EKOLOGI SOSIAL ISLAM STUDI GERAKAN JARINGAN ADVOKASI TAMBANG (JATAM) DI KALIMANTAN TIMUR

Muhammad Asyrafi, NIM.: 23205012008 (2025) EKOLOGI SOSIAL ISLAM STUDI GERAKAN JARINGAN ADVOKASI TAMBANG (JATAM) DI KALIMANTAN TIMUR. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The ecological crisis in East Kalimantan cannot be separated from extractive development patterns that operate through hierarchical power relations and exploitative economic logic. In this situation, environmental damage and the suffering of local communities are not merely side effects of development, but consequences of a socio-political system that normalizes domination over nature and humans. This study aims to analyze the Jaringan Advokasi Tambang (JATAM) movement in East Kalimantan using the framework of Islamic Social Ecology, which is a synthesis of Murray Bookchin's structural critique of social ecology and Islamic environmental ethics as developed by Fachruddin M. Mangunjaya. This study uses a descriptive qualitative approach with a documentary study method of JATAM reports and publications, media archives, policy documents, and literature on social ecology and Islamic ethics. The analysis aims to examine how social and political domination in mining governance results in ecological injustice, while also assessing how the Islamic values of justice, trustworthiness, and social concern strengthen JATAM's practice of ecological resistance. The results of the study show that, first, the ecological crisis in East Kalimantan is an expression of social domination relations institutionalized through state policies and corporate interests, thereby treating nature as a commodity and marginalizing local communities. Second, the JATAM movement functions not only as an environmental advocacy organization, but also as a collective moral agent that translates structural criticism of extractivism into practices based on social and ecological justice. Third, the Islamic Social Ecology framework shows that the JATAM movement contains ethical dimensions that are in line with Islamic principles of trust, prohibition of destruction, and social justice, while also affirming Bookchin's idea of the importance of dismantling hierarchies and democratizing the management of natural resources. Fourth, the integration of social ecology and Islamic ethics opens up new perspectives for the environmental movement in East Kalimantan as an effort at social transformation that not only rejects ecological destruction, but also encourages the formation of a more just, participatory, and sustainable socio-ecological order.

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