Sunda Wiwitan Baduy: Agama Penjaga Alam Lindung di Desa Kanekes Banten

Baduy-style Islamic is pronounced with syahadat and practiced with tapa to maintain and preserve the natural heritage, karuhun. Tapa of Baduy is working in the fields to plant rice as a form to practice Islamic teachings, by mating the goddess of rice to the earth. Baduys action was guided by the pikukuh, custom, following the buyut, taboo. Religious teachings, tapa, pikukuh and buyut have shaped simple personalities Baduy people in maintaining the Kanekes natural conservation. Thus, welfare and peace can be felt by mankind. What are Sunda Wiwitan beliefs? How does Sunda Wiwitan practice their religious ritual? This paper attempts to answer the previous questions in religious studies that describe the system of religion and religious rituals Sunda Wiwitan. In the perspective of religion phenomenology issue, the phenomena are studied using direct observation method and in-depth interviews.One of the finding illustrated that the Baduy peoples faith and obedience to God appears in their actions in taking care of forests, rivers and mountain to life in harmony. Their faith is not in the form of memorizing or interpreting old religious scripture. Furthermore, worship rituals are practiced by working in the fields under custom rules guidance and abiding the taboo to have successful harvest and prosperous people. Worship is not intended to become a respected man or benefactor. This is the Sunda Wiwitan people with life perspective of maintaining the Kanekes natural conservation.Key words: Baduy, Sunda Wiwitan, syncretism, religious ritual

The Discourse of Indonesian Fiqh Methodological Bid of Family Law Reform

The following article discusses the methodology bid and that of family law reform. This discussion is an affirmation that the Indonesian fiqh which is constructed based on reality Indonesia. Most of the Indonesian fiqh still littered the pages bahtsul masail decision, the Majlis Legal Affairs Committee, the board hisbah, MUIs fatwa, and in the form of motion religiosity Indonesias diverse Muslim communities. Others fiqh of Indonesia have entered into a state structure, which is a positive law. Fiqh Indonesia as positive law is a political and social construction, not merely theological formulation, but also the factors of non-theological is a logical consequence of the building fiqh who live in the midst of true nation-state based on Pancasila and justified by the states political decision , Therefore, approved or rejected a formulation of Islamic law in the legislative process is not as theologically correct or incorrect, but because of the victory of the political configuration and the dominant actors who are able to influence the legislature and the Government as the legislators and the public as a support group or a suppressor. On that basis, the creation of a public space free (free public sphere), controversy or public debate about Indonesian fiqh is actually very productive. In this debate konterks Shariah understood in the context of Indonesian-ness, defined and redefined in the public space nationality how Shariah take a constructive role in the big house Pancasila. Keywords : Methodology, Indonesian Fiqh, Islamic Family Faw, and Reform. Keywords : Methodology, Indonesian Fiqh, Islamic Family Faw, and Reform

Inflation and financial sector correlation: the case of Bangladesh

This paper examines the impact of inflation on financial development in case of Bangladesh for the period of 1985-2005. In doing so, ARDL bounds testing approach and Error Correction Method (ECM) have been employed. Empirical findings reveal that high trends of inflation impede the performance of financial markets. GDP per capita promotes development of financial sector through its causal channels.Financial Sector, Inflation, Pakistan, ARDL Approach

