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Journal articles on the topic 'Syncretism (Islam)'
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Janson, Marloes. "UNITY THROUGH DIVERSITY: A CASE STUDY OF CHRISLAM IN LAGOS." Africa 86, no. 4 (October 24, 2016): 646–72. http://dx.doi.org/10.1017/s0001972016000607.
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ABSTRACTThis article presents an ethnographic case study of Chrislam, a series of religious movements that fuse Christian and Muslim beliefs and practices, in its socio-cultural and political-economic setting in Nigeria's former capital Lagos. In contrast to conventional approaches that study religious movements in Africa as syncretic forms of ‘African Christianity’ or ‘African Islam’, I suggest that ‘syncretism’ is a misleading term to describe Chrislam. In fact, Chrislam provides a rationale for scrutinizing the very concept of syncretism and offers an alternative analytical case for understanding its mode of religious pluralism. To account for the religious plurality in Chrislam, I employ assemblage theory because it proposes novel ways of looking at Chrislam's religious mix that are in line with the way in which its worshippers perceive their religiosity. The underlying idea in Chrislam's assemblage of Christianity and Islam is that to be a Christian or Muslim alone is not enough to guarantee success in this world and the hereafter; therefore, Chrislam worshippers participate in Christian as well as Muslim practices, appropriating the perceived powers of both.
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Wijanarko, Fajar. "Serat Dahor Palak, Sastra Islam Abad XVII." SHAHIH : Journal of Islamicate Multidisciplinary 2, no. 1 (June 21, 2017): 37. http://dx.doi.org/10.22515/shahih.v2i1.680.
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Islam and the dimensions of public believe in Java have their own way to sneak around and survive. Both have an equal position till the society find the now concept, which is Islam Jawa. It is a belief that accommodates between Islam and the traditional beliefs system. The fact of them is also happening on writing era of a manuscript. The last, Syncretism and Sufism are became commonplace in the understanding and development of Islamic literature, which one is Serat Dahor Palak (SDP). The truth of syncretism would be written based on philology approach and method of library research. Inside include of local wisdom from the manuscript which talks about the prophet is way in Hinduism era.
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WOHLRAB-SAHR, Monika. "Conversion to Islam: Between Syncretism and Symbolic Battle." Social Compass 46, no. 3 (September 1999): 351–62. http://dx.doi.org/10.1177/003776899046003010.
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Akhda, Najmu Tsaqib. "Tolerance as the Essential Key for Javanese Society in Preserving the Traditional Cultures." DINIKA : Academic Journal of Islamic Studies 2, no. 2 (August 31, 2017): 199. http://dx.doi.org/10.22515/dinika.v2i2.138.
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The close relationship between Java and syncretism invites many questions regarding the historical and cultural backgrounds of these two elements. This paper attempts to find out the form of relationship made by the Javanese society and the practice of syncretism. Some literary reviews are presented in portraying the connection of the Javanese society, especially the practices related to Islam, and the practice of syncretism. It is found out that tolerance is the essential key in accommodating Javanese society and syncretism. Indeed, the era of globalization and modernization is one of the challenges in preserving Javanese traditional cultures. Keywords:Syncretism, Javanese-culture, Tolerance
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Marinsah, Syamsul Azizul, Mohd Anuar Ramli, and Khairul Azhar Meerangani. "[Manhaj Wasaatiyah Application on Syncretism Phenomenon in The Custom of Bajau Community in Semporna Sabah District] Aplikasi Manhaj Wasatiyyah Terhadap Fenomena Sinkretisme dalam Adat Masyarakat Bajau di Daerah Semporna Sabah." Jurnal Islam dan Masyarakat Kontemporari 16, no. 1 (January 31, 2018): 33–46. http://dx.doi.org/10.37231/jimk.2018.16.1.243.
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The State of Sabah is consist of multiethnic society in which each of the ethnics has cultural uniqueness that differs from one another. The acceptance of Islam caused an assimilation between the Bajaus traditions and Islamic teaching which then led to syncretism. Consequently, some of the practices are regarded as a part of Islamic teachings even though, these practices are actually inherited from their ancestors unrelated to Islamic rules provided in the al-Qur’an and prophetic traditions. The purpose of this study is to discuss the phenomenon of syncretism in their life cycle. Yet, the objective of this study is attempts to analyze the application of the wasatiyyah methodology in dealing with the phenomenon of syncretism. Accordingly, this is a qualitative study which adopts interviews and data analyze. The findings of the study shows that syncretism occured among the Bajau community. Moreover, in dealing of syncretism between tradition and the teachings of Islam, emerged two groups took a different approach to this issue. The first group are those who seek to practice Islam careful and condemn the heretical doctrine (bidaah) of the Bajau community practices that are not aligned with al-Quran and al-Sunnah. The second group are those who can accept the syncretism as a whole. Therefore, the methodology of wasatiyyah should be applied in dealing with the phenomenon to ensure a balance between idealism embodied in Islamic law with the reality of its implementation in the Bajau community.
Keywords: Manhaj Wasatiyyah, Syncretism, Urf, Bajau, Semporna
Negeri Sabah mempunyai sebuah masyarakat majmuk yang dilatari dengan keunikan dan perbezaan budaya yang tersendiri dengan masyarakat lain. Pertembungan budaya dan kepercayaan agama telah melahirkan satu entiti hybrid yang menarik dan dikenali dalam khazanah disiplin ilmu fiqh budaya atau ilmu antropologi sebagai sinkretisme. Objektif kajian ini cuba membincangkan fenomena sinkretisme yang berlaku dalam amalan masyarakat Bajau di Semporna Sabah merangkumi aspek kepercayaan tradisi hingga adat kematian. Selain itu, objektif kajian ini cuba mengkaji dan menganalisis aplikasi manhaj wasatiyyah dalam menangani fenomena sinkretisme tersebut. Sehubungan itu, kajian ini merupakan kajian kualitatif yang menggunakan metode pengumpulan data melalui temu bual dan analisis dokumen. Hasil dapatan kajian mendapati, terdapat banyak gejala sinkretisme yang berlaku dalam adat resam masyarakat Bajau yang sukar diketahui sama ada adat resam tersebut merupakan ajaran Islam yang tulen atau peninggalan tradisi silam pra-Islam. Selain itu, dalam menghadapi sinkretisme antara adat tradisi dengan ajaran Islam, muncul dua kelompok yang mengambil pendekatan berbeza dalam isu ini. Kelompok pertama adalah golongan yang berusaha untuk mengamalkan ajaran Islam sepenuhnya dan menghukumkan bidaah segala amalan masyarakat Bajau yang tidak sejajar dengan al- Qur’an dan al-Sunnah. Kelompok kedua pula adalah golongan yang dapat menerima sinkretisme secara keseluruhan. Oleh itu, manhaj wasatiyyah perlu diaplikasikan dalam menangani fenomena tersebut bagi memastikan keseimbangan di antara idealisme yang terkandung dalam hukum Islam dengan realiti perlaksanaannya dalam masyarakat Bajau.
Kata kunci: Manhaj Wasatiyyah, Sinkretisme, Adat, Bajau, Semporna.
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Syariffudin, M. Mansur. "ISLAM DAN TRADISI BARITAN." IBDA` : Jurnal Kajian Islam dan Budaya 11, no. 1 (January 15, 2013): 88–99. http://dx.doi.org/10.24090/ibda.v11i1.70.
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This paper discusses the Baritan tradition in Pemalang which isdone by the fishermen to pray for their safety. The method of interviewand observation are used to get the important data. The tradition hasbeen done in some generations as there is a syncretism between Islamand the local culture. Islamic teaching combined with the local structuremakes the praying ritual long-lasting. Still there is a diferrence in prayingfor safety mission, in the past the prayer wa intended to the Spirit whilenowadays it is intended to The Supreme God.
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Chakim, Sulkhan. "Potret Islam Sinkretisme: Praktik Ritual Kejawen?" KOMUNIKA 3, no. 1 (March 2, 2015): 1. http://dx.doi.org/10.24090/kom.v3i1.2009.pp1-9.
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Javanese people, usually called Kejawen people, believe that all religions teach good values and spiritualpurity to reach perfection in life. They train their spiritual life and inner sense to achieve the highest existence of a human being.When the preaching of Islam came to Java, their rituals and religious practices were influenced by the new values of Islam.Through some dialogical processes, then occurs syncretism as a form of their religious and ritual practices.
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Hernawan, Wawan, Tatang Zakaria, and Aini Rohmah. "Sinkretisme Budaya Jawa dan Islam dalam Gamitan Seni Tradisional Janengan." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 4, no. 3 (October 30, 2020): 161–76. http://dx.doi.org/10.15575/rjsalb.v4i3.9444.
