Javanese Muslim Research Articles

A qualitative study on perceptions of adolescents' sexual and reproductive health education in Yogyakarta, Indonesia.

Sexual and reproductive health (SRH) education in Yogyakarta, Indonesia, is contentious due to societal and religious taboos in the Javanese Muslim community and being misunderstood as a potential catalyst for the premarital sex of unmarried adolescents. The existing practice of SRH education cannot guarantee reliable information about adolescent sexuality. The research aims to understand the intergenerational perception of SRH education conducted at high schools, which has not been comprehensively researched. This qualitative study was conducted in 2016 to explore the perspectives of adults and adolescents regarding school-based SRH education. Focus group discussions and individual interviews were used for data collection, while data analysis was conducted using a feminist perspective. The study identified gaps in the delivery of SRH education among Javanese Muslim, Indonesia. SRH education had not adequately addressed how adults and adolescents perceived sexuality as taboo due to moral panic about premarital sex and societal expectations placed on girls to maintain their virginity. Peer counsellors, responsible for imparting SRH information and facilitating communication with adolescents, reproduced adult moral values toward their peers, leading to a reluctance among adolescents to share their issues. Consequently, SRH education failed to reach those experiencing unwanted pregnancy or a toxic intimate relationship. The results of the study indicate the need to challenge intergenerational perceptions regarding sexuality and gender expectations to promote a positive gender perspective within SRH education in Indonesia.

Tradition, Wisdom and Negotiating Marriage and Inheritance Disputes on Javanese Muslim

Tradition, Wisdom and Negotiating Marriage and Inheritance Disputes on Javanese Muslim

Tolak Bala and Islamic Aqidah Understanding: Revealing Dilemmas in the Religious Practices of Javanese Moslem Society

The practice of rejecting reinforcements is an important part of religious traditions that often involve rituals that developed locally. This research aims to investigate the dilemma that arises in Javanese Muslim religious practices related to the concept of rejecting evil and understanding Islamic aqidah. The method used in this research is qualitative, where data is collected through interviews with informants, and is supported by the relevance of related literature. The research results show that in daily religious practice, the Javanese Muslim community often faces a dilemma between the concept of repelling evil and understanding fundamental Islamic beliefs. Although generally accepting the concept of Islamic aqidah, some traditional practices such as rejecting reinforcements are still maintained in Javanese culture. This research contributes to the literature on religion and culture, by describing the complexity of religious practices in Javanese society and the conflicts that arise between local traditions and Islamic religious teachings. In addition, this research also provides a basis for further reflection on how Islam is interpreted and practiced in diverse local cultural contexts.

“Tie your camel first, then rely on God”: reconceptualizing Javanese Islamic values to support palliative care at home

BackgroundIn the last decade, there has been a growing concern to make palliative care more culturally sensitive and contextually appropriate. This concern is also relevant in Indonesia, where the progress of palliative care, particularly in home-based care, has been slow. Like elsewhere in the world, there has been a growing awareness of the importance of shifting from a curative orientation towards a palliative one, especially in cases where further medical treatment is futile. In this paper we argue that the development of palliative care practices would benefit greatly from learning about the values that are important for patients, families, and health professionals. It is important to understand these values to support forms of care that aim to enhance quality of life. To demonstrate this, we analyse the care values people in rural Java evoke in their home palliative care practices.MethodsWe conducted an eight-month ethnographic study involving forty-nine patients, families, and health professionals.ResultsWe identified three specific Javanese Islamic values: making an effort (ikhtiar), being sincere (ikhlas), and being in a state of surrender (pasrah). These values influenced the participants’ activities in a palliative care setting. Based on our findings, we suggest three strategies to incorporate these values into palliative care practices and to better facilitate palliative care’s integration into Javanese Muslim communities. The first strategy is to include efforts to reduce suffering and improve the quality of life using the concept of ikhtiar. The second strategy is to foster sincerity (ikhlas) to help patients and families accept the realities of their condition and provide care for patients at home. The last strategy is to clarify that palliative care is not synonymous with ‘giving up’ but can be seen as an act of pious surrender.ConclusionsOur study identified three Islamic-Javanese values that can be incorporated to strategies aiming at enhancing palliative care practices, resulting in care focused on improving quality of life rather than futile attempts at a cure.

