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Дисертації з теми "Indonesian Muslim"

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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

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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Анотація:

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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2

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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3

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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4

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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5

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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6

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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7

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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Анотація:

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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8

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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9

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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10

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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11

Nainggolan, Z. S. "Pandangan cendekiawan Muslim terhadap P4." Jakarta : Gema Isra Utama, 1990. http://books.google.com/books?id=aPfXAAAAMAAJ.

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12

Majani, Saiful. "Religious democrats: democratic culture and Muslim political participation in post-Suharto Indonesia." Columbus, Ohio : Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1054572222.

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13

Ropi, Ismatu. "Muslim responses to Christianity in modern Indonesia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0028/MQ50566.pdf.

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14

Ropi, Ismatu. "Muslim responses to Christianity in modern Indonesia." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21260.

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Анотація:

As Indonesian Muslim depictions of Christianity have varied over time, this study is an attempt to provide a brief survey of the Muslim attitudes towards Christianity in modern Indonesia. It will set the stage by first investigating the Muslim depiction of Christianity as found in the seventeenth century works of Nuruddin al-Raniri. It will go on to survey some aspects of Dutch colonial policy concerning Indonesian Islam and will cover Muslim responses to and perceptions of Christian doctrine in the Old Order and New Order periods. Some polemical writings from the two communities produced by such writers as Hendrik Kraemer, F. L. Bakker, A. Hassan, A. Haanie and Hasbullah Bakry will be examined in detail.
This thesis will inquire into the connection between Indonesian Muslims' treatment of Christians, ranging from polemic and suspicion to dialogue and accommodation, and political events which occurred and religio-political policies adopted particularly in the New Order under Soeharto. Furthermore, this thesis will also discuss the works of Mukti Ali and Nurcholish Madjid who in recent years have called for the more objective and positive dialogue leading to practical cooperation between Muslims and Christians in Indonesia.

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15

McLaren, Kristin L. "Indonesian Muslims in Canada: Religion, ethnicity and identity." Thesis, University of Ottawa (Canada), 2000. http://hdl.handle.net/10393/9398.

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Анотація:

Indonesian Muslims are a new immigrant group to Canada. Small numbers of Indonesians began immigrating to this country in the second half of the twentieth century. Upon arrival in Canada, Indonesian Muslim immigrants are confronted with new boundaries that challenge existing notions of identity and force them to re-interpret their sense of place in their world. This thesis project explores religion, ethnicity and identity among a group of Indonesians in the Ottawa area. Through the use of historical and sociological methods, this paper examines the negotiation of human, physical, historical and cosmic boundaries as Indonesians adapt their identity to suit the Canadian situation. The Indonesian experience is examined in the context of Canadian history, the history of Muslim communities in Canada, and Indonesian history. Questionnaires were distributed and interviews conducted among members of the Indonesian community in the Ottawa area to investigate attachment to Indonesian heritage, ethnic community attachment, Islamic observance, and the community's relationship with other Canadian Muslims and with Canadian society in general. The experiences of this group provide new insights into inter-ethnic and interreligious relations in Canadian society.

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16

McLaren, Kristin. "Indonesian Muslims in Canada, religion, ethnicity and identity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ48167.pdf.

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17

Rifai, Nurlena. "Muslim women in Indonesia's politics : an historical examination of the political career of Aisyah Aminy." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69679.

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Анотація:

This thesis deals with the political participation of Muslim women since the colonial period into the New Order period. It is a study of the Indonesian women's movement in its different trends: the roles of women in gaining and defending Indonesian independence as well as in Indonesia's politics in the Liberal Democracy, Guided Democracy, and New Order periods. It investigates the reasons for the relatively limited participation of women in politics. This low level of political participation is indicated by the ratio of women membership in the House of People's Representatives (DPR, Dewan Perwakilan Rakyat), in the Consultative Assembly (MPR, Majelis Permusyawaratan Rakyat), and in the central boards of political organizations. This thesis also focuses on the political career and discourse of Aisyah Aminy, and examines her involvement as a case study. The prominence of Aisyah Aminy lies in her ability to transcend the barriers which usually obstruct Muslim women from getting involved in politics.

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18

Muttaqin, Farid. "Progressive Muslim Feminists in Indonesia from Pioneering to the Next Agendas." Ohio University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1213212021.

