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<![CDATA[ETHNIC CONFLICT THEORY, RELIGIOSITY, AND CULTURAL BOND: APPROACHES COMBINED TO RESOLVE RELIGIOUS INTOLERANCE IN AMBON ]]>
<![CDATA[Cahyo Pamungkas]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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 tries to investigate religious intolerance, namely intergroup contact avoidance in Ambon by using i.e. ethnic conflict theory, religiosity, and cultural bond. Ethnic group conflict theory suggests that ethnic and religious identification are more likely related to religious exclusionism due to perceived group threat. Intrinsic religious values and cultural bonds owned by certain communities tend to increase religious harmony, to reduce religious identification and to social boundaries between different religious groups. Ethnic group conflict theory mentions that the stronger the actual competition between ethnic groups at an individual as well as a contextual level, and/or the stronger the perceived ethnic threat, the more the mechanisms of social (contra-) identification will be reinforced, inducing stronger nationalist attitudes and exclusionist reactions. Religiosity in this study refers to concept of pluralistic views of religion and hermeneutic interpretation. Individuals who possess strong religious identification tend to support for religious intolerance due to extrinsic values of religious convictions may contribute to creating intergroup bias. Cultural bond in this study includes traditional alliances between villages, that have different religious affiliation. Such cultural bond, that part of customary laws and contains local wisdom, functions to prevent religious tensions between villages. As theoretical implication of this study is that resolving religious intolerance should use interdisciplinary approaches that consists of cognitive, religious, and cultural dimension.]]>
<![CDATA[DIALEKTIKA AGAMA MISSI: STUDI INTERAKSI SOSIAL PEMELUK AGAMA ISLAM, KATOLIK, DAN BUDDHA DI MARGOREJO KABUPATEN PESAWARAN PROVINSI LAMPUNG ]]>
<![CDATA[Idrus Ruslan]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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[Human are social beings that cannot avoid the social interaction because they establish some communication. Some missionary religions are found in Margorejo (Islam, Christianity, and Buddhism). Even though the religions are different but the social interaction is very good. The result of this qualitative research shows that the social interaction among religious groups is associative model that emphasizes on social cooperation and religious tolerance. Besides it is found a particular media called “ Tri Budaya” used to build social interaction. Tri Budaya is the art like ludruk (typical Javanese art) that is played by many religious communities in Margorejo. Some factors that influence social interaction of missionary religions in Margorejo are district condition, imitation and sympathy, ethnic and language equality, and support from religions figures and rural district’s leaders.]]>
<![CDATA[KONTESTASI PENYIARAN AGAMA DI RUANG PUBLIK: RELASI KRISTEN DAN ISLAM DI KOTA JAYAPURA ]]>
<![CDATA[Zuly Qodir]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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[In Indonesia religious contestation emerges in interreligious groups. It occurs in Jayapura. Some people claim that indigenous people of Papua that are christians called mountain people but Muslims that live in beach or on land are not native people of Papua. The contestation happens in public spaces such as public field, mountain, street, and religious practices by exerting a mass of people to have Christian revival worship and conduct Tablighi Akbar for muslims. Both muslims and christians invite the speakers from outside Papua to attract others. Contestation occurs since 1998 until now. It can be seen from large demonstration and a ban of religious practices and the establishment of Islamic schools. Many problems that come from internal and external of adherent are found in Papua. The data collection consists of direct observation, interviews, literature reviews, and relevant document. The data employs interpretative approach conducted by Clifford Geertz in sociology and anthropology or the other social science in general.]]>
<![CDATA[RUKUN KEMATIAN: KEARIFAN LOKAL DAN MODAL SOSIAL BAGI KERUKUNAN UMAT BERAGAMA DI KOTA BANDAR LAMPUNG ]]>
<![CDATA[Haidlor Ali Ahmad]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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 investigates two funeral organizations (rukem) in Bandar Lampung. Those are Rukem Village III Surabaya and Rukem Block L Village Bukit Permai Kemiling. The purposes of this study are: 1). Identifying funeral organization as local culture and social capital to interreligious harmony; 2). Uncovering the activities of funeral organization in order to maintain the harmonious life; 3). Revealing the factors that can support and hinder the harmony. The results show: firstly, the establishment of funeral organization is based on fardlu kifayah in dealing with the body and eases the burden on residents who are suffering and grieving. Secondly, funeral organization is local culture and social fund bonding all muslims and bridging interreligious group. Thirdly, Bandar Lampung city has conducive condition that supports to mantain the religious harmony. Moreover, it is found a visiting tradition among the religious groups both in joyful and sorrowful condition. The inhibiting factors are lack of citizen awareness to the benefit of funeral organization and local government (Pemkot) and central government (ministry of religious affairs) have less attention to the funeral organization. It can be revitalized in order to maximize its role in maintaining the internal islamic harmony and interreligious group if the local government concern to the funeral organization.]]>
<![CDATA[PASRAMAN SEBAGAI MEDIA PEMBENTUK IDENTITAS PASCA KONFLIK (Studi terhadap Internalisasi Tri Hita Karana pada Masyarakat Balinuraga Lampung Selatan) ]]>
