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Arsip:

Islamic

Bioethics for Sectarian Conflict Resolution

BeritaWednesday Forum News Monday, 14 November 2016

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Abstract
Although secular bioethics avoids any entanglement with religious issues, bioethics has the goal of advancing the relationship between the physician, the patient and the patient’s family in medical practice and research, even in tense moments of disagreements in the clinical situation. My involvement in Islamic bioethics, which asserts principles like asserting that bio-ethical principles like “No harm, no harassment” and maslaha or public interest,  makes me confident in asserting that two universal principles, which are already operative in the healthcare institutions around the world, can establish peaceful coexistence between members of various communities.  These are the value that demands acknowledgment of human equality based in inherent human dignity and the value that teaches humans to relate to one another in sincerity, sensitivity, and a deep sense of sacrifice.  I argue they must be applied across all levels of interpersonal relations and interactions.

Speaker
Abdulaziz Sachedina, Ph.D., is Professor and IIIT Chair in Islamic Studies at George Mason University in Fairfax, Virginia. Dr. Sachedina, who has studied in India, Iraq, Iran, and Canada, obtained his Ph.D. from the University of Toronto.  He has been conducting research and writing in the field of Islamic Law, Ethics, and Theology (Sunni and Shiite) for more than two decades. In the last ten years he has concentrated on social and political ethics, including Interfaith and Intra-faith Relations, Islamic Biomedical Ethics and Islam and Human Rights.
 

Hijab Cosplay, Why Not?: Remediation of Muslim Femininity on Islamic Otaku Community (IOC) Fansite

BeritaWednesday Forum News Friday, 4 November 2016

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Abstract
The Islamic Otaku Community (IOC) is an Islamic fan-based community, which encourages young Muslims—male and female—who are actively engaged in otaku fandom to stay committed to Islamic norms and values. Hijab Cosplay can be perceived as a unique site which brings together two worlds, the sacred/ascetic activities of being a Muslimah and the secular/hedonistic activities of the otaku, in which young Muslimah not only choose, appropriate and reproduce characters from Japanese anime, manga and games, but also (re)claim their femininity as Muslimah in relation to it. In this talk, I aim to discuss how Muslim femininity is remediated through the practice of hijab cosplay, which is posted and circulated on the IOC fansite, and how the female dressed body as a mediation of femininity is actively mediated in another medium. Since the goal of remediation is to refashion or reform the earlier version of the medium, I consider the ways in which young Muslimah attempt to refashion and reclaim Muslim femininity through fandom practices. Since cosplay is not confined to the act of costuming, but is also immersed in wider fan practices, I also look at the remediation of Muslim femininity in Islamic Mangaka (fan arts and fans writing produced and posted by IOC members).

Persisting Problems from The Al-Maidah 51 Debate

HeadlineNewsOpinions Friday, 21 October 2016

Azis Anwar Fachrudin | CRCS UGM | Opinion

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photo source jakartapost.com

Despite the fact that Jakarta Governor Basuki “Ahok” Thahaja Purnama has apologized for statements made regarding the Quranic verse Al-Maidah 51, some Islamic groups are saying that an apology is not enough. Protestors demanded that Ahok be criminalized in a rally last week in Jakarta.
Deputy secretary-general of the Indonesian Ulema Council (MUI) said on a TV show that religious defamation must be punished by “death, crucifixion or at least hand amputation and expulsion”. Even though he did not urge the state to adopt such a policy, but rather called on the processing of the case in accordance to the law on religious defamation, his remarks give the impression that Islamic law is that harsh.
The Quranic verses quoted by the MUI deputy secretary-general are known as the hirabah verses. Hirabah, which literally means “warfare”, and the verses were basically applied under the principles of Islamic jurisprudence to crimes such as highway robbery, piracy, unlawful rebellion and sedition. The verses were the same verses used by the Islamic state (IS) group to justify its crucifying of those waging war against IS.
Therefore, the attribution for those punishments for alleged religious defamation is dangerous.
What is more saddening is that Islamic groups are pushing for Ahok to be criminalized when he had no intention of insulting Islam or the Quran. The groups are insisting that the literal out-of-context interpretation of al-Maidah:51 is the only correct one. They take for granted that the verse literally prohibits non-Muslims from being a “leader” in a Muslim country.
The word auliya is not translated as “leader” in most contemporary translations as well as tafsir, the consequence of that translation is dangerous: non-Muslim ministers, regents, even bosses in companies where Muslims work are also leaders, aren’t they? Must they be dismissed from their positions just because of the verse?
The verse will only make sense if understood in its context, that is, in a situation of war, such as when the Jews were said to have betrayed the Muslims by violating the social contract made between the two to defend Medina together when the city-state was under attack; hence the later prohibition to make the Jews “allies” (the closest meaning to the word“auliya”).
Read more http://www.thejakartapost.com/
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The writer is a graduate student at the Center for Religious and Cross-cultural Studies (CRCS) at Gadjah Mada University, Yogyakarta.