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19

Mardatillah, Fuadi. "Intellectual responses to the establishment of Ikatan Cendekiawan Muslim Indonesia (ICMI), 1990-1995." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37220.pdf.

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20

Husni, Dardiri. "Jong Islamieten Bond : a study of a Muslim youth movement in Indonesia during the Dutch Colonial era, 1924-1942." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21219.

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Анотація:

This thesis deals with an influential young Muslim intellectual movement, Jong Islamieten Bond (JIB), which had active towards the end of the Dutch Colonial era in Indonesia. It will first investigate the circumstances under which the JIB was founded. Second, it will go on to survey the development of the organization with respect to its leadership between 1924 to 1942. Finally, this thesis will analyze in some detail the ideology and the activities of the movement. It will attempt to shed a light on the JIB's role in defining Islam as both a religion and an ideology in the struggle to form an Indonesian identity for the future Indonesian nation.

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21

Lessy, Zulkipli. "The Ambon conflict and social work interventions : a critical study of reconciliation efforts between Muslim and Christian communities initiated by governmental and non-governmental organizations." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99166.

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Анотація:

Thus thesis focuses on the roles of social work (on the part of governments and NGOs) in dealing with Indonesia's Ambon conflict (1999 to date). The research seeks to map the roots of the conflict and the interventions made by both level of government and NGOs and to examine the strengths and weaknesses of their social work efforts in conflict resolution. Based on an analysis of these efforts of these institutions, this thesis offers some suggestions as to an enhanced role for social work in dealing with future reconciliation in Ambon especially and in Indonesia generally.

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22

Mujani, Saiful. "Religious democrats: democratic culture and Muslim political participation in post-Suharto Indonesia." The Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=osu1054572222.

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23

Seo, Myengkyo. "Conversion to minority : conversion, secularism, and the state management of religion in Muslim Java, Indonesia since 1965." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609680.

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24

Amiruddin, M. Hasbi. "The response of the ʻulamāʾ Dayah to the modernization of Islamic law in Aceh". Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26246.

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Анотація:

This thesis studies the attitudes of the religious scholars associated with the dayah, the traditional institution of religious learning in Aceh, Indonesia, towards issues of the modernization of Islamic law. In the history of Islamic society in Aceh, these scholars, the 'ulama' dayah, have shown great initiative in guiding their society as it sought solutions to various problems. Their response was not confined merely to religious matters but also extended to the economic, political and social problems.
The impact of modern science and technology has led to many changes in economics, agriculture, medicine, and other fields. All these changes have to be evaluated in terms of their status in Islamic law, because Muslims have always sought to lead their lives in accordance with Islamic teachings. The 'ulama' dayah, have contributed to meeting the challenge of resolving such problems. In formulating their decisions, the 'ulama' dayah usually refer to the standard texts of the four classical schools of Islamic law. The reliance on classical texts is justified by their conviction that present-day 'ulama' are unable to exercise ijtihad independently since they lack the qualifications which have been traditionally demanded of a mujtahid.

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25

Ariyanto, Amarina. "Intergroup biases in the reporting and perceiving of Muslim-Christian conflict in Indonesia /." [St. Lucia, Qld.], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18403.pdf.

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26

Ismail, Faisal. "Islam, politics and ideology in Indonesia : a study of the process of Muslim acceptance of the Pancasila." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39924.

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Анотація:

The main objective of this study is to analyze three major Indonesian Muslim responses to the Pancasila, the state ideology of Indonesia. The first Muslim response occurred when the Secular Nationalists proposed, shortly before Indonesia's independence in 1945 and again later in the Constituent Assembly debates (1956-1959), that the Pancasila be the basis of state. The second Muslim response to the Pancasila took place in 1978 when the New Order government proposed that the P4 (Guidelines for Understanding and Practicing the Pancasila) be legalized. The Muslims at first objected to both the proposal of the Pancasila as the foundation of the state and that of the P4, but finally acquiesced. Each stage in this process was marked by debate over the role of Islam in Indonesian society and politics, which often led to antagonism between the government and the Muslim community. When the government proposed in 1982 that the Pancasila serve as the sole basis for all political and mass organizations, the third Muslim response occurred. The Muslims' acceptance of this policy marked the end of the government's application of severe policies towards them and has resulted in the former being allowed to play an even greater role in Indonesian politics than had previously been the case.

