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<![CDATA[KERUKUNAN ANTARAGAMA PERSPEKTIF FILSAFAT PERENNIAL: REKONSTRUKSI PEMIKIRAN FRITHJOF SCHUON ]]>
<![CDATA[Ngainun Naim]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[Religion is an integral part of human life. In fact, there are many problems must be solved. Religion still faces various heavy challenges. One of them is problem on interaction among the different religious followers. In this case religion is often used as practical interest that opposite to the religion’s dogma, like conflicts and violence among the followers. The phenomena concerns many religious leaders. The philosopher, Frithjof Schuan judged that those cases happened in relation with many deviations in religious doctrines that imply religious value and right. Actually religion teaches peace, tolerance and rewards to others. Problems interreligious followers problems in Indonesia are never solved, there are many conflicts happened from time to time. This study gives kind of solutions in order to create harmony among different religious followers in Indonesia.]]>
<![CDATA[SYIAH: SEJARAH TIMBUL DAN PERKEMBANGANNYA DI INDONESIA ]]>
<![CDATA[Moh. Hasim]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[Syiah has become a new problem in Indonesia, eventhough it has been hundreds years existing. The the way of treating toward Syiah has been in kind a violence to freedom of religion. It needs to trace how the history emerging of this school of religion in Indonesia. By library research, and critical approach, this research finds that the Syiah teachings is based on Sayidina Ali (4th Khalifa) and his descendants. Syiah has been developed becoming many sects since there are differences on appointment of religious leader or imam. There are four stages of Syiah development in Indonesia, the first together with entering Islam in Indonesia. The second, after Iran revolution. The third, brought by Indonesia students who studied in Iran. And the fourth, disseminating by the organization ‘Ikatan Jamaah Ahlul Bait Indonesia`.]]>
<![CDATA[POLA KEBERAGAMAAN MAHASISWA SEKOLAH TINGGI AGAMA ISLAM NEGERI JURAI SIWO METRO LAMPUNG ]]>
<![CDATA[Wahyu Setiawan]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[Fundamentalist in Religious movement of students at the campus of STAIN Metro Lampung started from emerging of campus religious dissemintaion movement (LDK). This institute is a student organisation which active in various religius activities. Prae-survey data on many activities done by LDK Al Ishlah, shows that this organisation always invite many mentors from organizations that are networks with Moslem fundamentalists in Indonesia. The understanding system on religion of the LDK activist has been such a truth claims, which implies to formation of mode of thought in kind of particularistic and exclusive. This study explore typology and patterns of studentss` activities. Beside, this study also traced various causal factors of spread of this kind activies among students at the campus.]]>
<![CDATA[GELIAT SYIAH, PERUBAHAN PAHAM DAN PERILAKU KEAGAMAAN MAHASISWA MUSLIM DI KOTA MAKASSAR ]]>
<![CDATA[Sabara Sabara]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[During the last two decades, there has been a phenomena of Syiah massive development in Makassar. The main actors of the movements are moslem students. This research’s objectives are to describe its development, cadering process, change of undertanding and behavior on religious life of moslem students in that town. This research was done qualitatively and descriptive type of analysis for getting various data/information from students. This study finds that Syiah is populer among students but they look it from different perspectives in judgment and behaving. The spread of Syiah in this town supported by IJABI as a mass organisation that has nine Syiah foundations and some study groups in Campus. Syiah penetration was done by intellectual approaches and transformation of Iran Revolution make arose of students` interest, especially activists. Development of Syiah among students makes changes on behavior, religious behaviors which in line with Syiah dogma.]]>
<![CDATA[GERAKAN SALAFI DI LOMBOK ]]>
<![CDATA[Faizah Faizah]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[The school of Salafi understands Islam teachings literary and limiting of intellectual role. Salafi can’t accept other religious understanding beside theirs, as described by Sasak people. The Sasak is an indigenious ethnic in Lombok. There are three culture mixed in that Island, Hinduism of Javanese old Kingdom, Islam and Balinese Hinduism. Some of the Sasak`s undertansding of theologic and ritual are parts of their culture or custome, such as human lifecycle, starting from birth, untill death. Salafi believes those traditions as bid`ah and opposite with Islam. The phenomena make tension in interaction among the peole and possibly become conflict.]]>