FOR GOLD AND THE BLESSING OF GOD: THE RATIONAL CHOICE FOR USING THE RABU WEKASAN AMULET IN THE EAST JAVANESE MUSLIM COMMUNITY

Several scholars have different opinions regarding the law of the Rabu Wekasan amulet that lives in the Javanese Muslim community. However, despite these differences, the East Javanese Muslim community still carries out and uses amulets to carry out these rituals. This research aims to determine amulet users' perspectives on life, mindset, and worldviews, especially in the Sempen, Sumbertengah, Mumbulsari, and Jember communities. Researchers use a rational choice theory where a person's actions are primarily determined by values or choices using data collection techniques such as interviews, observation, and documentation. The research results reveal three typologies of amulet users' mindsets: 1) Tabarrukan, using the Rabu Wekasan Amulet as a wasilah (intermediary) to ask for protection from Allah; 2) Economic aspect, using Rabu Wekasan amulets to protect their economic level from losses; and 3) Social aspect: using Rabu Wekasan amulets to maintain peace and public health.

Socio-Cultural Relationship of The Tondano Javanese Community with The Original Minahasa Community

The history of local interaction between the Minahasa people and the Javanese Tondano because of the many similarities between many aspects of the life of these people, especially peaceful family ties, it is predicted that there will be no ripples of conflict in the future in Kampung Jawa Tondano which is too significant. This research will describe how the Javanese Tondano people and the Minahasa people interact in the Jawa Tondano Village. This study uses a qualitative research approach. According to the findings of this study, the relationship between the Tondano Javanese Muslim community and the Minahsa Christian community has never experienced conflict since the first time the Javanese arrived in Minahasa, all communities are very harmonious and respect each other among religions and also through marriage, kinship, and also their currency. as a social forum to meet two different cultures. The findings of this research are expected to be of use to academics, particularly in the fields of sociology and culture, as well as the general public.

THE MAKING OF SINGLE PARENT RESILIENCE IN POST-COVID-19 PANDEMIC IN INDONESIA

This article discusses the changing role of women in the family household to take full control and responsibility as a single parent due to the death of their husbands in the post-Covid-19 pandemic in Indonesia. Based on the Covid-19 pandemic data, the death of husbands is so high in East Java that raised new problems in the family household when a wife must switch her position to take role as the head of the family as a single parent. This article strives to answer the questions of what roles do the women play as the head of the household due to the death of their husbands? How are these roles perceived based on Maqashid Al-Syari’ah, a contemporary Islamic law? These questions aim to understand the transformation of roles between husband and wife in Javanese Muslim family households to portray the gender equality and the construction of the family resilience. The data of this study are collecter through ethnographic fieldwork with participatory observation and in-depth interviews to several married women in eastern parts of Java. This article suggests that mainstreaming the method of Islamic law, Maqashid Al-Syari’ah to build the resilience of single-parent families in East Java is realized by the awareness of single-parent women in meeting the family needs. This awareness is employed through various practices by women in East Java who cover all domestic and public activities for the benefit of the family.

The Impact of Doctors' Social Identity on Patient Trust in Obstetrics and Gynecology: A Quasi-Experimental Study among Javanese Muslim Women

The Impact of Doctors' Social Identity on Patient Trust in Obstetrics and Gynecology: A Quasi-Experimental Study among Javanese Muslim Women

Resisting the Surge of Salafism among Malay and Javanese Muslims: The Dynamics of the Tarekat Naqshbandiya and Qadiriya wa Naqshbandiya in Promoting Peaceful Islam in Riau Sumatera

This article examines the role of two Sufi orders, the Naqshbandiya order and the Qadiriyya wa al-Naqshbandiya order, in the social and cultural transformation of Malay and Javanese Muslims in contemporary Sumatra, specifically in the Malay Riau region. Socio-political approach is employed in order to analyze the internal and external dynamics of the actors involved in the object of study. The argument presented in this article states that, the Naqshbandi order or ‘Malay Riau Muslim tarekat’ has played a vital role in the social and cultural transformation of Malay Muslims by promoting a peaceful and moderate interpretation of Islam. However, the more legalistic and rigid interpretation of Islam from Saudi Arabia has promoted the Naqshbandi order to adopt a more Shari‘a-oriented approach which has gradually eroded the spiritual essence of the order’s culture and given way to more radical Islamic beliefs in the Malay Riau region. In response, the Qadiriya wa al-Naqshbandiya order continues to represent the authentic Javanese Muslim traditions and beliefs, propagating the original heritage of Malay Islamic tradition and culture. This article found out that the ethnicity embedded in the followers of tarekat may influence the orientation of a particular sufi order.

