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ICAIOS VI
Syiah Kuala University | 8-9 August 2016
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Pattani, Thailand
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ICAIOS Seminar Room | 12 April 2017
Seri Diskusi Islam Warna Warni #19: Document on Human Fraternity
with Dr. Amri Fatmi, Lc., M.A. | 1 Maret 2019 | Ruang Seminar Anthony Reid, ICAIOS
PDS #70: Mengajar Generasi Millenial
with Fahmi Yunus | 01 February 2019 | Anthony Reid Seminar Room, ICAIOS
Urbanisme Warga | Wet-wet Gampong
Menyusuri Jejak Turki di Gampong Bitai | 15 Juli 2017
Meeting with guest from German Embassy
with Jens Schuering | 25 May 2016
ICAIOS VIII | “Religiosity, Modernity, and the Pandemic”
7-8 April 2021
Meeting with Delegation from Rotary Peace Center, Bangkok
18 December 2017 | prof. Anthony Reid Seminar Room, ICAIOS
Audiensi Tim ICAIOS - ARICIS dengan Rektor UIN Ar-Raniry
16 January 2018
Visitation from Asia Pacific Institute of Research
with Dr. Mempei Hasyashi and Mizan Bisri | 23 November 2016
ICAIOS Researchers at Bhinneka Kota
Kota Tua, Jakarta | 08 April - 14 Mei 2017 | by RUJAK Center for Urban Studies
Sharing session :Penelitian dan Penulisan Sejarah Kampung-Kampung Di Singapura
with Prof. Hadijah Rahmat | 12 December 2017 | prof. Anthony Reid Seminar Room, ICAIOS
ICAIOS's Meuramin
Every Wednesday | ICAIOS Lawn
ICAIOS Bersama Warga dalam "Festival Minuman Nipah"
Gampong Pande | 06 Agustus 2017 | Urbanisme Warga
Urbanisme Warga | Wet-wet Gampong
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Halal bi Halal with ICAIOS Family | ICAIOS Office
28 June 2018
Meeting with Delegation from Kemenristekdikti
ICAIOS Seminar Room | Rabu, 24 May 2017 | 15.30 WIB
Rangkang Manyang ICAIOS XV: Pelatihan Perencanaan dengan Logical Framework
5-6 Maret 2019 | Ruang Seminar prof. Anthony Reid, ICAIOS
Training Pembuatan Film Pencegahan Radikalisme untuk Tingkat SMA/Sederajat
14-17 Maret 2018 | Ruang Seminar Anthony Reid | ICAIOS
GLS #27: Disaster Tourism
with Dr. Chie Saito | 28 February 2019 | Anthony Reid Seminar Room, ICAIOS
Graphic Design for Academics and Office Needs Workshop
With Pratitou Arafat | 22 December 2016
ICAIOS at Open is the New Smart : Making Cities Work for Citizen
with Open Data Labs, RUJAK, Jakarta Smart Cities | Goethe Haus | 07 March 2017

Notulensi oleh Ariane Boulanger

Sacred Aid : Faith and Humanitarianism in Disaster Management in Indonesia

Speaker: Muhammad Riza Nurdin, PhD candidate in Australia

pdsbgriza1

M. Riza Nurdin is doing research on social capital and (“sacred”) aid: civil society organizations (CSOs) in Indonesian Disaster Recovery. This presentation will focus more specifically on the third chapter of his thesis: civil society and sanctification of aid. He bases himself on the assumption the faith-based and secular CSOs “operate within the same legal and political framework of secular civil society” but the former differ because of their religious motives, moral duty and divine incentive (Berger 2003, pp. 19-20). Both CSOs and FBOs compete each other in their service and fund raising (Barnett and Stein 2012). The sanctification of aid is the “creation of the sacred, establishment and protection of a space that is viewed as pure and separate from the profane (Barnett and Stein 2012). He is wondering in this chapter if competition between CSOs and FBOs also happens in Indonesia.