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27

Saleh, Fauzan. "The development of Islamic theological discourse in Indonesia : a critical survey of Muslim reformist attempts to sustain orthodoxy in the twentieth century." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37830.

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Анотація:

This study aims to trace the development of Islamic theological discourse in Indonesia, from the early 1900s to the end of the twentieth century. It will focus on how modernist Muslims have constructed their theological thought throughout the century, which, in turn, reflects their religious understanding in response to the particular demands of their age. The modernist theological thought constructed so far signifies a continuum of progress, developing from one stage to the next. Implicitly, this progress also indicates the improvement of Indonesian Muslims' understanding of their own religion, which may suggest the betterment of their commitment to doctrinal beliefs and religious practices. Therefore, this study will also examine the ways in which Indonesian Islam noticeably grows more orthodox through these forms of religious commitment. Drawing upon an Indonesian term, the growth of orthodox Islam is known as the santri cultural expansion, which, at least since the last two decades of the century, has been characterized by the vertical (and horizontal) mobility of devoted Muslims in political, cultural and economic enterprises. As well, this study will include a discussion of the theological thought underlying that santri cultural expansion.

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28

Taylor, Reed W. "A Postcolonial Inquiry of Women's Political Agency in Aceh, Indonesia: Towards a Muslim Feminist Approach?" Diss., Virginia Tech, 2012. http://hdl.handle.net/10919/39190.

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Анотація:

In this dissertation, I develop a postcolonial theoretical approach to localized Muslim feminism(s) in Aceh, Indonesia, based on interviews with women in Aceh in 2009 and 2010. One of the central aims of this study is to challenge the dominant exclusivist discourse of â Islamicâ feminism by providing a viable alternative for â Muslimâ feminism(s), derived from collaborative, indigenous, and post-secular politics. I address the need for a religious feminist model of subjectivity that incorporates both the political and ethical dimensions of agency in potentially non-patriarchal and non-state-centric formations. I suggest a communal understanding of religious law as an alternative to conceptualizing religious law (syariah) in terms of a personal ethical code or a system of laws emanating from a state. I propose an alternative discourse of feminist agency and religious identity, one that reaches beyond a secular-liberal epistemology and challenges the hegemonic discourse of state-centrism within a privatized religious identity.
Ph. D.

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29

Sumanto. "Interreligious violence, civic peace, and citizenship: Christians and Muslims in Maluku, Eastern Indonesia." Thesis, Boston University, 2013. https://hdl.handle.net/2144/12856.

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Анотація:

Thesis (Ph.D.)--Boston University
This dissertation focuses on the study of interreligious violence, civic peace, and citizenship in the Christian-Muslim conflict zone of Maluku (the Moluccas) in eastern Indonesia, especially in the region of Ambon. Violent conflict between Christians and Muslims broke out in the region on January 19, 1999, and continued for four years. Against this backdrop, the dissertation investigates factors underlying the interreligious violence as well as those shaping post-conflict peace and citizenship. The project examines the role of religious networks, organizations, and discourses before, during, and after the mayhem. It also explores the dynamics of Maluku's religious groups, government institutions, and civil society associations in responding to violence and reconciliation. The research, conducted from February 1, 2010, to March 30, 2011, utilizes ethnographic fieldwork, network and associational analysis, as well as historical and comparative research on the social formation of religious identities and associations in the Maluku region. It also draws on a questionnaire of one hundred former members of militia groups, both Christians and Muslims. The dissertation shows, first, that relations between Christians and Muslims in Maluku were not previously pacific but have been marked by competition and violence since European colonial times. Second, in the first phases of the Maluku wars, religious identities and discourses figured prominently in the framing and exacerbation of the strife. Third, synergy between state and society actors has been the key to stopping the mass violence and resolving conflict. The findings contrast with previous analyses that (1) portray pre-war Maluku as a stable area, (2) place singular emphasis on the political economy of the conflict, and (3) neglect the contribution of government in the peacemaking process. Fourth, while in some parts of Indonesia religious groups eagerly promote the application of Islamic Shari'a such as in Aceh or of Christian Law such as in Papua, the question of religious law did not figure prominently in Maluku. Fifth, in the aftermath of religious violence, ethnic difference, identification with clan, and regionalism are becoming more pronounced. If not addressed appropriately, these forces could serve as the sources for renewed collective conflict in the years to come.

