This article focuses on the rise of Islamic values in media with concern to the film industry in Indonesia. In this nation, 88.22% of 254 million of the population are Muslims. However, this substantial quantity is bu...This article focuses on the rise of Islamic values in media with concern to the film industry in Indonesia. In this nation, 88.22% of 254 million of the population are Muslims. However, this substantial quantity is burden some if Muslims have a lack of appreciation to history and are intellectually weak. In addition, cultural degradation due to the rapid changes in information ＆ communication technology diminishes moral and ethics of society. The growth of film industry in the Soeharto era which curb freedom of expression and media resulted in films which were more oriented to comedy, horror, and vulgar. The aims of this study specifically are： （1） to identify the film industry （macro） in the context of challenge of Indonesian Muslim in social and culture; （2） to analyze the political interests of film production company owner （meso） in his films; （3） to conduct textual analysis （micro） of two films which include Islamic values in the dialogues. Two films, Nagabonar Jadi 2 （Nagabonar Become 2） and Alangkah Lucunya Negeri lni （How Funny This Country ls）, were selected as samples for their contents that fearlessly criticize corrupt governance and promote integrity and good deeds. The three dimensions of critical discourse which was proposed by Norman Fairlough （1992） was used to evaluate the local film industry from the perspective of macro, meso, and micro. The macro-analysis found that Indonesian films act should be modified to keep up with modernized and recent trends in media and film industry. The meso analysis showed that competition between film companies are very though, however, film quality determines the popularity of the company in public. According to the company owner＇s agenda, Deddy Mizwar determines the quality of films produced, instead of quantity, as apriority. Thus, in post-reform era, the freedom of expression which enforced by the Act No. 9 of 1998, the company start producing Islamic films. Deddy Mizwar concerns for society are not only through the media but also political. He recently elected as the deputy governor of West Java province with the full support of an Islamic Party （Partai Keadilan Sejahtera）. The textual studies have found similarities of the Islamic values in the content of the two films which are tawaqal （trust and reliance on God） and Taqwa, the pursuit of knowledge, respecting for the elderly, and belief in the Hereafter.展开更多
This paper investigates the purpose and the functions of buildings and their compatibility with Islamic culture and the environment. An analysis from ecological and environmental points of view is carried out. The cha...This paper investigates the purpose and the functions of buildings and their compatibility with Islamic culture and the environment. An analysis from ecological and environmental points of view is carried out. The challenge is how these traditional outlines can best fit the functions of the building and the facilities intended to be offered, and how the new building has satisfied the requirements of the traditional environment. The investigation also shows the increasing usage of modem design materials for the hospital, which does not offer sufficient heat insulation or reasonable lighting. Although the Mashiakhet Al Azhar and Dar E1 Eftaa establishments have completely different functions, their designs consider and recognize the environmental requirements and the historical background. The sites of the Mashiakhet Al Azhar and Dar E1 Eftaa compound have achieved complete harmony with the surrounding environment. The hospital may meet its utilitarian needs and functions, but lacks a general environmental and traditional balance with the whole district. However, functional and traditional aspects can be combined successfully at the same time.展开更多
As a unique local convention of Islamic proselytizing, Uyghur religious specialists in the present Turpan Basin are using a kind of folk songs ＂qoshaq＂ to organize motifs and materials for their religious sermons. T...As a unique local convention of Islamic proselytizing, Uyghur religious specialists in the present Turpan Basin are using a kind of folk songs ＂qoshaq＂ to organize motifs and materials for their religious sermons. Though the poems are particularly used as religious texts at mosque preaching and other chances of Islamic proselytizing, their contents give insights into the ways of local Uyghurs to understand various daily happenings through the lens of Islamic doctrines. This issue can be taken as a process of the localization of Islamic culture among Uyghurs, therefore, it provides comprehensive pictures on the Islamic ways of local Uyghurs to accommodate their social realities. Through undertaking analyses on the structure, style, contents of the poems, this paper makes efforts to unfold the symbolic landscape of the poems implied, making clear the logic bases of those religious motifs and the attitudes Uyghur preachers had toward social realities.展开更多
This paper examines an empirical evidence of a frame continuation performed by KAMMI alumni, a contemporary Indonesian Islamic social movement organization. The concepts of ＂frame continuation＂ and ＂value-based ide...This paper examines an empirical evidence of a frame continuation performed by KAMMI alumni, a contemporary Indonesian Islamic social movement organization. The concepts of ＂frame continuation＂ and ＂value-based identity＂ can be used as theoretical foundation to explore and explain the phenomena of dakwah movement performed by the alumni of KAMMI. Field research on KAMMI alumni role provides the primary empirical foundation for investigating frame continuation, a sustainability of the dakwah movement beyond students＇ movement organization. Discussion about KAMMI alumni＇s role provides empirical evidences about how they have strong commitment on either political or religious activities （or both） as their strategies to maintain and continue their previous identity as both political and religious activists. The main foundation for their activism is a value of dakwah （proselytizing）, in which Islamic values are believed to be a suitable vehicle for constructing a sacred society in democratic era of Indonesia. The KAMMI alumni believe their movement is a significant religious duty.展开更多