The Humanitarian Forum Indonesia, founded in 2008, make a census of Indonesia’s main FBO: Dompet Dhuafa, Mdmc, Karina, ACE/PPKM, World Vision, YEU, YTB, PKPU, Church World Service, Habitat for Humanity, Rebana Indonesia, Oikumene, Rumah Zakat and also ACT, Al-Azhar, Islamic Relief, LPBINU, MPBI & Muslim Aid.focus more specifically on the third chapter of his thesis: civil society and sanctification of aid. He bases himself on the assumption the faith-based and secular CSOs “operate within the same legal and political framework of secular civil society” but the former differ because of their religious motives, moral duty and divine incentive (Berger 2003, pp. 19-20). Both CSOs and FBOs compete each other in their service and fund raising (Barnett and Stein 2012). The sanctification of aid is the “creation of the sacred, establishment and protection of a space that is viewed as pure and separate from the profane (Barnett and Stein 2012). He is wondering in this chapter if competition between CSOs and FBOs also happens in Indonesia.

Making « sacred » : aid santification

What is distinctive about FBOs? According to James (2009) there are numerous criterion that differentiate them from secular CSOs.

-          Their structural affiliation and governance

  • LBPI is affiliated with NU
  • MDMC with Muhammadiyah
  • Rebena with Baptis Churches

-          The values and motivation of staff

  • Staff from Wahana Visi Indonesia talked about “Allah’s kingdom” that is internalized in their response
  • Staff from Dompet Dhuafa refered to ta’awun

-          Their organisational culture

  • Dompet Dhuafa organizes pengajian: Islamic teachings
  • There are church based FBOs

-          Their mission and tendency to proselytization

  • FPI was reported to do such practices during the 2014 Sinabung eruption
  • They have faith practices and teaching in programmes such as Tabanni Mashalih Unnat of Hizbut Tahrir Indonesia

-          Strategy and theory of developments

  • FORMULA: Food, Religion, Medic and Livelihood Aid of Al-Azhar Peduli Umat combating Riba (Dompet Dhuafa)

-          Choices of beneficiaries and partners

  • Mustahiq for zakat-fund

-          Constituency and sources funding

  • Zakat, perpuluhan

-          The managerial positions are restricted to people from the same religion

-          There is global network of some FBOs

pdsbgriza

Interfaith “sacred” humanitarianism

HFI is a hub for interfaith humanitarian works (coordination & collaboration). There are various examples of it happening. For the 2010 Merapi Eruption, 577 Muslim IDPs were relocated at Banteng Catholic Church in a project ran by Protestant YEU. On the same year for the Wasior flood, Dompet Dhuafa was based in a catholic church and MDMC at a Protestant one. For the 2013 Gayo Earthquake, praying kits (sarung, koko and mukena) were distributed by DD but coming from Rebana.

It is often said that interfaith collaboration (Catholic/NU or Protestant/Muhammadiyah) works better than intra-faith (Catholic/Protestant or NU/Muhammadiyah). 

Mixing “sacred” with “secular”

How does Disaster Resource Partnership work in Indonesia?

bgRiza

The Humanitarian Forum International, based in London, has a wide network

Preliminary conclusion

Indonesian CSOs and particulary FBOs play dominant roles in all the phases of disaster management, making most of aid as “sacred”. However how sacred is “sacred” is contested and blurred particulary in interfaith humanitarianism and collaboration with secular DM actors. Religious CSOs have stronger and more stable “social capital” (social network) than the secular CSOs and in some case than government (Berger 2003), and this argument is applicable to Indonesia. However, unlike in the West and some other countries, Indonesian prominent FBOs tend to cooperate in the field.

Questions

About proselytes actions: most big FBOs denies doing so. Indeed, it is mostly small organizations that have been reported doing such actions. 

Imposition of “western” values by the UN? Cultural shock, they didn’t respect jumat or magrib. There is obviously no free lunch but doesn’t mean they try to impose their values.

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