Islamism and the Politicization of Religion: Political Challenges in Indonesia toward 2024

In the past few weeks of May 2023, Indonesian netizens were stirred by the "ticket war" for the concert of the famous band from London, England, Coldplay. This band, established in 1997, received an overwhelming response from the Indonesian youth. The concert tickets provided by the promoter sold out quickly, even though the concert was scheduled to take place six months later on November 15, 2023, at the Gelora Bung Karno Main Stadium (GBK) in Jakarta.

The frenzy surrounding the Coldplay concert is understandable. Besides being their first-ever tour in Indonesia, Coldplay is also one of the limestone rock bands that have sold 100 million albums. However, the euphoria surrounding this spectacular music concert suddenly vanished when there was opposition from several religious groups in Indonesia.

The rejection came from the Alumni Brotherhood (PA) 212 group. The issue they raised was the claim that the band was closely associated with LGBT and atheism. Furthermore, the PA 212 group threatened to besiege the airport if the concert proceeded. Shortly afterward, the Indonesian Ulema Council (MUI) followed suit. The question is, on what basis did they reject the concert? Are there any valid proofs that the band is involved with LGBT or atheism, for example?

Islamism and the politicization of religion have been prominent since the 2014 Presidential Election. In the realm of digital public discourse, there has been a significant increase in the battle of ideas. Campaigns that were previously conventional have shifted to the digital sphere. Both the Jokowi-JK and Prabowo-Hatta camps engaged in black campaigns, utilizing identity politics with elements of religion, ethnicity, race, and intergroup conflicts, as well as structured and massive hoaxes and hate speech. Each camp used religious symbols to seek sympathy, legitimacy, and delegitimization of their political opponents. It was from that context that terms like "cebong" (Jokowi supporters) and "kampret" (Prabowo supporters) emerged, along with the terms "BuzzerRp" and "kadrun" as variations of political epithets.

Based on the records from the DroneEmprit website on July 17, 2022, the fluctuation in the usage of these terms in tweets on Twitter from July 1, 2015, to April 16, 2022, can be observed. The first term that emerged was "cebong," followed by "kampret," "kadrun," "buzzer," and "buzzerRp." The peak usage of "cebong" and "kampret" occurred in April 2019 during the 2019 Presidential Election. After the 2019 election, the usage of these two terms drastically decreased. However, a new term emerged at the end of 2019, namely "kadrun," followed by "buzzer" and its variations, such as "buzzerRp."

Before the 2019 Presidential Election, the public was captivated by the "blasphemy" case that befell Jakarta's Governor, Basuki Tjahaja Purnama (Ahok). He was entangled in a video of his speech during a working visit to the Thousand Islands on September 27, 2016, which was edited and framed with the narrative of "blasphemy against Surah Al-Maidah verse 51." In reality, Ahok's speech, which lasted for 40 minutes, was about "not being deceived by politicians who misuse Surah Al-Maidah verse 51 to undermine their non-Muslim political opponents."

However, because the edited video went

 viral with a narrative that touched on sensitive religious and ethnic issues, it sparked the 411 and 212 Actions in 2016, demanding Ahok's imprisonment for allegedly insulting Islam. The movement, led by the Islamic Defenders Front (FPI), succeeded in imprisoning Ahok with a two-year sentence in May 2017. As the incumbent candidate, Ahok lost in the 2017 Jakarta Gubernatorial Election due to the use of religious and identity-based issues.

It seems that our society has entered the era of "post-truth." People prioritize assumptions, emotions, and suspicions over logic and facts. This phenomenon is similar to Baudrillard's description that we are in an era of abundant information but lacking deep meaning.

In this context, the PA 212 group and MUI emerged and continue to grow. While their political interests may not be as intense as during the 2017 Jakarta Gubernatorial Election, the massive politicization of religion at that time left lingering identity sentiments. Islamism is strengthening, and the digital public sphere is experiencing what philosopher Habermas calls "refeudalization," which refers to the influence of power desires on the public sphere.

The rejection of the grand Coldplay concert is just a small example of how Islamism is gaining strength in Indonesia. The issues of LGBT or atheism are not new. It is reminiscent of the Communist Party of Indonesia (PKI) issue that always heats up, especially in September each year, particularly in the political context. However, the crucial point is not that. As the 2024 political year approaches, with several political parties having already announced their presidential candidates, where is Indonesian politics headed? Will it be similar to previous presidential elections that tore democracy apart with religious and identity issues, or will it be more civilized and clear in its direction?

The threats from the PA 212 group and MUI can serve as signals to answer these questions. Although the current political temperature may not be as high as in 2019 or 2014, it does not mean that the nuances will be significantly different if the same political actors are involved. This is in line with LP3ES's report on the danger of the political oligarchy circle in Indonesia.

In the discussion on "Political Dynamics toward 2024: What Does Big Data Say?" held on February 5, 2023, LP3ES in collaboration with Continuum stated that Indonesia is facing a dangerous situation in the future. This is due to the presence of three political power axes: the state or the oligarchy that has united with political parties, and a fragmented society. Therefore, concrete steps are needed to prevent Indonesian democracy from falling into a precipice.

The massive politicization of religion has left lingering identity sentiments. Islamism is strengthening, and the digital public sphere is experiencing what philosopher Habermas referred to as "refeudalization," which involves the influence of power desires on the public sphere.

Regarding evidence of Coldplay's association with LGBT, there is no concrete data to be disclosed, except that in some stage performances, Coldplay's vocalist, Chris Martin, often carries rainbow flags. However, their song lyrics do not support the LGBT or atheism community.

As renowned artists and musicians, this band may feel entitled to speak up and advocate for the rights of minorities. It should be noted that what they defend is human rights, not sexual orientation or other matters. There is no clear clarification from them regarding their support for LGBT activities.

Furthermore, the band also has an online record of supporting Palestinian independence and "condemning" Israel. However, the basis for their stance is not solely rooted in religion but rather in humanitarian concerns and the right to self-determination. []

The Ambiguity of Sophists: Philosophy Teachers or Fortune Hunters?

Have you ever heard of the term "Sophists"? The word "Sophists" comes from the Greek word "sophia," which means "wisdom." In the history of philosophy, this term was given by the famous Greek philosopher, Plato. However, the term "Sophists" does not always have a positive connotation. In Plato's hands, this term was associated with wealth hunters who used knowledge as a pretext.

Nevertheless, history also notes that the Sophists were not only philosophers but also teachers for the Greek society. They appeared before the era of three other famous philosophers: Aristotle, Socrates, and Plato. Previously, these philosophers were more focused on cosmos or nature, but the Sophists shifted their focus to humans.

So, what is the connection between the Sophists and the current education capitalism? It turns out that the argument used by the Sophists, namely the heavier the level of education, the more expensive it is, has existed since ancient times. In the 4.0 era, many people have the same orientation as the Sophists, which is to seek wealth by utilizing their knowledge. There are social media Ustads, teachers, lecturers, and many others.

Of course, not everyone is like that. Some still value the essence of knowledge, which is to seek truth from various perspectives. But, we must also be cautious about people who only seek profit from the knowledge they possess, especially in this digital age.

So, are Sophists philosophy teachers or fortune hunters? Perhaps the answer depends on each individual. However, what is clear is that we must remain critical and wise in choosing sources of knowledge.

Muhammad Syahrur's Perspective on the Pillars of Islam: A New Dimension to Understanding the Religion

The pillars of Islam are fundamental aspects of the religion. However, Syrian philosopher and scholar, Muhammad Syahrur, has called into question the concept of these pillars. In this article, we will discuss Syahrur's views on the pillars of Islam and their implications.

The author begins by stating that the pillars of Islam are based on two hadiths agreed upon by Sunni scholars. However, Syahrur argues that the pillars of Islam are not five, but three. This raises questions about other hadiths that mention Islamic principles but have different content from the five pillars. The author wonders if we should acknowledge the existence of more than five pillars of Islam based on these hadiths.

According to Muhammad Syahrur, there are three main principles of Islam: belief in the existence of Allah, belief in the day of judgment, and doing good deeds. Although this idea seems simple, it challenges the traditional view of the pillars of Islam. This implies that the pillars of Islam are not just a set of practices, but a deeper understanding of the essence of Islam.

