia merupakan bukti bahwa dalam lingkaran sosial bangsa Indonesia masih kokoh semangat narsistik-egosentrisnya dan betapa rapuhnya konstruksi kebangsaan berbasis multikulturalisme di Indonesia. Sehingga tidak heran kalau belakangan ini rasa kebersamaan sudah tidak nampak lagi dan nilai-nilai kebudayaan yang dibangun menjadi terberangus.Maka, untuk mengatasi problematika tersebut diperlukan strategi khusus untuk memecahkan persoalan tersebut melalui berbagai bidang; sosial, ekonomi, budaya, dan pendidikan. Berkaitan dengan hal ini, maka pendidikan multikultural menawarkan satu alternatif melalui penerapan strategi dan konsep pendidikan yang berbasis pada pemanfaatan keragaman yang ada di masyarakat, khususnya yang ada pada siswa.Oleh karena itu, diperlukan kepemimpinan yang tepat dan mampu menanamkan nilai-nilai inti dari pendidikan multikultural dalam lembaga pendidikan. Pada gilirannya, out-put yang dihasilkan dari sekolah tidak hanya cakap sesuai dengan disiplin ilmu yang ditekuninya, tetapi juga mampu menerapkan nilai-nilai keberagamaan dalam memahami dan menghargai keberadaan para pemeluk agama dan kepercayaan lain.Kata kunci: Multikultural; Kepemimpinan Pendidikan Islam. AbstractThe many conflicts and racist expressions that often occur in Indonesia are evidence that in the social circle of the Indonesian nation there is still a narcissistic-egocentric spirit and how fragile multiculturalism-based national construction in Indonesia is. So it is not surprising that lately a sense of togetherness is no longer visible and cultural values are being blazed.So, to overcome these problems a special strategy is needed to solve these problems through various fields; social, economic, cultural and educational. In this regard, multicultural education offers an alternative through the application of educational strategies and concepts based on the use of diversity in society, especially those of students.Therefore, appropriate leadership is needed and is able to instill the core values of multicultural education in educational institutions. In turn, outputs generated from schools are not only competent in accordance with the discipline they occupy, but are also able to apply religious values in understanding and valuing the existence of followers of other religions and beliefsKeywords: Multicultural, Islamic Education Leadership.
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Kamaruddin, Kamaruddin. "ISLAM LIBERAL DI INDONESIA: TINJAUAN SOSIOLOGI." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (June 30, 2017): 105–17. http://dx.doi.org/10.19109/jia.v18i1.1530.

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Liberal Islam Network (JIL), is an organization that carries liberal ideas in Indonesia, encompassing Pluralism, anti-theocracy, supporting democracy and guaranteeing women's rights. JIL emphasizes individual freedom, opens the door of ijtihad in its widest manner by promoting an understanding of context rather than text, and liberates from oppressive social and political structures. JIL discourse is a lot of lurking controversy in Indonesia. JIL discourse is considered to have undermined the understanding of established Islamic teaching (qath'i). Practically, this movement of thought does not see the problems comprehensively. This paper will look at the understanding of JIL in formulating the discourse in terms of the Sociology approach. Conclusively JIL tends to use the Conflict Theory to address the established traditions. This theory is built on three basic assumptions, one of which is the regularity contained in society simply because of pressure or coercion of power from the ruling class, represented by the establishment of the tradition itself
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Putra, Muh Yunan. "DINAMIKA IJTIHAD ULAMA INDONESIA DALAM FORMALISASI HUKUM ISLAM." SANGAJI: Jurnal Pemikiran Syariah dan Hukum 1, no. 1 (March 28, 2017): 85–95. http://dx.doi.org/10.52266/sangaji.v1i1.63.

