Papers by Lailatul Fitriyah
Religions
This paper is a work of autoethnography in which I (the author) observe critical practices that I... more This paper is a work of autoethnography in which I (the author) observe critical practices that I and my colleague, Aisha, thought, said, and embodied during our tenure as the only Muslim Nostra Aetate Fellows at the St. Catherine Center for Interreligious Dialogue in the Vatican City, Italy. The paper focuses on our survival strategies that took on an interreligious and anti-patriarchal character within our interreligious, Muslim–Christian encounters. The framework of border thinking, as theorized by Maria Lugones and Gloria Anzaldúa, and the concept of emerging rituals proposed by Ronald Grimes, will serve as analytical tools to understand our practices. I argue that our embodied thoughts and practices, as seen from the lenses of emerging rituals and border thinking, represent an anti-patriarchal, interreligious epistemology that questions and deconstructs the hegemonic presence of patriarchal Catholic praxis around us within that specific context.
Andalas Journal of International Studies (AJIS), 2015
The relationships between peace studies and international relations (IR) has never been easy. The... more The relationships between peace studies and international relations (IR) has never been easy. The “strategic” nature of inter-state relations in IR and its state-centric focus are some of the big challenges to the humanitarian nature of peace studies. However, the rise of feminism in IR in the 1980s has given us a new promise in opening the field of IR to a greater humanitarian focus which could take even the individual level of analysis into account. IR poststructuralist-feminism - which is understood as an IR feminist perspective which deconstruct the “common assumptions of culture” (Sylvester, 1994) including feminism itself - is particularly progressive in the sense that it does not only provide the room to problematize the basic assumptions of mainstream IR, but also room to even question the premises of the IR feminists themselves, a self-reflective quality shared by contemporary peace studies. One of the latest theoretical developments in poststructuralist-feminist IR is the ...
Indonesian Perspective, 2016
The article makes the case of collaborating the notion of interreligious dialogueand the concept ... more The article makes the case of collaborating the notion of interreligious dialogueand the concept of the zone of peace in an attempt to provide a more practical yeteffective channel of reconciliation in the context of post‐interreligious violence. There arethree critics implied throughout the article. First, that the current state of most ofinterreligious dialogue in post‐conflict settings is lack of two things, namely, the inclusivestructure that would allow non‐scholars and non‐clergies to engage in the theologicaldialogue, and a coherent structure for the currently diasporic efforts in interreligiousdialogue. Second, that the concept of zone of peace is severely limited, particularly due toits dependence on material modalities in forging the path of reconciliation toward peace.And third, that the elusive and elitist nature of interreligious dialogue in post‐conflictsettings, and the limited material modalities of the zone of peace can be expanded bycollaborating the two notions in...
Introduction to Women's, Gender and Sexuality Studies Interdisciplinary and Intersectional Approaches Second Edition, 2020
The Muslim World, 2020
This paper is an attempt to map out the development of Islamic and Christian feminist theologies ... more This paper is an attempt to map out the development of Islamic and Christian feminist theologies in Indonesia within the framework of comparative feminist theology outlined by Jerusha Lamptey. I argue that one way to comprehend the growth of Islamic and Christian feminist theologies in Indonesia is by studying varying perspectives on the feminine dimension of God, and analyzing the places of women within creation-Creator relationship. The formation of theological thoughts cannot be separated from a people’s lived socio-political contexts, and the presence of Islamic and Christian feminist theologies in Indonesia are thus a result of local dynamics and historical factors that coopt the global Islamic and Christian feminist theological narratives.
Interreligious Relations, 2019
This paper is an original, ethnographic account of the interreligious peacebuilding efforts by tw... more This paper is an original, ethnographic account of the interreligious peacebuilding efforts by two Christian reverends, Reverend Elifas Maspaitella and Reverend Jacklevyn Manuputty, in post-war Maluku, Indonesia. Based on extensive fieldwork conducted by the author in 2014, and grounded in the theoretical framework of interstitial theology proposed by Tinu Ruparell, this paper highlights the narratives that these reverends employ to promote peace between Christian and Muslim communities in Maluku. Specifically, both personalities use contextualised forms of ecclesiology and cosmology within the context of Muslim-Christian reconciliation in Central Maluku. In doing so, they redefine “theology” as networks of thought and praxis that are intertwined with, and inseparable from, each other.
