Conference Presentations by naupal naupal
International Review of Humanities Studies , 2018
In the beginning, Islam came to Indonesia peacefully. Islam entered Indonesia through acculturati... more In the beginning, Islam came to Indonesia peacefully. Islam entered Indonesia through acculturation spesifically in Java in the hands of religious leaders called Wali Songo. Opposite to that way, the Wahhabi‟s teachings who wanted to purify Islamic religion lead by the prophet and his companions period makes Islam in Indonesia become exclusive. The Wahhab‟s teachings which is in contrast of Islam Nusantara creates discomfort among all moslems, in particular, followers of NU, the largest Islamic organization in Indonesia. This is what the writer wants to answer by unloading the exclusive Wahhabism and intolerant thinking using the deconstruction analysis by Derrida. Before that, Foucault analysis of power relation will be used to broaden the language meaning dimension that influences language social system that is the background of Wahhabi‟s teaching. Using the deconstruction method, the researcher will unload hierarchical text elements to find new reading result of the existing text to produce a more tolerant meaning. This research is expected to be thinking contribution in solving religious teachings conflicts that root from reading texts exclusively, and to construct awareness among moslems about discourse of relative truth, especially as a new way of reading the texts with exclusive thinking.
Keywords : Wahhabi, deconstruction, power relation, relative truth
Prosiding Seminar International Multikultural & Globalisasi , 2012
Indonesia is a nation state that consists of many ethnicities, culture, religious and spiritualit... more Indonesia is a nation state that consists of many ethnicities, culture, religious and spiritualities. Plurality has become the reality of the social living rich in diversities. The substance of Pancasila as an ideology of Indonesia in "de jure" guarantees aqual opportunities to all members of nation, but an actualization, there are often discriminations occuring to several groups of minorities; they are treated with an injust manner. Post the downfall of the new order (Soeharto regime) there are new fenomena of the fundamentalist groups. These fundamentalist groups have the tendencies to confined and forced all moral beliefs according to their ideas. This monistical moral enforcement challenges our understanding of building the spirit of multiculturalism. The consciousness of defending pluralism gives new strength to accept those who are different from us. This opens a new chance to an affirmative action. Therefore, the spirit of multiculturalism is important to be discussed in this contemporary era. Why it is important? Because, there are many incidents of discrimination and separation minoritie as "the other"; Secondly, there ought to be a transformation in people attitued, those who are primordial, that reject diversities and pluralites. They must realize that the single affiliated value is an impossibility to be applied in Indonesia; Thirdly, there is an understanding and appreciation through new approach of ethics, which Levinas speaks on the other as our responsibilities. That needs higher conception or relation, a transcendent one.
Prosiding The International Seminar on Multicultural and Globalization, 2012
Abstrak Budaya Indonesia tidak bisa dilepaskan dari budaya agama, bahkan budaya agama sudah menga... more Abstrak Budaya Indonesia tidak bisa dilepaskan dari budaya agama, bahkan budaya agama sudah mengakar sejak awal kedatangan generasi pertama di negeri ini. tapi dalam tahun-tahun belakangan ini agama sering dijadikan alat oleh sekelompok orang untuk melakukan tindak kekerasan, munculnya radikalisme, dan fundamentalisme yang menegasikan the other. Suatu fenomena yang sangat menyedihkan sekali, jika dibandingkan dengan kondisi kehidupan beragama di masyarakat Indonesia pada masa klasik. Dalam khazanah ilmu-ilmu social modern, agama ternyata tidak dikaitkan dengan konflik, melainkan lebih kepada integrasi dan harmoni. Di Indonesia agama, khususnya Islam telah menjadi satu dasar pemersatu yang penting, dan mampu beradaptasi dengan budaya setempat, sehingga agama menjadi system pemertahanan kultur dan harmoni. Selanjutnya agama Islam tidak hanya berfungsi sebagai priestly religion, sebagai penyanggsa status qua, tetapi ia juga berfungsi sebagai propethic religion, yang menjadi model mobilisasi massa untuk menggerakan perubahan. Tulisan ini bertujuan mendiskripsikan bagaimana nilai luhur dan ideal dalam agama pada masa klasik di Indonesia telah menjadi sumber pemertahanan kultur dan harmoni dalam relasi pergaulan sesama, yakni Indonesia yang bineka tunggal ika. Gambaran data sejarah agama pada