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Indonesia is the one of democracy country and has principle of believe in the One Supreme God. Refer to it, there are some roles or the bills created based on Islamic Law, such as Marriage Law, Heritage Law, Waqf Law and Criminal Law. In apply, Islamic Low usually face the normative situation and the increasing of human need and thinking. So, it is required to be able to adjust or create new form to fulfill both of interest. In this case, it can be seen at product law or fatwa created by Indonesian Council Of Ulama (MUI) which integrated based on community’s need. However, disconnected between structure and function of law caused by political performance. Historically, Islamic Law in Indonesia was influenced by social-culture aspect, it marge with Islamic thinking and characteristic such as Fiqh Book, Islamic roles in Muslim’s country, judgment or verdict, or the roles (fatwa) which is created by Ulama. So, namely Islamic Law is the pure of Islamic thinking which produced by Ulama integrated with the social environment. Although, al-Quran dan al-hadits have the roles also to be law, but there are many problems that need to solve using the law’s guide. To solve that problems, Ulama do ijtihad and think hard to get out problem solving. Finally, Ulama use their mind to fulfill the emptiness law, so the result is the product of thinking law as now as.
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NOPRIYANSA, EKO. "DAKWAH DALAM TRADISI AKADEMIK DAN STUDI ISLAM." khabar 2, no. 1 (June 24, 2020): 1–19. http://dx.doi.org/10.37092/khabar.v2i1.147.

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The success of the leaders of the spread of Islam in the past, has made Indonesia as the largest Muslim population in the world without leaving a historical trail of warfare and violence, so that in its development, Indonesia's strategic role in tackling various social and humanitarian problems, has displayed a face of wisdom and sought to show to the world of their maturity in exposing the plurality and diversity of the population, which is within the territory of the Unitary Republic of Indonesia. Furthermore, no less interesting, even though Indonesia is dominated by Muslims as a majority, Indonesia is not a country that claims a religion, but the Indonesian people recognize their identity as the Pancasilalis people. In this research is an effort to see globally the application of da'wah in Cross-Asia both regarding Models, Implementation, Theory, to various academic phenomena of Islamic Leaders across Asia in exposing Da'wah as a discipline of Science or as a belief in totality in Islam, so that really can find various patterns and social relevance about how the implementation of Da'wah in various regions, both as an academic discipline, as well as subjective beliefs. So that in the end, it can encourage practitioners and propaganda activists to synchronize the implementation of their da'wah with the science methodology, so that the Da'wah process without reaping significant obstacles in the midst of a social society that is Plural and full of diversity.,
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Zenrif, M. Fauzan. "MENGANGANKAN HAM INDONESIA BERWAWASAN ISLAM." El-HARAKAH (TERAKREDITASI) 2, no. 1 (June 1, 2008): 15. http://dx.doi.org/10.18860/el.v2i1.5100.

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<p>Indonesian Muslims when faced with social problems, especially those related to law and justice, always involve the dualism of thought, Islam and kindonesiaan. When human rights issues arise, the unification of Indonesian Islam seeks to justify the problem into its shari'ah. This is normal, because Islam is believed not only mngatur spirituality of his people, but also related to social rules. This paper tries to explain what Muslims can do as the majority of their beloved country's people in dealing with human rights issues. Besides, the effort to enforce the law for internal Islamic and national interests. This paper also discusses how the Islamic perspective is about this. Discussing human rights issues can not be separated from how the principle as stipulated in Islam. The substance that need to be put forward is the fulfillment of the right of life security and the right of freedom to choose religion or belief. Similarly, the right of equality and justice before the law. Therefore, it is necessary to implement the strategy of human rights by considering three priorities. First, that Islamic law is universal. Secondly, Islamic law is never retroactive. Third, that Islamic law does not impose burden except on the perpetrators.</p><p> </p><p>Umat Islam Indonesia apabila dihadapkan pada permasalahan-permasalahan sosial, terutama yang berkaitan dengan hukum dan peradilan, selalu melibatkan dualisme pemikiran, keislaman dan kindonesiaan. Ketika permasalahan Hak Asasi Manusia (HAM) muncul, uniat Islam Indonesia berusaha mencarikan justifikasi permasalahan tersebut ke dalam syari’atnya. Hal ini wajar-wajar saja, sebab Islam diyakini tidak sekedar mngatur spiritualitas umatnya, tetapi juga menyangkut aturan-aturan sosial. Tulisan ini mencoba menjelaskan apa yang bisa diperbuat umat Islam sebagai mayoritas masyarakat negerinya tercinta dalam menghadapi permasalahan hak asasi manusia. Selain itu dibahas upaya menegakkan hukum untuk kepentingan internal Islam dan nasional. Tulisan ini juga membahas bagaimana perspektif Islam mengenai hal ini. Membahas permasalahan HAM tidak lepas dari bagaimana prinsipnya sebagaimana diatur dalam Islam. Secara substansif yang perlu dikedepankan yaitu pemenuhan hak keamanan jiwa dan hak kebebasan memilih agama atau keyakinan. Demikian pula hak kesamaan dan keadilan di depan hukum. Untuk itu diperlukan strategi implementasi hak asasi manusia dengan mempertimbangkan tiga prioritas. Pertama, bahwa hukum Islam bersifat universal. Kedua, bahwa hukum Islam tidak pernah berlaku surut. Ketiga, bahwa hukum Islam tidak memberikan beban kecuali pada pelakunya.</p>
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Dissertations / Theses on the topic "Islam and social problems Indonesia"