A tuberculosis spondylitis patient with paraplegic manifestations

Background: Mycobacterium tuberculosis is the primary causative agent of tuberculous spondylitis (TB spondylitis), a chronic granulomatous inflammatory disease of the spine. Patients with TB spondylitis may have spinal lesions in up to 50% of cases, and 10-45% may also have neurological deficits. We reported a case of severe paraplegia manifesting TB spondylitis in a young adult patient. Case Presentation: A 28-year-old female Javanese Muslim was admitted to Dr. Soetomo General Academic Hospital in Surabaya, Indonesia with back pain, inability to move, and feeling stiff in both legs. During previous therapy, the patient was thought to have spondyloarthropathy. X-ray examination demonstrated T9 to T10 retrolisthesis and T10 corpus lipping. Thoracolumbosacral MRI with contrast revealed that the patient had TB spondylitis. A debridement and hemilaminectomy of T7-8 for fusion with bone segments at T7-8 were performed on the patient. The patient was treated with oral antituberculosis drugs for 10 months and could walk perfectly 8.5 months after the initial treatment. Conclusion: This case demonstrates the complexities of diagnosing TB spondylitis, which necessitates the use of multiple disciplines. Because the clinical manifestations of TB spondylitis differ, various methods, including thoracolumbosacral X-ray and MRI with contrast, are required to confirm the disease. As a result, an interdisciplinary collaborative team is required to achieve optimal patient outcomes and to prevent long-term sequalae.

Traditional Marriage of Wayah Dalem Keraton Surakarta Hadiningrat in the Perspective of Islamic Law

Marriage is something that is sacred, great, and monumental for every spouse. Marriage is not just following religion and continuing the instincts of the ancestors to form a family in a legal bond between men and women, but also has a very deep and broad meaning for human life towards the ark of life as it aspires to be. The Keraton Surakarta Hadiningrat Traditional Marriage has a unique procedure. In traditional families, the wedding ceremony is carried out according to hereditary tradition, which consists of many sub-ceremonies, namely penembung, paningset, liru kalpika, sawon ancestors, wilujengan, pasang tarub, tuwuhan, siraman, paes, sesadeyan dawet, sengkeran, mindodareni, ijab/marriage, panggih, sepasaran, and wilujengan. Javanese traditional wedding procedures with Islamic wedding procedures need to be studied more deeply, because the Javanese Muslim community can adjust the style of dress and decoration in accordance with Islamic provisions. This study uses qualitative methods to answer research questions: How is the customary marriage procession of the Keraton Surakarta Hadiningrat? What are the stages of the Keraton Surakarta Hadiningrat customary court with Islamic law? What is the meaning of the symbols of the Keraton Surakarta Hadiningrat customary procession? The results of the study show that the custom of the great marriage at the Keraton Surakarta Hadiningrat does not conflict with the provisions of Islamic law; the conditions for harmonious marriage are met; and according to the laws in force in Indonesia, it is also appropriate.

Understanding the values of Islamic economics and Javanese philosophy pertaining to the work ethic of Muslim merchants in Salatiga

The work ethic of Javanese Muslim merchants may originate from religious teachings and Javanese philosophical values. Islamic teachings and Javanese philosophy contain values that edify prudence, caution, precision, optimism, patience, trust in God, harmony, cooperation, and mutual help, which result in a particular work ethic. Muslim merchants in traditional markets, still maintain work ethic manifested by economic practices based on Javanese philosophical aphorisms and Islamic teachings. This study is aimed at analyzing Muslim merchants’ understanding of work ethic as a motive for their actions in manifesting Islamic teachings and Javanese philosophical values aligned with the purposes of sharia (maqasid sharia). Case samples for the study were collected in Salatiga’s traditional markets. The study used the qualitative approach. Max Weber’s social action theory and Abdul Madjid Najjar’s maqasid sharia were used in the analysis. The study results show that merchants’ work ethic begins with their understanding of Islamic economics and Javanese philosophy, which are internalized in their attitude, behavior, and action. The merchants’ behavior, containing substantial values of Islamic teachings and Javanese philosophy, suggests the existence of instrumentally rational, value rational, affectual, and traditional social actions. The merchants’ motivations are categorized as efforts to realize maqasid by maintaining values of human life, human self, society, and physical environment. The merchants’ attitude has fulfilled the indicators for safeguarding faith and rights, human self and intellect, social entity and posterity, and wealth and ecology.