It is important to note that the purpose of this article is not to confirm Syahrur's views, but to discuss and refute them academically. The author acknowledges that Syahrur's perspective on Islam adds a new dimension to the concept of the pillars of Islam.

In addition, Syahrur's idea of the "pillars of Islam" includes anyone who practices them, regardless of their religious affiliation, including followers of Judaism, Christianity, and other religions. This concept challenges the traditional view that Islam is exclusive only to Muslims. It is an open and inclusive view of Islam that emphasizes the universal principles of religion.

The concept of "bayn al-mu'minin wa al-muslimin" (the agreement between believers and Muslims) in the Medina Charter complements Syahrur's perspective on Islam by distinguishing between believers and Muslims. This agreement emphasizes the importance of unity and cooperation between believers, regardless of their religious affiliation.

However, Syahrur's views leave some unanswered questions. He does not use the terms "kafir" or "non-Muslim" as the opposite of Muslims, so the question that arises is what term he uses. Also, it is unclear what Syahrur's view is on the "pillars of Iman" and what term he uses to distinguish between believers and Muslims.

Overall, Muhammad Syahrur's perspective on the pillars of Islam provides a new dimension to understanding the fundamental principles of religion. Although this view challenges the traditional view of the pillars of Islam, it is important to discuss and refute these ideas academically. Syahrur's inclusive view of Islam emphasizes the universal principles of religion, which is essential for promoting unity and cooperation between believers.

"Laut Bercerita" - A Historical Fiction Novel About Activism and Tragedies during Indonesia's New Order Era

Leila was awarded the SEA Write Award 2020 for her novel "Laut Bercerita" ("The Sea Speaks His Name"), which also won the Kusala Sastra Khatulistiwa Award 2013 for its historical novel "Pulang" ("Homecoming"). "Laut Bercerita" is a historical fiction novel that tells the true story of a missing student activist during Indonesia's New Order Era.

The novel's strengths lie in its wealth of data and accuracy in describing the ideas, experiences, and feelings of its two main characters, Laut and Mara. The novel uses a realistic style to describe events at a specific time and place, with a table of contents consisting entirely of places and years, from "Sayegan, 1991" to "In Front of the Presidential Palace, 2007". This novel raises questions about whether the history depicted in the novel is indeed true.

The genre of historical fiction is not new to Indonesian literature. Leila may have followed in Pram's footsteps to adhere to socialist realism and demonstrate the reality that erasing the traces of radical figures from history is tantamount to continuing the colonial political policy of building a false national narrative.

Activists fought for rights that had been taken away by the government. The military of the New Order held the representation of how to govern the country at that time, with discussions being considered dangerous, and their counter will always be monitored by intelligence. Activists were locked up in barracks, interrogated, and tortured as if it has become a routine for months before they were finally vanished from their lives. The activists who challenged the government were considered traitors and were often threatened not to fight against the government. The government's hegemony has rooted in the ideology and culture of society, making people blind to follow the established rules.

The conflict between farmers and soldiers in the Tanam Jagung Blang­guan Action at the beginning of 1998 became the trigger for activist struggles. Covering the story of Biru Laut and 12 other missing activists has become a symbol of the tragedy for the activist movement. Nine other activists who survived the violence continue to suffer trauma until now.

People who joined the Indonesian Student Solidarity for Democracy (SMID) group, including Mugiyan­to and Nezar Patria, were arrested and tortured by the New Order. On May 23, 2016, CNN Indonesia featured Mugi's story of being kidnapped on March 13, 1998. At that time, Mugi had just finished attending a meeting with a solidarity organization for Timor Leste from Australia in the Menteng area, Central Jakarta, representing SMID to manage international relations. On February 4, 2008, Tempo featured a story written by Nezar Patria about his experiences as an activist who was kidnapped, interrogated, and tortured for days in March 1998.

"Laut Bercerita" novel was made based on research, but the storyline that was taken is the author's choice. There are historical embellishments to strengthen the narrative, but still showing Leila's literary attitude as entertainment medium. Leila used WS Rendra's poetry, which is inseparable from social-political criticism, as part of the novel to offer readers an approach to the storyline. The poem "Seonggok Jagung" ("A Pile of Corn") became a basis for activists to resist.

The term "missing activists" refers to activists who were abducted or disappeared and were never found again. In the post-New Order era, literary works often exploited elements of sexual and moral freedom and opposed government dictatorship. Leila Chudori explored the theme of sexuality in her novel "Laut Bercerita" in a way that is not lewd or disgusting. The simplification of the theme of sexuality in literary works can trigger readers to question the moral values they hold and acknowledge the inadequacy of these values. Although sex outside of marriage is still considered taboo, Leila explores the idea that sex can be something fair and enjoyable for both parties.

Alex uses food as the subject of his portrait and displays photos of a gudeg and jamu seller in his room. Food also becomes Mara's tool of communication to Laut through imaginative letters. Leila's desire to depict the other dimensions of Indonesia with a blend of tumult within can satisfy her yearning to narrate. Memories are awakened, and the unconscious is made conscious. "Laut Bercerita" is expected to grow in the world beyond and move histories through readers' comments.

The Trend of Using Instagram in Indonesia for Contemporary Islamic Preaching (Dakwah)

Media sosial has been rapidly developing and becoming a part of people's daily lives. Instagram, one of the largest social media platforms in the world, has become a favorite among people worldwide. According to Data We Are Social, the monthly active users of Instagram worldwide reached 1.45 billion people in April 2022. In Indonesia, the monthly active users of Instagram in April 2022 reached 99.9 million, which is the fourth largest in the world. This shows that Instagram is a highly potential platform to reach a wide audience.

Data shows that Instagram users in Indonesia are dominated by individuals aged 18-34 years old. On the other hand, Instagram users aged 65 and above only account for 2.1%. This indicates that Instagram is the most favored platform among young generations. The positive impacts of digital technology and social media are easier access to information, joining communities, and self-actualization through social media. However, this also has negative impacts, such as the spread of fake news, pornography, cyberbullying, hate speech, and others.

The development of technology and social media also affects the activities of da'wah that were previously carried out conventionally. Now, da'wah activities are shifting towards digital. In the field of communication, media is understood as a channel used by da'wah activists to convey messages to the public. In the global community, such da'wah activities can be found in the virtual space. This makes it easier for people to access religious information or da'wah, especially if they have internet access.

In the digital era, da'wah and technology are inseparable. The sophistication of technology and information can be utilized to optimize da'wah to reach the public. Da'wah optimization can be done through social media to make it more widely accepted and faster, increasing its effectiveness in terms of time, cost, and process. If based on contemporary da'wah, Instagram social media can be utilized as a da'wah platform for millennial students (santri). Millennial santri is a young generation that grew up in the digital era and has different characteristics compared to the previous generation. They are more familiar with technology and social media. Therefore, Instagram can be a strategic place for them to seek information and strengthen their religious understanding.

Through Instagram, millennial santri can share knowledge and experiences about Islam and introduce the beauty of cultural diversity in Indonesia. With interesting and easily digestible content, the conveyed da'wah can attract many people's attention. Millennial santri can also utilize Instagram features such as IGTV and Instagram Live to deliver sermons or religious discussions directly.

Furthermore, Instagram can also be used as a medium to invite the public to participate in social activities related to religion, such as fundraising for foundations or orphanages. In this way, millennial santri can show that religious activities can also have a positive impact on the wider community.

However, as social media users, millennial santri also need to pay attention to ethics and religious values when interacting with other users on Instagram. This is important to build a positive image of the da'wah activities carried out.

Overall, Instagram social media has great potential in strengthening da'wah in the digital era. By utilizing Instagram wisely, millennial santri can take an active role in strengthening religious understanding and promoting the values of diversity in Indonesia.

Title: Trend of Instagram Usage in Indonesia for Contemporary Da'wah

"Challenging the Status Quo: Afdillah Chudiel on the State of Education in Indonesia"

Hey guys, have you ever heard of Afdillah Chudiel? He is a writer and sociologist who wrote a book that can make you reflect on our education system. The title of his book is provocative, but the intention is to make us aware that our education institution isn't always perfect and achieving.