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Mansurnoor, Iik Arifin 1950. "Ulama, villagers and change : Islam in central Madura." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72083.

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The ulama in Madura are an inseparable part of the local social structure. Their strategic position has given them an excellent opportunity to exercise a leadership role in the local context. The ulama's niche in the social order of the village and the forces that participate in the process of change can be seen through a study of village religion in a historical context. More specifically, this study examines village religion in a contemporary setting, and focuses on the internal structure of the villages and their relations to the outside world. The ulama play an important role in a number of domains, and thus occupy a central position in society. Indeed, their religious leadership has nurtured the emergence of complex networks of followers and colleagues which have, over time, sustained the stability of the ulama's leadership role in the face of social and political vicissitudes.
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Kassem, Dana. "Electrification and industrial development in Indonesia." Thesis, London School of Economics and Political Science (University of London), 2018. http://etheses.lse.ac.uk/3788/.

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Economists and policymakers have long believed that access to electricity is essential for industrial development, and ultimately growth. Despite this consensus, there is limited evidence of this relationship. In this thesis, I ask whether electrification causes industrial development. I study the effect of the extensive margin of electrification (grid expansion) on the extensive margin of industrial development (firm entry and exit). I combine newly digitized data from the Indonesian state electricity company with rich manufacturing census data. To deal with endogenous grid placement, I build a hypothetical transmission grid based on colonial incumbent infrastructure and geography. The main instrumental variable is the distance to this hypothetical grid. I examine the effect of electrification on local industrial development. To understand when and how electrification can cause industrial development, I shed light on an important economic mechanism - firm turnover. I find that electrification causes industrial development, represented by an increase in the number of manufacturing firms, manufacturing workers, and output. Electrification increases firm entry rates, but also exit rates. Overall, electrification creates new industrial activity, as opposed to reorganizing it across space. I then evaluate the impact of electrification on firm-level performance. I find that connected firms are larger, more likely to exit, and younger. This is consistent with higher turnover at the market level. I look at the implications of the previous results on industry productivity. Higher turnover rates lead to higher average productivity and induce reallocation towards more productive firms. This is consistent with electrification lowering entry costs, increasing competition and forcing unproductive firms to exit more often. Without the possibility of entry or competitive effects of entry, the effects of electrification are likely to be smaller. I use detailed product-level production data to structurally estimate a quantity-based production function, which when combined with price data, allows me to estimate marginal cost. Electrification substantially reduces the cost of production of existing products and their prices. While mark-ups don’t change for incumbent firm-product pairs, the average markup increases in the market. This is due to a selection effect where products produced post access have higher mark-ups. These products are "new" and are more likely to be differentiated.
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Sirojudin, Sirojudin. "Toward welfare pluralism : policy and practice of the Islamic welfare effort in Indonesia." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81465.