Living Islam: Study of the “Pintan” Tradition in Welcoming and Ending the Month of Ramadhan

The reception of Islamic societies to authoritative sources of Islamic teachings can be diverse. However, in the history of Islamic civilization, scholars have exerted more of their intellectual efforts to study the informative rather than the performative function of the Islamic scripture. Living Islam pointing to a new sub-field within Islamic studies that focuses on the Qurʾanic and hadith reception in society as imprinted in the socio-cultural life of the Muslim community. This article discusses the tradition of pasang Pintan as the phenomenon of Living Islam in the Javanese Muslim community, Patok Village, Kayu Aro, Kerinci. This study aims to examine how the community's understanding and reception of the source of Islamic teachings and how it was reflected in the tradition of Pasang Pintan. This tradition is categorized as a Living Islam phenomenon because it has particles and dimensions of Islam in it and has been deeply rooted in the socio-cultural of the community. In addition, this tradition is considered to have a normative foundation derived from both the Quran and hadith. Using qualitative methods and phenomenological approaches, this study found that the tradition of pasang Pintan by the Patok Village community has a functional-cultural meaning, namely as a form of unification between religion and culture. In addition, Pintan is intended as a means of filial piety to parents and social cohesion, enlivening the month of Ramadhan, do'a and zikir, as well as a medium of moral education, especially to parents.

Pepeling: What makes the epigraphs at the gravesites of Javanese Muslim saints linguistically unique from the perspectives of deathscapes?

The gravesites of Javanese Muslim saints have signage called pepeling, epigraphs containing wise words from the deceased saints. This article attempts to elucidate the uniqueness of pepeling from deathscapes, linguistic landscapes specifically concerning lingual and non-lingual elements of mortality. We employed the theories of deathscapes by Maddrell and Sidaway (2010), the language of the cemetery by Deering (2010), wise quotes by DeFrank et al. (2019), and ethnic markers by Bell and Paegle (2021) to reveal the linguistic uniqueness of pepeling found from the gravesites of 21 Javanese Muslim saints. We found that pepeling was linguistically unique for three reasons. First, pepeling tends to contain a combination of Javanese or Indonesian ethnic markers with references to Islamic teaching. The presence of pegon, a Javanese expression written in an Arabic text, signifies this combination. Second, the places where pepeling are installed signify an implied lingual meaning. They encompass geographical area, cemetery complex, and pepeling’s directional positions. Third, pepeling tends to contain second viewpoint signifying the roles of the saints as a guide for the people even in their death. These findings may contribute to the fusion of gnomologia with deathscapes.

Halal Certification Challenges for Javanese Muslim Entrepreneurs in a Phenomenological Perspective

This paper aims to examine the Muslim community responses about Halal policy in Indonesia, especially for micro, small, and medium enterprises or known as UMKM in articulating Halal certification socially on their business products. The study becomes interesting since normatively Halal product policy is predicted to provide great opportunities for the community, including for UMKM. However, various responses occur in the community to this policy. Thus, Halal policy in its products has not been implemented optimally, especially for small and medium entrepreneurs. On the other hand, it seems more profitable for high-end entrepreneurs because they have better resources than small entrepreneurs. By using the phenomenological method, the study looks at how Muslim entrepreneurs respond to this policy in an emic perspective. It can be concluded that the community's response to the halal policy is categorized into four dilemma models; 1. Public awareness, especially entrepreneur on JPH regulations is still lacking. So, the willingness to conduct Halal certification for their products is also low 2. The cost of Halal products is considered quite burdensome. Although, the government holds a free financing program, the quota is limited and uneven. 3. Halal management chain is too bureaucratic and complicated. Therefore, products of UMKM seem to be administrative since they are only related to production. 4. Most UMKM have low competitiveness. In fact, many UMKM assume that Halal does not become one of the main branding in facing business competition with other global products.

Dakwah Walisongo Di Jawa: Membangun Komunitas Muslim Multikultural

In central Java, Sunan Kalijaga is the most famous of the wali. According to some accounts he was the inventor of the slametan, the Javanese wayang play, and the state ceremonies of Demak and Mataram. Islam in Java is by no means a waning religion but a vital living faith providing guidelines for ethics and inspiration for aesthetics; Islamization of Java is not a completed historical event but an ongoing process. Islam concerns not a particular segment of Javanese society but its entire population in that it constitutes an integral part of Javanese religious traditions. We know that social, political, economic and religious realities have changed dramatically in Java since the times of Geetz and of Nakamura’s own ealier research. Under the Walisongo leadership the pesantren tradition in the Pesisir of Java has been set up not only as the Islamic center for religious and socio-cultural studies for the Santri (religious student) who coming from everywhere in Java and Nusantara,but also as the center for social political basis of the Javanese Muslim society

Politics of Islam in Javanese Aesthetics: R. Ng. Yasadipura I’s Poe(li)tical Imagination of Islam in Babad Tanah Jawi