<![CDATA[Wahyu Setiawan]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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 use of ethnic identity as “our mode” is one of the potential factors of conflict in Lampung, especially in Balinuraga, South Lampung in October 2012. This paper attempts to examine the identity formation strategies of Balinuraga community in order to be a friendly, opend-minded, Balinese Hindu. The main media used for such formation is pasraman established in post-conflict period. The identity formation in pasraman is undertaken through internalization of religious and cultural values in the context of the Hindu concept of Tri Hita Karana. This study shows that pasraman functions as a social institution in the formation of religious identity based on the Tri Hita Karana concept through harmonizing the relationship among God, humans, and nature. The strategy is carried out through seloka, kirtanam, and reading of the scriptures, ritual stuff, intensive sekagong. These strategies can bridge the gap of religious life that originally emphasizes merely on ritual aspects and balance such ritual to the moral or ethical Hindu teachings.]]>
<![CDATA[DINAMIKA SANTRI-ABANGAN DI BALIK EKSISTENSI MASJID LAWEYAN, SURAKARTA ]]>
<![CDATA[Zaenal Abidin Eko Putro]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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[Many scholars carry out studies on the existence of Santri and Abangan in Java. Various books and journals discuss those studies but they just emphasize on debate between Islam and its local context. This paper aims to describe the relationship between Santri and Abangan that can build a tolerance in certain area in Java. This study employs qualitative approach and the data is collected through observation, document, and interview to some Muslims in Laweyan Mosque, Surakarta. The study shows that Abangan and Santri do not have restriction. This condition can hamper the development of Islamic radicalism in this ancient mosque.]]>
<![CDATA[KOMUNITAS MILLAH ABRAHAM: PERKEMBANGAN AJARAN DAN PERSEBARANNYA DI HAURGEULIS INDRAMAYU ]]>
<![CDATA[Asnawati Asnawati]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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[Millah Abraham community is also called Komar. It expands and develops in Haurgeulis, Indramayu, West Java. The community is considered to deny Prophet Muhammad because they believe Ahmad Mushaddeq and call him Al-Masih Al-Maw’ud. Their scripture is “Ruhul Kudus”. Indonesian religious affairs council (MUI) says that this community has deviant and false ways. This study has purpose to discover who bring and spread out Komar doctrine in Haurgeulis and how his background is. The other aim is to investigate its development and influence in the society. This research is conducted in the Haurgeulis, Indramayu and the subjects are Komar followers who become the victims. The research employs qualitative approach and the data collection consists of interviews, observation, and document. The result shows that Komar is eventually dismantled and its followers are saved by the local apparatus.]]>
<![CDATA[TABANNI SEBAGAI HALUAN GERAKAN HIZBUT TAHRIR INDONESIA ]]>
<![CDATA[Arif Gunawan Santoso]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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[Nowadays, it is found a negative stigma facing Islamic fundamentalism. However Indonesian Hizbut Tahrir (HTI) still exists and has strong influence. This organization is different from the others. It does not have regional or national figures. This research applies quantitative approach and has purpose to discover the factors that increase its influences despite having negative stigma and rejection. Framing theory is conducted to analyze the data and result. The result shows that HTI is not same with the other organizations that have leaders to drive their followers. HTI emphasizes on the tabanni idea and thought to drive their followers.]]>
<![CDATA[BARA MERAPU SEBAGAI KEPERCAYAAN ASLI ORANG SUMBA (Perspektif Pelayanan Hak Sipil dan Ancaman Kepunahan) ]]>
<![CDATA[Servulus Bobo Riti]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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 research was conducted in Sumba Barat Daya Regency, East Nusa Tenggara Province. The aim is to discover the fulfillment of the civil right services of Bara Marapu belief as ruled in Undang-undang Nomor 23 Tahun 2006 regarding to Adminduk. The research is undertaken from April to August 2013 and employs qualitative approach. The result shows that the adherents of Bara Marapu have been decreasing because of national policy that obliges all students to choose one of the official religions determined in Indonesia. Mostly they choose Protestantism and Catholicism that are already developed in Sumba. The result also shows that the adherents of Bara Marapu have civil rights such as having birth certificate, identity card, and health and educational services. Bara Marapu belief does not have a written documentation. It is suggested to the government to document it as a local belief.]]>
<![CDATA[EKSISTENSI AGAMA TAO DAN PELAYANAN HAK-HAK SIPIL DI KOTA PALEMBANG ]]>
<![CDATA[Suhanah Suhanah]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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 study investigates the existence of Taoism and civil right services. This study employs qualitative approach and case study as the research methodology. The focus of the study provides Tao religion description consisting of the history, Tao principles and teachings, adherents and their spread, the government policy to fulfill Taoists’ civil rights, and social interaction between Taoists and other surrounding communities. The conclusion is Taoism still exists and gets the concessions from the goverment such as religious freedom to worship and recognition that can be seen from the establishment of Tao organization such as Paguyuban Umat Tao Indonesia (PUTI) and Majelis Tridharma Indonesia (MTI). Moreover, Taoists also obtain the civil rights such as services to get identity card, family register, marriage, and education. They get those services because they are under Buddhism scope. No one admits herself/himself as Taoist. The social interactions with other communities show good relationship. They have not had problem with others and goverment. They always comply the determined rules even though they have not had sufficient services.]]>