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This study reviews the policy and practice of Islamic social welfare efforts in Indonesia. Findings from this study suggest that Indonesian Islamic welfare policies are ambivalent. The ambivalent character is due, in part, to the need of the government to maintain the status of Indonesia as a secular state, while at the same time, to accommodate Muslim aspirations to practice Islamic social welfare. Some Islamic welfare organizations have succeeded in combining Islamic social welfare programs with a modern social development perspective that is relevant to large national development programs. Dompet Dhuafa Republika's (DD) experience of collecting Islamic welfare funds and developing social welfare programs reveals significant potentials of Islamic welfare efforts to contribute to statutory social welfare services. These findings have shown that there is a promising prospect for Indonesia to further augment a pluralistic social welfare system.
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Kullolli, Arben. "Proselytization in Albania by Middle Eastern Islamic organizations." Thesis, Monterey, Calif. : Naval Postgraduate School, 2009. http://edocs.nps.edu/npspubs/scholarly/theses/2009/Mar/09Mar%5FKullolli.pdf.

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Thesis (M.A. in Security Studies (Middle East, South Asia, Sub-Saharan Africa))--Naval Postgraduate School, March 2009.
Thesis Advisor(s): Kadhim, Abbas ; Shore, Zachary. "March 2009." Description based on title screen as viewed on April 24, 2009. Author(s) subject terms: Revival of Islam in Albania, Islamic Extremists, Religious Tolerance, Democratic Reforms Includes bibliographical references (p. 57-60). Also available in print.
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Pradheksa, Pratama Yudha. "Islam and the Social Construction of Risk: A Discourse Analysis of the Fatwa to the Muria Nuclear Power Plant in Indonesia." Thesis, Virginia Tech, 2017. http://hdl.handle.net/10919/86275.

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This thesis analyzes Badan Tenaga Atom Nasional (BATAN, the Indonesia National Nuclear Energy Agency and the the Ulama of Pengurus Cabang Nahdlatul Ulama (PCNU, the Islamic scholars of District Branch of Nahdlatul Ulama) Jepara’s different risk assessments of the purposed nuclear power plant in Muria, Indonesia. Using a discourse analysis combined with the social construction of risk from a science and technology studies (STS) perspective, this thesis focuses on the Ulama’s risk assessments, and looks at how the Islamic interpretations of fiqh (Islamic Jurisprudence) and the knowledge of perceived risk of the State’s nuclear inexpertise, environmental degradations, the type of the reactor, and foreign technological dependence are used simultaneously by the Ulama of the PCNU Jepara to construct maslahah (benefits) and mafsadah (disadvantages) on the fatwa to the proposed Muria nuclear power plant. I argue that the different risk assessments converge on the proposed Muria nuclear power plant, which are based on not only scientific and political discourse but also Islamic beliefs. In contrast to alternative forms of knowledge, Islamic belief not only has orientations to the social world but also the afterlife. I found the Ulama’s concerns regarding perceived risk of the State’s nuclear inexpertise did not change whether from the authoritarian regime to the democratic model. Across the contesting political regimes, the Ulama articulated their concerns of perceived risk of the State’s nuclear inexpertise through distrust of the State’s capacities and capabilities in handling a commercial nuclear power plant. Furthermore, the different ways of constructing risk through BATAN and the Ulama depict the contested meaning of national identity after the Indonesia independence. Lastly, this thesis offers a unique view of studying Islam and the social construction of risk from a non-Western context.
Master of Science
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Esch, David B. "Trans Terrains: Gendered Embodiments and Religious Landscapes in Yogyakarta, Indonesia." FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/1829.

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Transgendered Indonesians live in the fourth most populated nation in the world with more Muslims than any other country. This thesis summarizes an ethnography conducted on one religiously oriented male-to-female transgender community known in the city of Yogyakarta as the waria. This study analyzes the waria’s gender and religious identities from an emic and etic perspective, focusing on how individuals comport themselves inside the world’s first transgender mosque-like institution called a pesantren waria. The waria take their name from the Indonesian words wanita (woman) and pria (man). I will chart how this male-to-female population create spaces of spiritual belonging and physical security within a territory that has experienced geo-religio-political insecurity: natural disasters, fundamentalist movements, and toppling dictatorships. This work illuminates how the waria see themselves as biologically male, not men. Anatomy is not what gives the waria their gender, their feminine expression and sexual attraction does. Although the waria self-identity as women/waria, in a religious context they perform as men, not women.
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Ishaq, Muhammad. "Socio-political impacts of the contemporary religious movements in AJK Pakistan : an empirical study on competing visions of an ideal Islamic society." Thesis, University of Gloucestershire, 2016. http://eprints.glos.ac.uk/5717/.