In his book, Chudiel shares his experience of providing trauma healing for children affected by the earthquake in West Sumatra in 2007. He found that the children there were not too concerned with school or dropping out because it didn't affect their lives significantly.

They actually felt that schools had strange rules and often created unhealthy competition among students. The complicated curriculum also made them confused and ineffective. There were also cases of children being mistreated by schools, which should have been a place of protection for them.

Education, which should have helped them achieve their dreams, became a problem in itself. The National Exam made them fearful and pressured. Moreover, our schools seem to be factories that produce high-quality individuals who can compete with other humans. In reality, there are still many children in remote areas who cannot attend school due to poverty and limitations.

This book makes us reflect on the bitter reality faced by our children in various remote areas. Hopefully, this book can become a breakthrough to generate solutions for improving our education system. We all have a responsibility to open our minds and awareness of the importance of quality education.

The History and Legend of Gempol Tree and Spring in Sumberdadi Village, Indonesia

 A village called Sumberdadi, located in the heart of Sumbergempol District in Indonesia, has an interesting history that is not widely known. The village is geographically divided into two hamlets, Gempol and Selojeneng. Gempol is separated from Selojeneng by a railway line that runs from east to west or vice versa, and it also has a train station called Sumbergempol Station. The district name is derived from the name of one of the hamlets in Sumberdadi, which is Gempol. However, the reason why Gempol was chosen as the name for the district instead of Selojeneng or Sumberdadi is not clear.

According to the locals, Gempol is the name of a type of tree, Nauclea orientalis, that used to grow in the area where Dusun Gempol now stands. The tree was famous because it grew near a spring that never ran dry, even during the dry season. The spring could only be stopped by plugging it with a type of rope called sodo lanang. The hamlet and train station were named after the tree.

The name of the village, Sumberdadi, is also related to the tree. The locals believe that the village got its name from the spring that flowed under the Gempol tree. The village was established by Mbah Iro Dermo, who tried to settle in the area but was discouraged by the swampy conditions caused by the spring. He tried to block the spring with soil and rocks but failed. Finally, he used kapas pohon aren and selo, two types of plants, to plug the spring, and this was successful. The village got its name from the spring, which is called sumber in Indonesian, and the Gempol tree.

Overall, the history of Sumberdadi and Gempol is closely linked to the Gempol tree and the spring that flows under it. The story has been passed down through generations, and although there is no written evidence to support it, the locals firmly believe in it.

Pesantren and Islam Nusantara in Indonesian Society

Pesantren is considered the oldest education system seen as an indigenous cultural product of Indonesia compared to other educational institutions. Pesantren is an Islamic education system that began since the emergence of the Muslim community in Indonesia in the 13th century. Many literature stated that the development of pesantren, especially in Java, was already known by the community more than 500 years ago.

The meaning of pesantren according to Dhofier is related to the prefix "Pe" and "An" for the place where santri lives, while the word santri itself comes from the word "Shastri" taken from the Indian language which means a person who knows the holy scripture of Hinduism or a scholar of the holy scripture of Hinduism. Santri refers to Islamic school students who live in a place called pesantren and also refers to someone's identity as part of the Javanese population who consistently adheres to Islam.

According to Gus Dur, there are about five thousand pesantren that are scattered in 68,000 villages, which is evidence that pesantren is an important subculture in society. Pesantren is placed as a determinant element in the social pyramid structure of Indonesian society, which demands it to play an important role in various social development processes.

One of the prominent pesantren in Yogyakarta is the Aswaja Nusantara Islamic Boarding School. This pesantren emphasizes tolerance not only in allowing the existence of other religious beliefs but also in accommodating cultural aspects. The presence of pesantren is accepted by the surrounding community because it is able to open dialogue with local culture.

The Aswaja Nusantara pesantren places acculturation and assimilation towards local culture as a priority, while still maintaining the spirit of Islamic values. The existence of the Aswaja Nusantara Islamic Boarding School is evidence of the continuity of Indonesian Islam as a unique characteristic of the development of Islam in Indonesia.

Islam Nusantara is a unique Indonesian Islam produced from the interaction, contextualization, indigenization, and vernacularization of universal Islam with social, cultural, and religious realities in Indonesia. Aswaja pesantren views pluralism as recognition of the existence of other religions outside of their own religion, but still holds firm that Islam is the only true religion. The Aswaja Nusantara pesantren continues to exist with the spirit of pluralism and maintains harmony among followers of other religions as a representation that diversity in Indonesia must be maintained.

Understanding the Phenomenon of Habib in Indonesia: Insights from Academic Studies

The controversy surrounding Bahar bin Smith as a descendant of Prophet Muhammad remains a controversial topic on social media. However, his inconsistency in mentioning his descendant number, from the 29th to the 38th, raises doubts and suspicions for some people.

The controversy surrounding Bahar bin Smith cannot be avoided. He has been imprisoned and his lectures are known to be harsh. However, he is just one of the many Habibs in Indonesia, and should not be the sole reference for understanding the concept of Habib as a whole.

Habib itself is a quite heterogeneous group, with various social, political, and cultural affiliations. Although there is often contestation among them, in essence, Habib has an extraordinary contribution in showing positive things in society.

The phenomenon of Habib in Indonesia has become a dynamic area of study, where many researches have been conducted with different focuses and approaches. Some of them can be found in the writing of Marx Woorward and team, Daniel Androw Birchok, and the dissertation of Syamsul Rijal, which later became a book.

Syamsul Rijal's dissertation at ANU presents dense data and critical analysis of the phenomenon of religious activism by young Habibs in contemporary Indonesia. In his book, he explains that Habibs are increasingly playing a strong role in Indonesia, related to global and local contexts.

Through historical, sociological and anthropological approaches, Rijal presents interesting information about the religious activities of Habibs. The book provides insights that are not widely known by the public about the inner side of their religious activities.

In this context, the prediction of Bahar bin Smith as a descendant of Prophet Muhammad remains a myth that cannot be tested for its truthfulness. However, as a wise society, we should not focus too much on a single figure to understand the concept of Habib as a whole. Instead, we must be open to wider knowledge and information about the phenomenon of Habib in Indonesia.

Uncovering the Truths about Indonesian Education System: Insights from Afdillah Chudiel

 Have you ever heard of Afdillah Chudiel? He is a writer and sociologist who has written a book that can make you reflect on our education system. The title of his book is provocative, but the purpose is to make us aware that the education institution we have is not always pure and successful.

In his book, Chudiel shares his experience of providing trauma healing for the children who were victims of the earthquake in West Sumatra in 2007. He found that the children there were not too concerned about school or dropping out because it didn't have much of an impact on their lives.

They actually felt that school had strange rules and often created unhealthy competition among students. The complicated learning curriculum also made them confused and ineffective. There were also cases of children who were hurt by schools, which should have been a place for protection.

Education that should help them achieve their dreams has become a problem. The National Exam makes them afraid and pressured. Moreover, our schools seem to be factories that produce high-quality humans who can compete with other humans. In fact, there are still many children in remote areas who cannot attend school due to poverty and limitations.

This book makes us reflect on the bitter reality faced by our children in various remote areas. Hopefully, this book can be a breakthrough to generate solutions to improve our education system. We all have a responsibility to open our minds and awareness of the importance of quality education.

Bodo Kupat: A Culinary Ritual Tradition that Still Exists in Java

Lately, the Javanese markets have witnessed the emergence of unique products that are only available during the last two days of Eid al-Fitr. Various types of leaves such as young coconut leaves (janur) and banana leaves, as well as boiled rice containers made of woven janur called ketupat, and young jackfruit (tewel) are once again bustling with trade. This is all an indication of the existence of "Bodo Kupat" which is commonly practiced by Javanese Muslim cultural custodians.

What is Bodo Kupat?

Bodo Kupat (or Rioyo Kupat) is a ritual ceremony performed by Javanese society on the last day of Pekan Lebaran, which is H+8 Lebaran, after fasting in Shawwal. This activity is cultural and not a religious Islamic rite, although it is performed by a majority of Muslims. The ritual emphasizes the culinary element of ketupat, which is an important part of the Bodo Kupat event.