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30

Milam, Kenneth Baker. "A music training program for Baptist church music leaders and pastors in Indonesia." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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31

Chao, En-Chieh. "Women of fire, women of the robe: subjectivities of charismatic Christianity and normative Islam in Java, Indonesia." Thesis, Boston University, 2013. https://hdl.handle.net/2144/12731.

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Thesis (Ph.D.)--Boston University.
This dissertation examines the ways changing Muslim-Christian relations and new gendered norms constitute the identities of orthodox Muslims and charismatic Christians in Java, Indonesia. The research is based on 12 months of fieldwork between 2009 and 2010 in the multi-religion city of Salatiga. Working with two middle-class Pentecostal congregations, with memberships of 400 and 150 individuals respectively, as well as two middle-class Muslim woman's Koranic sermon groups that involved about 70 households each, this research expands the ongoing discussion of gender politics and religious movements in modern pluralistic societies, and suggests we re-examine religious identities through the lens of inter-religious relations, particularly the role of women in them. The dissertation begins with ethnographic scenes where women and Christians figure prominently in Muslim-majority public rituals, in order to highlight the centrality of women and minorities in constructing religious pluralism. Chapter 1 presents a history of religious diversity in Java, and argues that over the last three decades, the children of Javanist Muslims have become brthodox Muslims, while the offspring of mainline Protestants have become born-again Christians. Chapter 2 elaborates on the transformation of Salatiga's landscape by the proliferation of worship facilities and ascendant inter-religious tensions. Building on this foundation, Chapter 3 focuses on women and neighborhood sociality. Here I argue that an unexpected outcome of recent religious change has been women's expanded public roles and a re-alliance of traditionalist and modernist Muslims in the presence of a strong Christian minority. Chapter 4 explains Muslim women's choices of embracing veiling and de-legitimizing polygamy in the context of cultural change, and demonstrates the social and political nature of the changing interpretations of religious knowledge. Chapter 5 turns to Christians' congregational lives, and illustrates the Pentecostal training of "sacrificial agency" among both men and women in order to fulfill "successful families." Finally, Chapter 6 examines the routine interactions between Muslim and born-again Christian women, and discusses their unequal social footings in Salatiga's pluralism. In conclusion, this dissertation contends that pluralism in Salatiga involves unequal power relations and dialectical negotiations between religious communities, in which gendered identities and cross-religious relations are integral components of religious subjectivity.

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32

Hasselgren, Johan. "Rural Batak, kings in Medan : The development of Toba Batak ethno-religious identity in Medan, Indonesia, 1912-1965." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-260.

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This study explores the history of the Toba Batak community in the city of Medan from1912 to 1965. The Toba Batak have traditionally lived in the rural interior highlands ofSumatra. In this region, their specific ethno-religious identity was developed. Thecrucial factor in the process was the activities and the theological convictions of theGerman Rhenish mission on which the Toba Batak themselves had a significant impact. During the first few decades of the 20th century the Toba Batak began to migrate to the plantation region on the east coast of Sumatra and its commercial entrepôt Medan.In this region, where the Malay Muslim culture was the local dominant culture, theystrove to fulfil their cultural ideals, among which the ideal of harajaon (kingdom) iscentral. The main analytical question pursued is: How did the Toba Batak ethno-religious identity develop in Medan, within the framework of the ethnic, religious, social andpolitical currents in the city? This question is analysed in terms of their changing relations to their area of origin,the interaction with other groups in Medan and the efforts of the Toba Batak to buildup their own organisations. The main focus is on the development of Christiancongregations, but the analysis also takes voluntary, political and women's organisationsinto account. The changing conditions for local ecumenical co-operation are alsoexplored. A wide selection of sources is used, such as missionary reports and correspondence, Dutch colonial records and Toba Batak written and oral sources. Most of these sources have not or only partly been employed in previous research.