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The aim of this study was to explore the emergence of the three main religious movements in AJK Pakistan and empirically investigate how they utilise social and public spaces to achieve their vision for this society. These groups are recognized as Islamic revivalist movements; therefore, the study aims to explore and understand how religiously motivated values function as social visions to shape or transform a society. As AJK society is largely based on the biraderi or caste system, it is important to explore how the above mentioned religious groups, reconcile their religious ideals to address a socially-segregated society. The role of religion, or more specifically, Islam and Islamic activism, is examined by applying sociological methods; the socio-religious and socio-political activities of the Islamic movements are analysed within the paradigms of the Social Movement theory. The study focusses on three main research questions, (i) the emergence of the Islamic movements, (ii) how they utilise or mobilise resources and (iii) how the movements disseminate their values and message into society. Aside from contemporary India and Pakistan, Kashmir has its own very long history of religion, politics, and independence as a kingdom. It consists of a Buddhist kingdom, a Brahman caste structured society, and a Sufi-oriented Muslim state, while the image of post-colonial Kashmir is totally different, which is divided, governed by foreign rules, and holds differing religious and secular ideologies. There are many active Islamic movements who are working in the name of revivalism, or reform, and who aim to bring changes to the society to make an ideal Islamic society according to their own perceived visions. The focus of this study was upon the three social-religious movements that are seeking to bring changes to the AJK society. Jamat-e-Islami (JI) is a well-known Islamic revivalist movement in the subcontinent; which has more than six chapters in six South-Asian countries. The movement uses many strategies to achieve its social, political and religious goals. In AJK, it is actively using different networks, such as education, health, welfare and politics. Minhaj-ul-Qur’an (MQ) is a comparatively new movement, however, the strategies and methods it deploys are quite like those of the JI Movement, but differ in its application of ideology, vision and rhetoric. Khanqah-e-Fatihiya, or Hadhrat Sahib of Gulhar Sharif (GS), is an apolitical movement that has evolved from within AJK. This movement represents the popular Sufi forms of Islam prevalent within AJK society. However, over the last 30 years, its substantial changes demonstrate elements of an internal revival within the AJK tasawwuf sects, which also emphasise ‘economic and religious emancipation’. The study highlights how these movements adopt different tactics to promote their ideologies through a variety of means, hence, how socio-religious and socio-political strategies are operating in a society which is mainly based on the caste system. As an exploratory, qualitative and ethnographic study, the research is based on three case studies centred on the above mentioned Islamic movements. The study concluded that all three movements had different goals and focus in AJK, for example, JI uses a state-centric approach, MQ mainly concentrates on society, whereas, the Sufi tariqa is an individual-centric movement. All three movements utilise an individual movement structure and apply differing methods to convey their message, in AJK.
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Murniati, Sri. "Conditions for Moderation: Unpacking the Inclusion Experience of Islamist Parties in Three Different Political Systems in Indonesia." Ohio : Ohio University, 2008. http://www.ohiolink.edu/etd/view.cgi?ohiou1219832770.

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Elizarni, FNU. "Gender, Conflict, Peace: The Roles of Feminist Popular Education During and After the Conflict in Aceh, Indonesia." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1605018870170842.

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Love, Kaleen E. "The politics of gender in a time of change : gender discourses, institutions, and identities in contemporary Indonesia." Thesis, University of Oxford, 2008. http://ora.ox.ac.uk/objects/uuid:e7aea965-c1aa-43b0-bc76-3bc743e90879.

