Дисертації з теми "Islamism in Indonesia"
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1
Ikhwan, Hakimul. "Democratic Islamism : Islamists' engagement with democratic politics in post-Suharto Indonesia." Thesis, University of Essex, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.701969.
Повний текст джерелаАнотація:
There has long been a perceived binary opposition between democracy and Islamism, whereby a number of influential scholars suggest that the presence of the former threatens the latter and vice versa. Based on indepth fieldwork in Cianjur, Indonesia, from 2011-2012, I found that the development of democracy in post- Suharto Indonesia from 1998-2013 was simultaneous with a growth in Islamism as manifest in the expansion of various Islamist political parties and civic associations. Islamism and democratic politics had come to work in conjunction whereby Islamism was not always in conflict or constantly supportive of the democratic processes. The development of democracy and democratisation in post-Suharto Cianjur brought an enhanced spirit to revitalise the local religious/transcendental identity that was contingent with the percieved threats of modernisation to local cultures, traditions, and religious values. My thesis argues that the employment of Islamist symbolism reflected in the shariatisation of local policies i.e. the Gerbang Marhamah and the zakat policy, was a manifestation of the 'discursive tradition' of Islam as well as a product of local democratic politics. I found that contestation and compromise over sharia-associated policies did not eliminate the spiritual and transcendental dimension of the policies. Rather, the policies were rooted in the current Islamists' practice and interpretations related to shariatisation and knowledge over religious texts (Quran, Hadith, and Islamic jurisprudence) and traditions based in the classical era of Islam. Sharia-associated policies were, in addition, a product of democratic processes in which the Islamists and the nationalists took part in contestation and compromise over the open-ended processes. In this regard, Islamists engagement with democratic politics in Cianjur had indeed developed into a form of 'democratic Islamism' whereby neither democracy nor Islamism were fixed but, through ongoing contestation and compromise within and between the Islamists and the nationalists, came to take on multiple and dynamic forms that puts into question many influential assumptions about the incompatability of Islam and democracy.
2
Munhanif, Ali. "Different routes to Islamism: history, institutions and the politics of Islamic state in Egypt and Indonesia." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=96697.
Повний текст джерелаАнотація:
This dissertation examines patterns of Islamist political mobilization in Egypt and Indonesia. It focuses on the development of major political organizations formed in both countries whose primary goal is the establishment of Islamic state. By focusing on these organizations, this dissertation seeks to explain an analytical puzzle: why Egyptian and Indonesian Islamist movements develop along divergent patterns of mobilization?While the traditional focus of the literature is on Islam's cultural tenets and the structure of Muslim society, I argue that the most fundamental factors that have driven the variation in Islamist mobilization were the historical formation of particular types of organizations along with how the outcomes of this period developed over time. Different institutional settings in Egypt and Indonesia prior to the formation of modern political organizations intent on the creation of an Islamic state transformed similar Islamic ideology into different patterns of organizational constructs and programs for mobilization. This formative moment is of paramount importance because it had long-term political consequences. Based on this institutional framework, this dissertation identifies a typology of Islamist historical formation centered on the distinction between the "purist" Islamist movement in Egypt and "pragmatic-reform" oriented Islamist organizations in Indonesia.This dissertation also examines the relationship between institutional settings and Islamist politics over time. I analyze the history and institutional designs of the state as conditions that both constrained and yet enabled the interests and goals of leaders in Islamist movements. Periodization— defined broadly as the historical sequences of state formation — serves as an analytical framework with which to capture critical moments and actions of the competing groups, especially between Islamist actors and the state elite in response to a particular set of changes, over a defined period of time. By tracing these various paths of Islamist political responses and initiatives through the subsequent changes of state-Islamist relations, this dissertation seeks to offer a more nuanced, historically grounded, but analytically persuasive explanation of the alternative routes toward an Islamic state, in terms of organizational formation, political mobilization and transformation.Using an historical institutional theoretical framework to interrogate my findings, it is hoped that this dissertation will contribute to a larger debate in political science on Islam and politics, state building, and the historical process of conflict-resolution between the state regimes and Islamist political forces.Ce mémoire est consacré d'examiner des modèles de la mobilisation politique islamiste en Égypte et en Indonésie. Elle se concentre sur le développement des organisations politiques importantes formées dans les deux pays dont le but primaire est l'établissement de l'état islamique. En se concentrant sur ces organisations, cette thèse cherche à expliquer une énigme analytique : pourquoi les mouvements islamistes égyptiens et indonésiens se développent-ils selon les modèles divergents de la mobilisation? Tandis que l'objectif traditionnel de la littérature est sur les principes culturels et la structure de la société musulmane, je soutiens que les facteurs les plus fondamentaux qui ont conduit la variation de la mobilisation islamiste étaient la formation historique des types particuliers d'organisations avec la façon dont les résultats de cette période se sont développés avec le temps. Les différents cadres institutionnels en Égypte et en Indonésie avant la formation des organisations politiques modernes attentifs sur la création d'un état islamique ont transformé l'idéologie islamique semblable en différents modèles des constructions et des programmes d'organisation pour la mobilisation. Ce moment formateur est d'importance primordiale parce qu'il a eu des conséquences politiques à long terme. Basé sur ce cadre institutionnel, ce mémoire identifie une typologie de la formation historique islamiste portée sur la distinction entre le mouvement islamiste « puriste » en Égypte et « reforme- pragmatique » les organisations islamistes orientés en Indonésie.Ce mémoire examine également le rapport entre les cadres institutionnels et la politique islamiste avec le temps. J'analyse l'histoire et les conceptions institutionnelles de l'état comme conditions que tous les deux ont contraint mais ont permis les intérêts et les buts des chefs dans les mouvements islamistes. Périodisation- définie largement comme ordres historiques de formation d'état - servir comme un outil analytique avec lequel on peut capturer des moments et des actions critiques des groupes de concurrence, particulièrement entre les acteurs islamistes et l'élite d'état en réponse à les changements particulières, sur une période définie. En traçant ces divers chemins des réponses politiques islamistes et des initiatives par les changements suivants des relations d'état Islamiste, ce mémoire cherche à offrir une explication plus diversifiée, historiquement plus au sol, mais analytiquement persuasive des itinéraires alternatifs vers un état islamique, en termes de formation d'organisation, mobilisation politique et transformation. Utilisant un cadre institutionnel historique pour interroger mes conclusions, on 'espère que ce mémoire contribuera à un plus grand débat en sciences politiques sur l'Islam et la politique, l'établissement d'état, et le processus historique de l'être en conflit- résolution entre les régimes d'état et les forces politiques islamistes.
3
Nikolaev, Roman, and Roman Nikolaev. "Varieties of Islamism: Differences in Political Party Ideology in Democracies." Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/621747.
Повний текст джерелаАнотація:
This dissertation aims to understand how Islamist ideology differs across Islamist political parties in majority-Muslim countries. It asks why, despite drawing from the same religious source, the ideology of Islamist parties differs significantly and ranges from a wide spectrum, reaching from rigid conservative ideologies to flexible and even liberal. In order to address this question, the first step I pursue is to create a classification of different types of Islamism based on a spectrum of Islamist thought and behavior. I call the most literalist approach which aims at top-down Islamization Traditionalist Islamism, while the most flexible variety which argues for a bottom-up approach and relies on secular civil law is is labelled Neo-Islamism. Political parties that do not clearly fall under any of these categories and mix characteristics of both are grouped under the Hybrid Islamism category. I argue that if they could, all Islamist parties would moderate their ideology in order to achieve electoral success. However, both the position of the party vis-a-vis other parties in the system, and a high degree of dependence on an internal clique or an external movement create constraints and limitations which prevent parties from moderating their ideological profile. I find support for my argument by comparing five different Islamist parties in Indonesia. I further strengthen my case by introducing several hadow cases from Turkey, Malaysia and Tajikistan (under the authoritarian regime).