Agama, Etnisitas dan Radikalisme

Tradisi radikalisme lahir dari gejolak pemberontakan yang ditujukan kepada penguasa (politik) atau kelompok berkuasa (ekonomi) untuk cita-cita atau harapan terciptanya keadilan. Atas dasar ideologi gerakan, radikalisasi sosial "Wong Sala" setidaknya terbagi menjadi dua, yaitu pertama, kelompok kiri yang digerakkan oleh masyarakat buruh atau kelompok yang menginginkan adanya keadilan ekonomi. Kedua, kelompok kanan yang dilandasi dengan semangat agama (Islam) melawan hegemoni negara. Kelompok kedua ini muncul akibat kebijakan pemerintah yang diskriminatif terhadap kelompok-kelompok Islam.Masyarakat Kota Sala adalah prototipe masyarakat Indonesia yang plural baik etnis, agama maupun budaya. Beberapa tradisi berkembang di kota ini dengan latar belakang agama: Islam, Kristen, Hindu, Budha, Konghuchu. Dua komunitas yang dominan,yaitu Islam dan Kristen. Etnisitas Kota Sala terdiri dari Jawa (Sala dan pendatang), Tionghoa (China), Minang, Sunda, dan lain-lain. Sala dikenal sebagai salah satu \u27ibu kota\u27 kebudayaan Jawa, pusat berkembangnya tradisi Jawa. Meskipun demikian, sebagai kota penting sejak periode Jawa kuno, Kota Sala menyedot banyak pedagang untuk mengembangkan bisnis dan investasi, di antanya komunitas etnis Tionghoa yang mendominasi perdagangan di Kota Sala. Etnis ini menjadi sasaran kerusuhan Mei 1998.Radikalisasi sosial muncul akibat ketimpangan sosial dambaan masyarakat lapis bawah atas munculnya \u27ratu adil\u27 menciptakan kelompok sosial yang kritis dan cenderung melawan kekuasaan. Mereka pada awalnya membentuk kekuatan melawan hegemoni kelompok feodal yang berkolaborasi dengan pemerintah kolonial, tidak didasari dengan elemen nasionalisme tetapi ketidakpuasan atas berbagai kebijakan yang menyudutkan posisi masyarakat. Karena itu, pluralitas masyarakat Kota Sala perlu dilihat sebagai bagian dari proses natural yang harus dijaga keseimbangannya. Eksistensi penguasaha Cina, Muslim dan masyarakat berbeda agama dan keyakinan baik Muslim, Kristen, abangan menunjukkan fenomena masyarakat yang terbentuk selama ratusan tahun. Kondisi ini menjadi tantangan bagi bangsa Indonesia ke depan, misalnya bagaimana pendidikan Islam mulai memperkenalkan kehidupan yang toleran

Sunnah dalam Pandangan Muhammad Syahrur dan Fungsinya dalam Menafsirkan al-Qur’an: Studi Analisis tentang Poligami.

 Artikel ini mendeskripsikan dan menganalisis bagaimana Muhammad Syahrur memandang Sunnah, dan fungsinya terhadap penafsiran al-Qur’an, QS. al-Nisa/4 : 3, Tema poligami. Bahwa adopsi produk penafsiran konvensial masih mendominasi serta melegitimasi kebolehan praktek poligami. Akan lebih relevan, jika interpretasinya disertai dengan kontekstualisasi fungsi sunnah terhadap penafsiran al-Qur’an, sebagaimana digagas Muhammad Syahrur. Metode yang digunakan adalah deskriptif analitis yang bertumpu pada studi kepustakaan (Library Research). al-Kitab wa al-Qur’an : Qira’ah Mu’ashirah dan Nahwa Ushul al-Jadidah : li al-Fiqh al-Islamiy menjadi sumber data primer. Dan menggunakan pendapat ‘Ulama’, Mufassir, karya ilmiah dan penelitian-penelitian sebagai data sekunder. Adapun masalah dalam penelitian ini adalah bagaimana Sunnah dalam Pandangan Muhammad Syahrur? Kesimpulan riset ini adalah ayat dalam QS. al-Nisa/4 : 3, membicarakan pernikahan dengan redaksi “fankihu” yang kemudian mengawali jumlah isteri dengan angka “dua” (masna). Pada dataran realitas, seorang laki-laki tidak dapat dikatakan “menikahi dirinya sendiri atau menikahi setengah perempuan”, maka batas minimal isteri adalah satu orang perempuan, dan batas maksimalnya adalah empat orang perempuan. Kesimpulannya, batas minimal jumlah perempuan yang dinikahi adalah satu dan batas maksimalnya adalah empat. Para pelaku poligami memahami ayat “kemudian jika kamu takut tidak akan dapat berbuat adil, maka (kawinilah) seorang saja” sebagai perintah menerapkan “keadilan” di antara para isteri. Oleh karena itu, mereka membenarkan pemahaman yang menyatakan bahwa jumlah minimal dalam pernikahan adalah satu isteri dan poligami adalah sebentuk jalan keluar dari keadaan yang memaksa. Syahrur menegaskan bahwa ayat ini memberikan kelonggaran dari segi jumlah hingga empat isteri, tetapi menerapkan persyaratan bagi isteri kedua, ketiga dan keempat harus seorang perempuan yang berstatus janda yang memiliki anak. Konsekuensinya, seorang laki-laki yang menikahi janda ini harus memelihara anak-anak yatim yang ikut bersamanya sebagaimana ia memelihara dan mendidik anaknya sendiri. Dalam keadaan demikian berlakulah ayat Allah (QS. al-Nisa/4 : 6) pada sang suami yang melakukan poligami. 