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This dissertation fundamentally explores the nature of change, and the development interventions that aim to bring this change into a particular society. What emerges is the notion of a ‘spiral’: imagining the dynamic relationship between paradigms and discourses, the institutions and programmes operating in a place, and the way individual identities are constructed in intricate and contradictory ways. Within this spiral, discourse has power – ‘words matter’ – but equally significant is how these words interact dialogically with concrete social structures and institutions – ‘it takes more than changing words to change the world’. Furthermore, these changes are reacted to, and expressed in, the physical, sexed body. In essence, change is ideational, institutional, and embodied. To investigate the politics of change, this dissertation analyses the spiral relationships between gender discourses, institutions, and identities in contemporary Indonesia, focusing on their transmission across Java. It does so by exploring the Indonesian state’s gender policies in the context of globalisation, democratisation, and decentralisation. In this way, the lens of gender allows us to analyse the dynamic interactions between state and society, between ideas and institutions, which impact on everything from cultural structures to physical bodies. Research focuses on the gender policies of the Indonesian Ministry of Women’s Empowerment, substantiated with case study material from United Nations Population Fund reproductive health programmes in West Java. Employing a multi-level, multi-vocal theoretical framework, the thesis analyses gender discourses and relational structures (how discourses circulate to construct the Indonesian woman), gender institutions and social structures (how discourses are translated into programmes), and gender identities and embodied structures (how discourses enter the home and the body). Critically, studying gender requires analysing the human body as the site of both structural and symbolic power. This dissertation thus argues for renewed emphasis on a ‘politics of the body’, recognising that bodies are the material foundations from which gender discourses derive their naturalising power and hence ability to structure social relations. The danger of forgetting this politics of the body is that it allows for slippage between ‘gender’ and ‘women’; policy objectives cannot be disentangled from the reality of physical bodies and their social construction. This thesis therefore argues that there are distinct and even inverse impacts of gender policies in Indonesia. As the ‘liberal’ and ‘modern’ assumptions of gender equality are overlaid onto the patriarchal culture of a society undergoing transformation, women’s bodies and women’s sexuality are always and ever the focus of the social gaze. The gender policies and interventions affecting change on discursive and institutional levels may thus provoke reaction at the level of individual identities that are contrary to explicit intentions. In effect, projects that purport to work on ‘gender’ are often so deeply rooted in underlying gender normativity that their net effect is to reinscribe these gender hierarchies. By exposing the contradictions in these underlying paradigms we gain insight into the politics of a transforming society. Furthermore, engaging with the politics of the body allows us to analyse the spiral processes between discourse and practice, the question of power, and the way men and women embody social structures and experience social transformation.
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Books on the topic "Islam and social problems Indonesia"

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Jurdi, Syarifuddin, and Sulistyaningsih. Islam dan ilmu sosial Indonesia: Integrasi Islam dan ilmu sosial. Yogyakarta: Laboratorium Sosiologi, UIN Sunan Kalijaga, 2011.

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Rangkuti-Hasibuan, Sofia. Sosiologi agama: Kajian masyarakat Islam di Indonesia. Jakarta: Universitas Gunadarma, Fakultas Sastra, 2006.

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Dhani, Willyuddin A. R. Bahaya--!: Indonesia menuju keruntuhan. Bogor: Abu Hanifah Pub., 2007.

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Suaedy, Ahmad. Islam Indonesia gerakan sosial baru demokratisasi: Perspektif pesantren. Jakarta, Indonesia: Wahid Institute, 2009.

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Islam dan dinamika sosial politik di Indonesia. Jakarta: Penerbit PT Gramedia Pustaka Utama, 2011.

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Indonesia, Persekutuan Gereja-Gereja di. Pesan-pesan kenabian di pusaran zaman: Dokumen terpilih PGI seputar reformasi dan isu sosial-kemasyarakatan. Jakarta: Persekutuan Gereja-Gereja di Indonesia bekerja sama dengan Pustaka Sinar Harapan, 2002.

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Indonesia, Persekutuan Gereja-Gereja di. Pesan-pesan kenabian di pusaran zaman: Dokumen terpilih PGI seputar reformasi dan isu sosial-kemasyarakatan. 2nd ed. Jakarta: Persekutuan Gereja-Gereja di Indonesia bekerja sama dengan Pustaka Sinar Harapan, 2007.

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Islam across boundaries: Prospects & problems of Islam in the future of Indonesia. Jakarta: Penerbit Republika, 2003.

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Amsyari, Fuad. Perjuangan sosial ummat Islam Indonesia. Jakarta: Media Da'wah, 1990.

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Djaelani, Abdul Qadir. Perjuangan ideologi Islam di Indonesia. Jakarta: Pedoman Ilmu Jaya, 1996.