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The purpose of this research is to explore the practice of syncretism in Janengan traditional art in Kesugihan Village, Cilacap, Central Java. This study employs a qualitative research with a multi-disciplinary approach contained four historical method stages. The result of the research shows that Janengan traditional art in Kesugihan Village Cilacap is known as salawat Janengan or salawat illau. It contains Islamic teachings about faith and tasawuf (Islamic mysticism) combined with Javanese local cultural patterns. The community perform this traditional art in slametan events, especially at the commemoration of the Prophet's Birthday (Maulid Nabi Saw.). In conclusion, the syncretism of Javanese-Islamic culture in syi’ir or salawat singir with the Javanese genre as well as sajen (offerings) in each of these arts is strong. This study recommends conducting policy research in strengthening the preservation of Javanese-Islamic traditional arts and Indonesian contexts.
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Rofiqoh, Yusnia I’anatur, Ach Tofan Alvino, Asmi Chusae, and Yasyva Agfa Nizar. "Islam and Syncretism in Java: Reflections on the Thought of Geertz and Woodward." MUHARRIK: Jurnal Dakwah dan Sosial 4, no. 01 (May 3, 2021): 47–61. http://dx.doi.org/10.37680/muharrik.v4i01.634.
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This article aims to revisit the concept of Javanese Islam in the thinking of Clifford Geertz and Mark R Woodward. This study is not a comparative study of the two figures but rather a criticism of Geertz's thinking using Woodward's thinking. Geertz stated that Islam in Java is considered a practice that deviates from Islamic values and teachings. Geertz's grouping of religious typology, namely Priyayi, Abangan, and Santri, is also problematic. Priyayi and abangan groups are considered followers of mystical teachings (kejawen), while the santri group adheres to pure Islam. Meanwhile, Woodward explains Javanese Islam with the theory of mystical Islam (Islamic Sufism). Woodward divides it into three essential characteristics: first, to believe in God Almighty, second, to be mystical, and third, to have a syncretic character. According to Woodward, there is only one Javanese religion, and the binding factor is Islam, not Java, as Geertz’s statement.
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Sagan, Oleksandr N. "Ethno-confessional syncretism in Islam (on the example of Crimea)." Ukrainian Religious Studies, no. 37 (December 6, 2005): 120–35. http://dx.doi.org/10.32420/2006.37.1710.
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Despite being far higher than, for example, Christianity, the claims of cosmopolitanism and universality, the desire to disassociate from national factors, Islam is still fully embedded in the conventional system of ethno-confessional syncretism, which, without disclosing in detail (because of its limitations) processes can be reduced to the following main components
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Salim, Agus. "Javanese religion, Islam or syncretism: comparing Woodward’s Islam in Java and Beatty’s Varieties of Javanese Religion." Indonesian Journal of Islam and Muslim Societies 3, no. 2 (November 1, 2013): 223. http://dx.doi.org/10.18326/ijims.v3i2.223-266.
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It has been proven that the different findings in examining Javanese religious life<br />are led by the differences in terms of academic approaches. It includes the ways<br />some key terms are perceived and elaborated. The term ‘Islam’ is defined in its<br />wide sense by one and its narrow sense by the other. The popular rite of Slametan<br />is also elaborated its different aspects by different authors, one leading to Islam<br />and the other leading to animism. The notion of mysticism and mystical practices<br />are also employed to refer to something different, one referring to Sufi tradition,<br />and the other referring to authentic Javanese mystical practices.<br />In addition, authors’ perspectives matter. Particular understanding of some no-tions applied from the beginning of the observation has been guided the attention<br />to particular aspects of religious life. Certain understanding about Islam has made<br />one author emphasize more on the aspects of Islam, rather than different reli-gious tradition. On the other hand, an empty-assumption-like autor to conduct<br />observation on religious life of Javanese has been easily fallen to the dominant<br />view of previous examination on the field. Those factors may lead to using differ-ent sort of data. If a single religious tradition like Islam is considered, the useful resources are textual, since they tell much about the general development of the<br />tradition. However, while no single religious tradition is considered more impor-tant than others, one may find that ethnographical account is the best way to see<br />what kind of religious traditions exist and how the traditions are perceived and<br />practiced. Lastly, as the leading notion and the subsequent sort of data used are<br />different, the aspects of a religious tradition are emphasized differently, one the<br />great and the other the little tradition. Therefore, the awareness -that ‘there is<br />subjective involvement in the process of knowing’ is confirmed in this thesis. It<br />has been proven by the fact that different findings of the same field research are<br />caused by the ways researchers approach the problem. In fact, they have differ-ent approaches.<br />Telah terbukti bahwa perbedaan temuan dilapangan dalam penelitian tentang<br />keberagamaan masyarakat Jawa dipicu adanya perbedaan pendekatan penelitian.<br />Perbedaan tersebut diantaranya adalah perbedaan cara memaknai beberapa<br />kata kunci. Kata ‘Islam’ oleh satu peneliti didefinisikan secara luas, sementara<br />oleh peneliti yang lain didefinisikan secara sempit. Pembahasan tentang Slametan<br />juga ditekankan pada aspek-aspek yang berbeda oleh masing-masing penulis.<br />Hasilnya, sementara yang satu menunjukkan bahwa upacara tersebut Islamik,<br />yang lainnya cenderung animistik. Wacana tentang paham dan praktek mistik<br />juga dikembangkan mengarah pada klaim yang berbeda, yang satu tradisi Sufi,<br />yang lainnya paham kebatinan asli Jawa.<br />Selanjutnya, beberapa point penting terkait dengan perspektif yang<br />dikembangakan oleh peneliti. Istilah kunci yang dipegang sejak awal menuntun si<br />peneliti untuk menekankan pada beberapa aspek kehidupan keberagamaan. Is-lam yang menjadi faktor penentu mengarahkan si peneliti untuk lebih banyak<br />menekankan data dan penafsirannya pada Islam, daripada tradisi keagamaan<br />lain. Disisi lain, karya yang nampak diawalnya tanpa pretensi apapun tentang<br />tradisi keagamaan tertentu, bahkan mudah jatuh pada tuntunan karya-karya<br />sebelumnya. Faktor-faktor tersebut mengarahkan para peneliti untuk memakai<br />perangkat data yang berbeda. Jika yang banyak diperhitungkan sejak awal adalah<br />suatu tradisi keagamaan tertentu, misalkan Islam, sumber yang lebih berguna<br />adalah text, untuk melihat perkembangan umum dalam beberapa tingkat tradisi.<br />Namun jika tidak ada prioritas satu tradisi tertentu, si peneliti menganggap bahwa<br />catatan ethnography akan lebih banyak berguna. Taerakhir, adanya perbedaan-perbedaan yang telah disebutkan tadi akan mengarahkan pada penekanan pada<br />aspek-aspek tradisi yang berbeda.<br />Dengan demikian, keyakinan bahwa ‘ada pengaruh subjective dalam proses<br />mengetahui’ sebagaimana yang dikembangkan oleh sosiologi pengetahuan telah<br />terbukti dalam. Faktanya adalah pernbedaan temuan lapangan dipengaruhi oleh<br />secara apa masalah penelitian tersebut didekati. Nyatanya, perangkat penelitian<br />yang mereka gunakan memang berbeda.
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Jirnaya, I. Ketut. "SINKRETISME HINDU-ISLAM DALAM MANTRA: SEBUAH KASUS DALAM TEKS USADA MANAK." Adabiyyāt: Jurnal Bahasa dan Sastra 14, no. 2 (December 1, 2015): 282. http://dx.doi.org/10.14421/ajbs.2015.14206.
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The Moslem society has lived in Bali since the 14th century during the reign of Dalem Waturenggong. They have been as the minority community within the Balinese society. Among the Islamic-Balinese literary works are the Kidung of Rumaksa ing wengi, Geguritan Amad Muhammad, Geguritan Siti Badariah, and Aji Pangukiran. Another text, which is found later, is Usada Manak. This text is about Balinese traditional treatment for illness in Bali. It contains the treatment which is related to reproduction. The analysis of this text showed that this text is a result of the syncretism between Hindu and Islam in that the holy mantra of the supreme God. Om, is compiled and made parallel with the word Allah. The opening sentence of the text which expresses the request for safety, Om Awighnamastu nama siddam is made parallel with Bismillah irahman irahim. This syncretism showed that Moslem community is accepted by the majority of Balinese community. This indicates that there has been a mutual understanding between Moslem and Hindu in Bali. Both share resemblances in divine philosophy with different expressions. It is functionally also believed that the God will give his blessing for all human beings and all sickness can be cured because of his blessing.
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Lubańska, Magdalena. "Między agape a krwawą ofiarą. Kurban w życiu religijnym wyznawców prawosławia (Rodopy Zachodnie, Bułgaria)." Slavia Meridionalis 11 (August 31, 2015): 303–20. http://dx.doi.org/10.11649/sm.2011.018.