Interreligious Relations (IRR) Issue 10, 2019
The Christian and Muslim communities in Maluku, Ambon, Indonesia have shared a long history of co... more The Christian and Muslim communities in Maluku, Ambon, Indonesia have shared a long history of co-existence. This paper seeks to explain the breakdown in relations between the two communities which resulted in a sectarian conflict between 1999 and 2002. Specifically, in line with previous scholarship on the topic, the paper argues that the relegation of local traditional kinships (Pela-Gandong) and the cosmological worldview (Nunusaku cosmology) which undergirds these relations to the rear of the socio-cultural and religious dynamics of the Moluccan society was a main factor which led to the conflict. Briefly tracing the development of ChristianMuslim relations in Ambon through colonisation period, and through the lens of interstitial theology, the paper then proposes an emphasis on an indigeneous theology, Teologi Ina, as a crucial resource for post-war reconciliation efforts in Maluku.
All rights reserved. No part of this book may be reprinted or reproduced or utilized in any form ... more All rights reserved. No part of this book may be reprinted or reproduced or utilized in any form or by electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or any information storage or retrieval system, without permission in writing from the publishers.
The article makes the case of collaborating the notion of interreligious dialogue
and the concept... more The article makes the case of collaborating the notion of interreligious dialogue
and the concept of the zone of peace in an attempt to provide a more practical yet
effective channel of reconciliation in the context of post‐interreligious violence. There are
three critics implied throughout the article. First, that the current state of most of
interreligious dialogue in post‐conflict settings is lack of two things, namely, the inclusive
structure that would allow non‐scholars and non‐clergies to engage in the theological
dialogue, and a coherent structure for the currently diasporic efforts in interreligious
dialogue. Second, that the concept of zone of peace is severely limited, particularly due to
its dependence on material modalities in forging the path of reconciliation toward peace.
And third, that the elusive and elitist nature of interreligious dialogue in post‐conflict
settings, and the limited material modalities of the zone of peace can be expanded by
collaborating the two notions into an applicable zone of interreligious peace. Lastly, the
paper will take the case of the village of Latta in Maluku to present a practical context for
the zone of interreligious peace.
This paper will put Farid Esack’s theoretical path (2006) on the ground by proposing Indonesia an... more This paper will put Farid Esack’s theoretical path (2006) on the ground by proposing Indonesia and Malaysia as the excellent labs for nurturing the liberatory discourse in the Islamic progressive traditions. While the two countries’ suitability will be assessed by using Muqtedar Khan’s (2001) theory of three pillars of Islamic political philosophy. Esack (2006), by elaborating Anouar Madjid’s conception of the pluriverse of discourses, mapped a path for the Islamic progressive traditions in the way that advocates the marginalized position of the developing worlds. While Khan’s conception which consists of the critical dimension, reconstitutive dimension, and programmatic dimension was aimed to measure the depth of Islamic reformation in certain contexts. The combination of the two theories on the ground will eventually form a new synthesis that is not only defending Islam against the West, but more importantly raising the new line of discourse. The alternative discourse will pose fresh meanings for universal values, such as human rights, and equality. Therefore, it will enrich the social paradigms that are dominated by the modernity discourse written by the West.
