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Academic literature on the topic 'Tionghoa Indonesia Persatuan Islam'

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Published: 27 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "Tionghoa Indonesia Persatuan Islam"

1

Hidayatulloh, Dedi. "STRATEGI PEMBINAAN DALAM MENANAMKAN NILAI-NILAI RELIGIUS PADA MUALAF ETNIS TIONGHOA DI ORGANISASI PERSATUAN ISLAM TIONGHOA INDONESIA (PITI) SURABAYA." JURNAL AL-IJTIMAIYYAH 7, no. 2 (December 31, 2021): 259. http://dx.doi.org/10.22373/al-ijtimaiyyah.v7i2.10534.

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Abstract: This research is based on religious phenomena that occur in Indonesia, especially regarding religious conversion. The religious conversion is dominated by other religions who want to embrace Islam, where the majority of religious conversions occur in the ethnic Chinese environment. The Indonesian Chinese Islamic Association (PITI) in Surabaya is one of the institutions that oversees the development of converts to Islam and has a special strategy in fostering converts, especially the Chinese. This research is a qualitative research with a case study approach to determine the strategy of converting converts in the Indonesian Chinese Islamic Association Organization (PITI) Surabaya. Collecting data in this research is observation, interview and documentation. This study aims to answer, describe and analyze the problem of general description regarding the strategy of fostering ethnic Chinese converts at the Indonesian Chinese Islamic Association (PITI) Surabaya. The results showed that the general description of the strategies applied in instilling religious values in fostering ethnic Chinese converts to the Chinese Indonesian Islamic Association Organization (PITI) Surabaya included: 1) teaching; 2) habituation; 3) exemplary; 4) motivation; and 5) regulations.Keywords: Development Strategy; Chinese Ethnic Converts; PITI Surabaya.Abstrak: Penelitian ini didasarkan pada fenomena agama yang terjadi di Indonesia terkhusus perihal konversi agama. Konversi agama tersebut didominasi oleh agama lain yang ingin memeluk agama Islam, di mana perpindahan agama tersebut mayoritas terjadi di lingkungan etnis Tionghoa. Persatuan Islam Tionghoa Indonesia (PITI) Surabaya merupakan salah satu lembaga yang menaungi pembinaan mualaf dan memiliki strategi khusus dalam membina mualaf terkhusus etnis Tionghoa. Penelitian ini merupakan penelitian kualitatif dengan pendekatan studi kasus untuk mengetahui strategi pembinaan mualaf di Organisasi Persatuan Islam Tionghoa Indonesia (PITI) Surabaya. Pengumpulan data dalam penelitian ini adalah observasi, wawancara dan dokumentasi. Penelitian ini bertujuan untuk menjawab, mendeskripsikan serta menganalisis permasalahan gambaran umum mengenai strategi pembinaan mualaf etnis Tionghoa di Persatuan Islam Tionghoa Indonesia (PITI) Surabaya. Hasil penelitian menunjukkan temuan bahwa gambaran umum mengenai strategi yang diterapkan dalam menanamkan nilai-nilai religius membina mualaf etnis Tionghoa di Organisasi Persatuan Islam Tionghoa Indonesia (PITI) Surabaya meliputi: 1) pengajaran; 2) pembiasaan; 3) keteladanan; 4) motivasi; dan 5) peraturan.Kata Kunci: Strategi Pembinaan; Mualaf Etnis Tionghoa; PITI Surabaya.
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Hasanah, Eva Putriya. "Sepak Terjang PITI Jawa Timur di Tengah Pusaran Hubungan Bilateral Indonesia-Tiongkok." SIYAR Journal 1, no. 2 (July 1, 2021): 3–26. http://dx.doi.org/10.15642/siyar.2021.1.2.3-26.