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Between agape and blood sacrifice. Kurban in the religious life of Orthodox Christian (Western Rhodopes, Bulgaria)The article is an excerpt of the dissertation „Religious syncretism and anti-syncretism in the light of the coexistence between Muslims (Pomaks) and Orthodox Christians in the Western Rhodope Mountains in Bulgaria”. Dissertation is based on field research I did in 2005–2009 in the area of Gotse Delchev, a town in Blagoevgrad Province. I have interviewed community members invested with considerable symbolic potential, such as the mayor and the mufti, Orthodox clerics, hodjas, teachers and quack doctors. I conducted a total of 63 in-depth interviews with 76 people.My findings show that the local Orthodox population is more susceptible to the influence of Islam than vice versa. What is quite striking in this context is that examples of deep syncretism can actually be found among the Christians. This includes the practice of kurban or blood sacrifice, which they regard as a replication of Abraham’s sacrifice and invest with a level of importance that makes it a central aspect of their religious life (possibly more important than the Eucharist). Although Balkan Slavs had practiced blood sacrifice even before the arrival of Islam in the region, the Christian interpretations of the practice evince deep parallels with the Muslim practice of kurban. Both religious groups identify Abraham’s sacrifice as the origin of the practice, and treat the sacrificial lamb as a substitute for a specific human life.Although the scholar Florentina Badalanova has interestingly suggested that the narrative of Abraham’s sacrifice, which is popular in Bulgarian folklore, may have persisted in an unchanged form ever since it originally emerged in ancient Ur and became transmitted orally to the Balkans, her thesis must remain purely conjectural. Where it comes to the Western Rhodopes, I suppose that the motif of Abraham’s sacrifice filtered into Christian religious symbols and narratives via the traditions of adat Islam, many of which had retained close links with Judaism. By adopting the Ottoman Turkish term (kurban) rather than its Semitic variant (qorban), the Christians also adopted the related set of ideas about the sacrifice and its sacred aetiology. The precise ramifications of this example of deep syncretism for the religious experience of Orthodox Christians, though interesting, would require additional in-depth research.
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Prawiro, Abdurrahman Misno Bambang. "Islam Aboge: Islam and Cultural Java Dialogue (A Study of Islam Aboge Communities in Ujungmanik, Cilacap, Central Java, Indonesia)." International Journal of Nusantara Islam 1, no. 2 (June 6, 2014): 102–17. http://dx.doi.org/10.15575/ijni.v1i2.29.
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Islam came to Java in which the state population has a form of cultural traditions and belief in the power of certain objects (dynamism), the strength of the spirit of the deceased (animism) and belief in the power of the animals (Totemism). This tradition has been passed from generation to generation; it is believed and practiced in daily life. So when Islam came, confidence and trust is dissolved into the Islamic culture. Therefore comes the so-called Islamic syncretism that is acculturation with Islamic tradition. Among the forms of local acculturation (Java) with Islam is a tradition embraced by the Muslim Aboge community in the village of Ujungmanik Kawunganten Cilacap district, Central Java province, Indonesia. These community traditions carry with spiced Javanese Islamic tradition, the Islamic came with local flavor.The specificity of this community are still use the models of Javanese Islamic calendar (calendar Aboge (Alip Rebo Wage)) to determine the beginning of Ramadan, Idhul Fithri and Idhul Adha. Because of the using of the calendar, so that the celebrations of Ramadhan, Idhul Fitri and Idhul Adha is always different to what has been set by the government. This article discusses Islam and Javanese acculturation on Aboge Islamic Community and the dating models they use. With the approach of phenomenology and interpretation of cultural studies in the frame of ethnography, it is expected to make clear this acculturation models.
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Rosdiawan, Ridwan. "Memetakan Anatomi Diskursus Islamisme dan Terorisme Islam." ISLAMICA: Jurnal Studi Keislaman 13, no. 1 (September 1, 2018): 1–32. http://dx.doi.org/10.15642/islamica.2018.13.1.1-33.
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Abstract: What is the main factor of terrorism; Islamic doctrine, or political factor? There are three mainstream opinions provide theoretical reviews. Firstly, those who believe that the justification of acts of violence to terrorism is an inherent product of religious doctrine. Secondly, those who consider that terrorism is a profane matter have absolutely nothing to do with religion. Thirdly, the opinion which states that terrorism is syncretism and interrelated modification between politics and religion. This article tries to examine the three views above by dissecting other perspectives in order to get a clearer picture of the discourse of Islamism transforming into a radical movement leading to terrorism. Doctrinal and political motives are so strongly integrated and overlapping in the structure of the motives and actions of these radical groups. Departing from the view that Islamism is a movement that aims to make radical-revolutionary changes in social structure institutions, this article collects theories that can be used as maps to understand the construction of Islamism.
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Ismail, Ismail. "Pembaruan Hukum Islam di Indonesia." TAJDID 26, no. 2 (October 12, 2019): 215. http://dx.doi.org/10.36667/tajdid.v26i2.331.
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In the early days of the entry of Islam in Indonesia the emphasis of Islamic teachings on legal aspects was not as strong as it is now. From the historical record, Islam that developed in Indonesia in the early days was very oriented towards tasawuf. This is because Islamic tasawuf who came to the archipelago, in certain aspects "fit" with the background of the local community influenced by Hindu-Buddhist asceticism and syncretism of local beliefs. In the next stage, Islam is oriented to Sufism, gradually becoming more oriented towards shari'ah. This change in orientation was partly due to a process of renewal or refinement that began in the 17th century and continues today. The Islamic law developing in Indonesia nowadays has got much changing from its origin, syafi’iyah to moderate. The modernity of Islamic law that take long time is provable by appearing of the national fiqh mazhab (religious sect). To get the better understanding on the happening process, the writer will divide into two periods of modernity. First is the initial period indicated by having ijtihad and self-releasing on taklid or fanatic attitude to a certain mazhab. The Second period load the effort to bear the mazhab that is suitable to the national personality. This is called National mazhab later.
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Supriyanto, Supriyanto. "Dakwah Sinkretis Sunan Kalijaga." KOMUNIKA 3, no. 1 (March 2, 2015): 10. http://dx.doi.org/10.24090/kom.v3i1.2009.pp10-19.
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Sunan Kalijaga is one figure from Walisongo that often reconcile Islam with reality. He didn’t destroy tradition orculture. Otherwise, he modifies content and core inside it with Islamic values. This effort often calls as syncretism, or in Gus Durterm ‘pribumisasi’. Wayang tradition, that still exists today amongst Javanese society, actually Hindu-Buddha tradition beforeIslam’s encountering. But with his wit, Sunan Kalijaga was able to insert new content to that tradition, namely Islamic values.
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Mohd Mokhtar, Ros Aiza, Abd Hakim Mohad, Latifah Abdul Latiff, and Mashitah Sulaiman. "Mandi Langir dan Kepentingannya dalam Masyarakat Kedayan serta Perspektif Islam Mengenainya." Sains Insani 4, no. 1 (May 31, 2019): 37–46. http://dx.doi.org/10.33102/jsi2019.4.1.06.
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Etnik Kedayan dipercayai berasal dari Jawa dan dibawa ke Brunei oleh Sultan Bolkiah (Sultan Brunei Kelima). Daripada Brunei, sebahagian mereka berhijrah dan menetap di Sabah dan Sarawak. Masyarakat tersebut juga merupakan penganut agama Islam yang dipercayai telah menerima Islam melalui Kesultanan Brunei pada akhir abad ke-15. Mereka terkenal dengan budaya dan amalan mereka yang unik. Antaranya ialah amalan ‘balangi’ atau mandi langir. Sehubungan dengan itu, makalah ini bertujuan mengupas secara deskriptif interpretif amalan mandi langir dan kepentingannya dalam kalangan masyarakat Kedayan. Kajin ini merupakan kajian kualitatif yang menggunakan kaedah temu bual bagi mendapatkan data. Seterusnya, teks verbatim dianalisis bagi melihat sama ada wujud asas atau elemen daripada pra Islam dan Islam dalam amalan mandi langir masyarakat Kedayan. Kajian mendapati, amalan mandi langir dalam masyarakat Kedayan ada asasnya daripada kepercayaan pra Islam iaitu dinamisme-animisme dan juga Islam. Interaksi antara keduanya pada peringkat awal menyebabkan sinkretisme. Sungguhpun begitu, elemen sinkretisme dalam amalan mandi langir masyarakat Kedayan hampir pupus.
Abstract: Kedayan ethnicity is believed to have come from Java and brought to Brunei by Sultan Bolkiah (Sultan of Brunei Fifth). From Brunei, some of them migrated and settled in Sabah and Sarawak. The community is also a Muslim who is believed to have accepted Islam through the Sultanate of Brunei at the end of the 15th century. They are famous for their unique culture and practices. Among them is the practice of 'balangi' or Langir bath. The question is how this practice is implemented and it is acceptable from the view of Islamic perspective? This paper is aimed to explore the practice of Langir bath and its importance to the Kedayan society. In addition, this study also explores the views of Muslim scholars on it. This study is a qualitative study using interview method for data collection. Subsequently, verbatim texts were analyzed to see whether there exists a basis of pre-Islamic and Islamic elements in the practice of Langir bath among Kedayan community. The study found that the practice of Langir bath in the Kedayan community have a basis from the pre-Islamic belief of dynamism-animism as well as Islam. The interaction between the two beliefs in the early stages causes syncretism. However, the element of syncretism in the Langir bath practice of the Kedayan community is almost extinct.