4
Nur, Fuad Ai Fatimah. "Islamism and dakwah in late modern Indonesia : official discourses and lived experiences of leaders and members of the Tarbiyah movement." Thesis, University of Leeds, 2017. http://etheses.whiterose.ac.uk/18978/.
Повний текст джерелаАнотація:
This thesis contributes to the analysis of the dakwah (Islamic preaching and mission) of contemporary Islamist movements with a case study of the Indonesian Tarbiyah movement. My analysis borrows from aspects of social movement theory and conceptions of lived religion to illuminate both the official discourses and everyday experiences of the movement in a novel way. I begin by providing an historical framework for understanding dakwah and Islamist movements in modernity (Chapter 1) and by locating Islam(ism) and dakwah in terms of the changing social, political and religious dynamics of colonial and postcolonial Indonesia (Chapter 2). To investigate the Tarbiyah movement, I collected qualitative interviews and fieldwork data in Jakarta during 2012–13 (Chapter 3). In the key chapters of this thesis, I focus on three main arguments: i) that the gradual transition of the Tarbiyah movement from a politically repressed network of religious purists in the 1970-80s into a fully-fledged dakwah political party (the Prosperous Justice Party/Partai Keadilan Sejahtera, PKS) was the outcome of new ‘political opportunities’ which emerged during a period of democratisation 1990-97 (Chapter 4); ii) that the movement’s weekly Liqo (circle of religious teaching) illuminates both the synergies and tensions between official, top-down framing by increasingly formal, outward-looking and pragmatic PKS leaders and the more informal and more conservative networks, the latter remaining a key resource for mobilisation (Chapter 5); and, finally, that the lived experiences of female trainees in the Liqo suggest that this is a space where Tarbiyah movement/PKS norms, lifestyles and dispositions are more or less successfully taught, learned and reproduced principally through the disciplined and repeated performances of embodied piety (Chapter 6).
5
Pitt, Rômulo Barizon. "Indonésia : o desafio da liderança regional." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2014. http://hdl.handle.net/10183/103903.
Повний текст джерелаАнотація:
Este trabalho possui como tema a política externa da Indonésia, constituindo-se como um estudo de caso. A dissertação está estruturada em três capítulos. O primeiro procura identificar os elementos estruturais que condicionam a inserção internacional do país. O segundo capítulo aborda a situação regional do sudeste asiático, avaliando a influência da ascensão chinesa e a atuação de demais potências extrarregionais: Estados Unidos, Japão, Coreia do Sul, Austrália, Índia e Rússia. O terceiro capítulo tem por objetivo analisar a formulação da política externa indonésia, levando em consideração os pontos descritos nos capítulos anteriores. Metodologicamente, partiu-se de uma livre operacionalização do método das três imagens de Kenneth Waltz (o Homem, o Estado e a Guerra). Por fim, conclui-se que o aumento do número de potências e da anarquia oferece paradoxalmente uma janela de oportunidade para uma atuação mais autônoma da Indonésia no Sistema Internacional.This work has as its theme the foreign policy of Indonesia, constituting itself as a case study. The dissertation is divided into three chapters. The first seeks to identify the structural elements that affect the international integration of the country. The second chapter discusses the regional situation in Southeast Asia, assessing the influence of China's rise and the action of other extra-regional powers: the United States, Japan, South Korea, Australia, India and Russia. The third chapter aims to analyze the formulation of Indonesian foreign policy, taking into account the points described in the previous chapters. Methodologically, it uses a free adaptation of the three images method of Kenneth Waltz (Man, State and War). Finally, it is concluded that the increasing number of powers and anarchy, paradoxically offers a window of opportunity for a more independent role of Indonesia in the International System.
6
Nagy, Sandra L. "Islamic fundamentalism in Indonesia." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 1996. http://handle.dtic.mil/100.2/ADA303488.
Повний текст джерелаАнотація:
Thesis (M.A. in National Security Affairs) Naval Postgraduate School, December 1996.Thesis advisor(s): Claude A. Buss. "December 1996." Includes bibliographical references (p. 147-154). Also available online.
7
Anderson, Mark A., and Marc Costain. "The banality of Islamist politics." Thesis, Monterey, California. Naval Postgraduate School, 2004. http://hdl.handle.net/10945/1179.
Повний текст джерелаАнотація:
Approved For Public Release; Distribution is UnlimitedPolitical Islam has emerged as an unambiguous threat to liberal and Western-leaning regimes throughout the world. Public discourse has focused on the Islamic nature of this challenge, emphasizing the cultural characteristics of the threat. In contrast, this thesis argues that Political Islam is essentially a political challenge. Further, states can and do dictate the political space available to Islamists. In order to illustrate this argument, Indonesia and Algeria serve as case studies. These two culturally, economically and ethnically diverse nations share a predominance of Muslim adherents. Each nation has struggled with Political Islam. Yet, the consequences of state policy have profoundly differed. Recent innovations in political science theory are employed to provide a uniform structure of comparison between the two case studies. The thesis concludes that states make a choice whether to play offense or defense against their political opposition. When states choose the offensive, using targeted, preemptive repression to subsume the political space, they are successful. When states choose the defensive, using indiscriminate, reactive repression to foreclose political space, they are failures. This thesis implies that states, far from being hapless victims of fervently religious movements, can exercise a broad array of policy options to compete with Political Islam.
Major, United States Marine Corps
Lieutenant Commander, United States Navy
8
Lukito, Ratno. "Islamic law and Adat encounter : the experience of Indonesia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ37218.pdf.
Повний текст джерела
9
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.
Повний текст джерелаАнотація:
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.
10
Auni, Luthfi. "The decline of the Islamic empire of Aceh (1641-1699)." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26066.
Повний текст джерелаАнотація:
This thesis deals with the history of the Acehnese Islamic empire, focusing on the events leading up to its decline in both its internal stability and its hegemony in the surrounding regions in the second half of the seventeenth century. During the given period (1641-1699) the empire was ruled successively by four female rulers. The thesis deals with the political and economic developments in this period.Aceh was an Islamic empire in the Indonesian archipelago which emerged as the greatest and most influential Islamic power in the region from the middle of the sixteenth century to the early seventeenth century. It reached its golden age during the reign of Sultan Iskandar Muda (1607-1636) who succeeded in developing the empire into an unrivaled Muslim power whose control included the West Sumatran coast and the Malay peninsula. During his reign, Aceh became the holder of the political and economic hegemony in the region.
Towards the second half of the seventeenth century, the power of Aceh gradually declined from its peak both internally and externally. Internally, political disintegration paved the way for the process of power transition between political groups within the empire. Externally, both the political importance and the economic supremacy of the empire in the region was drastically reduced. Consequently, its power again shrank back into the north-Sumatran area from which the empire originally emerged.
11
Mudzhar, M. Atho. "Fatwa-fatwa Majelis Ulama Indonesia sebuah studi tentang pemikiran hukum Islam di Indonesia /." Jakarta : INIS, 1993. http://catalog.hathitrust.org/api/volumes/oclc/30054456.html.
Повний текст джерелаАнотація:
Originally presented as the author's thesis (Ph. D.)--University of California, Los Angeles, 1990.Indonesian and English. Translation of: Fatwās of the Council of Indonesian Ulama; with original English version following. English t.p. [iii]: Fatwas of the Council of Indonesia[n] Ulama : a study of Islamic legal thought in Indonesia, 1975-1988 / by Mohammad Atho Mudzhar. Includes bibliographical references (p. 147-157, 127-137 [2nd numeration]).
12
Mawardi, Ahmad Imam. "Socio-political background of the enactment of Kompilasi Hukum Islam di Indonesia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0002/MQ43914.pdf.
Повний текст джерела
13
Syaroni, Mizan. "The Majlisul Islamil Ala Indonesia (MIAI) : its socio-religious and political activities (1937-1943)." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21270.
