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<![CDATA[NEGARA, MASYARAKAT SIPIL DAN AGENSI DALAM RELASI ANTARKOMUNAL ISLAM ]]>
<![CDATA[Nawari Ismail]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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 is a comparative study that uses qualitative methods. Case selection was based on the following criteria: (1) an area with a plural society and with Special Islamic Splinter Groups (KISK ) and non - KISK, yet was without violent intergroup conflict. The City of Yogyakarta (Ahmadiyah case) and Gowa (An-Nadzir case) was chosen for the first set of cases. (2) An area with a plural society, with KISK members and other Islamic groups, that violent conflict. The second set of cases are thus Kuningan Regency, West Java (Ahmadiyah case) and Sampang Regency, East Java (Shia case). This study uses the purposive method and involves the study of the Executive Board and members of KISK, heads of civic groups such as Islamic organizations (e.g. Local boards of Indonesian Ulama Council), consul agencies related to intercommunal relations, and local government officers. Data was collected through in-depth interviews, discussions, documentaries, and observations, as well as internet sources or websites.]]>
<![CDATA[AGAMA DAN BUDAYA DALAM INTEGRASI SOSIAL (Belajar dari Masyarakat Fakfak di Propinsi Papua Barat) ]]>
<![CDATA[Saidin Ernas]]>;
<![CDATA[Heru Nugoro]]>;
<![CDATA[Zuly Qodir]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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 article argues that the social dynamics of conflict in Papua do not always consist of conflict. The case of Fakfak, West Papua demonstrates that peace and harmony also exists. This study utilizes the qualitative descriptive analysis method to study data gathered from observations made during fieldwork, interviews, and primary and secondary documents. The article argues two main points. First, religion and culture have an important role in building social norms of harmony that influence the social behavior of the individuals in social arenas such as politics and economics. Second, the institutionalization of values and norms are supported by both the government and civil society when they share the same vision for promoting peace and harmony. However, this study also acknowledges that factors such as separatism and religious radicalism, if not handled well, can break the harmonious social integration in Fakfak.]]>
<![CDATA[“ISLAMISASI SAINS DAN SAINTIFIKASI ISLAM”: MODEL MANAJEMEN PEMBERDAYAAN DI MASJID SALMAN ITB BANDUNG ]]>
<![CDATA[Anik Farida]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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 paper discusses part of the findings of a larger study entitled “The Effectiveness of Mosque Management in the Empowerment of People.” It specifically looks at the case of the Salman Mosque of ITB in Bandung. This research finds that the Salman Mosque is a place of knowledge empowerment in the area of Islamic Science and Technology, looking at science and technology from an Islamic perspective. The teachings of its mosque has led to changes in the mindsets, perspectives, worldviews and paradigms of the target audience, students. Ultimately, this religious empowerment model has led students—the countrys future scientists and technocrats—to value nature. It has taught them not to exploit nature, as practiced in secular science and technology, but to be khalifah fil-ardhi, protectors of nature.]]>
<![CDATA[MISKOMUNIKASI DAN RUBUHNYA SENDI HARMONI ANTAR KRISTEN-ISLAM DALAM PEMBANGUNAN MASJID AL-MUNAWAR NAHORNOP MARSADA, KABUPATEN TAPANULI UTARA ]]>
<![CDATA[M. Yusuf Asry]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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 Al-Munawar Mosque Sarulla, established in 1941, was in many ways no longer viable as a district mosque. In 1998,the mosque was ordered to be moved, a move that would happen in 2010 to a waqf land on Lintas Sumatra street in Nahornop Marsada village, located in Pahae Jae district, North Tapanuli regency in the province of North Sumatra. While construction of the mosque’s foundation began on 1 February 2013, the project was soon stalled—challenged by the area’s Christian majority through the Community Alliance for Peace in Nahornop Marsada (AMNPK). Why was the mosque rejected? How was the conflict consequently resolved? This study reveals that the Al-Muawar Mosque Sarulla was moved due to legitimate needs, yet was still rejected by the AMNPK. The excuse given were technical, with the organization questioning its appropriateness and feasibility. However, the root of the problem was the inability of the Christian community to coexist with a growing Muslim population. Efforts to resolve the conflict was made by involved parties, the population, and the regency and national governments. The head of the North Tapanuli Regency supported the construction of the mosque, after the Easter and Christmas celebrations in 2012. This support was given after the Muspida and Muspika coordination meeting. Nevertheless, the local government has continued to be unable to resolve the conflict. This article recommends that the resolution of this problem requires that the Chief of Police implement the regent’s orders immediately and that the Office of Religious Affairs and the Local Government should help get the permit for the building of the mosque issued.]]>
<![CDATA[NILAI-NILAI KERUKUNAN DALAM TRADISI LOKAL (Studi Interaksi Kelompok Umat Beragama di Ambarawa, Jawa Tengah) ]]>
