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This paper studies the Islamic ruwat tradition as a manifestation of the encounter between Islam and local culture in Java within the framework of the Islam Nusantara discourse. This study begins with a literature survey enriched with qualitative field research. Informants in this research are religious leaders as well as community leaders who have knowledge and experience about ruwatan. The data that has been collected is then analyzed qualitatively according to the research focus. The results of this study found that ruwat islami tradition is a form of harmonization between Islamic teachings and Javanese culture that is still sustainable today. The practice of ruwat islami rituals requires various types of dishes (sajcn) as a form of alms that contain symbolic meanings in the form of Islamic values, teachings/doctrines, and history. The meeting point between the two resulted in the ruwat islami tradition which is one of the heritage of the Islam Nusantara tradition. [ABSTRACT FROM AUTHOR]

This study aimed to determine the differences between rimpu mpida and rimpu colo in their use by Mbojo women in Bima Regency, Nusa Tenggara Barat (NTB), Indonesia. The research method used was the qualitative case study method. Data collection was done by using observation, interview, and documentation methods. Data analysis techniques were collection, reduction, presentation, and verification. Twelve respondents were interviewed. The results of the study found a difference. Unmarried women used rimpu mpida. In contrast, rimpu colo was used by married women. Rimpu mpida only showed the eyes, while rimpu colo showed all parts of the face. Rimpu existed when Islam first came to Bima, the specialty of rimpu mpida and rimpu colo, besides functioning as a cover for the aurat, was also a symbol that can distinguish the marital status of women in Bima. Rimpu until now was still preserved and maintained by the people of Bima. It protected women's chastity. The Bima sarongs tembe and salungka nggoli symbolized a concept. Bima provided for rimpu. Islam's entrance to Bima required women to cover their aurats, demonstrating Islamic ideals. Mbojo women in Bima adopted this practice to maintain their dignity and virtue and show loyalty to Allah. [ABSTRACT FROM AUTHOR]

The public sphere in Indonesia features prominent piety demonstrations among middle-class Muslims, showcasing religious performances like al-Quran recitation competitions, Islamic films, and the selection of Muslim ambassadors, which collectively color the Islamic public sphere. Previous studies of middle-class Muslims and their religious practices have closely related to a perspective of the commodification of religion. Therefore, this study aims to provide another perspective on the practice of festival piety as a part of efforts to standardize their piety. This research focused on Putri Muslimah, Muslimah Preneur, and Duta Santri events. This research uses a qualitative-descriptive approach with a live-online observation method at the three festivals. The obtained data were analyzed and interpreted using a festival piety concept. It found three findings. First, Puteri Muslimah Indonesia, Duta Santri, and Muslimah Preneur are the locus for forming and demonstrating the piety of middle-class Muslims. Second, piety in the three festivals is a form of cultivation in which one is defined through a compromise of Islamic normativity and class composition. Third, practicing festival piety in the three festivals revives Islamic norms in dressing and class intervention through public spectacles. These findings demonstrate a new explanation of the standardization of Islamic ethics through the operation of Islamic normativity in class ideology. [ABSTRACT FROM AUTHOR]