Religious Practices and the Mediatization of Islam in the Crimea Amidst the Pandemic

The article deals with the changes in the religious life of the Crimean Tatars during the COVID-19 pandemic. It examines such issues as Crimean Muslims’ perception of restrictions on mass religious events, transformation of Islamic rituals and practices, and the process of mediatiza-tion of Islam. The article is written on the basis of analysis of publications in social networks and websites of official Muslim organizations in the Crimea, interviews with religious leaders and partic-ipant observation. The author concludes that the Crimean Tatars’ adaptation to new conditions was generally conflict-free although some manifestations of “coronadissidence” took place. The pandem-ic stimulated the mediatization of Islam in the Crimea, which manifests in accelerated digitalization of Muslim practices and the transfer of Islamic knowledge to the online sphere. For Islamic institu-tions, practices and communications in the Crimea, the transforming consequences of mediatization of religion will become visible over time and will get in the focus of academic research.

Dying a Good Death: Indonesian Rituals and Negotiations About the End of Life

In the following article, I aim to provide an insight into the Islamic understanding of death as perceived by a typical Indonesian Muslim family in South Sumatra. The discussion on what it means to die a good death is used as a central theme to introduce the Islamic rituals and practices surrounding death. I pay special attention to the signs observed by the members of the family while accompanying the dying person and examine how these are grounded in the particular religioscape of South Sumatra. The article is written at the crossroad of area studies and Islamic theology.

Effects of nursing comfort care integrating with the daily Islamic rituals on comfort among mechanically ventilated Muslim patients: A randomized clinical trial

Background & Aim: Most mechanically ventilated patients reported decreasing comfort during their treatments, especially in Muslim patients. Nursing comfort care needs to be addressed by integrating daily Islamic rituals to fulfill the spiritual need and promote holistic comfort of Muslim patients with mechanical ventilation. This study aimed to investigate the effect of nursing comfort care integrating with the daily Islamic rituals on comfort among mechanically ventilated Muslim patients. Methods & Materials: A pretest-postest with control group design was used. Fifty-six participants recruited from intensive care units of three public hospitals in Indonesia were randomly assigned into either the intervention group (n=28) or control group (n=28) by matching technique based on gender, age, and duration using a ventilator. Those in the intervention group received nursing comfort care developed based on Kolcaba’s Theory of Comfort integrating with the daily Islamic rituals, while those in the control group received usual care. Comfort was measured on the first day before receiving the intervention and on the second day after the intervention was completed by using Comfort Questionnaire for Mechanically Ventilated Patients (CQMVP). Results: Data analysis using an independent t-test found no significant difference between the intervention and control groups at baseline (t = .134, p .894). The mean of comfort score of patients in the intervention group after receiving the intervention was significantly higher than those in the control group (t=6.70, p< .05). Conclusion: Nursing comfort care integrated with daily Islamic rituals increased comfort in Muslim patients while receiving mechanical ventilation. Thus, this nursing comfort care program can be recommended to use in practice.

Pengembangan Seni-Budaya sebagai Penguatan Identitas Komunitas Kejawen dan Santri di Desa pada Era Reformasi

Artikel ini mendeskripsikan pengembangan seni-budaya sebagai penguatan identitas komunitas yang berbasis pada pilar politik aliran. Penelitian etnografi ini dilakukan di Desa Pulungsari, Bantul, secara longitudinal (2015-2019). Wawancara etnografi dilakukan kepada elite yang termasuk ke dalam golongan kejawen dan santri, pengelola pertunjukan seni-budaya, dan warga komunitas. Hasil penelitian mengungkapkan bahwa komunitas kejawen memelihara ritual, tradisi, dan perayaan desa secara Jawa melalui pementasan wayang kulit, karawitan, dan tembang macapatan yang telah menjadi identitasnya. Sementara itu, komunitas santri juga memelihara ritual, tradisi, dan perayaan hari besar agama dengan menampilkan seni-budaya keislaman seperti rodat, selawatan, dan pembacaan kitab suci Quran yang memang menjadi identitasnya. Baik komunitas kejawen maupun santri bersaing untuk memperkuat identitas masing-masing dengan cara mengembangkan festival dan kirab seni-budaya sehingga komunitas tersebut semakin tersegregasi ke dalam komunitas berbasis politik aliran. Hasil studi juga membuktikan pengembangan seni-budaya menjadi relevan bagi tokoh untuk memperkuat identitas komunitas berbasis politik aliran karena mendukung posisinya sebagai elite desa. This paper chronicles the development of cultural-art performance as a way to strengthen up the community identity based on the pillars of stream politics. This ethnographic research was conducted in Pulungsari Village with a longitudinal base (2015-2019). Ethnographic interviews were conducted involving elites belonging to the kejawen and santri groups, managers of cultural-arts performances, and community members who participate in the art performances and festivals. The results of the study revealed that the kejawen community preserved Javanese rituals, traditions, and village celebrations by conducting puppet shadow, gamelan, and macapatan songs performances which then became their identity. Meanwhile, the santri community preserved Islamic rituals, traditions, and Islamic days celebrations by conducting rodat, selawatan, and reciting the great Al-Quran as their identity. Both the kejawen and santri communities compete to strengthen up their own identities by developing cultural-art festivals and processions. As a result, a community in a village was increasingly segregated into a community based on stream politics. The results of the study also prove that the development of cultural-art performances is relevant for community figures to strengthen up their identity based on stream politics because it supports their position as village elites.