This tradition is also often referred to as "Slametan Kupat" or simply "Kupatan". Bodo Kupat does not involve prayer rituals like Bodo Eid al-Fitr, which begins with Eid al-Fitr prayer in the morning. Nonetheless, there is a prayer for safety recitation that refers to a verse from the Quran, as well as a ceremonial activity that is carried out in the mosque or musholla.

The Islamic nuances are quite apparent from the prayer involved and the fact that most participants are Muslim. Additionally, Bodo Kupat is positioned as a long series with Ramadan fasting and Eid al-Fitr. Some Muslims in Java even see Bodo Kupat as a sign of the end of Shawwal fasting.

Origin of the Kupatan Tradition

Ketupat as a symbol of Islamic celebrations has been known since the reign of Demak in the early 15th century which was led by Raden Patah. Throughout the centuries, Bodo Kupat has been handed down from generation to generation and has become an important part of Javanese culture.

However, not all Javanese cultural custodians consistently carry out Bodo Kupat. Nonetheless, the socio-cultural of Nusantara, especially Javanese socio-culture, still strongly influence the implementation of this tradition. Bodo Kupat is one of the cultures that people in Java and some Southeast Asian countries who share the Malay culture practice.

Conclusion

Bodo Kupat is a ceremonial tradition that still exists in Java and is an integral part of Javanese culture. Although it is not a part of Islamic religious rites, Islamic nuances are still apparent in its implementation. Ketupat.

Bima Yudho - Critical and Controversial Commentary on Lampung Development on Tiktok

 Have you ever heard of Bima Yudho? He's quite famous on Tiktok, but lately he's been getting a lot of criticism for his commentary on Lampung's development. In one video, he even referred to Megawati as a "widow," causing a stir on social media.

Despite being controversial, Bima's videos continue to go viral. One of the most talked about clips includes an interview of Najwa Shihab with Ganjar Pranowo regarding the cancellation of Indonesia as the host of the U-20 World Cup. Bima added his own comment and criticized both sides.

However, not everyone feels entertained by Bima's behavior. Many netizens feel that his comments are over the top and disrespectful to Megawati. Some have even questioned his attitude and called him "arrogant."

But there's good news for Bima - the investigation against him under the Information and Electronic Transactions Act has been dropped. It seems that the police did not find any wrongdoing in Bima's actions, and the case has been dismissed.

Of course, Bima's critics are not happy with this. Some even accused him of using controversy to gain more fame on Tiktok. But whatever your opinion, it's clear that Bima's videos have sparked a lot of discussion and debate on social media.

In the end, we all have the right to express our opinions and criticize the government if we feel that they are not doing their job properly. But let's not forget that there is a right way and a wrong way to express our opinions. Let's stay responsible and express our opinions with respect and constructively, my friends.

Ketupat: Beyond Just a Dish - The Philosophical Meanings and Traditions Behind Indonesia's Favorite Food

 Ketupat is a popular dish for Muslims celebrating Eid al-Fitr after completing the holy month of Ramadan. It is made from rice wrapped in young coconut leaves or "janur" in Javanese, formed into a square shape with the remaining woven leaves protruding above and below. The cooking process involves boiling it for about five hours after the rice, coconut milk, and pandan leaves have been cooked in a pot for thirty minutes but not fully cooked ("di karu" in Javanese) to become the filling of the ketupat. The pandan leaves function to provide a delightful aroma and savory flavor to the ketupat. Since the leaves wilt easily, it is essential to soak them in water while cooking the rice. Ketupat is usually served with vegetables such as chicken opor, rendang, or satay.

The history of ketupat can be traced back to Sunan Kalijaga, the ninth Muslim saint (waliyullah) in Java during the 15th and 16th centuries. After the Eid al-Fitr, there is a tradition called "bakda kupat." Why is it related to ketupat? In the past, people were willing to do anything to achieve their daily goals, sometimes ignoring the interests of people around them, including family and neighbors. This behavior often resulted in hurt feelings, anger, and even hatred. Ketupat became a symbol of sincere apologies, and each part of the ketupat had unique meanings, starting from its main ingredients, rice and janur.

Rice symbolized the human desires, while janur represented the light of truth (in Javanese, "jatining nur"). Therefore, both should be interpreted as humans' need to control their worldly desires with their conscience. In Sundanese, ketupat is called "Kupat," meaning a person who is not allowed to "ngupat" or talk negatively about others. Ketupat or kupat is translated as "jarwa dhosok," which means "admitting fault" and contains a message that humans must forgive each other. For Indonesians, ketupat is not only a delicious food to be served during Eid al-Fitr but also has philosophical meanings and traditions that are essential in daily life. Therefore, it is always a favorite dish in every celebration.

Moreover, ketupat is also a symbol of unity and togetherness. It is always served in one bowl and shared by all people present, reflecting the solidarity and brotherhood that should be maintained among Muslims. Although ketupat looks simple, making it requires special skills, such as selecting the right rice, cooking it with coconut milk and pandan leaves, and wrapping it with young coconut leaves. Additionally, the cooking time for ketupat is quite long, approximately five hours. Nevertheless, the delicious and unique taste is worth all the efforts and hard work.

During Kupatan, the whole family usually gathers to make ketupat together. This moment is precious to strengthen the bonds of togetherness among family members. Furthermore, this food also symbolizes gratitude for all the blessings given by Allah SWT.

Overall, ketupat is not just a dish but also has philosophical meanings and traditions that are essential for Indonesian people. This food is a symbol of unity, togetherness, and gratitude for all the blessings received from Allah SWT.

Celebrating Eid with Muhammadiyah and NU: Gading Pesantren Malang

In determining the date of Eid al-Fitr, many pesantrens still use the hisab method. However, this decision still receives pros and cons among the public. One of them is Miftahul Huda Pesantren, Gading Pesantren, Malang, which sets 1 Shawwal falls on Friday, April 21, 2023, together with friends from Muhammadiyah.

Gading Pesantren, one of the pesantrens with 24-carat Nahdlatul Ulama (NU) essence, has strength in falak. Since then until now, this pesantren has used the hisab method to determine 1 Shawwal. But does this decision make this pesantren removed from the NU pesantren list? No. Even one of the Gading pesantren's ustadh who is an expert in falak, Ust. Ali Murtadho (Allah yarham), is one of the founders and caretakers of Sabilur Rosyad Pesantren, along with KH. Marzuki Mustamar, the Chairman of Tanfidziyah PWNU East Java service period 2018-2023.

Not only that, Gading Pesantren has also celebrated Eid differently from what the government decided. However, there has never been any commotion with the surrounding community. Usually, those who participate in Eid prayer in this pesantren are the pesantren's students and surrounding community who acknowledge it. The hisab results only apply internally to the pesantren. Nonetheless, there is no obligation for each student to follow it.

For most Gading Pesantren students, following the pesantren's decision regarding 1 Shawwal than others, including the government, is a guarantee of religious truth. It is the humility of NU students towards their kiai. For example, when NU decided on Eid al-Fitr differently from the government's decision in 1992 or 1993, this decision made a Muhammadiyah figure in the village feel unhappy. However, as a village-level NU kiai, the father still followed the PBNU decision, which eventually became the right choice.

In determining when Eid al-Fitr falls, it is good for us to understand that the main criterion is to look at the hilal. However, based on the hadith Bukhari "shumu li ru'yatihi wa'fthiru li ru'yatihi," the hisab method may still be an option for some pesantrens. However, the most important thing is to maintain interfaith relationships and respect the choices of each pesantren and the community. We can also learn about the humility and attitude of respecting decisions from NU students who are very obedient to their kiai.

The Beauty of Writing Light Notes

 Someone who enjoys writing light notes often finds happiness when writing. Although it is only a few paragraphs each time, they do it wholeheartedly. Such writing can be completed in a few days or even a week depending on the conditions. When busyness is overwhelming and problems are piling up, writing light notes is an oasis that can relieve stress. Although the problems are not resolved, writing can provide a sensation for momentarily forgetting the problems and provide a different perspective on them.