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33

Johnson, Troy A. "ISLAMIC STUDENT ORGANIZATIONS AND DEMOCRATIC DEVELOPMENT IN INDONESIA: THREE CASE STUDIES." Ohio : Ohio University, 2006. http://www.ohiolink.edu/etd/view.cgi?ohiou1149190003.

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34

Sanger, A. E. "The role of music and dance in the social and cultural life of two Balinese villages." Thesis, Queen's University Belfast, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.377383.

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35

Roberts, Jonathan Fergus. "The politics of participation : an ethnography of gamelan associations in Surakarta, central Java." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:c8975102-b7c8-4e07-874d-9bd3371de216.

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Professional Javanese gamelan musicians and the way they think about and make music have been extensively studied by ethnomusicologists. This thesis shifts the analytical focus to the experience and practice of players in 'gamelan associations' for whom music is neither their primary occupation nor main source of income. It addresses two issues: firstly, who are these musicians and what does their way of playing and conceiving of music tell us about gamelan, and secondly, what opportunities and benefits does participation in these groups afford them. The first section sets out the details and context of fourteen gamelan associations in Surakarta. It examines local terminology for different forms of musicianship, their practice in relation to factors such as recompense for playing, ability, repertoire, and training, and discusses the combination of rehearsal and social gathering which I claim is fundamental to these groups. I argue that, whilst there is significant diversity among gamelan associations and their members, they represent a unified category of musicians distinct from those who are officially employed to play and that the specific benefits they obtain from playing derive from this non-professional status. The second section sets out these benefits in five chapters, relating respectively to gamelan's implication in discourses of community at local and state level, expressions of cultural ownership, the display and negotiation of personal authority, access to power, and the production of public sound. I argue that these connections mean that participation in gamelan associations is not simply recreational but a potentially powerful way for Solonese people to create meaning and influence for themselves amidst the competing models of modernity and rapid political change of contemporary Indonesia.

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36

Husni, Dardiri. "Jong Islamieten Bond, a study of a Muslim youth movement in Indonesia during the Dutch Colonial era, 1924-1942." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0027/MQ50522.pdf.

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37

Kholifah, Dwi Rubiyanti Pimpawun Boonmongkon. "Contesting discourses on sexuality and sexual subjectivity among single young women in pesantren (Muslim Boarding School), West Java, Indonesia /." Abstract Full Text (Mahidol member only), 2005. http://10.24.101.3/e-thesis/2548/cd377/4637972.pdf.

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38

Rijal, Syamsul. "Making Hizbiyyin: Hizbut Tahrir in South Sulawesi." Thesis, Canberra, ACT : The Australian National University, 2009. http://hdl.handle.net/1885/119663.

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This sub-thesis examines the emergence of Hizbut Tahrir Indonesia (HTI) through its methods of recruitment and indoctrination. A branch of international Hizbut Tahrir (HT), in comparison to the performance of other transnational Islamist movements in Indonesia, HTI shows rapid mobilization, strong cadre building and a deep grasp of and adherence to central HT ideology. HT has been present in Indonesia since the early 1980s, initially as an underground organization, then from 2000, as a formal Islamist movement. The transition to democracy and the lifting of political restrictions at the end of the Soeharto regime in May, 1998 facilitated the rise of HTI. This study focuses on the strategies and processes of recruitment and indoctrination employed by HTI, taking as a case study its members in Makassar, South Sulawesi. It will demonstrate the importance of innovative recruitment techniques and intensive indoctrination to understanding HTI's success. It will discuss HTI perspectives on da’wa (predication) and activities for recruitment and mobilization as outlined in their publications. Furthermore, through interviews conducted in the field, it will examine the experiences of rank and file members in dealing with their acquaintance with HTI and their processes of participation and membership. Most recruitment takes place through interpersonal relations between HTI members, the hizbiyyin and existing social networks. Furthermore, hizbiyyin actively seek converts by establishing and maintaining new social relationships in order to guide others to participate in HTI activities, before leading them to further levels of commitment. This sub-thesis will also explore how indoctrination has a determining role in creating dedicated hizbiyyin. This is mainly conducted through weekly halqa, or study clubs, which serve to keep new recruits learning, moulding their minds and behaviour and maintaining unity of thought among the members. Besides discussing the social background of hizbiyyin and the psychology of youth, it will show the impact of intensive indoctrination on them by analyzing their narratives given in interviews.