masa klasik di Indonesia dipandang penting untuk merekonstruksi masyarakat Indonesia yang plural dan multikultural pada masa sekarang dan akan datang. Kata kunci: agama, ritus, solidaritas, harmoni, plural, multicultural Pengantar Kita telah akrab dengan konsep "Bineka Tunggal Ika" sebagai identitas bangsa Indonesia. Kalimat itu hakikatnya diadopsi dari Filsafat Nusantara sebagai motto pemersatu Nusantara atas adanya keragaman pada zaman Kerajaan Majapahit. Dalam sejarah pergerakan kemerdekaan, bangsa Indonesia telah mencapai titik kesepakatan trilogy kebangsaan: satu nusa, satu bangsa, dan satu bahasa yang dikenal dengan sumpah pemuda, 28 Oktober 1928. Perbedaan daerah, suku, agama, dan bahasa local telah diendapkan dalam kesadaran kolektif kebangsaan yang lebih luas. Ikrar yang diucapakan dengan penuh ketulusan telah menumbuhkan kesadaran kebangsaan yang ideal hingga akhirnya tercapailah kemerdekaan Indonesia. Dalam konteks dewasa ini, Indonesia menghadapi problem kemajemukan dan keragaman itu. Ada banyak agama, ada banyak ideologi, ada
Prosiding The 3rd International Conference on Indonesian Studies, Penerbit ICSSIS Fakultas Ilmu Pengetahuan Budaya, UI, Depok, 2011
Cultural Islam is a school of Islam that can adapt and assimilate with local culture, so that thi... more Cultural Islam is a school of Islam that can adapt and assimilate with local culture, so that this school recognizes as tolerance. In its development the doctrine of cultural Islam oppressed by the emergence of fundamental Islam. Unlike the cultural, the doctrine of fundamental Islam known as exclusive and intolerance. Using the discourse analysis developed by Micheal Foucault, the emergence of fundamental Islam in Indonesia-as a radical movement-can be explained through four points: will, power, discipline, regime. This four terms mentioned as discursive formations. This paper further describes the doctrine of cultural Islam that differ with the fundamental Islam, and at the end I will explain the importance to reposition cultural Islam as Islam which followed by Indonesian Moeslem as led by wali songo and the first Islam Missionaries in this country. A. Pendahuluan Gagasan Islam kultural secara geneologis pertama kali diungkapkan oleh Abdurrahman Wahid dengan sebutan pribumisasi Islam pada tahun 1980-an. Dalam "pribumisasi Islam" tergambar bagaimana Islam sebagai ajaran yang normatif berasal dari Tuhan diakomodasikan ke dalam kebudayaan yang berasal dari manusia tanpa kehilangan identitasnya masing-masing, sehingga tidak ada lagi pemurnian Islam atau menyamakan dengan praktek keagamaan masyarakat muslim di timur tengah. Menurut Abdurrahman Wahid, Arabisasi atau proses mengidentifikasi diri dengan budaya Timur Tengah berarti tercerabutnya masyarakat dari akar budaya sendiri. 1 Inti Islam kultural adalah kebutuhan bukan untuk menghindari polarisasi antara agama dan budaya, melainkan menemukan jembatan yang menghubungkan antara agama dan budaya. Gerakan Islam kultural yang diperkenalkan oleh Abdurrahman Wahid mendapatkan tantangan dari gerakan Islam fundamental. Dalam dekade belakangan ini masyarakat Islam Indonesia dilanda dengan apa yang disebut sebagai gerakan 1 Lihat Wahid, Abdurrahman, Pergulatan Negara, Agama, dan Kebudayaan (Jakarta: Desantara, 2001).
Papers by naupal naupal
Jurnal Etika, Volume 3, Nomor 2, 2011
Abstact This article discusses about the authority of state in morality through the perspective o... more Abstact This article discusses about the authority of state in morality through the perspective of Pancasila Ideology. The state conceives the sets of laws derived from the moral norms, but after the downfall of the new order (Soeharto regime) there are new phenomena emerging, involving the fundamentalist dan the secularist groups. These fundamentalist and secularist groups have the tendencies to urged their moral beliefs according to their ideas. In fact, morality has become one of the causes of the gap between the fundamentalis and the secularist. Finally, when the state separates itself from moral responsibility, conflict will increase, so Pancasila demanded to establish a morality in accordance to divinity, humanity, and social justice. A. Pendahuluan Dalam konteks agama dan negara, Indonesia merupakan kasus yang unik. Meskipun diklaim sebagai negara berpenduduk muslim terbanyak di dunia, namun the founding father republik ini yang umumnya muslim memilih Pancasila sebagai ideology dasar negara, dan bukan Islam. Dipilihnya Pancasila sebagai dasar negara adalah demi menjaga persatuan
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Conference Presentations by naupal naupal
Keywords : Wahhabi, deconstruction, power relation, relative truth
Papers by naupal naupal
Keywords : Wahhabi, deconstruction, power relation, relative truth