This person also has a main duty as a lecturer who must produce written works in the form of books or journal articles. However, they still write light notes because they have a strong commitment to write every day, no matter how little or much can be produced. People who have a high spirit for writing but lack commitment often experience losing their spirit and dreams of becoming a writer. However, if they get the opportunity and a supporting environment, it is very possible for them to become tough writers.

This person continues to learn about writing by reading and analyzing writings, as well as learning by continuing to write. They believe that writing has many benefits for themselves and will continue to write as long as they are able to do so.

Duties dan Fungsi Guide Haji Menurut Prof. Dr. KH. Akhyak M.Ag.

 On the sixth day of the certification program (Friday, March 10th, 2023), Prof. Dr. KH. Akhyak M.Ag, who serves as the Director of Postgraduate Studies at UIN Satu Tulungagung, was a speaker at the afternoon session from 10:00 AM to 12:00 PM (WIB). The focus of the lecture was to understand the duties and functions of the Hajj guide, including the latest dimensions and issues. As a speaker, Prof. Akhyak performed exceptionally and professionally in providing a detailed understanding of the services for Hajj pilgrims to the participants of the certification program. The moderator, Dr. Budi Hariyanto, M.Fil.I from UIN Satu Tulungagung, accompanied him.

Prof. Akhyak emphasized that Hajj guides must appear friendly and healthy because, for a long time, they were known to be frustrating, irritable, and irresponsible. Therefore, the speaker suggested that if the participants become Hajj guides, they must provide excellent service to the pilgrims. This is determined by the results of a poll from the pilgrims with a very high target polling rate for our services. This indication is because the Hajj pilgrims judge the service of the Hajj guides with the main principles of sincerity, honesty, politeness, and responsibility.

Firstly, the Hajj guide is an Indonesian citizen who is a Muslim, has competencies (knowledge and technical skills) in the field of performing the Hajj pilgrimage/guide. To have these competencies, certification is needed, which is the process of assessing and recognizing the government's ability and skills of a person to conduct professional Hajj guidance.

Secondly, the Hajj guide is responsible for providing guidance to pilgrims from before departure, during the journey, and while in Saudi Arabia until their return to Indonesia. To carry out this duty, the Hajj guide functions to (1) provide guidance to Hajj pilgrims organized by the government and society, both individually and in groups. (2) Provide guidance to pilgrims with minimal materials, including Hajj guidance, travel, and health.

Thirdly, the implementation of Hajj guidance is as follows: (1) The regular Hajj guidance by the government is carried out at least 8 times a day (twice at the district/city level and 6 times at the sub-district level). (2) One meeting lasts for four hours of lessons, where 1 JPL (Jam Pelajaran) equals 60 minutes.

Fourthly, the Hajj guidance materials include:

- Policy for conducting Hajj worship in Indonesia and Saudi Arabia (Taklimatul Hajj)

- Guidance for performing the Hajj pilgrimage (Hajj manasik), both theoretical and practical

- Guidance for Hajj travel (flight safety)

- Health services guidance

- Fiqh Hajj and the wisdom of Hajj worship

- Arbain and pilgrimage

- Akhlaq, customs, and culture of Saudi Arabia

Fifthly, the rights and obligations of the Hajj pilgrims and the formation of Karu, Karom, and Kloter. The guidance of the Hajj manasik by Kelombok Bimbingan is at least 15 times. After participating in Hajj guidance, the pilgrims are expected to: explain the government's policy in conducting Hajj worship, explain the process of Hajj worship from embarkation, in Saudi Arabia, to returning to Indonesia, mention the requirements, pillars, and obligatory acts of Hajj, recite the intention of ihram and talbiyah, explain the meaning of standing at Arafah and staying at Muzdalifah and Mina, practice tawaf, sa'i, stoning, and tahallul, mention the prohibitions of ihram, perform the Hajj manasik and the process of Hajj worship according to Islamic law, explain the meaning and places of pilgrimage in Mecca and Medina, and explain the concept of a haji mabrur (accepted Hajj) and how to maintain it.

Based on the duties and functions mentioned above, the Indonesian Hajj Guide Training and Certification Center (TPIHI) has the following roles:

- Organizer, who organizes and coordinates all Hajj worship activities, worship problem-solving, and Hajj manasik in their respective Kloter with the Head of Worship and Guidance Supervision of the Daker (Working Area), Sector, and Head of Daker.

- Facilitator, who provides services to the pilgrims in their respective Kloter and other relevant parties.

- Ustadz/Ustadzah, who provides consultation regarding worship and Hajj manasik problems to the pilgrims in their respective Kloter.

- Analyst, expected to be able to analyze the problems faced by the Hajj pilgrims in their respective Kloter, from the cause of problems to providing solutions and resolving them.

- Administrator, who accumulates data, processes data, compiles narratives and reports on all worship service activities for the Hajj pilgrims in their respective Kloter and reports to the Kloter Chairman to the Sector or Daker.

Reflection on the Importance of Empathy in the Digital Era

With the rapid development of technology, human life is becoming easier with the internet and social media. However, at the same time, the phenomenon of individualism and difficulty in understanding the feelings of others is increasing. In this article, we will discuss the importance of empathy in today's digital life and how we can develop this ability.

The Importance of Empathy

Empathy is the ability to feel and understand the feelings of others. In digital life, empathy becomes increasingly important because we can easily communicate with others without having to face-to-face. In social media, we can write comments or send messages without seeing the direct reaction from the person we are talking to. This can lead to problems such as misunderstandings and conflict.

In the context of digital life, a lack of empathy can trigger cyberbullying behavior. Many people feel free to write rude comments or belittle others without thinking about the feelings of the victim. This often happens to teenagers who do not have mature empathic abilities.

In addition, a lack of empathy can also trigger disputes in social relationships. Many people are too focused on personal interests, ignoring the feelings and needs of others. This can lead to tension in social relationships, such as disputes between different groups.

Developing Empathy Skills

To develop empathy skills, we must learn to listen well. In the context of digital life, listening well means reading well. We must read messages or comments carefully and understand the context before responding.

In addition, we must also learn to respect differences of opinion. In social media, different opinions and perspectives can easily be displayed and shared. We must learn to understand other people's perspectives and respect those differences.

We must also learn to acknowledge mistakes and apologize. In social life, whether real or virtual, acknowledging mistakes and apologizing is an important action to alleviate conflicts and improve the quality of our social relationships.

In developing empathy skills, we must also learn to use social media wisely and responsibly. We must understand that the existence of social media also has negative impacts, such as negative content and cyberbullying behavior. Therefore, we must learn to use social media positively and not harm others.

Conclusion

In this increasingly complex digital life, empathy is becoming more and more important.

The Analysis of Media Phenomena on Lato-Lato Game and Its Relation to Ancestral Prediction Tradition

 The rapidly growing media industry has given rise to various phenomena that grab public attention, including a child's game that has become popular lately, called lato-lato. This game involves two small balls that are swung together.

Since going viral, lato-lato has become a widely known game. According to sources, lato-lato originated from the United States under the name clackers. In Indonesia, similar traditional games are known by various names, such as lato-lato in the Bugis language and kato-kato in Sulawesi, as well as tek-tek in Java.

Although lato-lato is just a common game for children, some people associate it with different things. In Indonesia, some communities still believe in the traditional practice of predicting the future based on signs found in nature. Therefore, any phenomenon that is being talked about tends to be analyzed based on issues such as economic stability, politics, social issues, or leadership. For example, people in villages often link certain phenomena to leadership succession.

When natural disasters such as volcanic eruptions occur, people often associate them with signs of an impending fall of a leader or a leader who is facing heavy responsibility. In some places, people are asked to install traditional klenengan (bell) made from used glass bottles filled with pebbles and bamboo. People from older generations also mentioned that there was a prediction of the coming of "buta ijo", who is a symbolic representation of a big figure that will soon fall. It turned out that it referred to the fall of the Orde Baru regime.

The game of lato-lato is also not immune to community analysis. Some people associate it with a phenomenon that attracts attention at the end of the year before the new year, namely the competition among regional leaders to claim the RI 1 title. The way that lato-lato is played, where the two balls are swung up and down, is seen to have a meaning that soon there will be fierce competition, conflict, increased emotional tension, and heat, just like the game itself. But whether this is just an analysis or actually a sign, remains a subject of debate.