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Artikel ini bertujuan untuk menjelaskan bagaimana peran Persatuan Islam Tionghoa Indonesia (PITI) Jawa Timur dalam membantu pemerintah Tiongkok mempererat hubungan bilateral dengan pemerintah Indonesia. Melalui metode kualitatif-deskriptif dan teknik pengumpulan data dokumentasi dan wawancara, penulis menemukan empat peran PITI dalam diplomasi publik. Pertama, PITI membantu memperkenalkan budaya Tiongkok kepada masyarakat Indonesia. Selain itu, PITI turut memfasilitasi pengenalan identitas Tionghoa muslim. Ketiga, PITI terlibat aktif dalam berbagai kegiatan sosial kemasyarakatan. Keempat, PITI menjadi mediator antara pemerintah Tiongkok dengan berbagai pihak di Indonesia. Meskipun berperan penting dalam diplomasi publik yang dapat membantu pemerintah Tiongkok di Indonesia, PITI merupakan organisasi masa Islam yang berdiri sendiri tanpa memiliki keterkaitan dengan pemerintah maupun politik, termasuk hubungan politik dengan pemerintah Tiongkok.
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Ratnawati, Devi, Nurhadi Nurhadi, and Abdul Rahman. "Pembentukan Identitas Tionghoa Muslim di Kalangan Persatuan Islam Tionghoa Indonesia Semarang." Ideas: Jurnal Pendidikan, Sosial, dan Budaya 8, no. 4 (November 10, 2022): 1237. http://dx.doi.org/10.32884/ideas.v8i4.998.

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The New Order government encouraged ethnic Chinese Indonesians as the local population, resulting new identity as Chinese Muslims, then the group formed PITI. This research is analyzing the forming of Chinese Muslim socio-cultural identity among PITI from the perspective of Tajfel and Turner's social identity theory. The descriptive qualitative research method used in this research, and the data obtained from semi-structured in-depth interviews, observations, and documentation and/or literature studies. The results showed that Chinese Muslims tried to maintain and gain a positive social identity. It can be seen from individual and collective efforts to form different socio-cultural identities, some Muslim Chinese identify Chinese socio-cultural, some identify Javanese socio-cultural.
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A’yun, Qurrotun, and Asrul Anan. "PENANAMAN NILAI-NILAI PENDIDIKAN ISLAM PADA MUALLAF PERSATUAN ISLAM TIONGHOA INDONESIA (PITI) SURABAYA JAWA TIMUR." Jurnal Mu’allim 1, no. 1 (January 25, 2019): 19–32. http://dx.doi.org/10.35891/muallim.v1i1.1351.

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Penanaman Nilai-Nilai Pendidikan Agama Islam pada Muallaf di Persatuan Islam Tionghoa (PITI) Surabaya sangat dibutuhkan untuk membantu Muallaf dalam memecahkan masalah yang berkaitan dengan kehidupan beragama dengan cara melakukan pembinaan atau bimbingan kepada muallaf. Oleh karenanya, peneliti tertarik untuk mendalami probematika orang muallaf dalam penbinaan Pendidikan Agama Islam di Persatuan Islam Tionghoa Indonesia Surabaya. Dari hasil dari penelitian ada beberapa program kegiatan penanaman nilai-nilai pendidikan Islam yaitu (a)Memperluas Islam kepada setiap WNI (khususnya dari kalangan etnis Tionghoa) yang secara sukarela ingin masuk Islam, (b)Memperdalam pengertian tentang Islam kepada anggota, (c)Memberikan pendidikan, pengajaran tentang persoalan-persoalan agama Islam sesuai dengan urgensinya, (d)Membina dan membimbing anggota dalam melaksanakan kewajiban-kewajiban dalam berislam, (e)Menyelenggarakan tabligh-tabligh, pengajian, kursus, pertemuan dan kunjungan keluarga, (f)Membantu pemerintah dalam pelaksanaan pembangunan mental, (g)Mengadakan kerjasama dengan organisasi dakwah lain dalam rangka pelaksanaan dakwah dan pendidikan,(h) Menyelenggarakan atau membantu usaha-usaha bagi kesejahteraan umum seperti, balai pengobatan, rumah sakit, dan usaha-usaha lain yang dapat membantu anggota pada khususnya dan masyarakat luas pada umumnya.
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Astuty, Sekar Nur, Muhamad Shoheh, and Angga Pusaka Hidayat. "Upaya Abdul Karim Oey dalam Pembauran Orang Tionghoa di Indonesia, 1926-1988." Al-Isnad: Journal of Islamic Civilization History and Humanities 4, no. 02 (December 29, 2023): 81–100. http://dx.doi.org/10.22515/isnad.v4i02.7668.