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39

Ruswan, 1968. "Colonial experience and muslim educational reforms : a comparison of the Aligarh and the Muhammadiyah movements." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27968.

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This thesis is a comparative study of the educational reforms initiated by the Aligarh and Muhammadiyah movements in India and Indonesia respectively. It covers three main points: Ahmad Khan's and Ahmad Dahlan's educational philosophy; the educational system of the Muhammadan Anglo-Oriental College (MAOC) and Muhammadiyah schools; and the impact of the educational reforms of the two movements to Muslim education in general in the two countries. As will be explained in this thesis, Ahmad Khan and Ahmad Dahlan were deeply concerned with economic and social problems faced by the Muslims due to colonial policies. Both scholars came to the conviction that education was one of the most important ways to solve those problems. The two scholars, therefore, each contrived to design a new system of education for Muslims, which would produce graduates capable of meeting the new demands of the changing socio-political context while retaining their faith. Their ideas were eventually realized in the establishment of the MAOC and the Muhammadiyah schools, respectively. Even though these two institutions were unable to satisfy all Muslim aspirations, they succeeded in making Muslims in India and Indonesia aware of the need for pragmatic education, which was to contribute to the empowerment of Muslims in the colonial era.

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40

Trout, John William. "Waton Kumpul ("as long as we get together") : cultural preservation of the community Uyon-Uyonand Latihan Karawitan tradition in Sleman, Yogyakarta, 2004-2006 /." Cincinnati, Ohio : University of Cincinnati, 2007. http://www.ohiolink.edu/etd/view.cgi?ucin1181933777.

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Thesis (Ph. D.)--University of Cincinnati, 2007.
Advisor: Dr. Bruce D. McClung. Title from electronic thesis title page (viewed Nov. 27, 2007). Includes abstract. Keywords: cultural preservation; Karawitan; Sleman; Yogyakarta; Javanese; Gamelan; Java; Sanggar. Includes bibliographical references.

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41

Candraningrum, Dewi. "The challenge of teaching English in Indonesian's Muhammadiyah Universities (1958 - 2005) mainstreaming gender through postcolonial Muslim women writers." Berlin Münster Lit, 2008. http://d-nb.info/990542025/04.

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42

Love, Richard Deane. "The theology of the kingdom of God a model for contextualization and holistic evangelism among the Sundanese with special reference to the spirit realm /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1992.
Each volume has separate title: v. 1. Understanding the Sundanese worldview with special reference to the spirit realm--v.2. The theology of the kingdom of God--v.3. Ilmu kerajaan Allah = Bible studies on the kingdom of God. Includes bibliographies.

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43

Khariroh, Khariroh. "The Women's Movement in Indonesia's Pesantren: Negotiating Islam, Culture, and Modernity." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1275938710.

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44

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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45

Swindells, Rachel. "Klasik, kawih, kreasi : musical transformation and the gamelan degung of Bandung, West Java, Indonesia." Thesis, City University London, 2004. http://openaccess.city.ac.uk/8415/.

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The degung is a small game lan that is unique to the Sundanese people of West Java. Originating as a prestigious ensemble for the local nobility and formerly confined to the region's administrative courts, the provincial capital city of Bandung has been the geographic focus for the degung tradition since the first decades of the 20'h century. Following sixteen months of fieldwork in Bandung, the dissertation examines the evolution of the gamelan degung in the musical melting pot of this bustling urban centre. Situating the ensemble within the heterogeneous landscape of Bandung's regional arts scene, it considers the way in which degung has come to be positioned as a musical 'common ground' for performers hailing from a variety of socio-cultural and musical backgrounds, as well as a site for the negotiation and assimilation of repertoires and performance practices drawn from across the wider Sundanese music complex. Central to this investigation is the theme of musical transformation, a topic that is explored from several interrelated perspectives. Piecing together a history of the ensemble, the study correlates musical innovations to socio-cultural, politico-economic and technological developments, as well as to broader shifts in Sundanese music as a whole. Specific attention is paid to the ongoing popularisation of degung by the local cassette industry and the role that 'invented' ceremonials have played in the ensemble's postcolonial renaissance. Interweaved into this chronological survey are more focused analyses of the core and specialist skills of the musicians and the intrinsic malleability of the music systems that lie at the heart of such musical change. Transformation is identified as a primary domain of Sundanese musical competence, with processes of transfer and adaptation shown to permeate the creation and realisation of degung repertoires. These diachronic and synchronic accounts of musical transformation are considered to complement rather than to contrast with one another; it is argued that the manner in which the degung has adapted to its altering 'external' environment over time has been determined, at least in part, by the essential constitution and 'internal' dynamics of the larger musical culture in which the ensemble is rooted.