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Book chapters on the topic "Islam and social problems Indonesia"

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Fahrudin, Adi, Husmiati Yusuf, and Tria Patrianti. "Suicide Among Diverse Ethnic Groups in Indonesia." In The Palgrave Handbook of Global Social Problems, 1–23. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-68127-2_157-1.

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Fahrudin, Adi, Tria Patrianti, and Husmiati Yusuf. "Climate Change, Disaster, and Social Work in Indonesia." In The Palgrave Handbook of Global Social Problems, 1–14. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-68127-2_77-1.

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Sulistiani, A. S. L. "The development of Sharia Bank social functions in money waqf in Indonesia." In Islam, Media and Education in the Digital Era, 150–59. London: Routledge, 2022. http://dx.doi.org/10.1201/9781003219149-21.

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Titisari, Prima Wahyu, Elfis, Irina Safitri Zen, Yani Hendrayani, Indry Chahyana, Khairani, Nadiatul Janna, Nunut Suharni, and Tika Permata Sari. "Students’ Perceptions of Education for Sustainable Development (ESD) to Achieve SDG 4 in Indonesia: A Case Study of Universitas Islam Riau." In Charting a Sustainable Future of ASEAN in Business and Social Sciences, 191–202. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-3859-9_18.

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Schröer, Jussra, and Birsen Ürek. "Social Work and Muslim Welfare: A Women’s Grassroots Association." In Exploring Islamic Social Work, 219–32. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95880-0_13.

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AbstractReligion, religiosity and spirituality are gaining importance for social work in Germany as a discipline and as a profession, especially in the context of Muslim people seeking advice. Most Muslims regard Islam as a social religion which helps in different life situations. For them, the central elements of their belief, such as mercy, charity, solidarity and assisting each other, are core elements of help in society. The purpose of this chapter is to show the importance of the real life experiences of people who seek advice in social work. In this context, the chapter shows that counselling is subject-, task- and context-related. Counselling deals with life realities and can address and solve specific problems, support individuals in making decisions and coping effectively with crises. At the least, a sensitive attitude towards religious questions provides an ability to deal constructively with the reality of life. Within this perspective, the practice model, the Meeting and Further Training Centre for Muslim Women, shows how it is possible to gain access to welfare issues in the context of religion and social work.
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Fujiwara, Takahiro, and Nariaki Onda. "Conflict of Legitimacy Over Tropical Forest Lands: Lessons for Collaboration from the Case of Industrial Tree Plantation in Indonesia." In Decision Science for Future Earth, 119–31. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-8632-3_5.

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AbstractIndustrial Tree Plantation (ITP) in Indonesia has been controversial due to its significant environmental, economic, and social impacts and the severe conflicts among stakeholders. Therefore, it is crucially important to discuss the fundamental structure of the conflicts to promote going forward. We introduce the concept of “legitimacy” and discuss the (1) inequality of the landholding structure and (2) legal pluralism established by historical circumstances as the fundamental structure of the conflicts. Our discussions present some key lessons in promoting collaboration among stakeholders. The first lesson is that the degree of interest and priority for problems differs among stakeholders. Therefore, an understanding of these differences is the first step toward collaboration. The second lesson is about the importance of considering history. Awareness of the problem, interpretation of the historical facts, and evaluation of other stakeholders by a certain stakeholder change over time. Therefore, to start a collaboration, it is necessary to build a consensus among stakeholders as a time point to go back to in order to discuss the problem. The third lesson is that a procedure for data presentation agreeable among stakeholders as independent, neutral, and fair is essential for their collaborations. Especially in cases where conflicts among stakeholders are intensive, it appears that confidence in and interpretation of presented data are different for each stakeholder. Therefore, data presentation agreeable to all stakeholders is essential to promote their collaborations. Unlike conventional scientific research, scientists are required to uphold various values existing in society to collaborate with stakeholders in transdisciplinary research of Future Earth.
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"11. Islam and humanitarian affairs. The middle class and new patterns of social activism." In Islam in Indonesia, 173–94. Amsterdam University Press, 2013. http://dx.doi.org/10.1515/9789048516254-012.

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Ibrahim, Nur Amali. "From Moderate Indonesia to Indonistan." In Improvisational Islam, 125–48. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501727856.003.0007.

