Nilai Moderasi Beragama Dalam Ajaran Himpunan Penghayat Kepercayaan Masade’ Di Kepulauan Sangihe

Abstract: Religious problems in Indonesia are not only limited to major religions but also involve cases at the micro level, such as what happened to the adherents of Masade Islam in the Sangihe Islands. The author focuses on the process of the emergence of Masade Islam in the border area of the Sangihe Islands, the factors that influence its formation, and the application of religious moderation values by Masade Islam adherents. To answer these problems, the author uses a socio-cultural approach as an analytical tool. This research uses the concept of monotheistic religion and the concept of supernatural power understood based on the theory of religious evolution. This research uses historical research methods that include heuristics, criticism, interpretation, and historiography. The researcher argues that the influence and dominance of religious beliefs in the Masade' Trust developed along with the competition for power and politics in the Sangihe Islands. The dialectic between religion and culture is strong evidence of this influence. The discovery of historical facts that shaped the beliefs of the community known as Masade' reinforces the close relationship between Islam influenced by local culture (local wisdom) as evidenced through the process of rituals and worship performed in the local belief. Although the adherents of masade Islam recognize them as Muslims, the practice of worship is different. This shows that masade Islam is not part of Islam but a religion of belief that has noble local cultural values which also become the axis of their enthusiasm in carrying out a tolerant life in the frame of religious moderation.Abstrak: Permasalahan keberagamaan di Indonesia tidak hanya terbatas pada agama-agama besar, melainkan juga melibatkan kasus-kasus pada tingkat mikro, seperti yang terjadi pada penganut agama kepercayaan Islam Masade di kepulauan Sangihe. Penulis memfokuskan perhatian pada proses munculnya ajaran Islam Masade di kawasan perbatasan Kepulauan Sangihe, faktor-faktor yang mempengaruhi pembentukannya, serta penerapan nilai-nilai moderasi beragama oleh para penganut Islam Masade. Untuk menjawab permasalahan tersebut, penulis menggunakan pendekatan sosio-budaya sebagai alat analisis. Penelitian ini menggunakan konsep agama monoteistik dan konsep kekuasaan supernatural yang dipahami berdasarkan teori evolusi agama. Penelitian ini menggunakan metode penelitian sejarah yang meliputi heuristik, kritik, interpretasi, dan historiografi. Peneliti berargumen bahwa pengaruh dan dominasi keyakinan agama dalam Kepercayaan Masade’ berkembang seiring dengan persaingan kekuasaan dan politik di Kepuluan Sangihe. Dialektika antara agama dan budaya menjadi bukti yang kuat atas pengaruh tersebut. Penemuan fakta sejarah yang membentuk kepercayaan masyarakat yang dikenal sebagai Masade menguatkan hubungan yang erat antara Islam yang dipengaruhi budaya lokal (lokal wisdom) yang dibuktikan melalui proses ritual dan ibadah yang dilakukan dalam kepercayaan lokal tersebut. Meskipun penganut Islam masade mengakui mereka sebagai pemeluk Islam, tetapi dalam praktik ibadahnya berbeda. Hal ini menunjukkan Islam masade bukan bagian dari Islam tetapi menjadi agama kepercayaan yang mempunyai nilai-nilai budaya lokal yang luhur yang juga menjadi poros semangat mereka dalam menjalankan kehidupan yang toleran dalam bingkai moderasi beragama

Emancipation and Opportunity: Position of Slaves in Islam and the Islamicate World with a Special Reference to Delhi Sultanate, circa 1206-1290 AD

This paper explores how slaves were treated in Islam, particularly within the larger Sunni vision of shari’a. In fact, this paper argues that slavery provided an opportunity for people from the lower strata of society to gain a position of power. In this regard, the paper takes the early Delhi Sultans (c.1206-c.1290) as a template to explain how slavery acted as a tool of emancipation and opportunity within the Islamicate[1] world during the medieval period. Unlike western societies, why slaves (Mamluks) would enjoy such an overwhelming power and authority in the Islamicate world requires adequate scholarly attention. Who were the people primarily recruited as enslaved people? What were the reasons for their recruitment? This paper searches answer for these questions. The paper also endeavours to understand the differences between slavery and the mamluk system that developed in the Islamicate world in the ninth century. How did slaves become the king? Did the Turks, who were predominantly enrolled as mamluks reciprocate the process of the ghulam system started by the Abbasid Caliph? If so, what was the reason for a person to choose slavery over free life? This paper examines all these questions to understand whether it was the Islamic ethical teaching that emancipated slaves or it was the political need of that age that converted slavery, particularly the mamluksystem, into an opportunity for many.[1] Islamicate would refer not directly to the religion, Islam, itself, but to the social and cultural complex historically associated with Islam and the Muslims, both among Muslims themselves and even when found among non-Muslims. Massimo Campanini, “Heidegger in the Islamicate World,” in Rivista di Filosofia Neo-Scolastica, Vol. 111, No. 3 (2019), pp. 735-740