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Suparjo, Suparjo. "Islam dan Budaya: Strategi Kultural Walisongo dalam Membangun Masyarakat Muslim Indonesia." KOMUNIKA 2, no. 2 (March 2, 2015): 178. http://dx.doi.org/10.24090/kom.v2i2.2008.pp178-193.
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This paper intends to analyze how Walisongo applied their cultural strategies to construct Indonesia Muslimsociety. It aims to give an alternative view in solving the discourse on the effective impact of cultural strategy in constructingsociety. To do so, it applies a socio-historical perspective. As a result, Walisongo successfully constructed Muslim society as aninclusive and transformed people towards local cultures. However, Walisongo did not apply syncretism or integrationbetween Islam and local culture but they just acculturated some of Islamic doctrine within local cultures. Therefore, therewere many elements of local cultures adopted by Walisongo as elements of Islamic cultures by internalizing Islamic doctrineswithin them. Since Walisongo’s cultural strategy successfully played an important role in constructing society, the question thencould it be adopted until nowdays?
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Сефербеков, Руслан Ибрагимович. "Contemporary Funeral Tradition of Dagestani Townspeople: Syncretism of Islam, Traditional Beliefs and New Customs." Islamovedenie 10, no. 2 (September 2019): 76–90. http://dx.doi.org/10.21779/2077-8155-2019-10-2-76-90.
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Agishev, Ruslan Rjavatewih. "Folk Islam in the Republic of Mordovia: Some Aspects of Religious and Cultural Syncretism." Islamovedenie 10, no. 4 (December 28, 2019): 101–8. http://dx.doi.org/10.21779/2077-8155-2019-10-4-101-108.
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Syarfina, Tengku. "Sinkretisme dalam Jampi Melayu Deli: Tinjauan Transformasi Budaya." ATAVISME 14, no. 1 (June 30, 2011): 29–40. http://dx.doi.org/10.24257/atavisme.v14i1.100.29-40.
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Mantera, yang pada masyarakat Melayu Deli disebut Jampi, memiliki bahasa yang khas. Tradisi membaca jampi biasanya bertujuan untuk mempermudah pekerjaan dan dibaca ketika akan memulai suatu pekerjaan. Penelitian ini difokuskan pada analisis jampi Melayu Deli yang terdapat pada masyarakat Melayu Deli di Sumatera Utara. Tujuan penelitian ini adalah untuk mengetahui transformasi budaya yang ada didalam jampi. Metode yang digunakan dalam penelitian ini adalah transformasi budaya dan sinkretisme. Dalam penelitian ini data dikumpulkan dengan merekam tuturan jampi yang disampaikan oleh seorang pawang, dan dianalisis dengan pendekatan sinkretisme dan transformasi. Kesimpulan penelitian ini adalah bahwa jampi Melayu Deli mendapat pengaruh animisme-dinamisme, Hindu-Budha, dan Islam. Kesemuanya di-transformasikan melalui satu konsep sinkretisme.
Abstract:
Incantation owns a unique language style which is called as Jampi by Deli Malay society. The tradition of reading the incantation is basically aimed at facilitating any working activities. It is read before starting those activities. This study is thoroughly focused on the analysis of Deli Malay’s incantation existing in Deli Malay society around North Sumatera province. The goal of the study is to investigate the cultural transformation available in the incantation itself. Thus, the cultural tradition and syncretism method is applied to accomplish the research. All data gathered in the research are directly recorded from a soothsayer who reads the incantation. Those data are, then, analyzed by implementing syncretism and transformation approach. The conclusion of the study is that the incantation in Deli Malay is greatly influenced by animism-dynamism, Hindu-Budha, and Islamic traditions. Those influences are transformed through a syncretism concept.
Key Words: syncretism; jampi; cultural transformation
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Makin, Al. "Unearthing Nusantara’s Concept of Religious Pluralism: Harmonization and Syncretism in Hindu-Buddhist and Islamic Classical Texts." Al-Jami'ah: Journal of Islamic Studies 54, no. 1 (June 25, 2016): 1. http://dx.doi.org/10.14421/ajis.2016.541.1-30.
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This article sheds light on the formulation of pluralism based on the reading of classical Javanese texts by choosing some excerpts of Hindu-Buddhist literature called kakawin and later Islamic works called serat and babad. Dynamic practices of syncretism and harmonization of local and foreign religious traditions are found in the excerpts of Sutasoma, Kertagama, Dewa Ruci, Babad Tanah Jawa, and Centini. From reading of these messages, this writing finds that since the old time of Singasari and Majapahit, harmonization and syncretism of many religious traditions has been practiced as an essential part of the concept of pluralism. Hindu-Buddhist came first in the older literature and later Islamic elements added the complexity of syncretism. This study also finds that Hindu-Buddhist figures are reenacted in the Islamic literature with modifications. The accounts of the famous Javanese saint Sunan Kalijaga reflects the older source of Sutasoma, Ken Arok, Bhima, and other figures. Their stories tell us about the relativism of evil and good, in which evil is not annihilated but converted into goods. This article is an example of our endeavor that pluralism can be formulated based on local wisdom such as reading classical texts with the spirit of reinterpretation of indigenous virtues with a fresh perspective.[Artikel ini mencoba menemukan rumusan pluralisme dengan membaca ulang teks klasik Jawa dengan memilih bagian tertentu dari sastra Hindu-Buddha yang disebut kakawin dan karya Islami yang disebut serat dan babad. Praktik dinamis sinkretisme dan penyelarasan antara tradisi keagamaan lokal dan asing ditemui dalam Sutasoma, Kertagama, Dewa Ruci, Babad Tanah Jawa, dan Centini. Dari hasil bacaan teks-teks di atas, tulisan ini menemukan bahwa sejak masa kuno Singasari dan Majapahit, penyelarasan dan sinkretisme antara banyak tradisi keagamaan telah dipraktikkan sebagai bagian penting dari konsep pluralisme. Hindu-Buddha datang pertama lalu disusul oleh karya Islam yang menambah nuansa sinkretis. Studi ini juga menemukan bahwa tokoh Hindu-Buddha diceritakan ulang dalam karya Islam dengan berbagai modifikasi. Cerita tentang Sunan Kalijaga mencerminkan sumber yang lebih tua seperti Sutasoma, Ken Arok, Bhima, dan tokoh-tokoh lain. Kisah mereka mengajarkan kepada kita tentang relativitas antara kejahatan dan kebaikan; kejahatan tidak dimusnahkan tetapi diubah menjadi kebaikan. Artikel ini merupakan contoh usaha untuk merumuskan konsep pluralisme berdasarkan kebijakan lokal dengan membaca kembali teks-teks klasik dengan semangat penafsiran ulang ajaran lokal dengan perspektif baru.]
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Zain, Shaharir Bin Mohd. "The Malayonesian Cosmological Doctrines in Some Past Scientific Writings in Malay." Andalas International Journal of Socio-Humanities 2, no. 1 (July 25, 2020): 30–49. http://dx.doi.org/10.25077/aijosh.2.1.30-49.2020.
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The Malayonesian cosmological doctrines highlighted here are based on the study of the five Malay inscriptions dated 5th century to 14th century A.D, a traditional Malay folklore on cosmology compiled by Abdullah (1984), and a well known best seller Malay manuscript entitled Taj al-Muluk edited by Syaikh Ismail al-Asyi (1893). We find that the Malayonesian cosmology changes as the people change their religion successively from Hindu to Buddha and to Islam as such that their cosmology became a syncretism of Hindu-Buddha cosmology and Islamic cosmology (after 13th century A.D). But in the second part of the 20th century, the Muslims through out the world began to rediscover their cosmology in relation to a much more pure Islamic cosmology. As a result, a substantial portion of Malayonesians become dualistic or syncretic in their cosmology. Then toward the end of the 20th century came a very powerfull Western cosmology invaded the Muslims thought through economics and malitarism as such that their belief in Islamic cosmology has to accommodate the Western cosmology as well and hence the syncretic Hindu-Buddha-Islamic cosmology became less prominent. A new relativistic dualism, namely a parallel recognition in both the Islamic and the Western cosmologies appeared in Malayonesian cosmology.
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Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.
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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.
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Lahpan, Neneng Yanti Khozanatu. "Producing Appropriation: Negotiating Islam-Sunda in Terebang Sejak." International Journal of Nusantara Islam 2, no. 2 (April 20, 2015): 31–44. http://dx.doi.org/10.15575/ijni.v2i2.147.
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This article is an ethnographic account of my research on negotiating Islam and Sunda in Islamic Sundanese music. By taking special case of Terebang Sejak, I draw my attention on the issue based on my fieldwork in Cikeusal village, TasikMalaya, West Java. Observations and interviews are the main tools I used in gathering information. By presenting particularity of Terebang Sejak, this paper aims to present complexity and negotiations that are formed from the interaction between Islam and Sunda in the music in the village. In this context, presenting the idea of the truism of marginalizing Islam on local culture is in accordance with the idea of Indonesian modernity, which has parallelism with the mission of modernist Islam. While many scholars describe Islam in Indonesia with the idea of syncretism to depict the religion as ‘not really Islam’, in this article I provide different interpretation of localizing Islam by which people produce their own interpretation and appropriation in response to social and political changes in their environs. This interpretation will contribute to new understanding in addressing the particularity of meanings based on local knowledge, among Cikeusal people that forms what coded as ‘identity’ of being Muslim-Sunda. Here, Islamic text of Kitab Mulud in the music has played an agentive role to acknowledge the music as Islamic, thus continues to be part of ritual.
