PERUBAHAN EKSPRESI KEISLAMAN DAN HUBUNGAN MUSLIM – KATOLIK DI KOTA ENDE FLORES

Yosep Aurelius Woi Bule, NIM.: 1630016009 (2023) PERUBAHAN EKSPRESI KEISLAMAN DAN HUBUNGAN MUSLIM – KATOLIK DI KOTA ENDE FLORES. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Muslims are a minority group in Ende City who live among the majority of Catholic population. Despite being a minority religious group, in the last decade, Muslims have shown more religious vitality in the public sphere than the Catholics. This religious vitality can be seen from changes in Islamic expression, including the increasing plans to build places of worship; the rampant use of Muslim clothing ranging from headscarves, women's long dresses, to the use of veils; the strict regulation of certain Muslim individuals in complying with halal food consumption; as well as the Tablighi Jamaat transnational Islamic da'wah activities and Salafi education. These various changes in Islamic expression have created dynamic contestation with Catholics who live in the same ethnic culture as the Ende people. On this basis, this study aims to address the following research formulations: first, what are the factors behind the change in Islamic expression? Second, what is the view of the Catholic community towards changes in Islamic expression? Third, what is the impact of these changes on Muslim-Catholic relations in Ende City? As qualitative research with an anthropological approach, this study collected data as research object through observation, in-depth interviews and documentation. The data were then analyzed using descriptive interpretative approach. The findings of this study are first, changes in Islamic expression are attributed to the increasing awareness of Muslims about Islamic teachings. This increase in awareness is motivated by several factors: the level of religious education, economic empowerment, post-reform religious nationalism, and transnational Islamic movements. These various factors are interconnected so as to encourage Muslims to redefine their existence by making Islam as the principal spirit to lead to spiritual tendency without being characterized by Islamism. Second, the Catholic deemed these changes through an inclusive non-pluralist character. This means that Catholics have not shown active involvement, a disposition that is open to differences, and have not been willing to build commitments that are in line with the struggles of Muslims. Third, there is a polarization of opinion between Muslims and Catholics. Catholics see it as part of identity politics and deem it as part of the concept of cultural homogenization. Meanwhile, Muslim explained that the change had occurred in an adaptive, integrative, and critical manner towards the local culture so that the change process was categorized into the accommodation-humanist model. This polarization of opinion requires open dialogue between the two groups to avoid any justification of one’s belief for the sake of mutual understanding and building a shared commitment between the two groups. This study makes two contributions. First, change in religious communities is not a form of threatening difference but an internal diversity that is open to new interpretations in an interactive dialogue that mutually enriches and criticizes one another. Second, cultural authority requires renewal and transformation in rational, realistic, and ethical logic for the sake of equality of life among religions.

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