Economic Factors Influencing Corporate Capital Structure in Three Asian Countries: Evidence from Japan, Malaysia and Pakistan

This study is an attempt to determine the factors that influence a firm’s choice of capital structure in three Asian countries: Japan, Malaysia and Pakistan. The specific objective is to investigate if country’s economic factors play a significant role in determining capital structure between markets. These countries are chosen in order to represent three different stages of economic development. Literature review reveals that considerable research has been made in the industrialized countries on the similar topic. Capital structure is one of the most complex areas of strategic financial decision making due to its interrelationship with macroeconomic variables. This study reveals that per capita GNP growth for Japan and Malaysia is significantly related to capital structure of firm and higher economic growth tends to cause to use more long term debt. These results for Pakistan are different from those other two countries. This also shows that inefficiencies coupled with high leverage may entangle Pakistani firms in debt trap. The indicator of prime lending rate is the most decisive factor affecting demand for credit for Japan and Malaysia. It is evident from the analysis that financial liberalization provides major support in the development of capital structure and overall corporate sector in all the three countries.Capital Structure, Business Cycle, Liquidity, Economic Growth

Family Types, Authority Structure and Women Workers in Sindh Labor Force: Problems and Prospects

The development of a society is virtually dependent upon the quality of human resources both male and female, the changing pattern of economic and social development of world societies irrespective of their level of development, necessitates and equal advancement of both the social segments. The numerical reality that women constitute about nearly half of the total population of Sindh ideally assigns to them equal participating role in the economic life of the province. However, like other developing countries, women’s role in Sindh as an active worker-producer of goods and services has not been duly recognized by this male dominated society. With the objective of ensuring increased participation of women, clear-cut guidelines about integrating women in the development process and defining their roles are still lacking in Sindh. The present study is a step in the direction of bridging the gap of information about female labor force participation of Sindh in different, activity rates, industry group, occupation group and employment status in 1981 and 1998 population census. The most important conclusion that emerges from this study is that though percentage of women labor force in different, activities, industry group, occupation group and employment status has mostly increased in 1998 as compared to 1981, but being nearly half of the population this increase is still very low.Family, Authority, Problems, Female, Labor Force, Sindh

Family Types, Authority Structure and Women Workers in Sindh Labor Force: Problems and Prospects

The development of a society is virtually dependent upon the quality of human resources both male and female, the changing pattern of economic and social development of world societies irrespective of their level of development, necessitates and equal advancement of both the social segments. The numerical reality that women constitute about nearly half of the total population of Sindh ideally assigns to them equal participating role in the economic life of the province. However, like other developing countries, women’s role in Sindh as an active worker-producer of goods and services has not been duly recognized by this male dominated society. With the objective of ensuring increased participation of women, clear-cut guidelines about integrating women in the development process and defining their roles are still lacking in Sindh. The present study is a step in the direction of bridging the gap of information about female labor force participation of Sindh in different, activity rates, industry group, occupation group and employment status in 1981 and 1998 population census. The most important conclusion that emerges from this study is that though percentage of women labor force in different, activities, industry group, occupation group and employment status has mostly increased in 1998 asFamily, Authority, Problems, Female, Labor Force, Sindh