Повний текст джерелаАнотація:
This thesis investigates the activities of the Majlisul Islamil A`la Indonesia (MIAI), an Islamic federative organization of pre-independent Indonesia, elaborating in particular on the federation's socio-religious and political stance. Operating for only six years (1937--1943), the MIAI represented Muslim groups, as a counterpart to the "secularists," within the nationalist movement during both the final years of Dutch rule and the early stages of the Japanese occupation. The MIAI was established for the specific purpose of unifying the Islamic organizations---political and non-political, traditionalist and modernist alike---while at the same time reviving Muslim political and socio-religious strength after the decline of the Sarekat Islam, which had for almost fifteen years dominated the nationalist scene.The mission of the MIAI was seen by Muslims as a response to the threat posed by external forces. It reacted in particular against Dutch policies considered discriminatory by Muslims concerning matters involving Islamic belief and practice, such as marriage and education. The federation also took a strong stand regarding Christian polemic aimed at Islam and took part in Indonesian Muslim response. That the establishment of the MIAI was favored by most Islamic organizations attested to the strong sentiment among Indonesian Muslims for a common front, regardless of their differences on socio-religious and political issues. Together with the GAPI (Gabungan Partai Politik Indonesia or the Federation of Indonesian Political Parties) and the PVPN (Persatuan Vakbonden Pegawai Negeri, or the Association of Government Employees), the MIAI took part in demanding political reform on behalf of Muslim groups. Indeed, notwithstanding its short life span, the MIAI was a pioneer for national unity in general and Indonesian Muslim unity in particular.
14
Rarasati, Ayomi Dita. "Islamic project financing in Indonesian infrastructure development." Thesis, Queensland University of Technology, 2014. https://eprints.qut.edu.au/76530/1/Ayomi%20Dita_Rarasati_Thesis.pdf.
Повний текст джерелаАнотація:
It is reasonable to expect that Islamic project financing may be a suitable option of infrastructure financing in Indonesia. This research explored the conditions necessary for the implementation of Islamic project financing for Indonesian infrastructure development. It is important that all infrastructure project stakeholders understand the concept comprehensively. This study identified reforms through which the government could more directly support the implementation of Islamic project financing. This research has led to the realisation that Islamic project financing can be implemented in all sectors, in both public and private sector domains, and across Muslim and non-Muslim communities.
15
Iqbal, Asep Muhamad. "Cyber-activism and the Islamic Salafi movement in Indonesia." Thesis, Iqbal, Asep Muhamad (2017) Cyber-activism and the Islamic Salafi movement in Indonesia. PhD thesis, Murdoch University, 2017. https://researchrepository.murdoch.edu.au/id/eprint/36066/.
Повний текст джерелаАнотація:
Prevailing studies of Islamic activism and the internet tend to evaluate the significance (or insignificance) of the internet for an Islamic movement as a unified whole, ignoring intra-movement heterogeneity and internal dynamics. By contrast, this study offers a pluralistic vision of Islamic activism, identifying separate streams or groups of a particular theological tradition within Islam. It therefore analyses the relevance of the internet for such Islamic groups in a more nuanced and variegated manner. To this end, drawing on resource mobilization theory, it analyses internet use by the Salafi movement with a specific focus of Salafists in Indonesia. It identifies resource inequality among different Salafi groups as accounting for intra-movement difference and the varied significance of the internet for groups within the Salafi movement. The study demonstrates that although each Salafi group adopted the internet as a new important resource for their social, religious, and organizational interests, groups did not actually mobilize it for this purpose in similar ways or degrees. The resource-poor Salafi groups tended to mobilize the internet more actively than the resource-rich ones. Different access to resources among Salafi groups contributed to these different levels of actual mobilization of the internet by the Salafi groups. Accordingly, the significance of the internet is not uniform across the Salafi movement in Indonesia. Rather, each Salafi group’s use of the internet was influenced by offline factors and particularly access to other organizational resources. Therefore, this study argues that the significance of the internet for Islamic movements is not uniform, but rather diverges due to intra-movement complexities and dynamics including internal fragmentation and the differential state of intra-movement organizational resources. The significance of the internet as a resource for an Islamic movement thus varies enormously across intra-movement factions or groups depending on access to other resources.
16
Setiawan, Dorita. "Islamic feminist community organizing for combatting violence against women : a case study of Rifka Annisa, Women Crisis Center, Yogyakarta, Indonesia." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83160.
Повний текст джерелаАнотація:
This thesis focuses on an Islamic feminist community organization, and its activities in combating violence against women. The case example discussed in this study is the Rifka Annisa Women's Crisis Center (WCC Rifka Annisa) located in Yogyakarta, Indonesia. By examining the environment and the issues that WCC Rifka Annisa faces, broader thematic concerns can be applied to Indonesian society in general. This study reviews western feminist and community organizing approaches, and examines them in light of the specific religious, cultural, economic and political context in Indonesia. A blend of Islamic feminim and community organizing approaches has emerged in Indonesia. Data collection for this study was based on interviews and direct observations. Exploring this perspective will contribute to the knowledge, practice and values of social work generally, and development work in similar contexts in particular.
17
Sugiono, Sukiati. "Islamic legal reform in twentieth century Indonesia : a study of Hazairin's thought." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64198.pdf.
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18
Rifai, Nurlena. "The emergence of elite Islamic schools in contemporary Indonesia : a case study of Al Azhar Islamic school." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108895.
Повний текст джерелаАнотація:
This study addresses the phenomenon of elite Islamic schools in Indonesia by focusing on Al Azhar Islamic High School in Jakarta. Taking as its starting point the evolution and expansion of Islamic educational institutions in contemporary Indonesia, particularly since the 1970s, it examines the emergence of elite Islamic schools and identifies the unique characteristics that attract many urban, middle-class Muslims to send their children to these schools. In addition, this study attempts to address the lack of research on the history of Islamic education in Indonesia between the years 1970 and 2000. A review of past studies demonstrates that this period has not been critically examined enough.Cette étude adresse le phénomène des écoles islamiques d'élite en Indonésie en focalisant sur l'école islamique secondaire Al Azhar à Jakarta. Partant de l'évolution et l'expansion des institutions éducationnelles islamiques en Indonésie contemporaine, particulièrement depuis les années 70, elle examine la montée des écoles islamiques d'élite et identifie les caractéristiques uniques qui poussent plusieurs musulmans urbains de classe moyenne à envoyer leurs enfants à ces écoles. De plus, cette étude tend à adresser le manque de recherche sur l'histoire de l'éducation musulmane en Indonésie entre les années 1970 et 2000. Un examen des études existantes à ce sujet montre que cette période n'a pas été suffisamment scrutée. [...]
19
Mariana, Neni. "Transforming mathematics problems in Indonesian primary schools by embedding Islamic and Indonesian contexts." Thesis, Mariana, Neni (2017) Transforming mathematics problems in Indonesian primary schools by embedding Islamic and Indonesian contexts. PhD thesis, Murdoch University, 2017. https://researchrepository.murdoch.edu.au/id/eprint/36854/.
Повний текст джерелаАнотація:
The most recent version of the Indonesian national curriculum requires teachers to embed cultural and religious values into all subject areas, including mathematics. This requirement poses a great challenge for mathematics teachers and their advisors in a multicultural nation such as Indonesia. As a mathematics educator in an Indonesian university, one of my key roles is to advise teachers of primary school level mathematics how to meet this challenge. This thesis constitutes an investigation into the question of which values I can and should draw on given my complex religious and cultural identity as a Muslim and an Indonesian.
To address this research question, I designed an integrative auto|ethnography within a multiparadigmatic research design space. This approach enabled me to explore how my religious and cultural identity governs my professional praxis as a mathematics educator while excavating the history of mathematics curriculum and Islamic schools in Indonesia. During this inquiry, I conducted interviews with experienced teachers and other key education stakeholders in Indonesia. While writing stories of my participants’ experiences, the narrative method of writing as inquiry enabled me to make visible the process of my own critical self-reflection as a mathematics educator and to express my subjectivity through poems and imagery.
