In 2010-2011, new public messages circulated in Indonesia’s public sphere to “green” Islam. Formal and semi-formal religious education increasingly reflected and supported new ecological curricula and models. Messages of “eco-dakwah” (religious and environmental outreach) by religious authorities connected theory and practice, long established in the pesantren (madrasa) tradition. This paper highlights two affective strategies that were emerging as forms of environmental Islam: first, adapting “tradition” to be a resource for experiential awareness; and, second, the related expectation that feeling and emotion carry persuasive power to alter perception and inspire action. This dakwah cast moral sentiment and action in this world with respect to natural states anticipated in the world to come.
Purchase
Buy instant access (PDF download and unlimited online access):
Institutional Login
Log in with Open Athens, Shibboleth, or your institutional credentials
Personal login
Log in with your brill.com account
Acil (Anak Cinta Lingkungan): Pencemaran Bengawan Solo [from “Seri Petualangan,” book and DVD recording]. 2006. Jogjakarta: Bidang Penaatan Lingkungan dan Peningkatan Kapasitas, Pusat Pengelolaan Lingkungan Hidup Regional Jawa and Kementerian Negara Lingkungan Hidup.
Alie Yafie. 1994. “Norma Fiqh dan Masalah Lingkungan Hidup,” in Menggagas Fiqh Sosial: Dari Soal Lingkungan Hidup, Asuransi, Higga Ukhuwah. Bandung: Mizan, pp. 132–142.
van Bruinessen Martin. 1995. Kitab Kunung, Pesantren, dan Tarekat: Tradisi-Tradisi Islam di Indonesia. Bandung: Mizan.
Foltz Richard C., 2002. “Islamic Environmentalism in Theory and Practice,” in Foltz Richard C. (ed) Worldviews, Religion, and the Environment: An Anthology. Belmont, CA: Wadsworth, pp. 358–365.
Gade Anna M.2004. Perfection Makes Practice: Learning, Emotion and the Recited Qur’an in Indonesia. Honolulu: University of Hawai’i Press.
Gade Anna M., 2008. “Islam,” in Corrigan John (ed) The Oxford Handbook of Religion and Emotion. Oxford: Oxford University Press, pp. 35–50.
Guha Ramachandra. 2006. How Much Should a Person Consume?: Environmentalism in India and the United States. Berkeley: University of California Press.
Geertz Clifford. 1973. “Religion as a Cultural System,” in The Interpretation of Cultures: Selected Essays by Clifford Geertz. New York: Basic Books, pp. 87–125.
Geertz Hildred, . 1974 [1959]. “The Vocabulary of Emotion: A Study of Javanese Socialization Processes,” in LeVine Robert A. (ed) Culture and Personality: Contemporary Readings. Chicago: Aldine, pp. 249–264.
Islamic Boarding Schools and Conservation: The World Bank Faith and Environment Initiative, Final Report. 2005. Jakarta: Conservation International.
“Lakukan Sekarang Juga”: Film Dokumenter dan Buku Panduan Perubahan Iklim di Indonesia [book and DVD recording]. 2009. Jakarta: Dewan Nasional Perubahan Iklim and Semesta Film.
Mangunjaya Fachruddin Majeri. 2011. “Developing Environmental Awareness and Conservation through Islamic Teachings,” Journal of Islamic Studies 22. 1: 36–49.
Manshur Faiz. 2009. Entrepreneur Organik: Rahasia Sukses K.H. Fuad Affandi Bersama Pesantren dan Tarekat “Sayuriah”-nya. Bandung: Penerbit NUANSA.
Mansur Yusuf. 2008. The Miracle of Giving: Keajiban Sedekah. Rawamangun, East Java: Zikrul Hakim.
Mawardi Muhjiddin, et al. 2009. Pendidikan Lingkungan: Membangun Kesadaran dan Perilaku Ramah Lingkungan. Seri Buku Panduan. Jogjakarta: Lembaga Lingkungan Hidup Pimpinan Pusat Muhammadiyah.
