This article aims to explain the case of female college students who use the veil in the college ... more This article aims to explain the case of female college students who use the veil in the college campus area, and deal with the prohibition of the college leadership. The study uses qualitative methods, conducted in 2018 at several state Islamic universities (UIN) in the regions of Java, Sumatra, Kalimantan and Sulawesi. The data source comes from observations and interviews with female veil users. Data collection uses in-depth interview techniques, and snowball. Triangulation is carried out to strengthen the validity of the data and information obtained. Analysis of data and facts in the field was developed based on the theory of chastity structure developed from the structure of feeling structure (structure of feeling). The results showed that the female student's veil dressing behavior was driven by a changing spirit or moving to be or feel holy. They cannot compromise with campus rules, because they cannot separate private and public spaces. They have a unique logic of space, which is all space as a place of sharia enforcement. Abstrak Artikel ini bertujuan untuk menjelaskan kasus mahasiswi yang menggunakan cadar di wilayah kampus perguruan tinggi, dan berhadapan dengan larangan Pimpinan perguruan tinggi tersebut. Penelitian menggunakan metode kualitatif, dilakukan pada tahun 2018 pada beberapa Universitas Islam Negeri (UIN) di wilayah Jawa, Sumatera, Kalimantan dan Sulawesi. Sumber data berasal dari observasi dan wawancara pada mahasiswi pengguna cadar. Pengumpulan data menggunakan teknik wawancara mendalam, dan snowball. Triangulasi dilakukan untuk memperkuat keabsahan data dan informasi yang diperoleh. Analisa terhadap data dan fakta di lapangan dikembangkan berdasarkan teori struktur kesucian yang dikembangkan dari teori struktur perasaan (structure of feeling). Hasil penelitian menunjukkan bahwa perilaku berpakaian cadar mahasiswi didorong oleh semangat berubah atau hijrah untuk menjadi atau merasa suci. Mereka tidak dapat berkompromi dengan aturan kampus, karena tidak dapat memilah antara ruang privat dan ruang publik. Mereka memiliki logika ruang yang unik, yakni semua ruang sebagai tempat penegakan syariah.
Abstrak Wacana pemberdayaan perempuan yang selama ini dipahami merupakan wacana yang berbasis soc... more Abstrak Wacana pemberdayaan perempuan yang selama ini dipahami merupakan wacana yang berbasis social capital dari eksistensi dan peran perempuan itu sendiri. Artikel ini merupakan upaya untuk memperkaya wacana men-genai pemberdayaan perempuan yang berbasis masjid. Fungsi dan peran masjid secara sosial akan dikaitkan de-ngan pola-pola pemberdayaan perempuan dalam menciptakan ketahanan pangan yakni lumbung padi. Hal yang menarik adalah wacana bahwa masjid difungsikan sebatas pada tempat ritual keagamaan yang berimplikasi pada peran sosialnya yang sangat terbatas. Kemudian perempuan di desa, khususnya, juga dilihat fungsi dan perannya secara terbatas di sektor publik. Analisis dari persoalan ini dilakukan dengan menggunakan teori teori konstruk-sionisme Peter L. Berger. Dari analisis itu dapat dikemukakan bahwa "culture" masjid memberikan afinitas bagi perempuan desa untuk mengembangkan model pemberdayaan dalam bentuk lumbung padi dalam dengan pola participation dan local organizational capacity. Kedua pola itu memungkinkan perempuan memainkan fungsi dan peran sosialnya yang lebih luas dan didukung oleh values teologis dari fungsi dan peran masjid. Kata kunci: elective affinity, pemberdayaan perempuan, masjid Abstract A discourse of women empowerment has been understood to be based on social capital , from the existence and the role of women themselves. This article is an attempt to enrich the discourse of women empowerment based on mosque. The function and the role of mosque will be socially linked to the patterns of women's empowerment in creating food security i.e. rice barns. So far, the function of mosque is seen limited to a place for religious rituals that have a limited implication on its social role. Similarly, the function and the role of women in the village in particular, are also limited in the public sector. By using the constructive theory of Peter L. Berger, the analysis argues that the "culture" of the mosque provides an affinity for village women to develop empowerment models in the form of rice granaries with the patterns of participation and local organizational capacity. Supported by theological values of the mosque's function and role, both patterns allow women to play their social functions and roles to be more wider.