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46

Saefullah, Hikmawan. "Transformations of youth resistance: Underground music scene and Islamic politics in post-authoritarian Indonesia." Thesis, Saefullah, Hikmawan (2022) Transformations of youth resistance: Underground music scene and Islamic politics in post-authoritarian Indonesia. PhD thesis, Murdoch University, 2022. https://researchrepository.murdoch.edu.au/id/eprint/65132/.

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The Indonesian underground music scene was once known as the bastion of progressive and radical Leftist politics for urban youths during the Reformasi era (1997-2002). After the fall of Suharto on 21 May 1998, leftist activism in the scene declined, and was followed by the emergence of the right-wing Islamic underground movement and the hijrah movement. Their opposition to democracy and enmity towards minority groups has undermined the scene’s reputation as one of the key elements in Indonesia’s emerging democratic culture. The existing studies on the ‘conservative turn’ have failed to explain the ideological shift of underground subcultural participants towards Islamic conservatism and right-wing Islamism. This study was inspired by this background and aimed to answer the following research question: ‘Why did some underground music scene participants shift to conservative Islam and right-wing Islamism in post-authoritarian Indonesia?’ Drawing from extensive (ethnographic) fieldwork in Indonesia between 2015 and 2018, and informed by subcultural theory, I argue that the transformations of the Indonesian underground music scene including the most recent shift towards conservative Islam and right-wing Islamism reflect the transformations of youth resistance in response to different socio-political and economic conditions that have disempowered and marginalised them. These conditions are both external and internal to the scene. The external factors include post-Suharto’s political stagnancy, suppression and co-optation of Left activists by the state and right-wing groups, the domestication of the underground’s subcultural capital and practices, material inequality, and the lack of economic opportunities. The internal factors include polarisation and fragmentation, informal hierarchies, nihilism, the absence of central figures, and stagnancy within the scene. Due to the absence of coherent leftist activism within the scene, the participants sought for alternative channels to express their dissent, including new ideological and organisational platforms to resist hegemonic cultures and authorities and find solutions to the demoralising effects generated by the above conditions.

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47

Laksana, Albertus Bagus. "Journeying to God in Communion with the Other: A Comparative Theological Study of the Muslim and Catholic Pilgrimage Traditions in South Central Java and Their Contributions to the Catholic Theology of Communio Sanctorum." Thesis, Boston College, 2011. http://hdl.handle.net/2345/bc-ir:104408.

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Thesis advisor: James W. Morris
This dissertation is a comparative phenomenological and theological analysis on Catholic and Muslim traditions of pilgrimage to sacred tombs and shrines in south central Java, Indonesia. Both in the Muslim and Christian traditions, pilgrimage is a rich and complex religious practice that has served as a privileged milieu in which pilgrims and their communities attempt to foster diverse kinds of communion with God and His spiritual company of saints and other sacred figures, including the founders and paradigmatic ancestors of the local community. Precisely due to its richness and complexity as a spiritual and religio-cultural practice driven by the deeper and inclusive dynamics of communion, pilgrimage has also become a crucial practice in which a distinctive and hybrid religio-cultural identity is forged and negotiated in creative and fruitful ways--among others through the process of engaging various forms of otherness including other religious traditions and cultures--in the context of a long historical continuum that is also marked by tensions and ambiguities. Based on the underlying and multifaceted category of communion with God, the self, and the other that lies at the heart of the pilgrimage traditions in Islam and Catholicism, and guided by the method of the new comparative theology, this study attempts to offer a focused analysis of the major ways in which this dynamic of communion is played out in the deeper shared features and intimate encounters that exist between these two pilgrimage traditions in south central Java. Carried out from the perspective of the Catholic tradition, this study also seeks to explore the ways in which the extraordinary depth and breadth of these dynamics of communion in the Muslim and Catholic pilgrimage traditions--that in Catholic theology can be placed under the inclusive category of the work of the Spirit (pneumatology)--can serve as a creative avenue for a comparative theological enrichment of our contemporary understanding of the Catholic doctrine and practice of communio sanctorum ("communion of saints and the holy"). Drawing from both the most salient features of both the Muslim and Catholic pilgrimage practices in south central Java as well as the corresponding insights from the larger Islamic and Catholic traditions, this proposed pneumatological framework for a renewed understanding of the Catholic theology of communio sanctorum can be seen as the modest constructive fruit of this study's comparative theological engagement with the dynamics of pilgrimage in these two traditions. Through this process, the Catholic theology and practice of communio sanctorum is also made more richly anchored in the Catholic principles of communion, mediation, and sacramentality. And since this very process includes other religious tradition(s), the Catholic doctrine of communio sanctorum becomes remarkably inclusive and expansive as well, thus becoming a profoundly "catholic" theological vision
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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48