As a result of this inquiry I consider myself to be a mathematics educator who holds religious and cultural identities and am committed to taking action to continue this self-discovery in my professional praxis, as well as to empower others. As an Indonesian, I have come to realise that my cultural identity has been formed by acculturating religious and local cultures. As a Muslim, I no longer believe in the dichotomy of Islamic and mathematical knowledge; rather, I recognise their concepts as having a harmonious relationship. As a mathematics educator, I will enable my fellow mathematics teachers to reflect on their religious practices and understandings. I conclude that Islamic, Indonesian and International (3Is) mathematics can sit side-by-side as contexts for mathematics problems, without one being dominant over the others.
Keywords: Islamic and Indonesian contexts in mathematics, Indonesian mathematics curriculum, integrative auto|ethnography, multiparadigmatic research design.
20
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.
Повний текст джерелаАнотація:
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.
21
Lukito, Ratno 1968. "Sacred and secular laws : a study of conflict and resolution in Indonesia." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102778.
Повний текст джерелаАнотація:
This thesis investigates the history and phenomenon of legal pluralism in Indonesia. The need to explore this topic has been urged by the revival there of Islamic law and adat law, the two greatest non-state normative orderings, in the last two decades. At the same time the ideal of modernity in Indonesia has been characterized by a state-driven effort in the post-colonial era to make the institution of law an inseparable part of national development. The result has been a conception of law as a homogenous system in which the ideology of legal positivism represents the basic tool for lawmaking. This, however, has led to an impasse, seeing that pluralism and multiculturalism are in fact self-evident phenomena in the society. The state has been obliged, therefore, to accommodate these non-state normative orderings.The discussion of Indonesian legal pluralism in this thesis focuses on understanding the state's attitude and behavior towards the three largest legal traditions currently operative in the society, i.e., adat law, Islamic law and civil law. Socio-political factors are shown to have much influenced the relations between state and non-state laws. The state's strategy of accommodation of legal pluralism has in fact largely depended on the extent to which those legal traditions have been able to conform to national ideology. Certain "national legal postulates" have functioned as a yardstick by which the country's legislative and judicial institutions have measured the extent of their accommodation of legal pluralism, although they have had little choice but to do so.
Influenced by Masaji Chiba's theory of "three levels of law" (i.e., official law, unofficial law and legal postulates), this thesis analyzes two aspects of legal pluralism in Indonesia: the political and "conflictual" domains of legal pluralism. The analysis is thus generally based on the state policy of legal pluralism reflected in the legal and political strategies confronting the issue of unofficial laws as well as the conflicts arising from such situations. The first aspect is addressed by looking at a number of statutes and regulations promulgated specifically to deal with Islamic law and adat law, while the second is analyzed in terms of actual cases of private interpersonal law arising from conflict between state and non-state legal traditions, as reflected in legislation and court decisions. From a discussion of these two aspects, the thesis concludes that, although the form of the relations between official and unofficial laws may have changed in conjunction with the socio-political situation of the country, the logic behind legal pluralism has in fact never altered, i.e., to use law as a tool of state modernism. Thus conflicts arising from the encounter between different legal traditions will usually be resolved by means of "national legal postulates," making the unofficial laws more susceptible to the state's domination of legal interpretation and resolution.
22
Juhannis, Hamdan. "Mohamad Roem's political activities and Islamic political vision (1908-1983)." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0018/MQ56702.pdf.
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23
Minhaji, Akh. "Ahmad Hassan and Islamic legal reform in Indonesia (1887-1958)." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ30339.pdf.
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24
Pohl, Florian. "Islamic education and the public sphere today's Pesantren in Indonesia." Münster New York, NY München Berlin Waxmann, 2007. http://d-nb.info/997725273/04.
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25
Simon, Gregory Mark. "Caged in on the outside identity, morality, and self in an Indonesian Islamic community /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2007. http://wwwlib.umi.com/cr/ucsd/fullcit?p3258824.
Повний текст джерелаАнотація:
Thesis (Ph. D.)--University of California, San Diego, 2007.Title from first page of PDF file (viewed June 8, 2007). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 629-644).
26
Wagiman, Suprayetno. "The modernization of the pesantren's educational system to meet the needs of Indonesian communities." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ37312.pdf.
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27
Zuhdi, Muhammad. "Political and social influences on religious school : a historical perspective on Indonesian Islamic school curricula." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102775.
Повний текст джерелаАнотація:
As the most populous Muslim country in the world, Indonesia has a unique experience in dealing with Islamic education, a system that was established years before the country's independence. This dissertation focuses on the development of Indonesian Islamic schools in facing the challenges of modernization and globalization, with special reference to their changing curricula. Using the social constructionist perspective as an approach, this study examines the significance of political and social changes to the development of Islamic schools' curricula throughout the country's history. This study finds evidences of a reciprocal relationship between the changing curricula of Indonesian Islamic schools and the changing social and political circumstances.
28
Rahajeng, Dian Kartika. "Stakeholders' perceptions of fraud in Indonesian BMT Islamic cooperatives." Thesis, University of Essex, 2018. http://repository.essex.ac.uk/23242/.
Повний текст джерелаАнотація:
Indonesia’s Baitul Maal wat Tamwil (known as BMT Islamic cooperatives; henceforth BMTs), are an important phenomenon in Indonesia due to their rapid growth (i.e. numbers, assets, members) and spread across the nation. BMTs are seen as organisations that fill a gap in the market by catering for small-micro-sized enterprises (SMEs) by which because of their size find it difficult to obtain access to the usual financial intermediaries such as banks. BMTs also have an important social role of contributing to poverty alleviation, since SMEs are perceived as vehicles through which wealth and prosperity can be improved. However, in contrast to what we would expect from organisations espousing Islamic values, in recent years there have been a number of frauds involving BMTs which both socially and economically has had a detrimental effect on society. This contradiction merits examination. Therefore, the purpose of this study is to examine stakeholders’ perceptions of fraud in BMTs. The research is comprised of three main stages: a critical literature review, an archival media analysis, and semi-structured interviews; followed by an analysis of the findings using stakeholder theory as an analytical tool. The literature is explored on three main issues: corporate governance, non-traditional organisation, and fraud. This research utilises the narrative case study method and content analysis. The narrative case study is adopted to gain in-depth understanding of fraud problems such as rigorous examination of stakeholders (i.e. managers, members, employees, authorities, society). This study finds that the fraud incidents in BMTs as a systematic failure as all stakeholder groups have their responsibilities on these failures. There are overlapping values between micro (individual) values and macro values (especially Islamic and cultural values) which enabled fraud to occur. This study contributes to the theory and literature by emphasises the importance of cultural and religious aspects to the analysis of corporate governance theories. This study also contributes to the practice of BMTs and mutuals by provide relevant insights and guidelines to policymakers and practitioners for the future development of BMT governance in Indonesia, particularly the fraud prevention strategies.
29
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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30
Lee, Hee Sook. "The continuity of pre-Islamic motifs in Javanese mosque ornamentation, Indonesia." Thesis, Oxford Brookes University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491184.