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Safiq, Abdullah. "MODEL SINKRETISME ISLAM DAN KEJAWEN: KAJIAN HISTORIS-FILOSOFIS ATAS SERAT SASANGKA JATI." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 16, no. 1 (June 30, 2019): 87. http://dx.doi.org/10.22515/ajpif.v16i1.1519.
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This study aims to examine the model of Islamic syncretism and variants ofKejawenteachings in Indonesia. Using a qualitative approach, based on historical-philosophical data analysis of the Sasangka Jatimanuscripts,completed within-depth interviews and observations on the living and religious practices of the Pangestufollwoers in Tulungagung, East Java, the results of the study indicate that there is a pointof similarities and differences between the essence of "theIslamic pillars " and "Jalan Rahayu" contained inthe book of Sasangka Jati. The equality of the essence of 'IslamicPillars ' and "Jalan Rahayu", can be seen from the creed, prayer, thanksgiving, fasting, and pilgrimage. From here then the insight of thinking of human beings becomes widelyopen. So that, the true knowledge can be ascantilever for religion. Spiritual awareness used to be a guide toknowledge, with the main goal being to obtain or attain the true sense of awareness.
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Asnawi, Asnawi. "Respons Kultural Masyarakat Sasak Terhadap Islam." Ulumuna 9, no. 1 (June 30, 2005): 1–19. http://dx.doi.org/10.20414/ujis.v9i1.440.
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Islam reached Lombok island at sixteenth century, approximately at 1545. Its well-known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous wali songo (nine religious leaders, the Islam spreader in Java). Before Islam reached this island, according to some historian, the indigenous Sasak—appellation to indigenous of Lombok people—had had their own traditional religion, Boda. Sometimes Boda was also called Majapahit Religion.
Method of spreading Islam at early time of Islam in this island was called three-linked system. A religious leader coming from Java had to teach three indigenous people and then made them be religious leaders. After mastering what was taught they were considered religious leaders and, in turn, respectively have to teach another three candidates. This method of spreading gained effective outputs on one hand, but on other hand it also shaped a kind of viewpoint among indigenous people that the religious obligatories such as daily praying and fasting are only the duty of religious leaders not of common people.
Such unexpected point of view in turn has polarized the people into two groups, religious leaders and their common disciples. The later have point of view that they only do what their religious leader and king ask them to do, and this was the embryo of a local Islamic syncretism known as Wetu Telu. After time of Sunan Prapen, the Tuan Guru—a special call to Lombokness religious leaders—take responsiblity on islamization in this island, especially to the Wetu Telu disciples.
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Warren, Dennis Michael. "Islam in Nigeria." American Journal of Islam and Society 5, no. 1 (September 1, 1988): 161–62. http://dx.doi.org/10.35632/ajis.v5i1.2888.
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Islam in Nigeria is the product of A. R. I. Doi's twenty years of research on the spread and development of Islam in Nigeria. Professor Doi, currently the director of the Centre for Islamic Legal Studies at Ahmadu Bello University in Zaria, has also taught at the University of Nigeria at Nsukka and the University of lfe. His lengthy tenure in the different major geographical zones of Nigeria is reflected in the book. The twenty-one chapters begin with a general introductory overview of the spread of Islam in West Africa. Part I is devoted to the impact of Islam in the Northern States of Nigeria, Part II deals with the more recent spread of Islam into the Southern Nigerian States and Part III explicates a wide variety of issues germane to the understanding of Islam at the national level. The book is comprehensive, thoroughly researched, and is based on analyses of secondary sources as well as primary field research conducted in all parts of Nigeria. The book has nine maps, seventy-three photographs, detailed notes at the end of each chapter, a bibliography and an index. Professor Doi traces the spread of Islam through North Africa into the Ancient Empires of Ghana, Mali and Songhai. As Islam moved into the Northern part of Nigeria, it had a dramatic impact on the seven Hausa states and on the Fulani peoples who carried out the jihad under Shehu Utham Dan Fodio and the Fulani Sultans of Sokoto. A link was established between the Umawz Arabs and the Kanem-Bornu State. Islam also influenced the Nupe and Ebirra peoples. With the arrival of the Royal Niger Company, British Imperialism and Christian missions began to move into Northern Nigeria about 1302 AH/1885 AC. The impact of colonialism and Christianity upon Islam in Northern Nigeria is analyzed by Dr. Doi. Of particular interest is the analysis of syncretism between Islam and the indigenous cultures and religions of Northern Nigeria. The Boori Cult and the belief in al-Jinni are described. The life cycle of the Hausa-Fulani Muslims includes descriptions of the ceremonies conducted at childbirth, the naming of a new child, engagement, marriage, divorce, and death. Non-Islamic beliefs which continue to persist among Muslims in Northern Nigeria are identified ...
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Rosmini, Rosmini, Syamsidar Syamsidar, and Haniah Haniah. "Geliat Keberagamaan Moderat Komunitas Muslim Tionghoa (Kontribusi Pengkajian Islam Intensif dalam Keberagamaan Moderat Komunitas Muslim Tionghoa Kota Makassar)." Al-Ulum 16, no. 1 (June 1, 2017): 36. http://dx.doi.org/10.30603/au.v16i1.26.
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Studying of the Qur'an continuously, integrated and comprehensively becomes a necessity if we want to practice the teachings of Islam �kaffah�. At least, this is the basis of dakwah implemented by the Chinese Muslim community in Makassar. One indicator of being �kaffah� in embracing Islam is always showing moderate religious attitudes in all aspects of life, both individual and collective, at the level of faith, worship, muamalah, and morals. In understanding and practicing the teachings of Islam, the Chinese Muslim community in Makassar reflects religious moderation; therefore, their presence did not cause conflict in Makassar locally, but a blessing for the local community. Their Chinese identity is maintained by reconstructing the religious value of their traditions and culture. In this community, the belief of Islamic theology is not religiously indicated as elements of syncretism. As a result, their Chinese identity survives copes with their Islamic belief. Ultimately, moderate of Islamic teachings, as a religion of �rahmatan lil al alamiin�, is then reflected in their daily lives, including in their religious attitudes and behavior.
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Piga, Adriana. "Chi governa un territorio sacro? La confraternita dei Layenne tra Yoff e Cambérčne." TERRITORIO, no. 61 (June 2012): 72–75. http://dx.doi.org/10.3280/tr2012-061012.
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Considered from an anthropological standpoint, the urban structure of Dakar is revealed as an actual compromise between various cultural matrices. A local administration with a modern, western concept operates alongside a more traditional local government, which is in turn a reflection of the syncretism between Islam and the purely Lebou religious universe. Some neighbourhoods in Dakar are still sacred territories, where the authority of the mystic orders prevails - informally but openly - over that of democratically elected government bodies. This is the case of Yoff and Cambérčne, sacred places where management of the territory is entrusted to the Layene brotherhood.
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Purna, I. Made. "BAU NYALE: TRADISI BERNILAI MULTIKULTURALISME DAN PLURALISME." Patanjala : Jurnal Penelitian Sejarah dan Budaya 10, no. 1 (March 4, 2018): 99. http://dx.doi.org/10.30959/patanjala.v10i1.327.
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Budaya spiritual etnis Sasak dalam perjalanannya telah mengalami perkembangan yang cepat. Diawali dengan masuknya agama Islam dari Jawadan Makasar, serta agama Hindu dari Bali. Kehadiran kedua agama tersebut kemudian diolah masyarakat Sasak dalam konsep sinkretisme, dan wadah puncaknya berupa ajaran Islam Wetu Telu. Pengejahwantahan dari sinkretisme menghasilkan tradisi-tradisi sebagai penguat identitas etnis Sasak. Satu di antara tradisi yang ada, yaitu Bau Nyale. Sebagai pokok sandaran analasis penulisan membatasi tiga pokok rumusan, yaitu 1) apa fungsi tradisi Bau Nyale bagi masyarakat pendukungnya; 2) nilai-nilai budaya apa saja yang dimuat dalam tradisi Bau Nyale; 3) Kenapa diberi pengakuan, penghargaan dan kesetaraan tradisi Bau Nyale dengan tradisi yang lain yang hidup di Lombok oleh komunitas lain. Pisau analisis untuk mengindentifikasi yaitu teori semiotika dan neo-fungsionalisme. Penelitian ini merupakan penelitian kualitatif dengan teknik deskriptif interpretatif. Tujuan dari penelitian ini untuk mengidentifikasi fungsi-fungsi dan nilai budaya yang dimuat pada tradisi Bau Nyale. Dari hasil mengidentifikasi, maka karya budaya intangible Bau Nyale layak sebagai tradisi yang memiliki nilai multikulturalisme dan pluralisme. Sasak ethnic spiritual culture in its journey has experienced rapid development. It starts with the entry of Islam from Java and Makasar, as well as Hinduism from Bali. The presence of the two religions is then processed by the Sasak community in the concept of syncretism, and the top place is the teachings of Islam Wetu Telu. The implication of syncretism resulted traditions as a reinforcement of Sasak ethnic identity. One of the existing traditions, is the Bau Nyale. There are three main issues in this research, which are 1) what is the function of Nyale Bau tradition for the support community; 2) what cultural values are contained in the Bau Nyale tradition; 3) why is Bau Nyale tradition given the recognition, appreciation and equivalence with other traditions that live in Lombok by other communities. Theories used to identify are the Semiotics Theory and Neo-functionalism. This research is a qualitative research with descriptive interpretative technique. The purpose of this study is to identify the functions and cultural values contained in the Bau Nyale tradition. From the results of identifying, the Bau Nyale cultural work deserves a tradition that has value multiculturalism and pluralism.
