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Made Adi Widyatmika
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INDONESIA
International Journal of Interreligious and Intercultural Studies
Published by Universitas Hindu Indonesia
ISSN : 26553538     EISSN : 26542706     DOI : 10.32795
Core Subject : Religion, Humanities, Art,
Religion Arts Humanities
IJIIS expects to publish articles that investigate, critically assess and foster intellectual exchanges at the theoretical, philosophical as well as applied levels of knowledge on interreligious and intercultural matters. Its main purpose is to generate scholarly exchanges of ideas, criticisms, and debates on the realities of religious life in a complex, multicultural world. IJIIS welcomes any original research articles, scientific essays, and book reviews that explore various avenues for religious cooperation, healthy interaction, and conversion, as well as multi-subjective forms of participation in religious rituals and cultural festivities. IJIIS is particularly interested in articles and essays, which specifically deal with the following topics: (1) Baliology, the science of Bali Hinduism, its interaction with other Indonesian religious traditions, local cultures, globalization, tourism industry, and others; (2) Hindu-Muslim studies in Indonesia, India and other parts of the world; (3) Religio-cultural diversity, norms and values in the context of a globalized and digitalized world; (4) Multi-, inter- and trans-disciplinary methodologies in examining religion and culture; (5) Secularism and secular worldview in a variety of religious and cultural-specific contexts.
Arjuna Subject : Seni dan Humaniora - Seni dan Humaniora (Lain-Lain)
Articles 85 Documents
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Bali Traditional Architecture: Sustainability from the Perspective of Capital Concept I Putu Gede Suyoga; Made Adi Widyatmika; Ni Ketut Ayu Juliasih
International Journal of Interreligious and Intercultural Studies Vol 3 No 2 (2020): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol3.iss2.2020.1090

Abstract

This study aims to reveal the sustainability of Balinese traditional residential architectural practices which are based on the provisions of traditional ethnic Balinese social stratification and refers to the capital ownership in Generative Structural Theory from Pierre Bourdieu (economic, cultural, social and symbolic). At present, there are dynamics ownership and capital conversion in the traditional social strata which affect the sustainability of traditional residential architecture practices. The traditional Balinese residential architecture in this study is understood to be the spatial layout and traditional residential buildings of the Middle Bali era. Its sustainability today is seen from the concept of capital in the perspective of Bourdieu’s theory. The basic assumption of Bourdieu’s theory is basically that humans are in the field of social struggle to emerge victorious by competing with one another. This study is a qualitative research with interpretative descriptive method. Primary data were obtained from selected informants (purposive) and from field observations, as well as secondary data from the literature. The study findings show that traditional residential architecture practices in the Middle Bali era were strongly influenced by capital ownership (economic, cultural, social, and symbolic) with various forms of conversion to traditional Balinese aristocratic (triwangsa). Development at this time has opened the opportunity to control various capital for ordinary community (jabawangsa), so that the realm of Balinese traditional housing becomes a medium of struggle as well as a symbol of success in social struggle. On the other hand, the contestation of Balinese traditional residential architectural practices is a sustainability in the arena of social struggle within Balinese society today.
The Dynamics of Tri Hita Karana Implementation in The Balinese Hindu Residence in South Denpasar I Putu Sarjana; I Putu Gelgel; I Wayan Budi Utama
International Journal of Interreligious and Intercultural Studies Vol 3 No 2 (2020): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol3.iss2.2020.1091