Повний текст джерелаАнотація:
The main aim of this research is to assess the continuity and significance of HinduBuddhist design motifs in Islamic mosques in Java. This is done by investigating four pre-Islamic motifs in Javanese mosque ornamentation from the 15th century to the present day. The research starts 'with a belief that typicalJavanese ornaments were consistently used both in pre-Islamic Hindu-Buddhist temples and Islamic mosques in Indonesia. This phenomenon was a result of syncretic Javanese Islam, composed ofmystic animism, Hindu-Buddhism, and Islam, which differed from orthodox Islam in the Near East and Arab world. Among many ornaments, the most frequent four motifs are prehistoric tJ/mpaLr, HinduBuddhist kala-makaras, lotus buds, and scrolls, all 'Of which have symbolic connotations and are used to decorate sanctuaries. TJ/mpaLr signify the Cosmos Mountain where gods abode; kala-makaras protect temples where the gods are believed to reside; lotus buds denote life and creation; and scrolls imply the start oflife. For a comparison between temple and mosque ornamentation, 10 Hindu-Buddhist temples and 30 mosques were purposively selected, and a representative sample of each motifwas taken during the researcher's fieldwork. In addition, 20 Indonesian scholars were interviewed to identify the origins ofmotifs in Javanese mosques. In order to answer the research questions, the background, basic type ofindicator and its subdivisions, five further characteristics, and other elements and principles of design were' investigated. Four indicators were chosen to test each of the four motifs. TJ/!JJjJaLr were examined by line, kala-makaras by shape, lotus buds by form, and scrolls by rhythm. A few examples of each motif explained how they were analysed in two stages, by the presence of each characteristic, and by its modal value and total number. This assessment was based on an amalgamation of (1) the researcher's informed judgement, trained in art and design, (2) observations during the fieldwork, (3) elements and principles of design, according to literary sources, and (4) the respect to the Indonesian cultural heritage. The findings revealed continuity in the four motifs across the pre-Islamic and Islamic periods. The continuities appeared in lines, shapes, forms, and rhythms. Lotus buds and tJ/mpaLr showed significant continuities, while kala-makaras and scrolls changed in the transfer from temples to mosques. &la-makaras needed to conform with the hadith (sayings of Prophet Muhammad) which forbids depicting living figures in Islamic ornamentation; thus living images were rather abandoned and replaced by geometric shapes. Javanese scrolls in temples and mosques displayed the same characteristics ofrepetitive and continuous rhythms as the Islamic arabesque. Consequently, there arose a beautiful syncretism in the four motifs in ideas and forms. Hindu-Buddhist symbolism was mingled with Islamic aesthetics, whilst keeping local Indonesian characteristics. The symbolic connotations of the four motifs allowed them to continue, and their influence was dependent upon creativity oflocal genius in each epoch.
31
Handayani, Wuri. "Accountability and governance practices in Islamic microfinance institutions : evidence from Indonesia." Thesis, University of Hull, 2015. http://hydra.hull.ac.uk/resources/hull:16433.
Повний текст джерелаАнотація:
This thesis presents an explanatory analysis of the accountability and governance practices within Islamic microfinance institutions in Indonesia, adopting Bourdieu’s theory of practice with the triad of concepts of field, capital and habitus. This study is based on the argument that accountability and governance are socially and subjectively constructed through internal and external mechanisms. The internal mechanism includes the organisational history and its culture, while the external factor is the context in which the organisation operates. The concept of field is a guide to achieving the first research objective in examining the historical development of the Islamic microfinance sector in Indonesia. The changes and developments within the field are the external factors that affect the construction of accountability and governance practices within selected Islamic microfinance institutions in Indonesia (IIMFIs). The historical research method is deemed the most appropriate to provide a narrative history of the development of the field. This was done by interviewing and analysing the secondary data of journal research relating to Indonesia’s socio-political situation over the period, the initiative on microfinance services, the Islamic resurgence movement and the financial reforms. The findings demonstrate that the development of the Islamic microfinance sector is inseparable from the socio-economic and political situation in Indonesia. Therefore, the field of Islamic microfinance is dynamic rather than static: it changes and develops over time. Furthermore, the concept of capital and habitus helps to achieve the second research objective, to examine the construction and re-construction of accountability and governance within selected IMFIs in Indonesia: BMT A and BTM B. The internal factors of the growth of various types of capital (economic, culture, social and symbolic), imbued by the organisational habitus, constructed the accountability and governance practices. Such practices are developed over the period corresponding to the different stages of organisational growth. Both institutions have evolved from small pilot projects into two of the biggest IIMFIs in Indonesia by developing their own mechanisms of accountability and governance to ensure their capability to continue their operations in the future. This study offers a unique lens for exploring, in a specific context, the construction of accountability and governance practices, the dynamic aspects of which traditional governance theories are unable to explain.
32
Imronudin. "Islamic bank financing for small and medium-sized enterprises in Indonesia." Thesis, Birmingham City University, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.680133.
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33
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
34
Nuryatno, Muhammad Agus. "Education and social transformation : investigating the influence and reception of Paulo Freire in Indonesia." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102687.
Повний текст джерелаАнотація:
In this study I investigate the influence and reception of Paulo Freire in Indonesia with a specific question in mind: To what extent has Freire influenced educational thought and practice in the country? This study shows that Paulo Freire has been known in Indonesia since the early 1970s, although he was at first familiar only to certain groups. In the 1980s, the discourse and practice of Freirean education was more extensive than in the 1970s, with both domains (discourse and practice) equally balanced. The trend in the 1990s up to 2005 shifted: there was a more extensive discussion of Freire than implementation of his theory and methodology in practice.This study shows that Paulo Freire has left a considerable intellectual legacy to Indonesian educational scholars and practitioners. In fact, his cultural and educational philosophies have become subjects of discussion amongst social activists, educational practitioners and scholars concerned with educational issues. It is no wonder that many articles, books and theses by and on Freire are available in the Indonesian. I would venture to say that no other foreign educational thinker has gained such acceptance in Indonesia.
The study explores as well the attempts to connect Freire to Islam---the faith of a majority of Indonesian---demonstrated by the publication of many articles and theses that tried to compare and connect the two. This is, to the best of my knowledge, a new feature in Freirean scholarship. My contention is, however, that any attempt to compare Islam and Freire is likely to fall into apologetic, in the sense that this would only confirm that Islam also insists on the idea of liberation, as Freire did, without trying to analyze why such an idea has never developed in Islamic education. The fact that Islam, since its appearance, has concerned itself with liberation and taking the side of the poor cannot be denied. However, using this fact to legitimate Freire's educational philosophy and practice is less productive, because it does not make a substantive contribution to re-developing and re-structuring Islamic education, which is essentially conservative.
Freire in Indonesia is not only influential in the realm of discourse, but in that of practice as well. In this study I investigate the experiences of Indonesian educational practitioners in applying Freire's educational philosophy and methodology to certain discrete groups within the society, namely, villagers in Papua, the rural poor in Maluku Tenggara, workers, peasants, street children, university students, and NGO activists.
From my investigation, became clear that it was not Freire's concept of literacy that found favor with Indonesian educational practitioners; rather, it was his vision of education as a means of improving critical capacities within learners and of driving social transformation. No evidence could be found of any group or individuals in Indonesia applying Freire's approach in a systematic way and as a whole; most, rather, mixed this with other concepts, such as community organizing and community development.
The positive reception of Freire in Indonesia does not necessarily mean that his thought is accepted blindly or without critique. Several criticisms offered by Indonesian educators of the theories of Paulo Freire are highlighted in this study, although few of them have not been raised before.
35
Yuspin, Wardah. "Facilitating the growth of Islamic banking law and Islamic banking in Indonesia : new laws and new challenges." Thesis, University of Leeds, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.713882.