In the context of modern science, Religious Studies is a branch of science that has been emerged ... more In the context of modern science, Religious Studies is a branch of science that has been emerged in the "structure of plausibility" of Western traditions. As a scientific knowledge, Religious Studies differs from Theology and Philosophy in which scholars, like Friedrich Max Müller, applied the scientific and empirical method in their research. In this regard, Religious Studies would be a part of "positivistic sciences". In applying those scientific approaches and methods at the Islamic Studies which has been held in Islamic universities like UIN, IAIN, and STAIN, and other high educations in Indonesia will cause epistemological and axiological problem. Interrelationship between subject and object is a main obstacle of this discipline. The method of Western sciences is constructed by empirical approach an sich while Islamic scientific tradition reflected by conviction which proved by empirical approach known as sui generis cum doctriner method. According to that problem, by applying Karl Manheim's 'structure of plausibility' and Foucault's 'archaeology of knowledge', this article attempts to explore the roots of epistemology of Religious Studies in Islamic higher education institution. Furthermore, this article also attempts to introduce the analysis model of Religious Studies in the Islamic institution namely elenctic method. This method assumes that religious phenomena can be analyzed by two phases, firstly by describing all of religious phenomena as what is understood by its adherents, and secondly by analyzing those religious phenomena with theoretical approaches. Abstrak Studi Agama, dalam konteks keilmuan modern, merupakan cabang ilmu yang lahir dalam structure of plausibility budaya dan tradisi Eropa. Epistemologi yang dibangun berlandaskan millieu tradisi Eropa meskipun Studi Agama merupakan ilmu pengetahuan yang berasaskan metode ilmiah yang berbeda dengan Teologi dan Filsafat. Pendekatan ilmiah modern yang dijadikan standar keilmuan Studi Agama dipandang akan membawa ilmu ini pada ilmu yang positive. Hal yang paling mendasar yang menjadi persoalan adalah hubungan subjek dan objek dalam ilmu pengetahuan. Persoalan ini akan sangat terasa ketika Studi Agama diaplikasikan dalam konteks Islamic Studies di Perguruan Tinggi Agama Islam (PTAI), seperti UIN, IAIN, PTAIN, dan perguruan tinggi Islam lainnya. Ilmu di Barat dibangun atas dasar ilmiah murni, sedangkan di dunia Islam ilmu merupakan refleksi keyakinan dengan pembuktian secara empirik (sui generis cum doctriner). Berdasarkan pembacaan seperti ini, dengan mengaplikasikan teori structure of plausibility dari Karl Manheim dan archaeology of knowledge dari Michel Foucault, artikel berikut akan menggali akar epistemologi Studi
Identity is the basic principle of the society. The search for identity and effort to build and d... more Identity is the basic principle of the society. The search for identity and effort to build and defend identity is the fundamental struggle for society. Theoretically, the prosperous society depends on the strength of its identity. The society can achieve the social advancement, extraordinary ethos, and creativity because of their strong identity. This article attempts to explain how identity and self-capability contribute to the social advancement. This explanation refers to the thought of the modern gigantic Turkish thinker, Bediuzzaman Said Nursi. Exploring the construction of Said Nursi’s concept of Islamic identity and self-capability in developing society, especially in social prosperity and economic progression, this paper attempts to explain the foundation of social and individual prosperity. According to Said Nursi, the development of culture and civilization will be established by powerful identity which constructed by awareness of collective personality (şahs-ı manevi). The powerful identity, therefore, bases on the spirit of self-capability that will raise a progress and development. Referring to Said Nursi, this basic foundation of self-capability developed through three principles, namely self-interest versus self-sacrifice, extravagance versus frugality, and greed versus contentment. Then, by practicing and applying these three values, the prosperity and development can be achieved.