Since ancient times, people have always linked something with natural signs, whether those are indicators of social nature or indications caused by animals coming down from mountains, tidal waves, gusts of wind, dead trees, stranded fish, flocks of birds flying in large numbers, and so on. However, in this digital era, phenomena can easily be created and go viral with just the word "viral".

Radical Democracy: A Response to the Decay of Democracy

The lack of freedom and tolerance in today's political landscape may make us outraged. The shift towards liberal democracy can create a fertile ground for inequality and lead to irrational conditions in democracy under the guise of political consensus.

Democracy ought to provide inherent equality, freedom of organization, opinion, and expression. However, today's democracy seems to be an empty promise. For instance, at the collegiate level, the General Election should be the highest forum of democracy, but it is usually marred by unqualified and incompetent candidates, unfair KPU (General Election Commission) performance, and a lack of tolerance for pluralism. All these negative phenomena indicate an irrational condition in democracy based on the pretext of political consensus.

Real democracy should bring freedom and equality, but paradoxically, decay is built on the pretext of democracy itself. Radical democracy, a concept proposed by Chantal Mouffe, can provide a response and overcome this paradox of democracy.

Radical democracy is an attempt to radicalize democracy by demanding continuous conflict, dispute, and ideological debates to capture discourses. In a sense, radical democracy becomes a hegemonic struggle. In radical democracy, all forms of ideas and ideologies compete using their political articulation, where ideas are constantly produced.

Participation is one of the most important things in radical democracy. In other words, radical democracy requires "noise" and "turmoil" to unveil stability for the realization of emancipatory politics. Mouffe states that there is no consensus in democracy, only hegemonic practices that are vulnerable and open to be fought by counter-hegemonic practices.

Agreements or majority decisions in parliament and general elections are the result of voting. However, in radical democracy, the agreements reached are not static but dynamic and can be fought through ideological conflict and competition. Thus, radical democracy can be a solution to the decay of democracy that often occurs in Indonesia.

In radical democracy, there is a discourse contestation and conflict to seize hegemony in public space. However, if this contestation causes wounds to society, such as violence and even war, a differentiation between antagonism and agonism relations is necessary, and a transformation from antagonistic to agonistic relations should be pursued.

Antagonistic relations in the political context trigger the relation between us as friends and them as enemies in democratic politics. This relation will lead to disagreement and the consequence of dichotomy between friend and foe who do not share the democratic space.

In this context, the enemy is defined as an entity that must be destroyed and eliminated both ideologically and existentially in the democratic public space. The antagonistic relation between friend and foe must be addressed so that conflict and disagreement do not damage the political association in democracy.

Therefore, radical democracy must transform from antagonism to agonism relations. Agonism relations do not pretend to eliminate the dimension of conflict on one side and do not get trapped in negotiating or reaching agreements through deliberation. In other words, agonism relations prevent conflict from destroying political associations in democracy.

From agonism relations, the relation between us as friends and them as enemies turns into an adversarial relation, namely, an agonistic friend or adversary relation. Opposition that has a shared position in democracy but has different discourses, interests, and ideas that must be rejected.

Radical democracy implies a socialist dimension in upholding democratic struggle, thus ending capitalist production relations, which are the roots of many subordinate relations. Capitalism in the political domain can be interpreted as making humans or every individual a commodity, which can be picked from each individual, and it is the right to vote that can be used to legitimize power.

Democracy is not only limited to general elections; regardless of this, radical democracy has aspirations, goals, and ideals for emancipation that are the main thing in radical democracy.

Analysis of the Positive Message in the Song "Syantik" and Its Significance in Fostering Self-Confidence in Women.

The popular Tik-Tok song "Syantik" has sparked questions about the meaning of the lyrics sung by Siti Badriah. The song tells the story of a woman who feels "syantik" or beautiful and attracts the attention of many men. However, the woman also admits that she does not care about negative comments from people who are jealous or dislike her appearance.

The song delivers a positive message about self-confidence and self-love. A woman who is "syantik" does not have to always wear heavy makeup or get dolled up. A "syantik" woman is someone who has strengths and weaknesses, but remains proud of herself.

The song also encourages us to have fun and enjoy life. A "syantik" woman does not have to always be serious or stressed. A "syantik" woman is someone who can relax and have fun with her friends. A "syantik" woman can also dance and sing freely.

The song also reminds us not to be easily tempted or influenced by others. A "syantik" woman does not have to always follow trends or other people's styles. A "syantik" woman is someone who has her own taste and style. A "syantik" woman can also reject or choose a man who is right for her.

"Syantik" is a song that entertains and gives spirit to women. The song also shows that beauty is not just about physical appearance, but also about attitude and personality. The song also emphasizes that every woman is "syantik" in her own way.

Appropriate title for the article: "The Power of 'Syantik': Fostering Self-Confidence in Women through a Popular Tik-Tok Song".

Prioritizing the Scientific Phase: A Message to Students

As a student, the scientific phase should be a top priority. The late night discussion with Mr. Dede reminded me to write this small note. We talked about the world of education, which has become our battleground until now.

Mr. Dede explained that we have lost our direction in education. Yet, the world of education is the backbone in advancing the nation. According to him, a shift in the mindset regarding science has occurred. He referred to the scientific phase as the phase of life, meaning people have been affected by the instant syndrome, which is in contrast to the actual scientific phase.

A student who should still be in the scientific phase is mixed up in the phase of life, where it is not yet time to experience it. A student must focus on their studies and not be caught up in domestic affairs that are not yet relevant. They must prioritize primary and secondary matters, and always be aware of their position and status.

Moreover, a student must pay attention to the scientific phase to achieve their vision and mission in acquiring knowledge. The life phase, social phase, or economic phase can be experienced, but they should not replace the scientific phase's main position.

The scientific phase should be more enduring and become a caretaker that takes us to the gate of freedom to think and create. The scientific phase will always be a spirit where a person will not be separated from space and time. The scientific phase will become a student's main mentality. Therefore, a person will still be a student forever, even when they have become a family person, an entrepreneur, or occupies a specific position. The dignity of science will not be removed just because people's needs have shifted into the life phase.

So, as students, let us prioritize the scientific phase. Focus on studying, prioritize primary and secondary matters, and always pay attention to the vision and mission in acquiring knowledge. Because the scientific phase is the caretaker of our future aspirations, the gate to freedom of thinking and creating.

The Development of Western Philosophy from Ancient Greece to Contemporary Times

In the past, when humans lived in primitive societies, they did not distinguish between different types of knowledge. Everything they knew was considered one type of knowledge. A tribe leader could serve as a judge, chief, or even a professor. However, over time, there was a differentiation of various types of knowledge, resulting in work specialization, which transformed the structure of society.

Before entering the era of Ancient Greece, the explanation for natural phenomena was myths and legends. However, the explanations given by Greek mythology could not be explained rationally. For example, thunder came from the wrath of the god Thor. This rationalization based on myths continued until the sixth century BC.

The most fundamental period in the history of the development of science and philosophy is the period of Greek philosophy (sixth century BC to zero AD). During this time, there were philosophers such as Thales (624-546 BC). At that time, philosophers sought to find the principles (arche) that were the basis of everything in existence. They discussed the elements that make up the cosmos or principles that underlie everything. Thales referred to water as the fundamental principle.

Other philosophers included Anaximander (611-545 BC), who referred to aperion, which is limitless, as the origin of everything. Anaximenes (588-524 BC) referred to air as the vital element of life. Pythagoras (580-500 BC) stated that the basis of everything could be explained by numbers. Later, philosophical discussions were no longer about the origin of the universe, but whether reality is changing or static. Two famous philosophers from that period were Heraclitus (540-475 BC) and Parmenides (540-475 BC). Heraclitus said that everything was constantly changing, while Parmenides said that reality was stable and unchanging. The view of Democritus (460-370 BC) stated that reality consists of many elements called atoms. This view became the foundation for the development of physics, chemistry, and biology.