Повний текст джерелаАнотація:
The growth of Islamic banking and financial services (IBF) industry has generated considerable interest in the financial world in recent decades with no exception in Indonesia. The legal infrastructure for the development of IBF in Indonesia has been strengthened with the enactment of Islamic Banking Law No. 21 of 2008. The law includes two new arrangements that are expected to bring about changes in the IBF industry; namely Articles 55 and 68. In light of those articles, it is also essential to observe the development and practice of this industry in selected countries; namely Malaysia and Pakistan. Despite the difference of their legal systems (the practice of the Common Law Systems there as opposed to the Civil Law System in Indonesia), these two countries have been chosen for the resemblance of their IBF industry with the one developed, practiced and offered in. Indonesia. Particularly in Malaysia, the promulgation of the Central Bank Act 2009 and the Islamic Financial Services Act 2013 were aimed at enhancing its legal infrastructure that will not only protect its IBF industry but will ensure stability, growth and confidence of all players and stakeholders. Substantively, Article 68 deals with the Islamic window/ Islamic unit separation. It is quite natural to conclude that Window Model serves only as a transitory mechanism. Therefore, that model is mandated and/or limited to be a mere spun-off or temporary structure for IBF institutions from their parent banks before subsequently becoming a full-fledged institutions. Since this is mandatory, any Islamic window that violates this provision will be fined, or further, their licence will be revoked. Meanwhile in those particular countries this model is still allowed and can be adopted by conventional banks offering IBF services. However, the conventional banks will only be allowed to, offer IBF services once they have demonstrated their serious commitment to IBF and have a clear roadmap towards full conversion of their operations into a full fledged Islamic bank. Whilst Article 55 (1) affirms that the religious court is the institution authorised to settle dispute on matters concerning Islam and the economy, Article 55 (2), nonetheless, provides that if the litigants are in agreement, they can choose to refuse submission to the jurisdiction of the religious court jurisdiction and alternatively choose another forum such as district court to adjudicate the dispute. The selection and submission to another forum, such as the district court, can potentially bring about a conflict of authority and jurisdictions between the district courts and the religious courts. However, according to the decision of the Constitutional Court No.93PUU-X/2012 the Islamic financial disputes fall under the absolute competence of the religious court. While in those selected countries, the Islamic disputes are tried and heard before the jurisdiction of their civil courts, despite the fact that there is a designated civil court in Malaysia that will handle disputes relating to IBF. That choice of forum to render decision on this dispute raises the problem, since many judges who render decision on this case are in favour of the civil law rather than Shari'a (Islamic law). While the Islamic disputes are not merely commercial disputes but involves the questions of Shari matter(s). In this regards, a closer scrutiny on the Malaysian Central Bank Act 2009 will be useful since it provides for reference to the Shari'ah Advisory Council by the courts or arbitrators adjudicating matters relating to IBF disputes. With the rapid advancement of IBF industry and various products and services it offers, disputes are then inevitable. Premised on this realization, this thesis strongly examines and advocates that a proper and strong legal framework and infrastructure as well as substantial support of the legal fraternity are crucial prerequisites for a healthy advancement and significant growth of IBF industry. Therefore with the inclusion the Art 68 and 55 of the Islamic Banking Law, this industry is seen moved towards this advancement.
36
Zakaria, Rusydy. "Overview of Indonesian Islamic Education: A Social, Historical and Political Perspective." The University of Waikato, 2007. http://hdl.handle.net/10289/2410.
Повний текст джерелаАнотація:
The aim of this study is to examine how the historical genealogy of Islamic educational tradition, particularly the tradition of teaching and learning, has contributed to the development of Islamic education in Indonesia. By drawing together in an analytic way a historically based description of the social and political circumstances surrounding Indonesian Islamic education, the study discusses some significant issues concerning the religious base, knowledge base, structural form, and the pedagogical approach of Indonesian Islamic education, all of which are important to the development of a modern form of Islamic education. The argument of the thesis is that the existing values of the Islamic tradition in education, particularly evident in Madrasah schools, provide a valuable basis for further developing and reconstructing an effective Islamic education system in Indonesia. However, there is also a strong need to construct an Islamic education curriculum in Indonesia that can meet the challenge posed by the circumstances generally understood as 'modernity'. The quality of teaching and learning in the Madrasah are very much influenced by the quality of the wider Islamic education programme. Any change in the curriculum of Islamic education will thus have significant effects on the quality of the Madrasah schools in Indonesia. This thesis will thus conclude by suggesting some implications for further development of Islamic education that arise from the study. This is a qualitative study using an historical genealogical approach to discover, understand and analyze the challenges currently facing Islamic education In Indonesia. The techniques for collecting data involved, primarily, a critical reading of historical and contemporary policy documents. Primary and secondary sources were also collected, studied and subjected to a critical reading in the production of this account of Indonesian Islamic education.
37
Wahyudi, Yudian. "Hasbi's Theory of Ijtihad in the Context of Indonesian Fiqh." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108789.
Повний текст джерелаАнотація:
This thesis studies the proposal for an Indonesian fiqh, articulated by Muhammad Hasbi Ash Shiddieqy (1904-1975) as an effort to bridge the tension in Islamic law between revelation and reality (c-ada) in Indonesian society. While such an indigenous fiqh can only be created through ijtihad, most Indonesian Muslims believed the gate of ijtihad to have been irrevocably closed and thus they vehemently opposed any suggestion toward creating an Indonesian fiqh. To make itjihad possible once again, Hasbi worked hand in hand with the reformists with the call of "Back to the Qur'ân and the Sunna." The reformists' program consisted of attempts to eliminate "non-Islamic" elements from Muslim life, to open the gate of ijtihad, to bring an end to blind imitation (taqlïd) and to allow for talfiq, a comparative study of fiqh. [...]Cette thèse étudie le project d'un fiqh indonésien tel qu'articulé par Muhammad Hasbi Ash Shiddieqy (1904-1975) pour combler l'écart qu'il percevait dans le droit islamique entre la révélation et la réalité (c-ada) de la société indonésienne. Alors qu'un fiqh indigène ne peut être conçu que par l'ijtihad la majorité des musulmans indonésiens croient que les portes de l'ijtihad sont irrévocablement fermées et s'opposent donc avec véhémence à toute suggestion visant à créer un fiqh indonésien. Pour rendre l'ijtihad à nouveau possible, Hasbi collabora avec les réformistes à un appel pour le "retour au Coran et à la Sunna." Le programme des réformistes consistait à éradiquer tous les éléments "non-islamiques" de la vie musulmane, à ouvrir les portes de l'ijtihad à mettre fin à l'imitation aveugle (taqlid), et à permettre l'étude comparée du fiqh (talfiq). [...]
38
Noor, Firman. "Moderate Islamic fundamentalism in Indonesia : a study of political thinking and behaviour of the Prosperous Justice Party (PKS), 1998-2005." Thesis, Canberra, ACT : The Australian National University, 2006. http://hdl.handle.net/1885/110497.
Повний текст джерелаАнотація:
The emergence of Partai Keadilan Sejahtera (Prosperous Justice Party, PKS), a new
Islamic party established at the beginning of the Reformasi era, has provoked a critical
response from observers. There is increasing debate among observers about the true
nature and aims of PKS. As we shall see, some of this debate rests on a superficial
understanding of the party and stereotypical views of its political activities. On the one
hand, there are those who regard this party as a promising development in Indonesian
politics, citing its commitment to clean government, democracy, civil society, social
welfare, and peaceful change. On the other hand, there are those who consider PKS to
have a hidden agenda that has the potential to endanger democratic life and Indonesia's
status as a plural country. Some in this second group liken PKS to "hardline" Islamic
groups, and one writer has even claimed it was a greater danger than Jamaah Islamiyah.
Despite this debate, much of the literature on PKS only illuminates certain aspects of the
party and there is a need for more thorough research in understanding its real
characteristics.
39
Ismal, Rifki. "The management of liquidity risk in Islamic banks : the case of Indonesia." Thesis, Durham University, 2010. http://etheses.dur.ac.uk/550/.
