Abstract:Philology has been utilized to study Islam which focusing mainly on early texts. Some debates from post-Orientalist, anthropological, and decolonial perspectives not only broaden the discourse but also introduced new challenges,…
llenges, such as separating text from practice and neglecting indigenous from outsider views. This article tries to show that these discourse and debates reveal a bigger issue where there is no clear way to examine how research methods influence our understanding of Islam. This study employs a qualitative method, conceptual approach to review relevant key words in Islamic studies and related fields, such as Orientalism, discursive tradition, lived religion, cosmopolitanism, and self-reflexity method. Instead of commenting methods as appropriate or not, the analysis looks at what each approach helps scholars notice, what it overlooks, and how it fits into larger systems of knowledge and power. Drawing on this analysis, the article introduces a self-reflexive framework with three main parts: epistemological reflexivity, positional reflexivity, and dialogical reflexivity. This framework is meant to help researchers plan and review Islamic studies projects, especially in Muslim-majority and less-explored areas, by encouraging them to consider texts, practices, and local ideas without making them too simple. The article contributes to ongoing debates by offering a new approach that moves beyond basic divisions and encourages a more open and thoughtful study of Islam.
Abstract:The rapid integration of Artificial Intelligence (AI) into organizational systems has transformed workplace dynamics, employee responsibilities, and patterns of human labor. Although AI implementation improves operational…
l efficiency and productivity, it also creates psychological and professional challenges for employees adapting to technological change. This study aims to explore the lived experiences, emotional responses, and adaptation strategies of employees in South Sulawesi companies undergoing AI-driven digital transformation. This research employed a qualitative phenomenological approach. Data were collected through in-depth semi-structured interviews with 20 participants from the banking, manufacturing, retail, technology, and service sectors in South Sulawesi, Indonesia. Participants were selected using purposive sampling based on direct exposure to AI systems and a minimum of 1.5 years of work experience. The data were analyzed using thematic analysis to identify recurring patterns and meanings related to employee adaptation. The findings revealed six major themes: AI as a tool for improving efficiency and productivity, fear of job displacement and career uncertainty, the importance of continuous learning and digital skill development, the role of organizational support and leadership communication, the emergence of human–AI collaboration, and varied psychological responses to technological change. Employees who received organizational support and training demonstrated greater adaptability and confidence in responding to AI implementation. The study emphasizes the importance of human-centered change management strategies that prioritize psychological safety, transparent communication, and continuous digital training. This research contributes to the limited phenomenological literature on AI adaptation in Indonesia and provides practical implications for human resource management and organizational behavior in the era of digital transformation.
Abstract:Makassar is currently facing a mobility crisis that is not merely technical, but deeply embedded in the social, political, and spatial dimensions of urban life. Mobility spaces in the city—roads, transport nodes, and travel…
ravel rhythms—have become contested arenas where technocratic planning collides with residents’ everyday realities. This study aims to examine how mobility spaces in Makassar are produced, negotiated, and lived by urban dwellers amid infrastructural dysfunction and unequal access.
Using a qualitative, city-based ethnographic approach, the research was conducted across key mobility corridors and densely populated neighborhoods. Conceptually, this study draws on the frameworks of spatial anarchy (Castells & Smith), temporal disorientation (Zerubavel), and the politics of infrastructure (Larkin) to analyze how disorganized space and time shape citizens’ mobility experiences.
Findings reveal that Makassar’s mobility space is marked by spatial fragmentation, erratic urban rhythms, and various forms of micro-resistance—such as the use of informal routes, modifications to pete-pete (minibus) trajectories, and the occupation of street space by informal economic activities.