In ancient Greece, people began to think about the universe in a more rational way, rather than relying on myths. The most prominent figure in Greek philosophy was Socrates who used a philosophical method called dialectics, in which he did not provide direct knowledge but used questions to trigger knowledge in others. Socrates' pupil, Plato, continued the tradition of dialogue in philosophy. However, philosophical thought reached its peak in Plato's pupil, Aristotle. He suggested that science should seek to understand the cause of the object being investigated. Aristotle identified four types of causes to understand how everything happens.

At that time, philosophical thought and science were not separated. Everything that humans thought was called philosophy. However, in the Middle Ages, philosophical thought became united with religion and church dogma, resulting in whatever the church said was considered true. The Middle Ages in Europe were known as the golden age of Christianity, which lasted from the sixth to sixteenth century AD.

The history of Western philosophy can be divided into four periods based on the dominant characteristics of the thought of the time.

During Ancient Greece, philosophers were very interested in the origin of the universe, resulting in a cosmos-centered worldview.

The Middle Ages were marked by a theocentric worldview, in which philosophers used philosophy to strengthen Christian dogma.

In the Modern era, an anthropocentric worldview emerged, with a focus on humans as the center of philosophical analysis. Although philosophy remained secular, science became very important and continued to develop.

Finally, in the contemporary era, philosophers focused on logosentric, making texts the central theme in their discourse.

During the Renaissance, philosophical thought began to separate itself from religion and focus on freedom of thought. This era was also marked by the emergence of astonishing works of art, such as painting, sculpture, architecture, music, and literature. Philosophers of this period, such as Nicolaus Copernicus, Francis Bacon, Galileo Galilei, and Thomas Aquinas, made significant contributions to the development of philosophical thought and science.

"Registration for UM-PTKIN 2023 Now Open: How to Apply and Important Dates to Note"

Good news for those who want to continue their studies at state Islamic universities (PTKIN) in 2023. Registration for the PTKIN entrance exam or UM-PTKIN will officially be opened starting tomorrow, Monday, April 10, 2023 at 4:00 PM WIB and will end on May 15, 2023.

UM-PTKIN is a selection attended by 58 PTKIN (UIN, IAIN, STAIN) and PTNs with Religious Study Programs whose operational permits are issued by the Indonesian Ministry of Religious Affairs. The selection process itself is done through a written test based on the Electronic Selection System (SSE) which will be held simultaneously in all universities spread throughout Indonesia.

The Coordinator of the PMB National Publicity Pokja Humas, Dr. M Rikza Chamami MSI, confirmed that UM-PTKIN registration for 2023 can be accessed through the website https://um.ptkin.ac.id.

To be eligible to participate in this selection, participants must have an NISN and be a graduate of educational units such as MA / MAK / SMA / SMK / Mu'adalah Boarding School / Formal Diniyah Education / Equalization Education of Salafiyah Islamic Boarding Schools or equivalents dated 2021, 2022, and 2023. In addition, you must also pay a UM-PTKIN registration fee of Rp. 200,000 through the bank specified by the Central Committee.

You can register through the website https://um.ptkin.ac.id and must complete your biodata online until you receive an invoice. After that, you can make payments at the bank listed on the invoice, and don't forget to save the payment slip / proof of payment. Then, you can log back in to the website https://um.ptkin.ac.id and continue the registration process until you get the Exam Participant Card.

For program choices, each participant can choose a maximum of 3 (three) study programs, where the order of selecting the Study Program indicates priority. Participants who choose only 1 (one) Study Program may choose to study at an Islamic Religious College (PTKI) anywhere, while participants who choose 2 (two) or more Study Programs, one of which must be a study program from a PTKI in the same province as the place where the participants take the test.

Don't forget to take note of important schedules such as registration and payment which will start on April 10 to May 15, 2023, SSE test which will be held from May 29 to June 8, 2023, and the announcement on June 23, 2023. Prepare yourself and good luck!

"The Struggle of UKM/UKK/KM Groups in Adding Recruitment Article: Victory or Vain?"

On Wednesday, September 2, 2020, a debate ensued among several student groups in an institute about Extra Campus Student Organizations (OMEK). The Unit Activity Student (UKM), Campus Activity Unit (UKK), and Student Community (KM) groups were concerned as OMEK was recruiting new members after the Academic and Student Culture Introduction Event (PBAK) ended, before the inauguration and internal recruitment were carried out. Although OMEK's recruitment was part of their cadre regeneration, UKM/UKK/KM felt it could cause problems on campus. Therefore, they proposed an article to restrict OMEK's movements on campus. This issue continued to cause anxiety among UKM/UKK/KM institutions.

In a student council meeting, there was a proposal to add a new article regulating the recruitment of student organizations. However, some opposed this proposal on the grounds that it would conflict with Regulation of the Minister of Research, Technology, and Higher Education (Permenristekdikti) No. 55 of 2018. The one who opposed the proposal was the Chairman of the Student Executive Board (Dema), who turned out to be a cadre of one of the OMEK institutions.

The Chairman of Dema stated that OMEK's entry into the campus was regulated in Permenristekdikti No. 55 of 2018 and OMEK institutions were permitted to form UKM PIP (Pembinaan Ideologi Pancasila/ Pancasila Ideology Development) as a response to religious radicalism entering the campus. However, after further research, OMEK's entry into the campus should merge into one and be accommodated by a UKM PIP forum. The rationalization brought by the Chairman of Dema was not yet in-depth because the proposed article could still be adjusted to Permenristekdikti No. 55 of 2018.

In Article 3 Paragraph 3 of Permenristekdikti No. 55 of 2018, it is stated that student organizations can involve or collaborate with extra campus student organizations in accordance with the provisions of applicable laws and regulations. Therefore, if needed, OMEK can enter into UKM PIP. Permenristekdikti No. 55 of 2018 also emphasizes that OMEK's entry must comply with the regulations that apply on each campus.

However, if Permenristekdikti No. 55 of 2018 has not been socialized at IAIN Tulungagung, then these regulations cannot be implemented on that campus. Therefore, the rationalization brought by the Chairman of Dema still raises questions about whether he really wants to protect OMEK from rules that limit the existence and movement of OMEK on campus. Hence, there needs to be an official clarification from the Chairman of Dema regarding his rejection of the article proposal submitted by UKM/UKK/KM group.

After a very long debate, the UKM/UKK/KM groups finally won the proposed recruitment article. However, this rule will not be implemented because the lecture is conducted online, so OMEK will not conduct an open recruitment on campus. Nevertheless, this issue is also felt by the Chairman of Dema who rejected the addition of this article. Thus, this debate is considered in vain by both parties.

Ramadan Traditions and Jogokariyan Mosque in Yogyakarta.

 Now it's Ramadan again. Muslims are fasting, which is an important part of Islam. After a day of not eating and drinking, usually people in Yogyakarta like to do ngabuburit activity.

In Yogyakarta, there is a favorite place for ngabuburit, which is "Pasar Kaget Ramadan". In this Ramadan market, there are many small foods for breaking the fast and various traditional and modern foods.

The price of food sold at this market is also affordable, so it is suitable for students. One of the newly popular Ramadan markets among young people in Yogyakarta is the "Ramadan Jogokariyan" afternoon market.

This afternoon market is located in the Jogokariyan Mosque in Yogyakarta. In addition to its unique Ramadan market, this village mosque has a long history and is famous not only in Indonesia but also worldwide.

This mosque was built in 1966 and began to be used in 1967. The name of the mosque is taken from the name of the village where the mosque stands, namely Kampung Jogokariyan. Initially, the mosque was located to the south of the Jokogkariyan village but was then moved to the center of the village by the first mosque takmir, Ustadz Amin Said, in accordance with the habit of Prophet Muhammad SAW in naming the mosque according to its location.

The Jogokariyan Mosque is located at the corner of the village intersection and was built gradually. Initially, it only consisted of the main building. Then in 2006, the Islamic Center was built on the east side of the main building.

That year, a resident's house next to the mosque collapsed, so the mosque bought the land so that the area of ​​the mosque complex could be expanded. All congregational services are carried out at the Jogokariyan Mosque Islamic Center, such as the clinic bureau, distribution bureau, and committee to action for the congregation.

The many activities in this mosque make it always crowded, not only during Ramadan. Many Muslim communities from Yogyakarta and abroad come here. Even a few years ago, the European Parliament and Palestinian scholars visited for comparative studies. This village mosque attracts attention because although it is not a grand mosque, it can be worldwide renowned.