This article aims to explain the case of female college students who use the veil in the college ... more This article aims to explain the case of female college students who use the veil in the college campus area, and deal with the prohibition of the college leadership. The study uses qualitative methods, conducted in 2018 at several state Islamic universities (UIN) in the regions of Java, Sumatra, Kalimantan and Sulawesi. The data source comes from observations and interviews with female veil users. Data collection uses in-depth interview techniques, and snowball. Triangulation is carried out to strengthen the validity of the data and information obtained. Analysis of data and facts in the field was developed based on the theory of chastity structure developed from the structure of feeling structure (structure of feeling). The results showed that the female student's veil dressing behavior was driven by a changing spirit or moving to be or feel holy. They cannot compromise with campus rules, because they cannot separate private and public spaces. They have a unique logic of space, which is all space as a place of sharia enforcement. Abstrak Artikel ini bertujuan untuk menjelaskan kasus mahasiswi yang menggunakan cadar di wilayah kampus perguruan tinggi, dan berhadapan dengan larangan Pimpinan perguruan tinggi tersebut. Penelitian menggunakan metode kualitatif, dilakukan pada tahun 2018 pada beberapa Universitas Islam Negeri (UIN) di wilayah Jawa, Sumatera, Kalimantan dan Sulawesi. Sumber data berasal dari observasi dan wawancara pada mahasiswi pengguna cadar. Pengumpulan data menggunakan teknik wawancara mendalam, dan snowball. Triangulasi dilakukan untuk memperkuat keabsahan data dan informasi yang diperoleh. Analisa terhadap data dan fakta di lapangan dikembangkan berdasarkan teori struktur kesucian yang dikembangkan dari teori struktur perasaan (structure of feeling). Hasil penelitian menunjukkan bahwa perilaku berpakaian cadar mahasiswi didorong oleh semangat berubah atau hijrah untuk menjadi atau merasa suci. Mereka tidak dapat berkompromi dengan aturan kampus, karena tidak dapat memilah antara ruang privat dan ruang publik. Mereka memiliki logika ruang yang unik, yakni semua ruang sebagai tempat penegakan syariah.
Abstrak Wacana pemberdayaan perempuan yang selama ini dipahami merupakan wacana yang berbasis soc... more Abstrak Wacana pemberdayaan perempuan yang selama ini dipahami merupakan wacana yang berbasis social capital dari eksistensi dan peran perempuan itu sendiri. Artikel ini merupakan upaya untuk memperkaya wacana men-genai pemberdayaan perempuan yang berbasis masjid. Fungsi dan peran masjid secara sosial akan dikaitkan de-ngan pola-pola pemberdayaan perempuan dalam menciptakan ketahanan pangan yakni lumbung padi. Hal yang menarik adalah wacana bahwa masjid difungsikan sebatas pada tempat ritual keagamaan yang berimplikasi pada peran sosialnya yang sangat terbatas. Kemudian perempuan di desa, khususnya, juga dilihat fungsi dan perannya secara terbatas di sektor publik. Analisis dari persoalan ini dilakukan dengan menggunakan teori teori konstruk-sionisme Peter L. Berger. Dari analisis itu dapat dikemukakan bahwa "culture" masjid memberikan afinitas bagi perempuan desa untuk mengembangkan model pemberdayaan dalam bentuk lumbung padi dalam dengan pola participation dan local organizational capacity. Kedua pola itu memungkinkan perempuan memainkan fungsi dan peran sosialnya yang lebih luas dan didukung oleh values teologis dari fungsi dan peran masjid. Kata kunci: elective affinity, pemberdayaan perempuan, masjid Abstract A discourse of women empowerment has been understood to be based on social capital , from the existence and the role of women themselves. This article is an attempt to enrich the discourse of women empowerment based on mosque. The function and the role of mosque will be socially linked to the patterns of women's empowerment in creating food security i.e. rice barns. So far, the function of mosque is seen limited to a place for religious rituals that have a limited implication on its social role. Similarly, the function and the role of women in the village in particular, are also limited in the public sector. By using the constructive theory of Peter L. Berger, the analysis argues that the "culture" of the mosque provides an affinity for village women to develop empowerment models in the form of rice granaries with the patterns of participation and local organizational capacity. Supported by theological values of the mosque's function and role, both patterns allow women to play their social functions and roles to be more wider.