Abstract

This article aims to analyze the dynamicity of Tri Hita Karana implementation in South Denpasar regarding the causing factors, the dynamic forms, as well the implication on the Hindus community life. This research was conducted using qualitative methods. The data were collected through document study, observation, and in-depth interviews with 25 informants. The collected data were analyzed by the theories of hegemony, social change, socio-cultural system critical, and adaptation. The results showed: First, the factors causing the dynamicity of Tri Hita Karana in the residential area of Hindus are urban modernization, population growth, spatial planning policies and settlement development, and rationalization in building construction. Second, the dynamics of Tri Hita Karana in these residentials are: (a) In the palemahan area, land conversion has displaced the subak and Ulun Suwi temple, violation of the principles of Balinese Traditional Architecture (ATB), displacing the existence of the open space; b) The pawongan area is characterized by increasingly heterogeneous, multi-ethnic and multi-cultural citizens.; (c) In the parahyangan area where the building layout was not reconstructed, the holy place Merajan was built on the upper floor of the residence. Third, the implications of the dynamics of Tri Hita Karana in the residential area of Hindus in the South Denpasar, include: (a) The palemahan area implies the use of land space based on the principles of effective, efficient, and economical, but the concept of ulu teben and kaja-kangin as the Balinese sacred orientations is still maintained; (b) The pawongan area is characterized by the behavior of city dwellers looking for Social space and spiritual recreation; (c) The Parahyangan area is characterized by praying activities at Merajan and Padmasana on the upper floor of the residence. To enforce the Tri Hita Karana, the misuse (disorientation) of spatial planning needs to be anticipated.
The Genealogy of Pura Agung Surya Bhuvana in Jayapura, Papua I Wayan Rai; I Gusti Made Sunartha; Ida Ayu Made Purnamaningsih; Ni Made Ruastiti; Yunus Wafom
International Journal of Interreligious and Intercultural Studies Vol 3 No 2 (2020): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol3.iss2.2020.1092

Abstract

Pura Agung Surya Bhuvana in Jayapura is the eastern part of Padma Buana temple. Its establishment was initiated by Balinese Hindus and has become the center of Balinese Hindu socio-cultural activities and an important icon of Jayapura. This article discusses the establishment of Pura Agung Surya Bhuvana from the beginning and its development into the center of Balinese Hindus’ social and cultural-religious activities in Jayapura of Papua. This article based on qualitative research, in which all data was collected through observation, document studies, interviews, and FGD with several members of the pengempon (the temple’s servants) as informants and observers of Papuan culture. Data analyzed descriptively by applying symbol theory and structural-functional theory. The results showed that Hindus established the Pura Agung Surya Bhuvana at Jayapura in 1962. Before, the Hindus of Papua, whose dominantly Balinese migrant, carried out religious activities at Matra’s house. I Made Matra was a civil servant at the Papua Province government office. Over time, the number of Hindus who migrate to the city of Jayapura continues to increase. Therefore in 1979, Hindu leaders in Jayapura built the Pura Agung Surya Bhuvana for the needs of Hindus. Pura Agung Surya Bhuvana was built on Skyline hill in 1982 and it was inaugurated in 1990. In 2012, the Pura Agung Surya Bhuvana was renovated to be more majestic than before, and later on became a center of Hindu worship, the center of Balinese socio-cultural activities, arts center, Hindu religious education centers, and tourist attractions in Papua.
Religion and Social Capital of Citizenship: Bogor Islamic Community in a Globalizing World Development Dundin Zaenuddin
International Journal of Interreligious and Intercultural Studies Vol 3 No 2 (2020): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol3.iss2.2020.1093

Abstract

Democratization is a globalized agenda of development that needs to be developed by the Indonesian society to achieve a just and prosperous country that is referred to as ‘baldatun toyyibatun wa robbun ghofur’ (Arabic, literally, “good country under God forgiveness”). Within this framework, Islamic community (Islamic social organization) and other religious organizations are expected to behave kindly as an equal citizen that observe humanistic, pluralistic and tolerant religious social life. In this context, the situation of reciprocal trust, social solidarity, tolerance, equality, social networking even intra and extra-collective cooperation among socio-religious religious communities are expected to be more natural and sustainable. However, citizenship social capital still need to be develop through internalization and socialization. This research is based on the theories of Habitus of Bourdieu and Gellner’s Typology of Social Organization and Kymlicka’s Multicultural Citizenship. This research also use other sociological theory namely the social capital theory of citizenship from Putnam, Coleman, Uphof, and religion-state relations theory from Boland, Menchik and Riaz Hassan. This research is qualitative with a multidisciplinary approaches of Sociology, Political Science, and History. The research findings show (1) the cosmopolitanism of the Bogor society is the factor that the various Islamic social organizations are accepted; (2) The social capital type of citizenship of Islamic social organizations is formed due to differences in religious and political orientation which are the resultant understanding of the texts and its religious culture; (3) Nahdhatul Ulama and Muhammadiyah with a moderate religious orientation (washitiyyah) have citizenship social capital that is persistent with democracy, while Hizbut Tahrir Indonesia and Front Pembela Islam with a fundamentalist religious style (ushuliyyah) have civic social capital that is resistant to Pancasila democracy.
The Ecological Crisis and Indonesian Muslim Organizations’ Responses Indria Hartika Rukmana
International Journal of Interreligious and Intercultural Studies Vol 3 No 2 (2020): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol3.iss2.2020.1094