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Ramazanova, Z. B., and M. R. Seferbekov. "MOUNTAINS AND CAVES IN THE ANDIS’ RITES OF THE SUN AND RAIN MAKING." History, Archeology and Ethnography of the Caucasus 13, no. 3 (September 15, 2017): 120–24. http://dx.doi.org/10.32653/ch133120-124.
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Mod and Bakhargan were the most revered mountains for the Andis. According to the authors, the Andis used mountains and caves, as parts of the sacred landscape, on calendar holidays and in the rites of meteorological and healing magic. Thus, rites of the sun and rain making were held here. On the mountain of Bakhargan, there was a spring with healing water. The mountain of Bakhargan was used in the ceremonies of folk medicine: praying for healing, sick people described three circles round the rocks of the sacred mountain in the counterclockwise direction. In the mythology of the Andis, the tops of the mountains were the habitat of the supreme god and mountain angels. The Andis associated mountains with legends, containing the motifs of the biblical legend of the Flood. After converting to Islam, the most revered mountains were turned into places of worship, where the rite of dhikr was conducted and alms were dealt out during the prayers. Many of the rites for changing weather were led by local religious authorities or elders. Besides the use of mountains and caves in the rites of the sun and rain making, the Andis also had other rites of meteorological magic. The most common of them was the rite with a mummer. There were also rites with the use of the skull of a stallion and a snake, probably related to zoolatry. Analysis of orolatry, meteorological and healing magic of the Andis testifies to the syncretism of their spiritual culture. This confusion of traditional beliefs and Muslim religious prescriptions is peculiar to the so-called “everyday Islam”. This syncretism was common to other peoples of Dagestan and the North Caucasus.
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Hidayat, R. Aris. "CILINAYA: NASKAH SASAK BERNUANSA ISLAM." Analisa 15, no. 02 (May 18, 2016): 35. http://dx.doi.org/10.18784/analisa.v15i02.332.
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<p>Currently there is an indication of crisis of self-identity/national<br />identity. This is remarked by blurred social solidarity, kinship, and so<br />cial friendliness in line with reinforced materialism values. To re<br />strenghten self-identity I national-identity, government and society try<br />to discover values in manuscripts. Manuscripts are past cultural trea<br />sures that full of noble values. This research aimed to discover and to<br />re-actualize noble values in a manuscript as an improvement and <br />strengthen model of social solidarity, kinship and social friendliness<br />values that tend to blur.</p><p>This research examined a manuscript entitled Cilinaya. This manu<br />script is a Sasak's Islamic manuscript stored in West Nusa Tenggara<br />Museum. The aim of current research are to discover Islamic thoughts<br />in Sasak 's manuscript expected to contain noble values as a source of<br />improvement and strengthening social solidarity, kinship and social<br />friendliness that currently are blurring. The research used philology<br />approach and content analysis with Roland Barthes' semiotic<br />postructural method to discover cultural codes in this literature work.</p><p>The results showed that (I) Cilinaya manuscript of such palm leaves<br />is one of Sasak's syncretism Islamic literature works. It contents Is<br />lamic and Hinduism substances as well as local custom. (2) Islamic<br />substances in Cilinaya manuscript are oneness and morals. Oneness<br />related to oneness of God (Allah), while morals related to human being<br />interrelationship. This moral aspect regulated moral ethics and behav<br />ioral rules in their society life. ( 3) Hinduism and custom aspects in this <br />manuscript covered different human being classes based on caste and<br />presenting offerings to God and considered God as a point to asking<br />and prayerful for help.</p>
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Wirata, I. Wayan. "A Study of Wetu Telu Syncretism in Lombok: Socio-Religious Approach." Soshum : Jurnal Sosial dan Humaniora 8, no. 1 (March 29, 2018): 1. http://dx.doi.org/10.31940/soshum.v8i1.774.
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Wetu Telu is a syncretism of belief prevalent in West Lombok region. Danghyang Dwijendra from Daha in East Java region is regarded as the founder of the Watu Telu cult. He came to the Island of Lombok to teach enlightenment. One of the Ashram where he developed Hindu teaching and religion was Suranadi, a beautiful holy place. That Ashram was encircled by holy water, which currently can still be used by the Hindu devotees in performing their sacred sacrifice (yajnya). This study is aimed at knowing social and religious aspects of Wetu Telu as cultural heritage. The data is obtained through literature review and in-depth interview with public figures. From the data analysis, it is obtained that the history and social background of the Sasak people who inhabit the island is a mix of ethnic groups and culture. With this background, Wetu Telu which is also the syncretism of Hindu, Buddha, Islam, and local culture has a composite nature by taking only important matters without leaving its original teaching. Wetu Telu is considered to be Lombok Hindu teaching; and Wetu Telu is as inseparable part of holy pilgrimage (dharma yatra) of Danghyang Nirartha to Lombok in giving enlightenment and spiritual happiness to the people of Lombok. With the existence of Wetu Telu, a new culture and identity is built. The interaction amongst different culture, religion, and ancestral custom stimulates the emergence of a new culture as a part of diffusion process, acculturation, and cultural adaptation in literature, art, as well as theology.
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Ar., Eka Hendry, Ria Hayatunnur Taqwa, and Syf Fatimah. "The Myth of Sayyidina Ali’s “Illegitimate Child” Crocodile: The Phenomenon of Syncretism Among Coastal Communities in West Kalimantan." Al-Albab 6, no. 1 (August 31, 2017): 3. http://dx.doi.org/10.24260/alalbab.v6i1.574.
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West Kalimantan has various local cultural treasures in the form of ritual traditions, arts as well as oral traditions in the form of pantun, abstinence, legends, and myths. The cultural treasures spread throughout the West Kalimantan regions, one of which is found in the coastal area of the Province. The treasure that attracts the attention of the researchers is the oral tradition of the myth found in coastal areas of Kubu and Teluk Pakedai. The myth is the crocodile of anak kampang Sayyidina Ali (Sayyidina Ali‘s “illegitimate child“). This myth contains many dimensions, ranging from the dimensions of local culture and religious views to syncretism. The researchers also assume that the myth contains a negative stereotype against Shi’a. This research attempts to reconstruct the culture of the myth in various spectra. This research uses ethnography method. It reveals some interesting aspects such as euhemerism of the figure of Imam Ali. The myth also contains a very strong syncretic content, thus arising a paradox of the existing character, between glorifying and degrading. It arises because of a thorough understanding of the history of Islam on the one hand, and the strong style of local tradition held by the community on the other. However, the myth is quite functional for society, because it indirectly instills awareness about nature conservation. Finally, in relation to the allegations of political motives in myth, the researchers found no sufficient data, but the academic suspicion of the researchers had a strong belief in it.
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Mansur, Rosichin. "AKULTURASI NILAI-NILAI PENDIDIKAN ISLAM MULTIKULTURAL DALAM BUDAYA WAYANG TOPENG MALANGAN." PENDIDIKAN MULTIKULTURAL 3, no. 2 (August 19, 2019): 122. http://dx.doi.org/10.33474/multikultural.v3i2.4753.
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Dalang memiliki peran sentral sebagai penguasa, sutradara dan penutur cerita dalam pagelaran wayang topeng malangan. Dalang sebagai pelestari akulturasi nilai, nilai-nilai pendidikan Islam multikultural dalam budaya yang diekspresikan pada pementasan wayang topeng malangan. Akulturasi nilai-nilai pendidikan Islam multikultural dalam ritual wayang topeng malangan berupa nilai religi (nilai kedamaian, humanis) dan budaya (nilai pribadi, kekeluargaan). Model akulturasi nilai dalam tuturan bahasa dalang secara dekulturasi, bangunan model akulturasi dibangun dengan cara rekonstruksi, model akulturasi nilai dalam ritual secara sinkretisme, bangunan model akulturasi dibangun dengan cara rekonstruksi.Kata kunci: akulturasi nilai, pendidikan Islam multikultural, wayang topeng malangan. The mastermind has a central role as the ruler, director and storyteller in the shadow puppet show performance. The mastermind as the preserver of acculturation in values, the values of multicultural Islamic education in culture are expressed in the performance of wayang topeng malangan. There is an acculturation in the values of multicultural Islamic education in wayang topeng malangan rituals in the form of religious values (peace, humanism) and culture (personal values, family values). Acculturation model values in puppeter language speech in deculturation, building acculturation model was built by means of reconstruction, acculturation value models in rituals in syncretism, building acculturation models built by reconstruction.Keywords: acculturation of values, multicultural Islamic education, shadow puppetry of malangan.
