Journal of Asian Wisdom and Islamic Behavior http://jawab.web.id/index.php/JAWAB <p>The publication of research as scientific articles in reputable international journals, for the most part, constitutes a dissemination of science and knowledge. Accordingly, the process adheres to international journal publication standards. These standards include, among others, the blind review process, the article’s novelty and systematics, as well as other relevant aspects pertaining to academic writing.</p> <p>Proficiency in and mastery of academic writing are key elements that academicians need to hone their skills and improve their performance as academic scholars. In order to meet such specific needs, JAWAB (Jogja Academic Writing and Reading Bootcamp) was rightly established.</p> <p>JAWAB maintains significant concerns on training of research, academic writing, and publication of scientific work. It was pioneered by a number of lecturers in October of 2021. Nonetheless, its academic writing activities have begun since 2017.</p> <p>Through its collaborations with several academicians who are focused on research and publication, JAWAB (Jogja Academic Writing and Reading Bootcamp), subsequently, initiated the establishment of a journal called <strong>JAWAB: </strong>Journal of Asian Wisdom and Islamic Behavior.</p> <p>This journal is dedicated to scholars with a particular attention to local issues in Asia, which have been lacking attention thus far. By maintaining good article quality standards, the journal intends to disseminate results of qualitative research, in particular.</p> <p>Furthermore, the journal also intends to serve as an arena for scientific discussions among global scholars having common interests and concerns on issues of Islam as spiritual practice and traditions of Muslim communities as local wisdom in Asia.</p> JAWAB: Journal of Asian World and Islamic Behavior Journal of Asian World and Islamic Behavior en-US Journal of Asian Wisdom and Islamic Behavior 2987-6915 Comparing Public Space for Women in Mlangi, Yogyakarta and Cumalikizik, Bursa http://jawab.web.id/index.php/JAWAB/article/view/64 <p>Public space is an extremely vital necessity in social life. In architecture, public space belongs to everyone living in an area, city, or settlement. Public spaces like communal spaces have particular profiles. If we talk about the need for gender determination, we can say more about women’s space. Yogyakarta and Bursa are similar cities characterized with a majority of Muslim citizens. Both have Muslim Settlements known, respectively, as Pathok Negoro and the area of Cumalikizik. Pathok Negoro, specifically located in Mlangi, has two patterns to encircling the number of nodes for the public spaces in the form of prayer room/mushola and pondok pesantren (Islamic boarding school) as the new nuclei at the neighborhood level. These spaces are special for women and an imam who leads in each Mushola or prayer room. The existence of two neighborhood levels in Mlangi is based on religious activities, namely of the santri (Islamic boarding school students) and Mlangi citizens. Mlangi accommodates several pondok pesantren so there is ample space to expand (multi nuclei/polycentric). Around the Cumalikizik area, there is a camii or Mosque and it serves as the most central communal space for women. </p> Desy Ayu Krisna Murti Ozlem Akyol Copyright (c) 2024 Desy Ayu Krisna Murti, Ozlem Akyol https://creativecommons.org/licenses/by-sa/4.0 2024-03-24 2024-03-24 2 1 10.59371/jawab.v2i1.64 Radical Turn: The Case of Front Persaudaraan Islam (Neo-FPI) in Indonesia http://jawab.web.id/index.php/JAWAB/article/view/67 <p>In the last decade, a religious conservatism group of Front Pembela Islam (FPI) was notoriously controversial due to series of anti-government protests, harsh approaches as well as opposing state constitution which led to this group disbandment in 2020. After being disbanded, this group quietly formed Front Persaudaraan Islam (Neo-FPI) during COVID-19 and operated secretly through religious activities. The momentum of Neo FPI appeared publicly comes in 2022 when they took to the street for complaining the Minister of Religious Affairs’ comment of call for prayer, widely known as adzan. This study aimed at exploring how Neo-FPI responds and transforms after being dissolved constitutionally by the government and to what extent this rebirth is accepted by the Muslim community. The emergence of Neo-FPI can be interpreted by Sydney Tarrow (1998) as a puzzle of political opportunity. The social movement increased when it gained the support of resources and successfully mobilized the resource. The result of the study shows that the Neo-FPI might try to attempt on humanistic approach and moderation within the religious movement. However, substantially this group will not be different from the old version like an apple that falls not far from the tree.