<![CDATA[RESPON TERHADAP MAJELIS AGAMA BUDDHA TENTRAYANA SATYA BUDDHA INDONESIA DI KALIMANTAN BARAT ]]>
<![CDATA[Nuhrison M. Nuh]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[There are many sects of Buddhism , some of them are Theravada or Hinayana, Satya Buddhism and Tantrayana Zhenfo Zhong. The last one, is developed by Lu Sheng in Seattle, USA. The difference of this school with other Buddhism teachings is the life of Buddha, teacher`s cult, Bhiksu and Bhiksuni can marry and glamorious life of its tearcher. The live Buddha is known with his teachings that people are enlightened and still life. Those followers of Tantrayana which is known as live Buddha is Lu Sheng Yen himself as Maha Mula Vajra Acharya. This research is done by qualitative approach.]]>
<![CDATA[GEREJA KRISTEN KALIMANTAN BARAT DALAM UPAYA MEMPERTEMUKAN DOGMA KRISTEN DENGAN TRADISI TIONGHOA ]]>
<![CDATA[Joko Tri Haryanto]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[Development and disseminating of the Church of West Kalimantan Christians (GKKB) is based on Chinese descent people. The Chininese tradition is often understood as oposite to the Christian dogma which stressing on the purety of Christian faith and rational. GKKB succeeds to bridge the conflict and differences by using cultural strategy and the Chinese assembly accept it. This research was qualitatively in getting data to explore cultural strategy of the GKKB in developing of GKKB among the Chinese people. Two most used strategy of GKKB are acculturation between Chinese tradition with Christian dogma and christianizing of chinese tradition. Some of the tradition that opposing to the church are given value so it can be accepted as Christian. GKKB can survive with such strategy among the chinese tradition and Malay dominated culture of mayority other people.]]>
<![CDATA[RITUAL PEMBAKARAN MAYAT (WAREKMA) PADA MASYARAKAT MUSLIM DANI ]]>
<![CDATA[Ade Yamin]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[When some Dani tribe, in Baliem Valley, Wamena, Papua, convert into moslem, one tradition that is still practiced by the community, eventhough not in part of moslem faith, is cremation of death person (warekma). By ethnographic research, this reality is traced and studied. The result is a description the phenomena, in terms of its history, how it practices. In fact this rite has three main functions, i.e. ritual function, social function and religious function. If that tradition wishes to changed, it should be available substitutions that more or less in line or same with before.]]>
<![CDATA[PENGEMBANGAN WADAH KERUKUNAN DAN KETAHANAN MASYARAKAT KECAMATAN PALU SELATAN KOTA PALU PROVINSI SULAWESI TENGAH ]]>
<![CDATA[Yusuf Asry]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[Dynamic of religious life in south Palu is normal and condusive. It is supported by some factors, that are conditioned among the people and it might be a model for other provinces. Actually the form of harmonious life has not been productive in terms of interreligion cooperation. Some most factors in creation of such good life are resilience developing for individual, family and interreligious community. This study is approached by qualitative research.]]>
<![CDATA[RENCANA PEMBANGUNAN GEREJA PANTEKOSTA PUSAT SURABAYA DI KOTA PALU SULAWESI TENGAH DALAM DINAMIKA HUBUNGAN ANTARUMAT BERAGAMA ]]>
<![CDATA[Ibnu Hasan Muchtar]]>
<![CDATA[ Harmoni Vol. 11 No. 4 (2012): Oktober-Desember 2012 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[This study was carried out in order to find a model for overcoming many cases of conflicts among different religious community when building praying houses. The case study in the form of qualitative research has been used to get data. This study was on a plan to build a church by Pantecoast sect of Surabaya (GPPS)in Palu, that is opposed by local community.. Results of study shows that there is manipulated data on pupulation acceptance of building of the church. This conflict was not yet over since the agreement among the difference religious community that is facilitated by government, is not settled. The main reference of that agreement is co-ministries Regulation of Domestic Affairs and Religious Affairs no 8 and 9, year 2006.]]>