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Adu-Gyamfi, Samuel, Abubakar Teikillah, Ali Yakubu Nyaaba, Mariama Marciana Kuusaana, Benjamin Dompreh Darkwa, and Lucky Tomdi. "Muslim Healers and Healing: An Ethnographic Study of Aboabo Community of Ghana." International Journal of Modern Anthropology 2, no. 14 (December 1, 2020): 291–316. http://dx.doi.org/10.4314/ijma.v2i14.4.
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Societies that have accepted Islam have blended their native culture with what was, rightly and wrongly, linked to Islam. Here, we present an example of this combination concerning traditional healing processes in Muslim societies. Focusing on the Aboabo community, we did an ethnographic study of healing processes and rites used by healers and further discussed the rites, practices, contributions and challenges of Muslim traditional healing in the community. Based on a qualitative research approach, the current study uses both theories of diffusionism and syncretism and empirical evidence to highlight the mode of treating some diseases using medicinal plants and rituals including prayers and Qur‟an verses recommended in ancient narrations received from earlier Muslim societies (particularly Arab societies). Although Muslim traditional healers are nearly disappearing from many contemporary Muslim societies, the continuation of their presence in some societies such as Aboabo is partly related to the standard of living of the people. The know-how of these healers is mainly limited to their native traditions, some principles of Islam and related questionable narrations. The activities of Muslim traditional practice have remained archaic, often questionable and/or unhygienic despite Islam‟s exhortation of its believers to respect, among other things, cleanliness and hygiene, and especially to increasingly develop their knowledge in major areas such as those concerning medicine and anthropology. Finally, we realized that although the idea of modernization of Muslim traditional healing in Ghana is expressed in some local discourses, it remains at the periphery.
Keyword: Muslim, Islam, Aboabo community, Healing, Muslim healers, Traditional Medicine, Cultures
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Sultoni, Agus. "Islam Kejawen in Action: Melestarikan Kearifan Budaya Lokal sebagai Upaya Alternatif Menangkal Radikalisme Agama dan Pengaruh Modernisasi." MOMENTUM : Jurnal Sosial dan Keagamaan 8, no. 1 (May 21, 2019): 13–26. http://dx.doi.org/10.29062/mmt.v8i1.26.
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Abstract: Kejawen Islam is a product of an Islamic process with a cultural assimilation model that gives rise to the tradition of syncretism. Da'wah by giving Islamology and its history is not effective enough in the process of Islamization in various parts of the region, including even in Western society. A formal, dogmatic radical approach can even trigger problems. Kejawen Islam has a prerequisite for it, through a cultural approach that will provide more coolness and minimize horizontal conflicts as exemplified by the previous senior ulema, Walisanga. This paper wants to revive, preserve and grow Javanese culture in shaping the attitudes and behavior of the young generation in finding identity as a nation that has a great culture - especially as an effort to counteract religious radicalism and the influence of modernization. Kejawen teachings which are considered by some to be ancient, are very relevant to be learned in modern life, which are full of changes and very rapid and radical advances which have frustrated many people here and there.
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Surawan, Surawan. "Pola Internalisasi Nilai Keislaman Keluarga Muhammadiyah Dan Islam Abangan." Jurnal Hadratul Madaniyah 6, no. 2 (December 9, 2019): 35–43. http://dx.doi.org/10.33084/jhm.v6i2.1265.
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Family is a very effective school in instilling the value of internalization. For this reason, the purpose of this study are 1) What is the diversity of Muhammadiyah and Islam Abangan families? 2). What is the pattern of internalization of Islamic values ??that occurs in the family of Muhammadiyah and Islam Abangan? 3). What is the problem encountered in the effort to internalize Islamic values ??and what is the solution to overcome it?
This study used a qualitative descriptive design with a research cite in the Kulon Progo Regency Kokap District. The research subjects consisted of 5 main families in the Head of Muhammadiyah Hargomulyo consisted of 3 Muhammadiyah families and 2 Muslim families of Abangan Hargomulyo. The research method used interview, observation and documentation while data analysis used reduction, display and verification.
The results of this study were 1). The religious diversity of the Muhammadiyah and Abangan families in principle has similarities, both Muhammadiyah and Abangan, faithfully believe in God. Only in the Abangan family did the belief system occur syncretism between the teachings of Islam and the culture of anismism, Hinduism and Buddhism. In prayer worship activities, most Abangan families did not carry out Islam faithfully, for the implementation of fasting was same, only Abangan families knew a number of fasts that the Prophet had never taught. In the activity of family charity, the abangan family did a lot of slametan, while Muhammadiyah did not. For social issues, both Muhammadiyah and Abangan there was no difference. 2). The pattern of internalization of religious values ??included material internalization in the creed (faith), worship and morals. The method used in the internalization process was indoctrination, exemplary and habitual behavior. 3). The problems of internalizing religious values ??included parenting, the level of children's association, technological advances and bustle, caused communication patterns to be constrained
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KUMAR, MUKESH. "The Art of Resistance: The Bards and Minstrels’ Response to Anti-Syncretism/Anti-liminality in north India." Journal of the Royal Asiatic Society 29, no. 2 (December 27, 2018): 219–47. http://dx.doi.org/10.1017/s1356186318000597.
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This article addresses the issue of passive resistance by the Jogi and Mirasi musician castes against the puritanical notions of their former patrons, Meos. After the Meo patrons embraced the Tablighi Jamaat's version of Islam, the Jogis and Mirasis feel pressured to give up performing. Their artistry is also their livelihood which they value very much. By using James Scott's understanding of ‘passive resistance’ and ‘hidden transcript’ this article shows the use of poetic art for passive resistance. In doing so, the Jogis and Mirasis do not compromise with the civility of the art and positively use the lyrics of their new songs against the Meo patrons’ versions of religious purity on one hand, and extremist Hinduism on the other. They, in fact, emphasize a version of righteousness that is universal and thus needs no organised religion.
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Salma, Umme. "English Literature from the Other Perspective: A Thought and an Approach." IIUC Studies 9 (July 10, 2015): 261–78. http://dx.doi.org/10.3329/iiucs.v9i0.24031.
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English Literature as the knowledge of the former master is an exclusively challenging discipline to be focused from the Other perspective, from Muslim perspective, one among many Others. It is a bellicose field because in the postcolonial world its presence reminds of the colonial past, and declares the continuance of the myriad ideological projections and paradigmatic speculations of that past in the neocolonial form. Still postcolonial Indian Muslim societies are promoting and propagating English knowledge in every stage of educational institutions, and thus creating a culturally hybrid/syncretic nation which can neither accept Englishness entirely nor reject its own cultural inheritance and realities totally. Whereas other postcolonial nations can approve, accept and accelerate the mixed-up jumbled cultural syncretism gradually losing or conforming their native cultural signifiers with Western culture, Muslims cannot because the ideology and approach to life of Islam are straightly opposite to the English knowledge, emanated from the Judeo-Christian and Greco-Latin cultural heritage. Keeping in view the aforementioned ideas, the paper argues that this is high time to review this epistemological crisis from historical set up and to read English literature from the Other point of view. Therefore, it proposes some ways to re-read the English canonical compositions and puts forward as specimen the re-reading/teaching method of ENG: 2420, titled English Poetry: 17th &18th Centuries from the undergraduate syllabus of IIUC.IIUC Studies Vol.9 December 2012: 261-278
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Zulpukarova, E. M., and R. I. Seferbekov. "From the Mythology, the Folklore and the Ritual Culture of the Nogai: the Syncretism of Traditional Beliefs and Islam." Islamovedenie 7, no. 3 (2016): 85–102. http://dx.doi.org/10.21779/2077-8155-2016-7-3-85-102.
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Seferbekov, Ruslan Ibrahimovitch, and Magomed Gajievich Shekhmagomedov. "From the Mythology, the Folklore and the Ritual Practice of Gidatli Avars: the Syncretism of Traditional Beliefs and Islam." Islamovedenie 8, no. 3 (September 30, 2017): 113–32. http://dx.doi.org/10.21779/2077-8155-2017-8-3-113-132.
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Rofiq, Ahmad Choirul, and Erwin Yudi Prahara. "DIALEKTIKA KESENIAN JARANAN THEK DI PONOROGO DENGAN AGAMA ISLAM." Kodifikasia 14, no. 2 (December 12, 2020): 339–58. http://dx.doi.org/10.21154/kodifikasia.v14i2.2192.