Cho, Yu-Lin, and 卓玉琳. "Religious Practices of Indonesian Muslim Spouses in Taiwan." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/94990956944262947162.

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碩士
國立暨南國際大學
東南亞研究所
102
The Indonesian Muslim women migrate and work in Taiwan, more and more of them fell in love with and married to Taiwanese men due to daily contact and mutual understanding. Therefore, their spouses are either Taiwanese colleagues, family members of Taiwanese employers, or Taiwanese employers. This means that, not all transnational marriages are based on economic purposes as previous studies indicated. There is the proverb saying that “the longer one stays in a place and it finally becomes one’s hometown”, which is quite correctly reflecting the actual situation of the Indonesian Muslim spouses in this study. This research is to understand this situation and to see how they establish their own religious practices in Taiwanese families. This research employs qualitative research method of in-depth interviews and participant observations. Three biographies are finally chose to show the actual situations and process of their religious practices. The results are as below: 1). The religious practices of the Indonesian Muslim spouses in Taiwanese families are no longer just individual one, it also becomes a family heritage and actively reconstructs the faiths and beliefs of the Taiwanese families 2). When one has acquired enough economic capital in the Taiwanese family, one has more possibility to put her belief into practice. 3). Once there are more and more religious interactions happened in the transnational families, a constant changes in the religious practices of the Taiwanese families will be observed.

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49

Lin, Ching-Yen, and 林靖諺. "The Study of Indonesian Radical Muslim Group; Jemaah Islamiyah." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/24316653617265527218.

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碩士
淡江大學
東南亞研究所碩士班
96
Widespread outrage at the Madrid bombing in March 2004 that killed 191 and wounded countless others produced mass demonstrations across Spain. Indonesia, on the other hand, continuing to view terrorism as a relatively minor problem, despite being the victims of four major bombings and there have been no major demonstration against terrorism in Indonesia. Jemaah Islamiyah, a radical Muslim group derives from the Darul Islam rebellion , a political struggle for an Islamic State of Indonesia in West Java and Southern Sulawesi in the 1950s. Under the leadership of two Indonesian clerics Abdullah Sungkar and Abu Bakar Baasyir, Jemaah Islamiyah is a militant Muslim group whose stated goals are to run Indonesia into an Islamic State and advocates the implementation of Shariah. Furthermore, in order to study the origins of radical Muslim groups, “Islamism” is the most helpful and accurate term to define. Islamism means different from the sort of “fundamentalism”, Islamism is a response to modernity that has transformed the religion of Islam into a political ideology. Almost all Islamists, both modernist and traditionalist, are bound by the belief that Indonesia should be governed by Islamic law and this led to certain tactical alliances among them during debates over the inclusion of the Jakarta Chapter in Article 29 of the 1945 Constitution.Radical Islam is able to tap into the growing resistance among segments of the Indonesian populace to globalization and the spread of Western culture. Islamic revival is not the same thing as religious fanaticism and Islamist political parties are also able to capitalize on fears of social globalization that are seen as threats to cultural morals and region.

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50

Hasbullah, Moeflich. "The making of hegemony : cultural presentations of the Muslim middle class in Indonesian new order period." Thesis, 1999. http://hdl.handle.net/1885/147970.

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