The path of scientific inquiry on International Relations has always been coloured -not to say do... more The path of scientific inquiry on International Relations has always been coloured -not to say dominated -by either 'Popperian falsification' or 'Kuhnian paradigm shift'. Unfortunately, falsification doctrine and paradigm shift had the same red lines. Both perspectives are blowing competitional air on the existence of IR -many -paradigms, so that each of them will see another -paradigm -as the 'other'. This 'competition' has come to the extent where one paradigm try to beat the other so hard, and once the paradigm has managed to prove it's claim, it will try to search for 'dominance'. This 'survivor of the fittest' principle, is something that want to be criticized by Reinhard Meyers through his alternative theorization path, named 'Theoretical Bifurcation / Multifurcation'. Meyers believe that IR paradigms does not exist in a contestable manner, since they see the same thing (IR) but speak in different language. Further, Meyers also served us with an alternative model of IR theory, which is able to fulfil the explanative dimension, as well as the emancipative dimension of IR theory. Keywords : theoretical bifurcation / multi-furcation, paradigm coexistence, alternative model of IR theory, broadening security agenda, Copenhagen school. Pendahuluan Kuatnya arus perubahan yang dibawa oleh periode Pasca-Perang Dingin, membuat sebagian penstudi Hubungan Internasional berkesimpulan bahwa sebuah era pergeseran paradigma (paradigm shift) sedang berlangsung di dalam disiplin Ilmu Hubungan Internasional. Lebih lanjut, mereka yakin bahwa tata internasional (international order) ala Westphalia akan segera berakhir dan digantikan oleh tata internasional -atau global (global order) -lainnya yang lebih mengedepankan semangat emansipatoris dan menaruh individu (berlawanan dengan tata internasional ala Westphalia yang menunjuk negara sebagai porosnya) pada titik substansinya (Schoeman, 2005). Pergeseran paradigma (paradigm shift), merupakan salah satu fase perkembangan ilmu yang digagas oleh Thomas Kuhn (Kuhn, 2005). Perspektif Kuhnian meyakini bahwa ilmu tidak berkembang dalam pola yang linier, pun tidak dalam sifat akumulatif (Conant & Haugeland, 2005) i . Dengan demikian, historiografi ilmu pengetahuan selalu diwarnai oleh
Conference Presentations by Lailatul Fitriyah
Other by Lailatul Fitriyah
Women, God, and the Market (Perempuan, Tuhan, dan Pasar), 2019
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Papers by Lailatul Fitriyah
and the concept of the zone of peace in an attempt to provide a more practical yet
effective channel of reconciliation in the context of post‐interreligious violence. There are
three critics implied throughout the article. First, that the current state of most of
interreligious dialogue in post‐conflict settings is lack of two things, namely, the inclusive
structure that would allow non‐scholars and non‐clergies to engage in the theological
dialogue, and a coherent structure for the currently diasporic efforts in interreligious
dialogue. Second, that the concept of zone of peace is severely limited, particularly due to
its dependence on material modalities in forging the path of reconciliation toward peace.
And third, that the elusive and elitist nature of interreligious dialogue in post‐conflict
settings, and the limited material modalities of the zone of peace can be expanded by
collaborating the two notions into an applicable zone of interreligious peace. Lastly, the
paper will take the case of the village of Latta in Maluku to present a practical context for
the zone of interreligious peace.
Conference Presentations by Lailatul Fitriyah
Other by Lailatul Fitriyah
and the concept of the zone of peace in an attempt to provide a more practical yet
effective channel of reconciliation in the context of post‐interreligious violence. There are
three critics implied throughout the article. First, that the current state of most of
interreligious dialogue in post‐conflict settings is lack of two things, namely, the inclusive
structure that would allow non‐scholars and non‐clergies to engage in the theological
dialogue, and a coherent structure for the currently diasporic efforts in interreligious
dialogue. Second, that the concept of zone of peace is severely limited, particularly due to
its dependence on material modalities in forging the path of reconciliation toward peace.
And third, that the elusive and elitist nature of interreligious dialogue in post‐conflict
settings, and the limited material modalities of the zone of peace can be expanded by
collaborating the two notions into an applicable zone of interreligious peace. Lastly, the
paper will take the case of the village of Latta in Maluku to present a practical context for
the zone of interreligious peace.