文摘This article focuses on the rise of Islamic values in media with concern to the film industry in Indonesia. In this nation, 88.22% of 254 million of the population are Muslims. However, this substantial quantity is burden some if Muslims have a lack of appreciation to history and are intellectually weak. In addition, cultural degradation due to the rapid changes in information ＆ communication technology diminishes moral and ethics of society. The growth of film industry in the Soeharto era which curb freedom of expression and media resulted in films which were more oriented to comedy, horror, and vulgar. The aims of this study specifically are： （1） to identify the film industry （macro） in the context of challenge of Indonesian Muslim in social and culture; （2） to analyze the political interests of film production company owner （meso） in his films; （3） to conduct textual analysis （micro） of two films which include Islamic values in the dialogues. Two films, Nagabonar Jadi 2 （Nagabonar Become 2） and Alangkah Lucunya Negeri lni （How Funny This Country ls）, were selected as samples for their contents that fearlessly criticize corrupt governance and promote integrity and good deeds. The three dimensions of critical discourse which was proposed by Norman Fairlough （1992） was used to evaluate the local film industry from the perspective of macro, meso, and micro. The macro-analysis found that Indonesian films act should be modified to keep up with modernized and recent trends in media and film industry. The meso analysis showed that competition between film companies are very though, however, film quality determines the popularity of the company in public. According to the company owner＇s agenda, Deddy Mizwar determines the quality of films produced, instead of quantity, as apriority. Thus, in post-reform era, the freedom of expression which enforced by the Act No. 9 of 1998, the company start producing Islamic films. Deddy Mizwar concerns for society are not only through the media but also political. He recently elected as the deputy governor of West Java province with the full support of an Islamic Party （Partai Keadilan Sejahtera）. The textual studies have found similarities of the Islamic values in the content of the two films which are tawaqal （trust and reliance on God） and Taqwa, the pursuit of knowledge, respecting for the elderly, and belief in the Hereafter.
文摘This paper investigates the purpose and the functions of buildings and their compatibility with Islamic culture and the environment. An analysis from ecological and environmental points of view is carried out. The challenge is how these traditional outlines can best fit the functions of the building and the facilities intended to be offered, and how the new building has satisfied the requirements of the traditional environment. The investigation also shows the increasing usage of modem design materials for the hospital, which does not offer sufficient heat insulation or reasonable lighting. Although the Mashiakhet Al Azhar and Dar E1 Eftaa establishments have completely different functions, their designs consider and recognize the environmental requirements and the historical background. The sites of the Mashiakhet Al Azhar and Dar E1 Eftaa compound have achieved complete harmony with the surrounding environment. The hospital may meet its utilitarian needs and functions, but lacks a general environmental and traditional balance with the whole district. However, functional and traditional aspects can be combined successfully at the same time.
文摘As a unique local convention of Islamic proselytizing, Uyghur religious specialists in the present Turpan Basin are using a kind of folk songs ＂qoshaq＂ to organize motifs and materials for their religious sermons. Though the poems are particularly used as religious texts at mosque preaching and other chances of Islamic proselytizing, their contents give insights into the ways of local Uyghurs to understand various daily happenings through the lens of Islamic doctrines. This issue can be taken as a process of the localization of Islamic culture among Uyghurs, therefore, it provides comprehensive pictures on the Islamic ways of local Uyghurs to accommodate their social realities. Through undertaking analyses on the structure, style, contents of the poems, this paper makes efforts to unfold the symbolic landscape of the poems implied, making clear the logic bases of those religious motifs and the attitudes Uyghur preachers had toward social realities.
文摘This paper examines an empirical evidence of a frame continuation performed by KAMMI alumni, a contemporary Indonesian Islamic social movement organization. The concepts of ＂frame continuation＂ and ＂value-based identity＂ can be used as theoretical foundation to explore and explain the phenomena of dakwah movement performed by the alumni of KAMMI. Field research on KAMMI alumni role provides the primary empirical foundation for investigating frame continuation, a sustainability of the dakwah movement beyond students＇ movement organization. Discussion about KAMMI alumni＇s role provides empirical evidences about how they have strong commitment on either political or religious activities （or both） as their strategies to maintain and continue their previous identity as both political and religious activists. The main foundation for their activism is a value of dakwah （proselytizing）, in which Islamic values are believed to be a suitable vehicle for constructing a sacred society in democratic era of Indonesia. The KAMMI alumni believe their movement is a significant religious duty.