<![CDATA[Sulaiman Sulaiman]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[Religious harmony is present in Ambarawa, Semarang because it is supported by traditional laws and societal culture. Religious harmony is also supported by a sense of togetherness, mutual respect and high levels of tolerance. As a result, this area has never experienced vandalism or bloodshed due to religious disharmony. These values can be seen in the celebration of Eid (lebaran), the culture of sonjo, and the ceremonies of Cheng Beng. Eid is celebrated not only by Muslims but also by Christians and Catholics as well. The culture of Sonjo, a traditional prayer given for the passing of Muslims, is also practiced by Christians, Catholics, and Confucianists. Similarly the Cheng Beng tradition of Confucianism has become a culture of the Chinese community as a whole, not just for the Chinese who practice Confucianism.]]>
<![CDATA[MISI KRISTEN DAN DAMPAKNYA BAGI KEMAJEMUKAN: PANDANGAN IPTH. BALEWIYATA MALANG ]]>
<![CDATA[Syaiful Arif]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[As a school of theology under the auspices of the East Java Christian Church (GKJW), the Theological Education Institute (IPTh.) of Balewiyata, Malang has developed a substantive understanding of Christian missionizing. This understanding froms the basis of the moderate theology held by GKJW and the Christian community of East Java. This concept of moderate missionizing sees missions as a proclamation and a testimony for the truth of Christ’s teaching. It is a practice of theological tenets in the shape of religious tolerance and the caring of humanity. Interestingly, the moderate mission has facilitated the indigenization of Christianity in Java, leading to the formation of a unique “Javanese Christian” culture.]]>
<![CDATA[DINAMIKA HUBUNGAN ANTAR UMAT BERAGAMA: “STUDI KASUS PENANGANAN KONFLIK UMAT BUDDHA TRI DHARMA DENGAN KONGHUCU (MAKIN)” KECAMATAN PEMANGKAT KABUPATEN SAMBAS KALIMANTAN BARAT ]]>
<![CDATA[Ibnu Hasan Muchtar]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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 aimed to describe the disputes between the believer of Confucian and Buddha Tri Dharma, dispute resolution which used, contributing factors and limitation factors on resolving the dispute. The results showed that the way of conflict resolution which did by the Government of Pemangkat district using persuasive approach, inventory problems, internal meetings of MUSPIKA officials with the officials of the Office of Religious Affairs, and mediation both parties involved in the conflict so that disputes could be minimized eventhough its still unfinished yet. While, preventive measures that should be chosen is forming joint committee for the celebration of the Chinese New Year and Cap Go Meh ceremonies in the future. One of the contributing factors is consciousness among the leaders of both communities to resolve the disputes and conflict. One of the limitation factors: there is no certainty about the distinction of both: the name and ornament of worship place, rituals and way of worship of both.]]>
<![CDATA[PELAYANAN ADMINISTRASI KEPENDUDUKAN BAGI KOMUNITAS ADAT BADUY ]]>
<![CDATA[Asnawati Asnawati]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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 research was conducted in Baduy Luar communities in the Kadu Ketug Village, Lebak Regency, Province of Banten. This study used a qualitative approach in the form of case studies. The aim of this study is describing the relationship of Baduy communities as believer of Slam Sunda Wiwitan, who hopes to get service and fulfillment of their citizenship civil rights by the government in term of the administration of residence. In particular, its should achieved through this study are (1) determining the existence of Slam Sunda Wiwitan who believed by the Baduy community; (2) determining the social relations between Baduy communities and other community outside their community; and (3) knowing the realization of their civil rights regarding the inclusion of religious identity in ID cards, birth certificate, and marriage record.]]>
<![CDATA[KEKERASAN DALAM RUMAH TANGGA DARI KACAMATA PERAN BP4 ]]>
<![CDATA[RR. Rina Antasari]]>;
<![CDATA[Nilawati Nilawati]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[Domestic Violence (domestic violence) is a universal case that led to the complex effects when compared with other forms of violence. Domestic violence is marital affairs, so that people still think of domestic violence as a private family matter. State institutions that are closest to the problems of marital affairs is Marriage Guidance and Preservation Board (BP4). Thus the problem of domestic violence should be a BP4 domains at the initial level. In fact, BP4, can not function well on the problem of domestic violence, especially in the City of Palembang due to several factors: the lack of understanding in BP4 officers about domestic violence, lack of support in term of government policy, there is no coordination between BP4 and Courts as well as the lack of infrastructure.]]>
<![CDATA[PEMBERDAYAAN PENYULUH DALAM MENINGKATKAN PELAYANAN KEAGAMAAN DI KABUPATEN LAMONGAN PROVINSI JAWA TIMUR ]]>
<![CDATA[Ayatullah Humaeni]]>;
<![CDATA[Zaenal Abidin]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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 conducted to assess whether the government’s efforts succeeded in increasing the competence of religious counselor so that their duty on religious services runs effectively and optimally. Some important points to be examined in this study, are as follows: How does the implementation of regulations on Functional position of the religious counselor and its credit figure? How the empowerment effort which did by the government in increasing the competence of religious counselor? What factors are driving and inhibiting the religious counselor in carrying out its duties and functions? How do people’s perceptions and expectations toward the religious counselor in performing its duties and functions?]]>