Problematic of Katoba Tradition : Study of Islamic Rituals in Muna Communities

Artikel ini membahas ritual katoba di Muna. Penelitian ini bertujuan untuk mengungkap simbol-simbol dalam ritual, serta mengetahui perubahan dinamis yang terjadi dalam tradisi komunitas ritual katoba di Muna. Jenis penlitian ini merupakan penelitian deskriptif kualitatif dengan mengumpulkan data melalui wawancara, observasi, dan dokumentasi. Analisis data menggunakan teknik reduksi, tampilan, dan verifikasi data. Teori simbol Victor Turner digunakan untuk menganalisis makna simbolik yang terkandung dalam ritual katoba. Selain itu, teori dinamika perubahan dapat digunakan untuk melihat permasalahan-permasalahan yang muncul dalam ritual katoba di era kontemporer. Hasil penelitian menunjukkan bahwa terdapat makna dalam ritual katoba.. Makna tersebut berasal dari artikel simbolik (aspek materialistis dari ritual katoba) dan aksi simbolik (aspek non-objek) di setiap tahapannya. Perubahan dinamis yang terjadi di masyarakat Muna berpengaruh terhadap pelaksanaan ritual katoba. Selain itu, kehadiran lembaga pendidikan formal ternyata mampu menggeser atau menggantikan peran ritual katoba di tengah-tengah masyarakat Muna.

Religious Rituals as Civil hexis

In their attempt to question the assumption that rituals are merely symbolic, Talal Asad and Saba Mahmood tried to show that rituals have functioned as instruments. In Asad’s study of medieval Christianity and Mahmood’s work on mosque women, rituals function to make selves. These instrumentalist readings stand outside the usual modernist representational readings. For these anthropologists, the distinction between representational and instrumental understandings of rituals seems to be very clear. Nationalist modernist readings of Islamic rituals seem to confirm the representational logic, which apparently falls entirely outside the instrumental framework. In this paper, I intend to disturb this clear-cut distinction, and demonstrate that in many occasions the instrumental understanding is preceded by a representational interpretation, while the representational may, in turn, help create a civil subject. My evidences come from the Iranian Islamic literature in 1960s and 70s, viz. Mortaza Motahhari, Ali Shariʾati, Mehdi Barzargan, and the authors of Maktab-e Islam monthly. Although some of these intellectuals emphasized the instrumental nature of rituals in making the pious subject, others proposed different rationalizations—medical benefit, collective solidarity and order, and existential meaning. For these thinkers or their audience, there was no clear distinction between these justifications. It is true that many of them had a representational logic; but they contributed to making a proper civil subject. Hence, the instrumental-representational binary cannot always be maintained. Asad’s and Mahmood’s critiques of anthropological readings of rituals have yet to be qualified to take into account the prior interpretations and theological context of religious rituals, to highlight the conflation of the representational and instrumental frameworks in many modern rituals, and to note that deciding on the instrumentality of a particular ritual is not only significant when it is about constructing the interior of the private self, but may be involved in building larger communities.

Strengthening the Indigenousization of Islam by Gus Dur in the Middle of the Formalization of Religion

The focus of this article is to examine the process of Gus Dur's indigenousization of Islam as a response to the increasing phenomenon of religious formalization. This topic is considered important because it is an effort to keep local culture and traditions down to earth. Apart from that, the indigenousization of Islam is also a contra-naration against the conservative understanding of Islam which states that indigenous Islamic rituals are regarded as bid’ah, shirk or khurafat that must be rejected. This was raised because according to muslim fundamentalists, the religious practices of indigenous Muslims are opposite of the practices of salaf as-salih which conform Islam totality or kaffah and authentic Islam. In addition, the indigenousization of Islam emerged as a response to the phenomenon of the formalization of religion which leads to the commodification of religion by making religion as a sale value. This writing employes socio-descriptive method which has come to conclusions as follows. First, the indigenousization of Islam which was initiated by Gus Dur was the result of Gus Dur's long struggle with praxis in nature. Second, Arabization with its’ formalization of religion has injured the diversity of the nation of the archipelago and opened up opportunities for the rise of ideological and political interests. Third, the common thread or root of the problem between conservative Islamic groups with their attitudes of formalizing religion and the indigenousization of Islam lies in the differences in understanding the values of Islamic normativity and culture.

ISLAMIC PSYCHOTERAPHY AND SOCIAL DISRUPTION

This paper uses the perspective of Islamic psychotherapy to examine the development of science and technology and its influence on the changes in adolescent life based on the values of the Qur’an and the Hadi>th. It particularly addresses the practice of Islamic counseling at an Islamic Junior Middle-School, Madrasah Tsanawiyah Negeri/MTsN 4. This article further argues the applicability of Islamic Psychotherapy as a model of overcoming crisis among the students through religious activities. Islamic psychotherapy dictates students to manage mind, emotion and ethics as well as to distance themselves from religiously unlawful acts. A series of collective Islamic rituals performed by students is crucial as a way to cultivate collective belongings, to maintain self-integrity, integrity of the soul and to achieve self-actualization.

SEJARAH PERKEMBANGAN IKHWANUL MUSLIMIN DAN DAKWAHNYA

Hasan Albanna was the founding figure of the Muslim Brotherhood, he grew up in the city of Delta Egypt, Muhammadiyah. His father was a parasier, and the ulama, as was common in Egyptian society, Hasan followed in his father's footsteps. Hasan Albanna studied and received religious education from his father. At the age of 12, Hasan Albanna entered elementary school. Hasan Albanna then joined the group, namely the munkar prevention group. This association emphasizes explaining Islamic rituals and morality completely, and sends letters of threat to those found to violate Islamic standards. The view of the Muslim Brotherhood of da'wah is compensitive and universal, Islamic da'wah is not limited to only one not just so that each side gets a balanced portion, but Islamic da'wah affirms all sides and tries to make it happen both mind, spiritually, heart and body . The aspects of Islamic da'wah that are of concern are thought, morals, jihad, social politics, and culture.