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The focus of Chapter 5 is how the acts of religious improvisation intersect with political attempts to present Indonesia internationally as a “moderate” Muslim nation that is different from the “despotic” and “chaotic” Middle East. Although Muslims of different ideological stripes are actually capitulating to the West and absorbing the ideals of secular liberalism, the moderate Muslim discourse identifies liberal Muslims as “good” believers while denouncing Islamists as “bad” believers in need of liberal salvation. Blaming violence and discrimination on “bad” religion, however, promotes the view of religion as bounded and coherent and overlooks the complex constellation of factors that produce social ills.
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"Some creative industry problems in Indonesia and the solution alternatives." In Recent Trends in Social and Behaviour Sciences, 191–94. CRC Press, 2014. http://dx.doi.org/10.1201/b16658-34.

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Rinaldo, Rachel. "Spirituality and Islam." In Situating Spirituality, 297–313. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197565001.003.0016.

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Many Muslim societies have long histories of mystical, devotional, and esoteric traditions such as Sufism, which are today commonly referred to as “spiritual” traditions. Yet spirituality within Islamic traditions has an uncertain and marginalized status in many contemporary Muslim societies as a result of local, national, and global political struggles over Islam. In Indonesia, where Sufism has had a major historical influence for much of the twentieth century, there has been a strong trend toward scripturalist Islamic modernism. Yet along with Indonesia’s Islamic revival since the 1990s has come a revival of Sufism, particularly among the urban upper middle class. This chapter explores the Sufist revival as a manifestation of spirituality in Indonesia, examining the recent history of Sufism and the evolving relationship between Sufism and other ways of being Muslim, as well as surveying recent scholarship on the social and political contours of the embrace of Sufism by educated urbanites.
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Conference papers on the topic "Islam and social problems Indonesia"

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Bujuri, Dian Andesta, Nurul Hidayah, Yuli Yanti, Fikriansyah, and Masnun Baiti. "Kaffah Islam in the Context of Indonesia, Between Fundamental and Moderate Islam." 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.201113.060.

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Nurjaman, Asep, and Jainuri. "Islam and Democracy in Post-Suharto, Indonesia." In Proceedings of the 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicosh-19.2019.54.

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Ma’ruf, Hamka Mujahid, and Supardi. "When Islam and Democracy Meet in Indonesia." In Proceedings of the 2nd International Conference on Social Science and Character Educations (ICoSSCE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200130.039.

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Saloom, Gazi. "Understanding Islamic Radicalism in Indonesia from Social Psychological Perspective." In 2nd International Conference on Islam, Science and Technology (ICONIST 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200220.007.

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Natsir, Muhammad. "Reactualization of Inclusive Islam to Deal with Terrorism Issue in Indonesia." In Proceedings of the Social and Humaniora Research Symposium (SoRes 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/sores-18.2019.64.

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Teguh Mulyo, H. A. "Gender Equality in Prespective Islam and Law of Indonesia." In Proceedings of the 1st International Conference on Social Science, Humanities, Education and Society Development, ICONS 2020, 30 November, Tegal, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.30-11-2020.2303752.

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Abrori, Ahmad. "Conservative Islam and The Future of A More Tolerant Society in Indonesia." In Third International Conference on Social and Political Sciences (ICSPS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsps-17.2018.74.

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Shafwan, Muhammad Hambal, and Din Muhammad Zakariya. "Rabbani Characters Building in Al-Islam Boarding School Lamongan, East Java, Indonesia." In 1st Borobudur International Symposium on Humanities, Economics and Social Sciences (BIS-HESS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200529.005.

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Sebastian, Leonard C., and Alexander R. Arifianto. "From Civil Islam towards NKRI Bersyariah? Understanding Rising Islamism in Post-Reformasi Indonesia." In Third International Conference on Social and Political Sciences (ICSPS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsps-17.2018.65.

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Wiratomo, Giri Harto, Suprayogi, and Natal Kristiono. "Internalization of Pancasila Value at SMP Islam Plus at Thohari Tuntang Semarang Regency Indonesia." In 6th International Conference on Education & Social Sciences (ICESS 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210918.025.

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