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Etnis Tionghoa adalah etnis yang telah lama menjadi bagian dari penduduk Nusantara. Orang Tionghoa menjalin interaksi dengan etnis lainnya sejak lama. Salah satu isu terkait etnis Tionghoa di Indonesia yang masih perlu diteliti adalah isu pembauran. Penelitian ini bermaksud untuk membahas upaya pembauran etnis Tionghoa yang dilakukan oleh Abdul Karim Oey pada 1926-1988. Abdul Karim Oey (Oey Tjeng Hien) adalah seorang Tionghoa peranakan yang muslim dan terlibat dalam upaya pembauran etnis Tionghoa di Indonesia sejak masa kolonial hingga Orde Baru. Metode sejarah digunakan dalam penelitian ini. Data diperoleh melalui studi kepustakaan dan wawancara. Penelitian ini menemukan bahwa Abdul Karim Oey berupaya membuka jalan pembauran bagi etnis Tionghoa di Indonesia melalui beberapa cara, yakni: Pertama, Abdul Karim Oey bergabung dengan organisasi Islam, Muhammadiyah. Kedua, dia terlibat dalam Penolong Korban Perang (PEKOPE) ketika terjadinya Perang Dunia II. Ketiga, dia mengambil peran dalam dunia politik dengan bergabung dalam partai Masyumi dan terlibat dalam pemerintahan. Keempat, dia berdakwah melalui organisasi Persatuan Islam Tionghoa Indonesia (PITI). Kata Kunci: Abdul Karim Oey; Etnis Tionghoa; Islam; Pembauran.
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Rozi, Fahrur. "KOMITMEN KEAGAMAAN KOMUNITAS MUSLIM TIONGHOA: STUDI KASUS PADA LEMBAGA PERSATUAN ISLAM TIONGHOA INDONESIA KOTA SURABAYA." Tarbawi 11, no. 01 (June 30, 2023): 25. http://dx.doi.org/10.62748/tarbawi.v11i01.72.

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This study aims to explore the religious cases in PITI Surabaya from two different perspectives related to religious motives. According to the perspective of the facilitator, the majority of the Chinese Muslim community enter and learn Islam because of marriage and personal interests, while the perspective of the congregation shows that they embrace Islam out of self-awareness and repentance. The researcher uses the religious of commitment theory approach through five dimensions to formulate research problems and uses qualitative research methods with an intrinsic case study approach. The results of the study show that the Chinese Muslim community has a deep understanding of religion in terms of doctrine and textual, applying their religious understanding by actively attending mentoring classes, and having a high religious commitment with the effect of changes in their behavior and participation in religious activities at the PITI institution. In addition, the study also examines the religious contributions of the Chinese Muslim community to the surrounding community and the impact of the changes they experience after embracing Islam.
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Sriyanto, Agus. "PERSATUAN ISLAM TIONGHOA INDONESIA (PITI) BANYUMAS (STUDI TENTANG EKSISTENSI DAN AKULTURASI BUDAYA)." Jurnal Penelitian Agama 14, no. 1 (April 23, 2020): 1–19. http://dx.doi.org/10.24090/jpa.v14i1.2013.pp1-19.

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The religious conversion among Chinese people, i.e. they converted to Muslims, has brought sociological problems to them. After their conversion to islam, they are alienated and not accepted in their previous community. For that reason, many Chinese muallaf try to find new friends of the similar experience as muallaf. PITI (the Association of Tionghoa Muslims) was established to give advocation and protection to such people. The role of Banyumas Regency PITI are to give a religious understanding and give capital for them in running their business. This is intended to make them able to get into a new society after they are ignored by their previous community. The contact between Chinese and Islamic traditions in such a case has caused an acculturation in the society.
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Fadhilatunnisa, Fadhilatunnisa, Iredho Fani Reza, and Zaharuddin Zaharuddin. "Religious Conversion to Converts at the Indonesian Chinese Islamic Association Palembang, Indonesia." ‎‎‎TAZKIYA: Journal of Psychology 10, no. 1 (April 30, 2022): 64–73. http://dx.doi.org/10.15408/tazkiya.v10i1.19628.