In the context of modern science, Religious Studies is a branch of science that has been emerged ... more In the context of modern science, Religious Studies is a branch of science that has been emerged in the "structure of plausibility" of Western traditions. As a scientific knowledge, Religious Studies differs from Theology and Philosophy in which scholars, like Friedrich Max Müller, applied the scientific and empirical method in their research. In this regard, Religious Studies would be a part of "positivistic sciences". In applying those scientific approaches and methods at the Islamic Studies which has been held in Islamic universities like UIN, IAIN, and STAIN, and other high educations in Indonesia will cause epistemological and axiological problem. Interrelationship between subject and object is a main obstacle of this discipline. The method of Western sciences is constructed by empirical approach an sich while Islamic scientific tradition reflected by conviction which proved by empirical approach known as sui generis cum doctriner method. According to that problem, by applying Karl Manheim's 'structure of plausibility' and Foucault's 'archaeology of knowledge', this article attempts to explore the roots of epistemology of Religious Studies in Islamic higher education institution. Furthermore, this article also attempts to introduce the analysis model of Religious Studies in the Islamic institution namely elenctic method. This method assumes that religious phenomena can be analyzed by two phases, firstly by describing all of religious phenomena as what is understood by its adherents, and secondly by analyzing those religious phenomena with theoretical approaches. Abstrak Studi Agama, dalam konteks keilmuan modern, merupakan cabang ilmu yang lahir dalam structure of plausibility budaya dan tradisi Eropa. Epistemologi yang dibangun berlandaskan millieu tradisi Eropa meskipun Studi Agama merupakan ilmu pengetahuan yang berasaskan metode ilmiah yang berbeda dengan Teologi dan Filsafat. Pendekatan ilmiah modern yang dijadikan standar keilmuan Studi Agama dipandang akan membawa ilmu ini pada ilmu yang positive. Hal yang paling mendasar yang menjadi persoalan adalah hubungan subjek dan objek dalam ilmu pengetahuan. Persoalan ini akan sangat terasa ketika Studi Agama diaplikasikan dalam konteks Islamic Studies di Perguruan Tinggi Agama Islam (PTAI), seperti UIN, IAIN, PTAIN, dan perguruan tinggi Islam lainnya. Ilmu di Barat dibangun atas dasar ilmiah murni, sedangkan di dunia Islam ilmu merupakan refleksi keyakinan dengan pembuktian secara empirik (sui generis cum doctriner). Berdasarkan pembacaan seperti ini, dengan mengaplikasikan teori structure of plausibility dari Karl Manheim dan archaeology of knowledge dari Michel Foucault, artikel berikut akan menggali akar epistemologi Studi
Identity is the basic principle of the society. The search for identity and effort to build and d... more Identity is the basic principle of the society. The search for identity and effort to build and defend identity is the fundamental struggle for society. Theoretically, the prosperous society depends on the strength of its identity. The society can achieve the social advancement, extraordinary ethos, and creativity because of their strong identity. This article attempts to explain how identity and self-capability contribute to the social advancement. This explanation refers to the thought of the modern gigantic Turkish thinker, Bediuzzaman Said Nursi. Exploring the construction of Said Nursi’s concept of Islamic identity and self-capability in developing society, especially in social prosperity and economic progression, this paper attempts to explain the foundation of social and individual prosperity. According to Said Nursi, the development of culture and civilization will be established by powerful identity which constructed by awareness of collective personality (şahs-ı manevi). The powerful identity, therefore, bases on the spirit of self-capability that will raise a progress and development. Referring to Said Nursi, this basic foundation of self-capability developed through three principles, namely self-interest versus self-sacrifice, extravagance versus frugality, and greed versus contentment. Then, by practicing and applying these three values, the prosperity and development can be achieved.
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