This paper is to figure out R. Ng. Yasadipura I’s poe(li)tical imagination of Islam in Babad Tanah Jawi. The ‘politics’ is defined not merely as instrumental utility, but intertwined with ‘poetics’, an aesthetic strategy which allegorically unveils an interpretation of the undecidability of Islam as central Islam or peripheral Islam, as Arabia Islam or Javanese Islam. Based on the biographical and structural approaches, this article attempts to analyze textual, ideological, and religious traces of this 18th century Javanese Muslim bhujangga and its relation to the way he describes Islam in Babad Tanah Jawi. Yasadipura I is a political subject, since he describes Islam not merely as a religious consensus, but also dissensus to other identities. This dissensus is partly a logical consequence of—using Jacques Rancière’s term—Yasadipura I’s ‘class migration’, ranging from Muslim student (santri) from Kedu, royal advisor (menteri) of Surakarta court, to prolific writer and translator of Hindu-Buddhist kakawin and Islamic Malay suluk.

The Role of Multicultural Competence Based on Local Wisdom in the Cross-Cultural Adaptation Javanese Muslim Minority in Pagayaman Village, Buleleng Regency, Bali Province

The cross-cultural adaptation in different ethnic and religious communities is not an easy process. Stereotype factors, prejudice, and ethnocentrism will affect the process. In most cases, the cross-cultural adaptation process cannot be optimal and cause psychological pressure and disharmonious interactions between immigrants and hosts. However, the Javanese-Muslim Pagayaman and Balinese Hindus can adapt well. The success of the cross-cultural adaptation is supported by the cultural competence and local wisdom of the two communities. This study aims to determine the cultural competence and local wisdom of Javanese-Muslim Pagayaman and Balinese Hindus in the village of Pagayaman located in Buleleng Regency, Bali Province, during the cross-cultural adaptation process. The study uses the theory of cultural adaptation from Young Yun Kim and a qualitative approach and case study methods from Robert K Yin. Research participants are community and religious leaders. The findings show that the adaptation model performed by both Balinese Hindus and Pagayaman Muslims is integration. Successful adaptation is supported by cultural competencies such as respect (valuing other cultures, cultural diversity), openness (to intercultural learning and people from other cultures, withholding judgment), curiosity, and discovery (tolerating ambiguity and uncertainty).

SPIRITUAL INTELLIGENCE AS THE POLITICS OF MULTICULTURALISM AMONG JAVANESE MUSLIM MIGRANTS IN MALUKU

How does spiritual intelligence serve as foundation for multicultural politics? This article explores how spiritual intelligence becomes a multicultural political base among the Javanese Muslims who immigrated to Maluku Province. The spiritual intelligence in this study refers to the understanding of Javanese values, i.e., accepting what’s given by life ( nrimo ing pandum ), empathy ( tepa salira ), and beautifying the world ( memayu hayuning bawana ) as well as how they enrich pluralism in Maluku. Previous studies on the topic mostly focused on the religious factor and neglected cultural aspects, especially among migrants who brought their cultural traits with them to their new place. Based on ethnographic research through observation and in-depth interviews with 60 Javanese migrants in Waihatu, Maluku, the research shows that multicultural politics among Javanese Muslim migrants cannot be separated from spiritual intelligence on Javanese values so that interreligious social solidarity is sustainable. Spiritual intelligence in this article highlights that Javanese migrants’ adoption of Islamic values in Maluku is connected to their philosophical foundation of Javanese values.

Reinventing Wiḥdat al-Wujūd: Locality, Cultural Catharsis, and Spirituality of Majelis Shalawat Muhammad in East Java

This paper examines the teaching of Wiḥdat al-Wujūd in Majelis Shalawat Muhammad in Surabaya and Bojonegoro from 2011 to the study period. As a Sufi “organization,” Majelis Shalawat under Gus Kahar and Gus Mursyidin (murshid) learned the Sufi thoughts on Ibnu ‘Arabi doctrine. This article was established on qualitative research using participatory techniques, in which the author was deeply involved in the Majelis Sahalawat. On the one side, this paper explores the Sufi education system of Gus Kahar and Gus Mursyidin from ‘lelaku’ or riyāḍah. The result of the inquiry presented a connection between the sanad and Sufi scholars in Java. On the other hand, Sufi thought in various Majelis Shalawat indicates a strong Wiḥdat al-Wujūd thought. This article argues that the thought of Wiḥdat al-Wujūd continuing living from time to time is proven by the thoughts of the two murshids in Majelis Shalawat Muhammad in East Java. These two murshids do not directly use the term Wiḥdat al-Wujūd; instead, the term aḥad or aḥadiyah is more frequent, which is synonymous with Wiḥdat al-Wujūd doctrines of Ibnu ‘Arabi. It also emphasizes that Indonesian Sufism denotes the importance of locality and cultural catharsis within Javanese Muslim’s spiritual practices.