Повний текст джерелаАнотація:
Islamic banking and finance has shown progressive development all over the world since its inception as a commercial banking model in mid-1970s. Indonesia, as the largest Moslem nation in the world, has initiated some policies to expand the Islamic banking industry in the country. Similar to conventional banks, Islamic banks face a number of risk areas, which may affect their performance and operations. One of such risk areas is liquidity risk, which shows additional features in the case of Islamic banks. Both the international banking standards and the Sharia guidance suggest that banks should have: robust liquidity risk management policies, a responsive asset and liability committee, effective information and internal control systems and, methods for managing deposits to reduce on-demand liquidity, to manage liquidity risk. The aim of this research, hence, is to analyze the management of liquidity risk in Islamic banks through balancing assets and liabilities with the ultimate objective to recommend policies to improve the management of liquidity risk. This aim is fulfilled in the case of Indonesian Islamic banking industry. The data collection and analysis method in this research involve triangulation method with a combination of quantitative and qualitative methods to achieve such aim and objective. Particularly, both the performance analysis of the industry and the econometric time series analysis were conducted to analyze the liquidity risk and its management for Islamic banking, which includes the liquidity behavior of banking depositors and Islamic banks. In addition, the primary data through questionnaire survey was also assembled with the aim of knowing the actual practices and problems of managing liquidity risk. It was investigated from the perceptions of Islamic banking depositors and Islamic bankers to shed further lights on the liquidity risk issues, which were not captured in the time-series analysis. The empirical analyses conducted in this research demonstrate: (i) the non optimal organizational structure of Islamic banks to manage liquidity, (ii) the significant demand for liquidity withdrawals from depositors and fragility of Islamic banks to mitigate certain scenarios of liquidity withdrawals, (iii) critical factors explaining liquidity behavior of banking depositors and Islamic banks, (iv) reasons for depositors to withdraw funds from Islamic banks and the non ideal management of funds by Islamic banks and, (v) the limited Islamic money market instruments to manage the demand for liquidity from depositors. Based on these findings, the research then constructs an integrated and comprehensive program to manage liquidity risk, which consists of three elements: (i) institutional deepening, (ii) restructuring the management of liquidity on the asset and liability sides and, (iii) revitalizing the usage of Islamic liquid instruments. This integrated and comprehensive program of liquidity risk management recommends a better way of managing liquidity risk based on Sharia compliant instruments and international standard banking practices
40
Pamungkas, Putra. "Empiral essays on issues in conventional and islamic banking : case of Indonesia." Thesis, Limoges, 2020. http://www.theses.fr/2020LIMO0024.
Повний текст джерелаАнотація:
Cette thèse met en lumière trois questions importantes dans le secteur bancaire indonésien, à la fois conventionnel et islamique. Dans le premier chapitre, nous examinons la relation entre les prêts bancaires et l'inégalité des revenus en considérant un large éventail de catégories de prêts. Nous constatons que seuls les prêts aux PME et aux banques rurales atténuent l'inégalité des revenus. À l'inverse, les prêts aux entreprises, que ce soit pour les fonds de roulement ou les investissements, ainsi que les prêts aux consommateurs, exacerbent les inégalités de revenus. La relation change pour les provinces ayant un niveau de développement économique plus faible. Dans le deuxième chapitre, nous examinons la discipline imposée par les déposants aux banques en démêlant l'impact du macro risque et du micro risque. Nos conclusions montrent que les déposants considèrent que les niveaux de risque macro et micro sont tous deux pris en compte par les banques pour discipliner les banques. Les grands déposants non assurés sont plus efficaces pour discipliner les banques, ce qui met en évidence la crédibilité du système d'assurance en place. Le type de propriété de la banque est également important pour expliquer la différence de discipline du marché par les déposants. Dans le troisième chapitre, nous examinons si l'introduction d'une assurance-dépôts islamique (IDI) peut affecter le flux de dépôts et/ou le prix des banques islamiques en Indonésie par rapport aux banques conventionnelles. Nous exploitons, pour cela, un effet exogène dans l'annonce, en décembre 2014, d'une séparation du système d'assurance des dépôts de l'assurance unifiée des dépôts pour les banques conventionnelles et islamiques en deux fonds différents en Indonésie. Nous constatons que l'annonce d'une assurance des dépôts conforme à la charia a un impact significatif sur la croissance des petits dépôts. Nos résultats montrent qu'il y a une croissance différente des dépôts après l'annonce par l'IDIC de la séparation du fonds d'assurance des dépôts. Ils montrent que l'annonce augmente la croissance des dépôts des banques islamiques par rapport aux banques conventionnellesThis dissertation highlights three important issues in Indonesian banking both conventional and Islamic banking. In the first chapter, investigates the relationship between bank lending and income inequality by considering a broad range of loan categories. we find that only SME and rural bank lending mitigate income inequality. Conversely, business lending, either for working capital or investment purposes and also consumer lending exacerbate income inequality. The relationship changes for provinces with a lower level of economic development. In the second chapter, we examine the discipline imposed by depositors to banks by disentangling the impact of macro risk and micro risk. Our findings show that both macro and micro levels of risk are considered by depositors to discipline banks. Large uninsured depositors are more effective in disciplining banks highlighting the credibility of the insurance system in place. Bank ownership type also matters in explaining the difference in market discipline by depositors. In the third chapter, we paper investigates whether the introduction of an Islamic Deposit Insurance (IDI) may affect the deposit flow and/or the price for Islamic banks in Indonesia vis-à-vis conventional banks. We exploit, for that, an exogenous effect in the announcement in December 2014 of a deposit insurance scheme separation from the unified deposit insurance for conventional and Islamic banks into two different funds in Indonesia. We find that the announcement of sharia-compliant deposit insurance has a significant impact on growth of small deposits. Our results show that there is a different deposit growth after the IDIC announces the separation of the deposit insurance fund. It shows that the announcement increases the deposit growth of Islamic banks compared to conventional banks
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Farida, Ida, and Pungki Purnomo. "Library and information education at Islamic universities in Indonesia: Obstacles and opportunities." School of Communication & Information, Nanyang Technological University, 2006. http://hdl.handle.net/10150/105788.
Повний текст джерелаАнотація:
The Library and Information Studies programs at Islamic universities in Indonesia were born from the idealism thought that the advent of globalization era is a reality fact that we have no choice but to face and anticipate it. This is, not only as a challenge toward social culture and social religious for each society group or country, but also as an opportunity for all people to enrich their vision and empower their identity. The establishment of these library studies programs at state Islamic universities in Indone-sia also has a pragmatic background, the real needs of professional librarian provision to fulfill the expectation of people in improving the quality of Islamic educational institutions is very high. It means that the absence of this library and information education, including that is characterized by Islamic lit-eratures, in Indonesia will cause stagnation of our efforts to improve the quality of Islamic educational institutions as a whole. In Indonesia among Islamic universities, which are offering library and informa-tion science program, are Arraniry State Islamic University, Imam Bonjol State Islamic University, Su-nan Kali Jaga State Islamic University and Syarif Hidayatullah State Islamic University. In general, at least, there are three similar elements in the mission of the library and information program offered in Is-lamic Universities. Firstly, to be involved actively in developing librarianship sciences in Indonesia, spe-cifically related to Islamic sciences. Secondly, to fulfill the needs for professional librarians for all kinds of library, documentation and information centers, especially in Islamic educational institutions like madrasah libraries (Islamic school libraries) and Islamic university libraries. And finally, to apply and anticipate the global development of information technology for improving library services. Our mission in establishing the program of library and information sciences is not only to prepare professional librarians but also to keep in touch with all our stakeholders in the government and private sectors.
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Solahudin, Dindin. "Workshop for morality : the Islamic creativity of Pesantren Daarut Tauhid in Bandung, Java." Thesis, Canberra, ACT : The Australian National University, 1996. http://hdl.handle.net/1885/110510.
Повний текст джерелаАнотація:
This ethnographic study attempts to portray Pesantren Daarut Tauhid in Bandung,
Java, in terms of its emergence, its nature and structure, and the role it plays in the
reinforcement of Islamic morality in a Muslim community. The initial stages and the
foundation of the pesantren are first discussed in order to understand a number of
events which were crucial to the emergence of the pesantren. The thesis then examines
the nature of the leader and his followers and the structure of interrelationships
between them. Next, the practice of Islam at the pesantren is discussed in order to
consider its creativity in expressing Islam. Finally, the thesis discusses the ways by
which the pesantren reinforces religious morality.
The study shows that the establishment of the pesantren was related in some
ways to the general phenomenon of Islamic resurgence. However, it does not follow
the common notion that Islamic resurgence involves the internal reformation of Islamic
practices in response· to the local influences of religious practices. It is, instead, more a
response to the social problems and ills that are a reflection of the erosion of religious
life. Unlike the reformist Muhammadiyah and PERSIS, Daarut Tauhid attempts less to
purge Islamic teachings and practices of non-Islamic influences than to call Muslims to
a disciplined practice of Islam, regardless of which lines of Islam they follow. In the
light of this, Daarut Tauhid focuses its attention on the earnest application of Islamic
morality. By choosing this aspect, the pesantren is less likely to be trapped in the
endless religious dispute between modernist and traditionalist because the two groups
have no disagreement in this respect.