Mufid Sofyan Anwar. 2010. Islam dan Ekologi Manusia: Paradigma Baru, Komitmen dan Integras Manusia dalam Ekosistemnya, Refleksi Jawaban atas Tantangan Pemanasan Global: Dimensi Intelektual, Emosional, dan Spiritual. Bandung: Penerbit NUANSA.
Muhammad Ahsin Sakho, , Mangunjaya Fachruddin Majeri, et al. (eds). 2006. Fiqih Lingkungan (Fiqh Al-Bi’ah). Jakarta: Conservation International.
Musaddad Thonthawi Jauhari. 2010. Proposal Pilot Projeck Program Pemberdayaan: Pembangungan Perdesaan Mandiri Berbasis Amal Shaleh Sosial Berwawasan Lingkungan. Garut (West Java): Pesantren Luhur Al-Wasilah.
Rohady Tasdyanto, and Nasruddin Anshoriy H. M. (eds). 2010. Kearifan Lingkungan Budaya Indonesia: Expresi Para Praktisi Lingkungan, Agamawan dan Budayawan. Jogjakarta: Penerbit Tiara Wacana.
Rudnyckyj Daromir. 2010. Spiritual Economies: Islam, Globalization, and the Afterlife of Development. Ithaca, NY: Cornell University Press.
Saniotis Arthur. 2011. “Muslims and Ecology: Fostering Islamic Environmental Ethics,” Contemporary Islam, Vol. 5 (September), pp. 1–17.
Schwencke A. M.2012. “Globalized Eco-Islam: A Survey of Global Islamic Environmentalism” (revised draft version). Leiden University Pilot Study, Leiden Institute for Religious Studies (LIRS), Leiden University.
Stoler Anne. 2009. Along the Archival Grain: Epistemic Anxieties and Colonial Common Sense. Princeton: Princeton University Press.
Suwito. 2010. Eko-Sufism: Konsep, Strategi, dan Dampak. Puworkerto: STAIN Press.
Swearer Donald K., 2007. “The Hermeneutics of Buddhist Ecology in Contemporary Thailand: Buddhadasa and Dhammapitaka,” in Mary Evelyn Tucker, and Duncan Ryyken Williams (eds) Buddhism and Ecology: The Interconnection of Dharma and Deeds. Cambridge, MA: Harvard University press, pp. 21–44.
Teologi Lingkungan: Teologi Pengelolaan Lingkungan dalam Perspektif Islam. 2008. Jogjakarta: Lembaga Lingkungan Hidup PP Muhammadiyah dan Kementerian Negara Lingkungan Hidup.
Wikan Unni. 1995. Managing Turbulent Hearts: A Balinese Formula for Living. Chicago: University of Chicago Press.
Witarsa. 2010. Pendidikan Lingkungan Hidup Untuk SD/MI Kelas VI. Bandung: Cv. Yrama Widya.
Yamin Kafil, . 2007. “Nyala Kecil ‘Revolusi Hijau’ Dari Tungku ‘Al-Wasilah.’” In Mangunjaya Fakhruddin et al. (eds) Menanam Sebelum Kiamat. Jakarta: Yayasan Obor Indonesia, pp. 240–255.
All Time | Past 365 days | Past 30 Days | |
---|---|---|---|
Abstract Views | 1308 | 279 | 25 |
Full Text Views | 218 | 9 | 2 |
PDF Views & Downloads | 165 | 15 | 3 |
In 2010-2011, new public messages circulated in Indonesia’s public sphere to “green” Islam. Formal and semi-formal religious education increasingly reflected and supported new ecological curricula and models. Messages of “eco-dakwah” (religious and environmental outreach) by religious authorities connected theory and practice, long established in the pesantren (madrasa) tradition. This paper highlights two affective strategies that were emerging as forms of environmental Islam: first, adapting “tradition” to be a resource for experiential awareness; and, second, the related expectation that feeling and emotion carry persuasive power to alter perception and inspire action. This dakwah cast moral sentiment and action in this world with respect to natural states anticipated in the world to come.
All Time | Past 365 days | Past 30 Days | |
---|---|---|---|
Abstract Views | 1308 | 279 | 25 |
Full Text Views | 218 | 9 | 2 |
PDF Views & Downloads | 165 | 15 | 3 |