This research contributes theoretically to urban anthropology and the discourse on mobility justice by foregrounding the need to understand cities from below—through the lived experiences of residents who continuously adapt within unruly and unstable urban environments
Abstract:Attraction to the beauty, pattern and symbolism of Islamic Art can draw observers to considerations of the divine. Beauty can serve to reflect the communication of Islam. This study explores the philosophical concepts of…
tawḥīd, or iḥsān and fiṭrah and the sociological concepts of reception and Cultural Translation to posit Islamic Art as the Islamic pedagogy of moral philosophy of art, a pedagogy of Islamic artistic inter-religious dialogue. Using Islamic calligraphy, mosque architecture and digital art as evidencebased qualitative research, the study documents the fit of the proposition and the aesthetic joys of art in beauty as a lingua franca of faith inter-culture. The study documents the experience of the ethics of Islamic Art as compassion in voiceless daʿwah. The aesthetic of Islamic Art becomes the moral pedagogy of spiritual compassion and the daʿwah aesthetic of work converted to the experience of beauty. The study proposes the lived experience of sincerity as beauty, unrivaled, is one of the most persuasive communications of Islam in the modern world in the compassionate and loving distance of the ethical.
Abstract:Gender issues in public spaces and Muslim communities have increasingly gained attention in academic discourse due to their strong connection with social norms, cultural values, and religious interpretations that shape women's…
omen's patterns of participation. This study aims to examine the influence of gender norms and values within Muslim communities on women’s engagement in public spaces, uncover the challenges they face, and formulate recommendations based on feminist and social constructionist perspectives to promote gender equality. The research employs a Systematic Literature Review (SLR) method by tracing reputable academic databases through rigorous selection and thematic analysis. The findings reveal that Muslim women’s participation in public spaces is often hindered by patriarchal constructions, discrimination, and limited access. Nevertheless, women have developed strategies of resistance and negotiation that expand their roles. Thematic analysis identifies three main patterns: women’s representation in public spaces, gender-based social practices that impose limitations, and resistance strategies through religious reinterpretation and community activism. This article contributes to theoretical development by enriching global feminist perspectives through the lived experiences of Muslim women while also offering practical contributions in the form of inclusive and socially–religiously sensitive public policy recommendations. The implications highlight the importance of cross-cultural studies and the exploration of women’s experiences at the local community level to broaden understanding of gender equality in contemporary Muslim societies.
Abstract:This article explores autoethnography as a form of spiritual epistemology in the study of Islam and gender. Drawing upon feminist hermeneutics and Indonesian Muslim women’s lived experiences, it argues that self-writing…
g is not merely personal expression but a mode of knowing an intellectual and devotional act that integrates reason, emotion, and faith. Using a qualitative reflective framework, the author employs her own journey as a Muslim woman, mother, and doctoral scholar to examine how autoethnography can serve as both method and ibadah ilmiah. The discussion situates this approach within Islamic concepts of tafakkur (contemplation) and muhasabah (self-accounting), connecting them to the works of Amina Wadud, Etin Anwar, and Saba Mahmood. Findings reveal three epistemic dimensions of spiritual self-writing: (1) writing as worship and remembrance, (2) domestic space as an epistemic field of ethical formation, and (3) reflexive authorship as a feminist-spiritual act of reclaiming authority. By merging autoethnography with Islamic historiography, this study proposes an inclusive and embodied mode of scholarship — one that honors lived experience as a source of divine and intellectual illumination.
Abstract:Diversity is an inevitability that cannot be avoided. It is a sunnatullah that should be done without consent. When diversity is combined with various assumptions of truth, an intolerant attitude arises. This problem is…
caused by a misunderstanding of the message of religious tolerance, which causes its adherents to appear with different faces. Therefore, the Qur'an explains what tolerance really is in Islamic teachings. Based on this problem, the researcher is interested in conducting a comparative analysis of how the interpretations of Hamka and Ali As-Ṣabūnī are related to religious tolerance, as well as the strengthening of the socio-historical background of both of them towards this interpretation. This study uses a qualitative approach with a comparative study method. Data collection consists of literature studies and observations. Descriptive analysis is used in the comparative analysis method. Lucien Goldmann's genetic structuralism theory is one of the theories used to strengthen research as a surgical tool. This theory explains that a work or text is the work of its own author, along with the historical reality that conditions the emergence of the work or text. To improve the analysis of this research, discussions of scholars and interpreters of the verses of the Qur'an related to religious tolerance are also used. Research shows that Hamka and Ali As-Ṣabūnī generally agree that coercion in embracing religion is not allowed. However, Hamka directs the meaning of religious tolerance with the applicable conditions and limitations. This study also refers to the theory of genetic structure which states that the tendency of general and specific interpretations of poems on religious tolerance cannot be separated from the socio-historical context of each community in which the two figures lived. This assumption is that the works of the two figures are not only personal works, but also the works of their respective communities and the social and historical realities of their respective times.