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The ethnic Chinese in Indonesia mostly adheres to the religion of their ancestors, such as Christianity, Confucianism, and Buddhism. Only a small portion of the ethnic Chinese converted to Islam, and when they embraced Islam became a minority the Chinese community. Those who are a minority among minorities, are very important to research. This study aims to determine the experience of religious conversion in converts at the Indonesian Chinese Islamic Association (Persatuan Islam Tionghoa Indonesia, PITI) of Palembang. This research uses a qualitative method with a descriptive approach. The participants of this study were three Chinese converts. The data of this study were obtained by semi-structured interviews. Then the results were analyzed using the Miles and Huberman method. The results of this study indicate there are four main problems experienced by participants, namely towards the process of religious conversion, when converting to religion, after becoming a convert, and changing themselves. In general, this research concludes that participants experience changes that occur not only in themselves, but also in their social interactions.
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Mahaswara, Hamada Adzani. "Muslim Tionghoa sebagai Jembatan Budaya: Studi Tentang Partisipasi dan Dinamika Organisasi PITI Yogyakarta." SHAHIH : Journal of Islamicate Multidisciplinary 2, no. 1 (June 21, 2017): 79. http://dx.doi.org/10.22515/shahih.v2i1.704.

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Socio-cultural and political changes occurred significantly in Chinese people in Indonesia after the fall of the new order. Gus Dur issued a revitalization policy of Chinese customs and beliefs as well as revoked Presidential Instruction numbered 14 of 1967. The shift in the political climate encouraged Chinese people to participate in the community, including from Chinese Muslims. Within Persatuan Islam Indonesia (PITI), they try to consolidate in order to adapt and exist. The objective of this research is to examine participatory strategy and PITI organizational dynamic in post-reformation Yogyakarta and use qualitative approach and phenomenology as a method. According to the analysis, keeping Chinese identity and being Javanese are cultural strategies in communicating Islam and methodology of adaptation. Manifested Chinese traditional elements (oral history, mythology, and philosophy) show dialogue and open-mindedness this community in the society. As a result, Chinese Muslims community plays a role as cultural broker between Chinese ethnicity and Yogyakarta Muslim society.
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Pangestu, Perdana Putra. "Mobilization of Da'wah Resources for Chinese Muslims in Indonesia." KOMUNIKA: Jurnal Dakwah dan Komunikasi 17, no. 2 (September 21, 2023): 221–30. http://dx.doi.org/10.24090/komunika.v17i2.7740.

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The Indonesia Chinese Muslim Association (Persatuan Islam Tionghoa Indonesia /PITI) is an organization that has a unique role and phenomenon in Indonesia. The PITI phenomenon is related to the integration and role of the Chinese ethnic group in the realm of Islam in Indonesia. As a religious organization, PITI aims to integrate Chinese groups in Indonesia on an internal religious and ethnic basis. It is due to the long and complex history of the role of ethnic Chinese in Indonesian society, which includes various religious beliefs and beliefs. This article discusses the revitalization of the Da'wah of Chinese Muslims by PITI. PITI is considered an embryo that reinforces the existence of ethnic Chinese in the social arena, especially in establishing relations with natives. PITI should be able to maximize this role to convey opinions and ideas through cadres and utilize existing resources. The author uses a qualitative model by prioritizing the paradigm of social preaching. The analysis in this article will be presented through the results of elaboration with Oberschall's resource mobilization theory, aiming to determine the aspect of resources in the succession of social movements (da’wah). This article has the results of a study that PITI must be a pioneer in alleviating the social disparities that reverberate around natives, Muslims, and Chinese. The effort can be made to optimize their resources to share fresh narratives through their various da'wah channels.
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Dissertations / Theses on the topic "Tionghoa Indonesia Persatuan Islam"

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Latif, Hamdiah A. "Persatuan Ulamā Seluruh Aceh (PUSA) : its contributions to educational reforms in Aceh." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56948.

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This study discusses the establishment of Persatuan Ulama Seluruh Aceh (All Aceh Ulama Association) by a few forward-looking Acehnese 'ulama's and the role that this organization played in educational reforms in Aceh. The educational reforms are discussed in two ways: (1) The actual change in the educational system of the madrasa, and the establishment of a teachers' training school Normal Islam Instituut. (2) The socio-religious changes that contributed to the success of the educational revolution in Aceh.
The thesis discusses the educational changes made by Persatuan Ulama Seluruh Aceh and the impact they had on Aceh during the 1930's and indirectly on modern Aceh.
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Hakim, Sudarnoto Abdul. "The Partai Persatuan Pembangunan : the political journey of Islam under Indonesia's new order (1973-1987)." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69624.