Consent and Resistance: Indonesian Corona-Inspired Islamic Music in the Wake of the COVID-19 Pandemic

The COVID-19 pandemic sparked the production of corona-inspired Islamic music in Indonesia. Interestingly, against the backdrop of chaos and uncertainty, the genre appears to have transcended mere value-added entertainment and can be viewed as a tool that operates with or against power. Using Stuart Hall's concept of culture and power, this study aims to examine how popular culture such as this is utilized by the elites and the ordinary. This is qualitative research using content analysis, and the data were taken from the lyrics and live performances of Bimbo with their song “Corona” and Audul Marom rebana group with “Sirahku Mumet Sirahmu Piye.” This research found that corona-inspired Islamic music is not just an aesthetic call to surrender to God in the face of crisis. Instead, it acts as a vehicle for cultural adaptation by authorities and a platform for expressing dissent among the ordinary. Bimbo’s “Corona” and its involvement in the government-sponsored fundraising concerts exemplify efforts to mitigate public distrust during the pandemic. In contrast, the “Sirahku Mumet Sirahmu Piye” reproduced and popularized by a local rebana group from Demak echoes the plight of the lower classes, articulating the economic burden of the commoners due to COVID-19 measures

UNVEILING VULNERABILITY: TRAUMA’S REFLECTION ON MASCULINITY IN MOONLIGHT (2016) AND KUCUMBU TUBUH INDAHKU (2018)

This research aims to compare and investigate the trauma that affects men's masculinity in two different movies from America and Indonesia. This research compares two male characters who both experienced traumatic experiences but, in contrast, have different masculinities due to the influence of the trauma as well as the socio-cultural context they experienced. The objects of comparison for this research are the character Juno from the movie Kucumbu Tubuh Indahku (2018) and the character Chiron from the movie Moonlight (2016). The two characters share similarities in the causes of trauma, but they express different masculinities. To analyze this research, the comparative literature method, the theory of trauma by Levine (2008) and the theory of masculinity by R.W. Connell (2005) were used. The research results show that social-cultural influences play an important role in dealing with a person's trauma which can ultimately affect their masculinity. Juno does not receive social support from the people around him. He remains in subordinate masculinity. Meanwhile, Chiron, who received social support, experienced a change in his masculinity from subordinate masculinity to hegemonic masculinity

Understanding Kompangan As Jambi-Malay Traditional Arts and Cultural Heritage: An Anthropological Research

Like other traditional art forms, Kompangan in Jambi Seberang faces challenges in the preservation and transmission of culture due to globalization and changes in social patterns. Despite its cultural significance, research on the strategies used by local groups to maintain and promote this community is limited. The research gap includes the lack of detailed studies of the role of certain community groups, such as the Ulu Gedong, in preserving Kompangan and the mechanisms of cultural transmission within these groups. This research aims to fill these gaps by delving deeper into the history of Kompangan as a musical instrument and the roles of the Ulu Gendong Group in preserving the Kompangan as a traditional Malay art in Jambi Seberang. By using anthropological research, the results of this study indicate that Kompangan art is part of Malay Islamic culture and traditional musicals of Jambi Province, especially from Jambi Seberang. Immigrants from the Middle East have brought Kompangan. Sambilan Group was founded in Kampung Tengah, Jambi, and that is where Kompangan got its start. Kompangan art has evolved in several districts, including Ulu Gedong. Ulu Gedong, Riyatul Jannah, Riyatul Abedin, and Al-Hidayah are the four main Kompangan. The young generation plays a crucial role in preserving Kompang in Jambi Seberang. The goal for the next generation is to value their culture more and keep their cultural legacy alive, particularly this Kompangan art