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CONTESTING AUTHORITY: THE RISE OF ISLAMIST ACTIVISM OF TRADITIONALIST MUSLIMS IN MADURA
This research aimed to uncover the multifaceted reasons behind the emergence of Islamism in Madura during the reform era. The strengthening of the Islamist movement in Pamekasan is represented by two community organizations, namely FPI and AUMA, which are considered a blend of traditionalism and Islamism. This study sought to answer questions regarding the background, habitus, identity, networks, and the contestation of FPI and AUMA with other Islamic groups, to provide a thorough understanding of the complex socio-religious dynamics. This field study employed an ethnographic approach conducted in Pamekasan, Madura. The research objects were analyzed using the Islamic activism theories of Quintan Wictorowicz and Asef Bayat and Pierre Bourdieu's theory of practice. In this context, FPI and AUMA were examined as forms of Islamic activism, where the key actors were analyzed based on their habitus and capital in the religious field in Pamekasan, clearly depicting the stance of FPI and AUMA as Islamic activism and their contestation with other Islamic groups in the struggle for authority. This research highlights several significant findings. The first is the dynamics of Islamism's development. Discussions about the relationship between Islam and the state pose challenges. Islamism emerged at the end of the colonial period through organizations like Sarekat Islam (SI), which were influenced by reformist ideas from the Middle East. The momentum of Islamism diminished under the Soekarno and Suharto administrations but resurged during the Reform era after the fall of the New Order regime, with Islamist groups striving to establish an Islamic state or governance based on Islamic law. The second finding is the religious field in Pamekasan. Pamekasan has been a deeply Islamic region since the 15th century, influenced by Arab traders and the Walisongo. The Kiai of Bani Itsbat, with their pesantren, played a crucial role in preserving traditional Islam based on the principles of Ahlussunnah Wal Jamaah. However, the descendants of Kiai Itsbat have taken different paths in their Islamic activism, with some affiliating with Sarekat Islam and others involving themselves in NU. The third is the rise of Islamist activism. Post-1998, Pamekasan saw the emergence of "Islamist Activism of Traditionalist Muslims" (IATM), which promoted religious conservatism and the formalization of Islamic law. The result was the implementation of local regulations, such as alcohol bans, mandatory hijabs for government employees, and increased Islamic education. “Gerakan Pembangunan Masyarakat Islami” (Gerbangsalam) initiated by the Pamekasan community, provided a free space for traditionalist-Islamist groups like FPI and AUMA to pursue their agendas through demonstrations and moral patrols. These groups were supported by SI and the Hadrami families in Pamekasan as a network. Fourth is their contestation with NU. The rise of FPI and AUMA has sparked competition with moderate-traditionalist groups like NU. This rivalry extends to the religious field and the political, cultural, and economic spheres. Mass mobilization, often initiated from mosques under the banner of defending Islam and Sharia, distinguishes them from other groups. NU has responded to their presence as competitors in performing good deeds. Overall, this study emphasizes the ongoing interaction and competition between Islamic groups in Madura, particularly in Pamekasan, which has shaped the local socio-religious dynamics.
PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA
CONTESTING AUTHORITY: THE RISE OF ISLAMIST ACTIVISM OF TRADITIONALIST MUSLIMS IN MADURA (Text)
17300016039_BAB I_BAB TERAKHIR_DAFTAR PUSTAKA.pdf
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