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This thesis deals with the PPP, from its emergence in 1973 until 1987. The study attempts to describe the political journey of this party. It examines the position of the PPP in the political system of Indonesia's New Order as a whole. Immediately after the rise of the New Order government, a systematic program to restructure and simplify the political system was launched. It aimed, primarily, at national stability and the elimination of ideological politics. To the New Order government, an Islamic ideological orientation would only lead to conflicts among political forces and cause chaos, as experienced during the liberal democracy of the Old Order government. The emergence of the PPP being a consequence of the political restructuring launched by the government, the expectation was that it would be a good partner of the government. However, in the first five years of its existence, the PPP tended towards radical politics opposing the government on religious grounds. This opposition, which was again manifested towards the end of the 1970s, was seen by the government as an attempt by Islamic political groups to replace the Pancasila with Islam as the nation's ideology. Such a perception caused a lengthy internal conflict within the partial itself, particularly between the NU and MI, or between the idealist and realist groups. The internal situation of the PPP helped the government enforce the Pancasila as the sole foundation of all social and political parties. The significance of this thesis lies in the fact that no attempt has so far been made to study Islam and politics under the New Order government with a particular focus on the PPP.
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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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Books on the topic "Tionghoa Indonesia Persatuan Islam"

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Ibad, Muhamad Nurul. Bapak Tionghoa Indonesia. Yogyakarta: Penerbit & distribusi, LKiS, 2012.

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Federspiel, Howard M. Persatuan Islam: Islamic reform in twentieth century Indonesia. Jakarta: Equinox Pub., 2009.

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Afif, Afthonul. Identitas Tionghoa Muslim Indonesia: Pergulatan mencari jati diri. Depok, Jawa Barat: Penerbit Kepik, 2012.

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Persatuan Islam (Indonesia). Dewan Hisbah. Kumpulan keputusan sidang Dewan Hisbah, Persatuan Islam (Persis) tentang akidah dan ibadah. Bandung: Persis Pers, 2008.

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Indonesia, Persatuan Islam Batak. Anggaran dasar dan anggaran rumah tangga Persatuan Islam Batak Indonesia, "PIBI". [Jakarta]: PIBI, 1990.

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Mandan, Arief Mudatsir. Trilogi pembaruan PPP: Menggagas pembaruan Partai Persatuan Pembangunan. [Jakarta]: Forum Indonesia Satu, 2006.

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Wildan, Dadan. Yang da'i yang politikus: Hayat dan perjuangan lima tokoh Persis. Bandung: Diterbitkan atas kerja sama Pimpinan Pusat, Pemuda Persatuan Islam dengan Penerbit PT. Remaja Roskakarya, 1997.

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Sudjana, Eggi. Islam fungsional. Jakarta: Rajawali Press, RajaGrafindo Persada, 2008.

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Sudjana, Eggi. Islam fungsional. [Jakarta]: Taghyiir Press, 2002.

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Sudjana, Eggi. Islam fungsional. Jakarta: Rajawali Press, 2008.

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Book chapters on the topic "Tionghoa Indonesia Persatuan Islam"

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Kersten, Carool. "Islam and nation-building." In A History of Islam in Indonesia. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9780748681839.003.0004.

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Indonesia is home to the largest Muslim mass organizations in the world, which not only predate, but whose tens of millions of adherents also put more well-known movements such as the Egyptian Muslim Brotherhood and Pakistans Jamaat-e Islami in the shadow. Opting for less confrontational modes of emancipation of Indonesia’s Muslim population, the Islamic modernist Muhammadiyah (1912), the puritan reformist Persatuan Islam (1923), and traditionalist Nahdlatul Ulama (NU, 1926) all focused on Islamic education. Only the Sarekat Islam (1911) had a political agenda from the beginning, When opportunity arose during the Japanese occupation, al switched to political activism, playing a key role in the independence struggle of the 1940s.
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