Abstract

This paper focuses on Muslim initiatives on saving the environment. It examines various attempts, commitments, statements, and declarations by Muslims around the world to see how these have affected two mass Muslim organizations in Indonesia, namely Nahdhatul Ulama and Muhammadiyyah. This paper describes initiatives that have been proposed by international and national Muslim organizations on the environment and analyzes how these initiatives have been implemented by Nahdhatul Ulama and Muhammadiyah organizations in Indonesia based on their two publications about plastic waste. In addition, this paper explores various initiatives in the world that commit to protect nature, carried out in numerous ways ranging from theological to practical. In particular the efforts to overcome plastic waste in An-Nur mosque in Bantul by reducing the use of plastic waste in several mosque events as well as conducting training on organic and non-organic waste sorting. In addition, practical paths are carried out by several environmental activists in Yogyakarta who make several environmentally friendly products and trash banks as an alternative to advocating for waste. Various commitments were built to lead to a clean environment free of garbage. It is important to see aspects of the faith that play a strong role in the awareness of the importance of protecting the earth in the future.
Puritan Hindus in Bolaang Mongondow: Faith, Trade and Politics Almunawar bin Rusli; Nasruddin Yusuf
International Journal of Interreligious and Intercultural Studies Vol 3 No 2 (2020): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol3.iss2.2020.1097

Abstract

This article look at how to become a Balinese in Bolaang Mongondow, North Sulawesi. As a trans-migrant group from the eruption of Mountain Agung Karangasem 1963, they left the Island of Gods since March 11, 1964, anchored in Makassar later arrived in Bolaang Mongondow March 26, 1964 through Inobonto port and build of Pakraman Kembang Mertha Village November 1, 1965 with permission of Dumoga indigenous peoples. The Balinese expression of faith shaping of intersubjective relation. In contrast to Geertz’s thesis about the absolute monism of Hinduism, the Balinese in Bolaang Mongondow instead used of religious pluralism perspective. They convert to Muslim and Christian without conflict. In 1970, the Bali farmers start to planting corn, soybean, cassava and rice based on family ties. They have a trade networks with Chinese ethnic descendants. In presidential election 2019, Joko Widodo-Ma’ruf Amin became the winner in Kembang Mertha (84.56%) in comparison to Prabowo-Sandi (15.44%). The loyalty of Balinese to PDIP can be survived from money politics and identity politics because of the cross-blood and ideology. Thus, Balinese migrants can be classified as one of the strongest civil society in contemporary Bolaang Mongondow.
The Border-Crossing Women Suryaningsi Mila
International Journal of Interreligious and Intercultural Studies Vol 4 No 1 (2021): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol4.iss1.2021.1192