The afternoon market in Jogokariyan village, which only exists during Ramadan, is always anticipated by Yogyakarta residents. However, there is a slight difference between Jogokariyan Ramadan tradition in the past and now.

Before the pandemic, the market was more crowded with visitors and trader stalls compared to now. Many visitors wait for several hours before breaking their fast at Jogokariyan Mosque's area.

When the call to prayer sounds, traders and visitors jointly lay out mats in the middle of the road not far from the mosque area. They share snacks that they have bought since the afternoon together.

Jogokariyan Mosque also offers activities that can be followed, such as free iftar and Madinah and Gaza-style tarawih. However, this year many things are adjusted to the pandemic situation such as mandatory mask-wearing and social distancing. Traders also have to take GeNose tests first and wear identification tags on their necks.

The takjil piring terbang tradition was replaced with distributing boxed rice that can be taken home by visitors. All of these measures are taken to avoid crowds that are at risk.

This Ramadan, Jogokariyan Mosque holds an afternoon market called Kampoeng Ramadhan Jogokariyan. However, due to the Covid-19 pandemic, they have to limit the number of traders and the distance between them to avoid crowding. The mosque also provides around 2000 servings of iftar food every day at a price of Rp12,500 per portion.

In addition, GeNose test services are provided every Monday to Saturday at Jogokariyan Mosque. Health protocols such as wearing masks, washing hands, and providing hand sanitizer are also well-implemented at Kampoeng Ramadhan Jogokariyan. However, maintaining distance between people is still difficult due to the many visitors. Therefore, everyone must be careful and maintain personal hygiene.

The Symbolic Meaning of Rice as the Center of Prosperity and Happiness in Indonesian Culture

Indonesian culture possesses a wealth of knowledge from various civilizations, such as coastal, river, and agricultural civilizations. Especially in Javanese and Balinese agrarian cultures, the figure of Dwi Sri is considered to be the embodiment of fertility and is always the main figure during planting and harvesting season.

The tradition of hanging rice above the kitchen, in front of the door, and rice barns has also been around for a long time. Although the motif is unclear, the wisdom values contained in it are always respected and not forgotten.

Rice is known as "paparelean" in Sundanese, because grandparents had a hard time deciding and choosing a name for the plant. Meanwhile, in Javanese language, rice is called "pari". Dewi Sri also has different names in every region.

Indonesian agrarian culture has strong philosophical values, which can be seen from planting to harvest, even when it is consumed. Farmers and rice cannot be separated from various rituals that exist, such as mapag sri in Java, Seren Taun in the Banten region, and Majikeun Pare in the Bogor region.

Rice that is tied and brought home to be placed in a rice barn or on the roof around the kitchen is the way farmers sort and store rice that will be used as seeds in the next planting season. Rice has important meaning as a symbol of prosperity and fertility. When building a house, there is a tradition of placing offerings on the roof, one of which is a bundle of rice which has the meaning of pancer or the central point. Rice is also a vital staple food in the Indonesian community, especially in Java.

People often say that having rice (staple food) is more important than money, as rice gives calm and security. Rice hung in the house is also considered as a charm that brings blessings. In the story of Dewi Nawangwulan, rice stored in storage is considered more blessed.

In this aspect, we must appreciate farmers as the support of tradition, culture, economy, and civilization. Farmers work hard to fulfill the country's food needs and we should not forget their important roles. We should respect farmers, even if we do not believe in the mythology of Dewi Sri.

Taking Lessons from Ramadan: Becoming a Better Human Being

 The heart is an important part of a person besides the mind. Generosity is an attitude that requires an open and light heart. Generosity means having a generous heart, not being stingy, enjoying giving, and so on.

Generous people have a wide heart and can share with others. After all, at its essence, humans do not have everything, and everything they possess is only a trust from the Almighty.

People who are easy to donate believe that what they have is also the right of others and consider it a trust that must be fulfilled. So, generous people essentially understand the essence of the concept of "possessing."

As humans, it is natural to feel entitled to everything we get. However, sometimes that feeling makes it difficult for us to let go or even too greedy to keep having many things.

But actually, giving and sharing don't always have to be grand. For example, when we give charity, it doesn't have to be a big amount. What's important is the good intention.

One of the moments where sharing activities feel more impactful is during the month of Ramadan. Many activities of sharing iftar meals, snacks, and so on are carried out.

People are more enthusiastic, even young people from various organizations hit the streets to share food with those in need.

All of these benevolent activities certainly do not arise on their own. There are many factors that influence them, one of which is the desire to be useful to others, which is always attached to the human soul.

Maslow's theory states that humans have a hierarchy of needs, and at the third level is the need for belongings and love. After basic needs such as food and safety are met, humans want to build social relationships and experience love.

Sharing and donating during the month of Ramadan is a way to fulfill this need, and for Muslims, it is also a religious obligation. However, more than just sharing, Ramadan must also be interpreted as a time to improve the heart and train for perseverance and humility.

Fasting is not just about abstaining from hunger and thirst but also restraining lust and anger. Therefore, Ramadan is a time to train the human heart. However, this month is not the ultimate goal of worship and doing good. Instead, this month must become a training ground and form good habits for the following months.

Ramadan is a month in which people compete to do good. However, while carrying out these deeds, we need to pay attention to the concept of good (thayyib) in Islam. So that our good intentions can be successful, they must be done in a good way and not have a negative impact on others. We must strive to be generous by understanding others and becoming humans who have the ability to refrain from things that are not good.

Generosity doesn't always have to be with money but can also be by giving kindness to others in any form. When we are able to give in larger amounts with a sincere heart, of course, that is even better.

Ramadan is a month of generosity and forging to produce better humans. After Ramadan, there is Eid al-Fitr in the month of Shawwal, where humans return to a holy state after being tempered and improved in Ramadan.

Let's take advantage of this Ramadan moment to improve ourselves and become even better humans.

Kanjuruhan and Badut Temple: The Creative Roots of Malang Civilization.

 The Kanjuruhan Kingdom and Badut Temple are two important things in the history of the development of civilization in Malang Raya, even in East Java. In the 8th century AD, Kanjuruhan became the starting point for the formation of a socio-cultural system in Malang. The society at that time had changed from Megalithic culture to a more civilized and organized culture, especially in the institution of the kingdom.

 The Kanjuruhan era was the zero point or foundation in the history of Malang civilization, which gave rise to ideas, activities, and creative products for 750 years, until the 15th century AD. This long creative process contributed to the development of civilization in Malang until today. To better understand this, a seminar with the theme "The Zero Point of Malang Civilization: The Creativity in Architecture and Iconography of Badut Temple" was held at the Malang Creative Center on March 3, 2023. This seminar is part of the 2023 Malang Cultural Week and is expected to provide useful benefits for participants.

Power, Truth, and Leaders: Foucault's thoughts on the relationship between human beings

Since ancient times, humans have known what power is. In prehistoric times, they were even willing to fight for power because of their survival needs. Now, power has become common in the leadership system of a country.

However, there are people who misuse power, such as vote-buying or influencing the KPU. Power should not be understood as possession by a small group in society. Power actually spreads in social relationships and is not centralized to one person or institution. Therefore, power can be viewed positively.

According to Foucault, power and knowledge are closely related. Power can serve as a justification for law and knowledge, and vice versa. Every power can influence the formation of knowledge, and conversely, every direct formation of knowledge can shape power.

In the modern society, the sustainability of a power can make a place become modern. Therefore, power should be understood as rational, productive, positive, and discursive relationships.

Power can create its own truth and disseminate it to others so that they can follow that truth. This happens because power has control over the media and public opinion that might benefit them. However, opposition or resistance to power is very important so that power is not perpetuated without criticism.

A leader is not only a symbol, but the most important thing is his policies for others and the society he leads. A leader must be fair and not only seek popularity or be involved in corruption. If a leader no longer walks in the path of truth, then we must remind him well.

Foucault's thoughts on power and knowledge aim for individuals to be independent and find their own way of life. If someone can manage themselves well, then they can also manage others properly. Therefore, power is not only owned by a particular group or country, but is held by everyone in human relationships.