The study also shows that Pesantren Daarut Tauhid, unlike other pesantren,
plays a deliberate, direct role in the reinforcement of Islamic morality. First, it is known
as the pesantren Bengkel Akhlaq (Workshop for Morality), an institution where
Muslims can rehabilitate their immoral behaviour. Secondly, daily life is redeveloped to
foster Islamic morality in order to refine Muslims' morality. In this sphere, the relationship between the leader and the follower is both collective and personal.
Thirdly, akhlaq (Islamic morality) is always the central theme of all public talks and
written publications. Fourthly, spiritual workshops are regularly conducted in order to
provide a forum where Muslims can rehabilitate their morality. Here, the tradition of
spiritual weeping is effectively used to generate religious consciousness and, in tum, to
propagate virtue.
Pesantren Daarut Tauhid has made a considerable contribution to the pesantren
tradition in Java. Geographically, it extends the influence of the pesantren tradition in
an urban area whereas most pesantren are concentrated in rural areas. Functionally, it
enriches the pesantren tradition as a centre for quick and effective moral rehabilitation.
While pesantren conventionally focus on learning advanced Islamic knowledge, Daarut
Tauhid turns to the more practical knowledge of conduct. The existence of Pesantren
Daarut Tauhid, with these two distinctive features, can be seen as complementary to
the existing pesantren tradition at large, in that it does not belittle rural and
conventional traditions of pesantren, but it empowers them by widening their influence
to the urban area and enriching their styles.
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Kholis, Nur. "The potential for the prophet Muhammad's teaching of love to improve the culture of leadership in Indonesian Islamic schools /." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79782.
Повний текст джерелаАнотація:
The primary purpose of this thesis is to offer an approach to building a culture of leadership based on the Prophet Muhammad's teaching of love in Islamic schools. Since people are strongly motivated by values they deeply adhere to, the paradigms used as rationale for this study embody views of leaders as motivators and values transformation as their main task. The thesis holds the view that the Prophet Muhammad's teaching of love needs to be cultivated in an Islamic school community. The thesis presents discussion on transrational values as the contributing factor to this view, and the main argument centres on the discussions of the Prophet Muhammad's teaching of love and its applications in developing a culture of leadership in Islamic schools.
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Arham, Muhammad. "An empirical analysis of marketing activities in Indonesian Islamic banking industry." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/7766/.
Повний текст джерелаАнотація:
Despite the fact that Indonesia is a predominantly Muslim country, the market share of Islamic banking sector in Indonesia stands around 4 percent in 2011 (Indonesian Central Bank, 2012:127). Although a plethora of study regarding the Indonesian Islamic banking industry has been conducted, not many of them touch the issue of low market share from marketing perspectives. This research aims at exploring and examining the marketing developed and utilised by the Islamic banking industry in Indonesia. In doing so, this study aims at measuring the perceptions, attitudes, and opinions of the participants having accounts in Islamic banks in evaluating various dimensions of Islamic banking marketing in terms of process, consequence and outcome as well as their general perceptions on Islamic finance and banking. The study also aims to evaluate the marketing of Islamic banks through the norms of the Islamic moral economy as well as the perceived practices of marketing activities. During the process of primary data collection, 1063 questionnaires were gathered and were divided into three categories: conventional banking only depositors (412 respondents), dual banking only depositors (523 respondents), and Shari’ah banking only depositors (128 respondents). In addition, interviews were conducted by leading individuals from the Islamic banking industry. Apart from that secondary data collection was also conducted from various secondary sources. In general, one could argue that the three group of respondent share similar demographical characteristics. For Shari’ah banking only depositor, the only difference lies in respondents’ marital status, while for conventional banking only depositor, the difference lies in the income. In addition, almost all respondents prefer to bank with local Shari’ah bank. The primary reason for this is neither nationalism nor Halal and Haram issue, but rather the excellence of the product. In overall, respondents who are married, Muslim, highly educated, and have a domicile in Java are likely to go for Shari’ah bank. Knowledge regarding Shari’ah bank is also explored and it is shown that the amount of particular areas of knowledge gets better as with attachment to Shari’ah bank. Furthermore, respondents’ perceptions on several issues are also presented. In general, respondents perceive Shari’ah bank as positive except when they think that Shari’ah bank is only for the needy. Nevertheless, contrasting opinions could be seen on the perceptions regarding Shari’ah banking product: the more respondents get attached to Shari’ah bank, the more they perceive Shari’ah bank’s depositing product to be competitive. However, the more respondents get attached to Shari’ah bank, the more they perceive Shari’ah bank’s housing and vehicle financing product to be uncompetitive. On the issue of advertisement, the more respondents get attached to Shari’ah bank, the more positive is their opinions towards the statements. Moreover, when asked on the perceptions of advertisement characteristics, all respondents showed encouraging views. The same views are held regarding the actual experience with Shari’ah bank. Finally, the results regarding the perceptions in actual service and advertisement of Shari’ah bank vary across the three respondent groups. In light of these findings, this research proposes that the industry applies greater transparency by having national Shari’ah rating system. In addition, the industry should concentrate more on the non-price aspects. Furthermore, Shari’ah banks should launch more innovative products and communicate those products in accordance to Shari’ah. Moreover, improvement in employees’ salary, training and facilities should be made in order to amplify the quality of service. Also, socialization should be conducted regarding the fact that the industry is not religion-specific.
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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.
Повний текст джерелаАнотація:
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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Subandi. "A psychological study of religious transformation among Moslems who practice Dzikir Tawakkal." Thesis, Queensland University of Technology, 1994. https://eprints.qut.edu.au/35845/1/35845_Subandi_1994.pdf.
Повний текст джерелаАнотація:
The aim of the study is to explicate the experience of religious transformation among Moslems who practise dzikir tawakkal, a meditation like practice within the Islamic tradition. The data is gathered by means of
a dialogical interview with nine members of the Pengajian Tawakkal (PT) group in Yogyakarta, Indonesia. A qualitative-phenomenological methodology is developed and applied to the data. Four sequential episodes are identified from each of the Individual
Phenomenal Description (IPD): the pre-dzikir period, the period of initial contact with the PT group, the period of dzikir experiences and the period
of renewed religious life. The themes which emerge in each of the episode are explicated. The most important themes are then discussed and compared with the literature in this area. The value of a phenomenological
approach to the study of religious transformation is also discussed.The current study concludes that religious transformation is a change from "ordinary" to "mystical" religious life, from immature to mature religious life, from imitative faith to intuitive faith, from being-with-other Moslem being-with God. This process involves a transformation of the sense of self, a transformation of understanding religious teaching and a transformation of consciousness.
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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.
Повний текст джерела
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Effendy, Bahtiar. "Islam and the state : the transformation of Islamic political ideas and practices in Indonesia /." The Ohio State University, 1994. http://rave.ohiolink.edu/etdc/view?acc_num=osu148785931334577.
Повний текст джерела
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Faturohman, Taufik. "An examination of the growth of Islamic banking in Indonesia from 2003 to 2010." Thesis, Curtin University, 2013. http://hdl.handle.net/20.500.11937/533.
Повний текст джерелаАнотація:
This research investigates the growth of Islamic banks in Indonesia, by measuring their comparative stakeholder efficiency with that of non-Islamic banks over the period 2003 to 2010. Financial and other data of the banks are analysed by applying Data Envelopment Analysis and regression analysis. This research finds significant differences between the stakeholder efficiency of the Islamic and non-Islamic banks.The findings indicate that Islamic banks should improve their stakeholder efficiency to enable to attain sustainable growth.
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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/.
Повний текст джерелаАнотація:
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.