</p> Firmanda Taufiq Ahalla Tsauro Copyright (c) 2024 Firmanda Taufiq, Ahalla Tsauro https://creativecommons.org/licenses/by-sa/4.0 2024-03-24 2024-03-24 2 1 10.59371/jawab.v2i1.67 The Role of Indonesian Muslim Millennials in Reducing Food Waste towards Sustainable Development Goals: Empirical Analysis PLS-SEM http://jawab.web.id/index.php/JAWAB/article/view/63 <p>Food waste is a critical concern under SDGs 12 due to its global welfare implications. Islam, with its substantial following worldwide, can play a role in addressing this issue, particularly through the involvement of Muslim millennials. This study aims to explore the impact of religiosity, product usage efficiency, and intention to reduce food waste, with da’wah, Instagram, and Muslim eating manners as mediators. Quantitative research was conducted through an online survey of Indonesian millennials using purposive sampling. The research model, consisting of five hypotheses, was analyzed using the PLS-SEM analysis method. Results indicate that individual religiosity significantly influences Instagram proselytizing and eating behavior among Muslim millennials. Instagram proselytizing strongly affects millennial Muslim consumer behavior, particularly in terms of food consumption efficiency. Additionally, Muslim millennials’ eating etiquette impacts food consumption efficiency and environmental awareness. The efficiency of food consumption can shape millennials’ intention to reduce food waste. Implications of this study include promoting millennial involvement in food waste reduction, sustainable agricultural practices, improving literacy on food consumption efficiency, incorporating food waste education in Islamic religious curricula, and fostering collaboration among Muslim millennial organizations in Indonesia’s food waste reduction programs.</p> Muhammad Alfarizi Copyright (c) 2024 Muhammad Alfarizi https://creativecommons.org/licenses/by-sa/4.0 2024-03-24 2024-03-24 2 1 10.59371/jawab.v2i1.63 NU and Muhammadiyah Communal Conflict: Social Interaction between NU and Muhammadiyah Communities in Cinta Karya Village, Plakat Tinggi District, Musi Banyuasin Regency http://jawab.web.id/index.php/JAWAB/article/view/70 <p>NU and Muhammadiyah are the two largest Islamic organizations in Indonesia. These two large organizations have differences in their religious understanding. These differences certainly invite communal conflict between fellow Islamic communities and have an impact on hampering the process of social interaction at all levels of society, especially in the Cinta Karya Village community. This writing aims to analyze the social interactions that occur between the NU and Muhammadiyah communities in Cinta Karya Village. This writing uses a qualitative approach method with an ethnographic type. The findings obtained in this research were that there was no violence or discrimination from each community group in Cinta Karya Village. However, in the context of worship, sometimes they don’t get along at certain times. This is the source of conflict between fellow Muslim communities in this village. Despite this, their social interactions can still be said to be well established. It is recommended that reconciliation be carried out in an effort to build peace from this cold war. Positive peace can only be achieved if we communicate well with each other. Through this dialogue, it is hoped that the parties in conflict can have an open view towards each other to avoid violence.</p> Prasasi Puji Lestari Nur Ihwan Awali Copyright (c) 2024 Prasasi Puji Lestari https://creativecommons.org/licenses/by-sa/4.0 2024-03-24 2024-03-24 2 1 10.59371/jawab.v2i1.70 Habib Husein Ja’far Al Hadar’s Role in Establishing Moderate Islam in The Millenial Generation: The Study Of Foundations and Celengan Pemuda Tersesat http://jawab.web.id/index.php/JAWAB/article/view/75 <p>The name Habib Husein Ja’far Al Hadar must be familiar to some millennials. Understandably, not only preaching from assemblies to assemblies, the young Habib also spread the values of love, nationalism, and tolerance through digital media. Besides being very diligent in writing, Habib Ja’far is a content creator. Therefore, the author is interested in discussing how Habib Ja’far in grounding Moderate Islam among the millennial generation? And how the youth foundation philanthropic movement went astray. In this study, the source of the Youtube channel, Pemuda Tersesat, Jedal Nulis, was enriched with literature used as a reference, such as journals, books and research reports. The result of this research is that Habib Ja’far is able to ground moderate Islam among the younger<br />generation with his typical millennial appearance with T-shirts and sneakers. In preaching, he also uses digital platforms, through Youtube, Instagram, Facebook and Twitter. Through the YouTube channel Jeda Nulis, and youths are lost, Habib Ja’far packs his da’wah to be more relaxed so that it is easily accepted. Especially during a pandemic like this, many lost youths are struggling economically. Especially those whose livelihood is from selling. </p> Mursalat Copyright (c) 2024 Mursalat mursalat https://creativecommons.org/licenses/by-sa/4.0 2024-03-24 2024-03-24 2 1 10.59371/jawab.v2i1.75