Abstract

This paper examines the application of cross-textual reading on the story of women around Moses in the Qur'an and the Bible by grassroots Muslim and Christian women in the village of Wendewa Utara, Central Sumba. Due to the involvement of women, then I apply the feminist approach to analyze the dynamics of cross-textual reading. During several focus group discussions, cross-textual reading was run smoothly because the participants are bound by kinship ties. They are also rooted in Sumbanese cultural values that reflect Marapu religious values. In other words, Muslim and Christian women are living in a context of socio-religious-cultural hybridity in which their religious identity intermingles with their cultural identity. For this reason, this paper describes a project bringing these women into another space of dialogue through cross-textual reading. In the cross-textual reading, both grassroots Muslim and Christian women are crossing their religious borders by finding resonant commonalities between the two texts, as they explore the affirmative, enriched, and irreconcilable difference as well. Cross-textual reading is a new adventure for both Muslim and Christian women in Wendewa Utara. The participants were enthusiastic because the material readings encourage them to share their problems, joys, hopes, and dreams. By reflecting on the struggle of women around Moses, the participants are committed to supporting one another in their daily life. Accordingly, this model of reading creates a safe space for grassroots Muslim and Christian women to learn from one another for mutual enrichment.
Truth Telling in Peacebuilding: A Buddhist Contribution Ngoc Bich Ly Le
International Journal of Interreligious and Intercultural Studies Vol 4 No 1 (2021): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol4.iss1.2021.1207

Abstract

Truth telling has been recognized as important in the process of trauma healing and reconciliation according to modern peacebuilding theories. Studies have shown that truth telling is not a simple issue but involves problems and challenges that need research and solutions. This study contributes to this problem-solution or the question “How should difficult and painful truth be told in a way that minimizes harm and maximizes benefit for all?” by offering an alternative knowledge and method rooted in the Buddhist tradition. Based on textual study of the Majjhima Nikaya and Anguttara Nikaya, the paper argues that the Buddha’s teachings can widen the understanding and minimize potential problems with the work of truth telling whether in the collective or interpersonal context by providing a concrete systematic framework and criteria for reflection, making decision and communication of truth.
Global Husaini; Identity Formation at Shrinescape Syamsul Asri; Heddy Shry Ahimsa Putra; Albertus Bagus Laksana
International Journal of Interreligious and Intercultural Studies Vol 4 No 1 (2021): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol4.iss1.2021.1269

Abstract

Imam Husain`s martyrdom regains its global importance thanks to arbain walk, an annual inter-religious ziyarah event done by walking from Najaf to Karbala, along the route of which epic hospitality is being practiced for the comfort of Imam Husain`s devotee that coming from around the world. If Imam Husain`s martyrdom previously exist in revolutionary and spiritual imaginary of world leaders and mystics, arbain walk opens up a new path to convey Imam Husain`s legacy, in the sense that arbain walk reenact nonshi`i involvements in Karbala event thus make it as an arena for interreligious encounters. Those nonshi`i participated in 3 days walking from Najaf to Karbala are comprising of what I call global Husaini, emerge as the result of dynamic encounter in shrinescape of Imam Husain. Without this dynamics of shrinescape, global Husaini will be only a scattered presence of nonShi`is in communal pockets of Shi`i adherents around the world commemorating Imam Husain`s martyrdom.
Crisis and Hope among the World’s Urban Poor: Religion responds to Covid-19 Grace R. Dyrness
International Journal of Interreligious and Intercultural Studies Vol 4 No 1 (2021): Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol4.iss1.2021.1709

Abstract

We are living in unprecedented times of migration flows. There are over 271.6 million international migrants globally, most of them women and children under the age of 19, most of whom move to cities causing fast growth in urban areas, particularly in the informal settlements and slums, places of poverty, densely populated with inadequate household water and sanitation, little or no waste management, overcrowded public transport and limited access to formal health care facilities. As they seek to establish themselves in the city, many migrants turn to religion for support. Faith communities become places where they can find 1) a source of community; 2) where resources are available to meet their needs; 3) for support in times of trouble; and 4) where praying becomes a resource for survival. As the Covid-19 pandemic began spreading throughout the world and cities were locked down, people were requested to stay in their homes, but yet they had no income or food, causing hunger, anxiety, fear and violence. But once again faith communities, already on the ground, have responded, and from these responses are lessons to be learned on how to support bottom-up approaches that build resiliency and strengthen informal communities in times of crisis. 5 principal ways that religious communities are helping to build resilient cities: data collection, developing partnerships and networks, providing information and communication, inclusive and diverse engagement, and spiritual comfort and guidance. These types of responses create resilient communities than can withstand future pandemics.

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