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Agama Islam senantiasa berinteraksi dengan kebudayaan lokal. Di antara kesenian yang berinteraksi dan berdialektika dengan ajaran agama Islam adalah kesenian Jaranan Thek di Ponorogo. Keunikan dari kesenian Jaranan Thek ini adalah para pemain dan pawang yang memainkan Jaranan Thek menggunakan unsur magis dan kadang tidak sadar (trance), padahal mereka secara formal menganut agama Islam. Oleh karena itu, penelitian ini sangat penting dalam mengkaji fenomena Jaranan Thek yang hingga kini tetap eksis dan bagaimana para pelaku kesenian ini mendealektikakannya dengan ajaran agama Islam. Penelitian kualitatif (dengan observasi, wawancara mendalam, dan dokumentasi) ini menganalisis sejarah kesenian Jaranan Thek, strategi pelestarian, dan dialektikanya dengan Islam. Jaranan Thek di Ponorogo terkait dengan Kerajaan Kediri dan Kerajaan Bantarangin (Ponorogo). Demi pelestarian Jaranan Thek, maka komunitas kesenian ini berinovasi, yakni menyisipkan kisah Kelono Sewandono (dari Kerajaan Bantarangin) dengan Dewi Songgolangit (dari Kerajaan Kediri); menambahkan variasi lagu (shalawatan, tembang Jawa, Campursari, maupun lagu populer di masyarakat); menggunakan alat musik modern (misalnya, drum dan organ elektrik) sambil mempertahankan gamelan; menggabungkan Jaranan Thek dengan kesenian lain (misalnya, tari tayuban dan jathilan); dan menyelaraskannya dengan ajaran Islam (misalnya, doa, ayat, maupun lafadh bernuansa Islam). Dialektika Jaranan Thek dengan Islam terwujud secara mencolok dalam bentuk sinkretisme setelah unsur-unsur keislaman dimasukkan dalam pementasan Jaranan Thek. [Islam always interacts with the local culture. Among of the arts that interact and dialectic with Islamic teachings is the art of Jaranan Thek in Ponorogo. The uniqueness of this Jaranan Thek art is that the players and handlers who play Jaranan Thek use magical elements and are sometimes unconscious (trance), even though they formally adhere to Islam. Therefore, this research is very important in examining the phenomenon of Jaranan Thek, which still exists today and how the actors of this art treat it with Islamic teachings. This qualitative research (with observations, in-depth interviews, and documentation) analyzes the history of Jaranan Thek, its conservation strategy, and its dialectic with Islam. The Jaranan Thek's art in Ponorogo related to the Kingdom of Kediri and the Kingdom of Bantarangin (Ponorogo) because Jaranan Thek's art was from Jaranan art in Kediri. There are many innovations to preserve Jaranan Thek, such as inserting the story of Kelono Sewandono (from Bantarangin Kingdom) with Dewi Songgolangit (from Kediri Kingdom); performing various songs (with shalawatan, Javanese song, Campursari, and popular songs); using modern musical instruments (drums and electric organs) besides gamelan (traditional music instruments); combining Jaranan Thek with other arts (tayuban and jathilan), and synchronizing Jaranan Thek with Islam (Islamic prayers, verses, and sayings). The dialectic of Jaranan Thek with Islam appears prominently in its syncretism with Islamic elements in its performance.]
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Stoddard, Heather. "Tibet from Buddhism to Communism." Government and Opposition 21, no. 1 (January 1, 1986): 76–95. http://dx.doi.org/10.1111/j.1477-7053.1986.tb01109.x.
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The conflict between Mohammed and Marx has received a fair amount of scholarly attention; so have the occasional attempts at syncretism, fusing the two visions. The confrontation of Buddha and Marx is just as interesting, and has been explored rather less. There are certain parallels between Buddhism and Islam. Both contain a High Tradition of great, scholarly sophistication which lends itself to purification, and can constitute the banner of political and spiritual ‘Reform’ and revival. This has in fact happened within both Islam and Buddhism. But within the two most thoroughly Buddhism‐dominated societies, Mongolia and Tibet, the process was not allowed to run its course. Each of these countries has a small population, and in each case what might have been the natural internal development was distorted by the overwhelming might of a great communist power. In neither case, however, has the victory of Marx over Buddha been complete or uncontested. The crucial events did not happen simultaneously in the two countries, but happened about three decades later in Tibet than they had in Mongolia. The present article contains insights into and information about the last years of the ancien régime in Tibet, based on unique understanding and research opportunities.
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Seferbekov, Ruslan Ibragimovich. "From the Mythology, the Folklore, and the Ritual Culture of the Tlenserukh Avars: the Syncretism of Traditional Beliefs and Islam." Islamovedenie 7, no. 4 (2016): 83–102. http://dx.doi.org/10.21779/2077-8155-2016-7-4-83-102.
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Langer, Robert. "Yezidism between Scholarly Literature and Actual Practice: From ‘Heterodox’ Islam and ‘Syncretism’ to the Formation of a Transnational Yezidi ‘Orthodoxy’." British Journal of Middle Eastern Studies 37, no. 3 (December 2010): 393–403. http://dx.doi.org/10.1080/13530194.2010.524441.
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Depari, Catharina Dwi Astuti. "TRANSFORMASI RUANG KAMPUNG KAUMAN YOGYAKARTA SEBAGAI PRODUK SINKRETISME BUDAYA." Jurnal Arsitektur KOMPOSISI 10, no. 1 (May 1, 2017): 11. http://dx.doi.org/10.24002/jars.v10i1.1044.
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Abstract: As one historical settlement in Yogyakarta, Kampung Kauman had experienced a complex transformation under various political influences and cultural syncretism events. The direct impacts resulted from Javanese cosmic order concept towards Yogyakarta city plan, the bureaucracy relationship with the monarchy of Yogyakarta, the moral obligations to maintaining the Islamic values into daily rituals and the urban challenges due to global changes, have forged Kampung Kauman to become a hybrid urban structure. The research empirically reveals the main factors determining Kampung Kauman’s transformation through time by primarily constructing a grand theory related to urban form and urban identity concept. The research findings would expectedly provide a deep understanding towards Kampung Kauman Yogyakarta by studying its physical changes and the socio-cultural phenomena which forced those changes.Keywords: transformation, cultural syncretism, urban structure, identityAbstrak: Sebagai sebuah permukiman bersejarah di Yogyakarta, Kampung Kauman telah mengalami proses transformasi yang kompleks akibat dari pengaruh berbagai kebijakan politik serta rangkaian peristiwa sinkretisme budaya. Dampak implementasi konsep kosmologi Jawa terhadap rencana tata ruang Yogyakarta, hubungan birokrasi dengan kraton, kewajiban dalam mempertahankan ajaran Islam dalam ritual sehari-hari serta tantangan kawasan dalam menghadapi pengaruh globalisasi, telah melahirkan bentuk struktur ruang Kampung Kauman yang berpola hibrida. Secara empirikal, penelitian berusaha mengungkapkan berbagai faktor dominan yang mempengaruhi proses perubahan bentuk ruang kampung dari masa ke masa dengan terlebih dahulu membangun landasan teoritis yang terkait dengan pola bentuk dan konsep identitas kawasan. Hasil penelitian diharapkan mampu menyediakan pemahaman yang mendalam mengenai Kampung Kauman Yogyakarta dengan mengkaji perubahan fisik ruang kampung serta berbagai fenomena sosial budaya yang mendorong setiap perubahan tersebut.Kata kunci: transformasi, sinkretisme budaya, struktur ruang kawasan, identitas
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Otoman, Otoman. "Akar Pemikiran Pluralisme Agama Syekh Siti Jenar." Ampera: A Research Journal on Politics and Islamic Civilization 1, no. 2 (April 1, 2020): 107–25. http://dx.doi.org/10.19109/ampera.v1i2.5551.
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This article discusses the roots of religious pluralism of Sheikh Siti Jenar. As one of theprosecution of Islam in the land of Java, he had a thought of religious pluralism, which is themeeting point of religions on the esoteric landscape (the transcendent unity of religions), in termsof Islamic mysticism known as Wahdat al-Adyan. The author deliberately used pluralism touncover the thoughts of Sheikh Siti Jenar based on his teachings. The theory of religiouspluralism classification, which includes secular humanism, global theology, syncretism, andlasting wisdom, is used to determine the pattern of religious pluralism found in the thought ofSheikh Siti Jenar. The problems discussed in this paper are the thoughts and patterns of religiouspluralism Sheikh Siti Jenar. For that purpose, the relevant data, obtained through the literaturestudy, is analyzed using a method of content analysis and descriptive-analytic. Based on thestudy conducted, it can be suggested that the concept of religious pluralism Sheikh Siti Jenar isthe implications of the plurality of scientific networks that accumulate in the developedteachings, Manunggaling Kawulo Gusti. The pluralism in the thought of Sheikh Siti Jenarcovered the meeting point of various religions at the esoteric level, because the difference forhim only occurred at the level of exoscorers alone. This view when associated with religiouspluralism classification belongs to the category of eternal wisdom. The thought of Sheik SitiJenar about the mystical maqamat in the process of discovering identity, the three elements thatbuild human beings, heaven and hell, and his views on nature, all of which are intertwined withthe teachings of Islamic mysticism, Hinduism, Buddhism and Javanese philosophy. The thoughtof Sheikh Siti Jenar took the pattern of religious pluralism, syncretism.