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Human are the creature who live between the mounta Human are the creature who live between the mountain and the sea. Yet, human are not the only one who live between the mountain and the sea. Human are the one who lives by absorbing what above and beneath the mountain and the sea. Yet, human are the same creature who disrupt and destroy the mountain, the sea, and everything between. Not all human, but always human. By exploring what/who/why/and how the life between the mountain and the sea is changing, we learn to collaborate and work together, human and non-human, for future generation—no matter what you belief, your cultural background.

Come and join @wednesdayforum with Arahmaiani at UGM Graduate School building, 3rd floor. We provide snacks and drinks, don't forget to bring your tumbler. This event is free and open to public.
R A G A Ada beberapa definisi menarik tentang raga R A G A
Ada beberapa definisi menarik tentang raga di KBBI. Raga tidak hanya berarti tubuh seperti yang biasa kita pahami dalam olah raga dan jiwa raga. Raga juga dapat berarti keranjang buah dari rotan, bola sepak takraw, atau dalam bahasa Dayak raga berarti satuan potongan daging yang agak besar. Kesemua  pengertian itu menyiratkan raga sebagai upaya aktif berdaya cipta yang melibatkan alam. Nyatanya memang keberadaan dan keberlangsungan raga itu tak bisa lepas dari alam. Bagi masyarakat Dondong, Gunungkidul, raga mereka mengada dan bergantung pada keberadaan telaga. Sebaliknya, keberlangsungan telaga membutuhkan juga campur tangan raga warga. 

Simak pandangan batin @yohanes_leo27  dalam festival telaga Gunungkidul di web crcs ugm
K O S M O P O L I S Kosmo bermakna semesta, sement K O S M O P O L I S
Kosmo bermakna semesta, sementara polis itu mengacu pada kota yang seupil. Sungguh istilah oksimoron dengan daya khayal maksimal. Namun, nyatanya, yang kosmopolis itu sudah hadir sejak dulu dan Nusantara adalah salah satu persimpangan kosmopolis paling ramai sejagad. Salah satu jejaknya ialah keberadaan Makco di tanah air. Ia bukan sekadar dewa samudra, melainkan kakak perempuan yang mengayomi saudara-saudara jauhnya. Tak heran, ketika sang kakak berpesta, saudara-saudara jauh itu ikut melebur dan berdendang dalam irama kosmopolis. Seperti di Lasem beberapa waktu silam, Yalal Wathon dinyanyikan secara koor oleh masyarakat keturunan tionghoa dan para santri dengan iringan musik barongsai. Klop!

Simak ulasan @seratrefan tentang makco di situs web crcs!
At first glance, religious conversion seems like a At first glance, religious conversion seems like a one-way process: a person converts to a new religion, leaving his old religion. In fact, what changes is not only the person, but also the religion itself. The wider the spread of religion from its place of origin, the more diverse the face of religion becomes. In fact, it often gives birth to variants of local religious expressions or even "new" religions. On the other hand, the Puritan movement emerged that wanted to curb and eradicate this phenomenon. But everywhere there has been a reflux, when people became disaffected with Puritan preachers and tried to return to what they believed their religion was before.

Come and join the #wednesdayforum discussion  at the UGM Graduate School building, 3rd floor. We provide snacks and drinks, don't forget to bring your tumbler. This event is free and open to public.
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