Abstract:This anthropological study examines the implementation of the 5S culture (Senyum, Sapa, Salam, Sopan, Santun) as a mechanism for character education at State Elementary School 232 Dampang. Utilizing a qualitative ethnographic…
aphic approach, this research investigates how daily cultural practices shape the moral values and behavioral patterns of students within the school ecosystem. Data were gathered through participant observation, in-depth interviews with teachers and students, and document analysis. The findings reveal that the 5S culture functions as a vital enculturation process, transforming abstract moral values into lived, daily habits. Teachers act as primary cultural models, fostering a respectful social environment. However, challenges persist, such as the social dissonance between the school's structured discipline and the students' varied external home environments. Ultimately, this study demonstrates that embedding repetitive cultural rituals within educational institutions effectively instills core values of empathy, respect, and social harmony, providing a sustainable model for early childhood character development.
Abstract:The aims of this research are: 1) To determine the social impact of nickel mining on the community in Wonuamorome Village, Puriala District, Konawe Regency. 2) To determine the economic impact of nickel mining on the community…
munity in Wonuamorome Village, Puriala District, Konawe Region? The technique used in selecting informants in this research was purposive sampling. The informants selected were key informants, namely the village head and a community figure, as well as additional informants consisting of two company officials, four employees who lived in Wonua Morome Village, and four community members. So the total informants in this investigation were 12 people, and several key informants came from village officials. The emergence of industrial areas in an area is believed to bring positive and negative factors to the lives of people in that area, such as positive social impacts, namely that industry can provide employment opportunities for local residents. The presence of the business world in Wonua Morome Village opens up employment opportunities for the local community. And the negative social aspect is contact with crocodiles which can cause social conflict. The presence of the business world in Wonua Morome Village has led to land conflicts between immigrants and local residents. The positive economic impact is to increase village cash income. The presence of businesses in Wonua Morome Village increases the village's cash income. Negative economic impacts include industrial waste which is dangerous for the environment and pollutes people's agricultural land, causing losses.
Abstract:This study is grounded in the crisis of leadership integrity within Christian education, characterized by inconsistency between teaching and the lived practice of Christian Religious Education teachers, which consequently…
y weakens the formation of students’ character. The research problem addresses how Moses’ leadership integrity in Numbers 12:3–8 is understood through exegetical analysis and how it is relevant to the leadership of contemporary Christian Religious Education teachers. This study aims to identify the principles of Moses’ leadership integrity and to formulate its theological and practical relevance for Christian education. The research employs a descriptive qualitative method through biblical exegesis, theological analysis, and practical theology based on library research. The findings indicate that Moses’ integrity is grounded in profound humility, an intimate relationship with God as the source of leadership legitimacy, and moral consistency in obedience to the divine calling despite criticism and internal conflict. The study concludes that leadership integrity is not based on formal position, but on character quality aligned with the will of God and a living spiritual relationship. Its implication for Christian Religious Education teachers is that integrity constitutes the foundation of pedagogical and spiritual authority in shaping students’ character through life example, alignment between faith and action, and deep spiritual devotion. The novelty of this research lies in integrating the exegetical study of Numbers 12:3–8 with the construction of a leadership model for Christian Religious Education teachers based on three core dimensions of Moses’ integrity, forming a coherent theological framework applicable to contemporary Christian education.