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<![CDATA[PENGEMBANGAN KEBIJAKAN NASIONAL DALAM PENGELOLAAN KERUKUNAN ]]>
<![CDATA[M. Ridwan Lubis]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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[Indonesia, renown as a pluralistic society, cannot utilize its plurality as a cement of national unity in organizing national building without state intervention through national policy. Therefore, there is a need of a social engineering to encourage people to heal their traumatic experiences in the past. Conversely, the people as a citizen can enjoy plurality that can lead to accepting both advantages and disadvantages of plurality. In that regard, they can possess the capability of being tolerant in the life of harmony. Consequently, the government is required to develop a national policy on religious harmony. Up until now, the government pays less attention to developing a regulation on religious harmony. This is due to some factors as follows: religion is a private matter to God; religious harmony can lead to religious emotion which is less proportional, or religious harmony is the initiative of the people which is based on local wisdom. It is worth saying that local wisdom is related to agricultural society. In this industrial and post-industrial society, the government needs to formulate a new policy that can maintain the national unity of the republic of Indonesia.]]>
<![CDATA[TAFSIR ATAS ISLAM NUSANTARA (Dari Islamisasi Nusantara Hingga Metodologi Islam Nusantara) ]]>
<![CDATA[Abdul Moqsith]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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 tries to explain the basic understanding of the term ‘Islam Nusantara’ (Archipelagic Islam), including its history and methodology. Academically, this article bases its premis on the main references written by Islamic scholars who have been proposing the importance of linking Islam Nusantara with the culture of the people in the archipelago. By referring to those references, it is noticeable how the dialectics of Islam and culture has evolved in the making of a unique Islam Nusantara. Since its inception, Islam Nusantara has become a heated discussion in the public discourse. Controversies and misunderstandings have occurred with those who support and against it. In the circle of NU (Nahdhatul Ulama), there is a group who prefer the term Islam rahmatan lil ‘alamiin than Islam Nusantara. This article aims to minimize the negative accusation against the concept of Islam Nusantara like the following phrases; Islam Nusantara has the potency to gnawthe principle teachings of Islam, or Islam Nusantara has deviated from the teaching of Ahlus Sunnah Waljama’ah (Aswaja).]]>
<![CDATA[PEACE AND HARMONY IN THE WORLD BASED ON PANCASILA AND BHINNEKA TUNGGAL IKA (Unity in Diversity) ]]>
<![CDATA[Diane Butler]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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[Indonesia, the largest archipelago with over 17,500 islands, is the fourth most populated country and one of the most culturally and linguistically diverse nations composed of about 500 ethnic groups using 746 vernacular languages. For centuries an influx of peoples from South-East Asia, Indochina, India, Arabia, Polynesia, Europe, and the Americas has augmented its multiculturality. Yet, a majority of the peoples still live in fruitful coexistence. Thus, this paper seeks to show that the ideology of Pancasila (Five Principles) and Bhinneka Tunggal Ika (Unity in Diversity) is a valuable basis for interculture in cultural environments, peace and harmony not only for Indonesia but for the whole of humanity in the world. To do so, it will reflect on writings stemming from the work of former Secretary-General of the United Nations and President of the World Commission on Culture and Development Javier Pérez de Cuéllar on fostering a culture of peace and “Our Creative Diversity”.]]>
<![CDATA[TOLERANSI BERAGAMA DI KABUPATEN POSO ]]>
<![CDATA[Ahsanul Khalikin]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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 describes the dynamics of religious life in the aftermath of religious conflict in Poso. The findings show that Poso is inevitably a plural society both ethnicity and religion. The relationship between families and interreligious marriage have been in practice since in the old times and there is no problem with that. Prior to the Poso conflict occurring in 1998, 2000 and 2001 respectively, Poso city was a predominantly Muslim area. While the Christian people reside in the highland areas. This religious topography changed dramatically in the post Poso conflict. In the past, Poso people lived harmoniously and respected the outsiders very well. This research used qualitative approach and case study as its method. Data collection includes interviews and observation. The conclusion is that, religious tolerance among Poso people prior to the conflict was based on Sintuwu Maroso. The meaning of this philosophy is twofold: sintuwu means to unite or unity, and maroso means being strong. Therefore, the two words mean ‘a strong unity’. Poso people are always pleased to live peacefully and the old philosophy is often instrumental to solve conflict in the society]]>
<![CDATA[GELIAT POLITIK IDENTITAS DI KOTA MANADO ]]>
<![CDATA[Muhammad Irfan Syuhudi]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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 aims to describe the background of the establishment of identity politics in the city of Manado and how the identity politics develops in the city until today. The selection of informants was undertaken purposively. They are the board members who are still active and have ever been involved in the group identity, religious leaders, and academics, know the context of the research in the city of Manado. Data collection was done through interviews, observation, documentation, the use of internet to search for websites informing the context of the study. The research findings show taht identity politics came to the fore in the beginning of the reform era, which gave birth to the making of the group’s identity, among others are; Brigade Manguni Indonesia, Legium Christum, Laskar Manguni, Makapetor (Society Kawanua lover of tolerance ), and Militia Waraney. All these identity groups represent the indigenous ethnic group of Minahasa as the majority in the city. The development of these identity groups in Manado continues to evolve significantly. Besides, these groups turned out to have a hidden agenda to meet the interests of the group in politics and economics. Identity politics in Manado is fluid, not rigid, and does not trigger inter-religious conflicts to occur, although the Christian Minahasa is the dominat group identity.]]>
<![CDATA[EKSISTENSI DAN PERAN ROHANIWAN ASING TERHADAP PERKEMBANGAN KEHIDUPAN KEAGAMAAN DI KABUPATEN SIKKA, NTT ]]>
<![CDATA[Ibnu Hasan Muchtar]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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 aims to uncover the existence and role of Catholic foreign proselytizers servicing in Maumere. East Nusa Tenggara (NTT). It also describes the internal relationship between religious adherents as well as their subject to the existing regulations. The findings show that the number of foreign proselytizers outnumbers those who receive formal permit from the Ministry of Manpower, the Republic of Indonesia, because most of them have exceeded the regulation of internal relationship. Besides, every foreign proselytizer has their own vision and loyalty to the Bishop. In relation to the response of religious adherents other than Catholics, it has no significant effects because these foreign proselytizers did not interact with non-Catholic adherents.]]>
<![CDATA[MENEBAR SPIRITUALITAS, MENJAGA BUDAYA: PERAN ROHANIWAN ASING DALAM DINAMIKA KEHIDUPAN KEAGAMAAN DI BALI ]]>
<![CDATA[Elma Haryani]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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 examines the contribution and the role of foreign proselytizers to the life of Hindu people in Bali. Assumingly, Hindu people in Bali are increasingly in need of new spiritual patterns, as they no longer experience the old religious pattern. As a result of the dynamic of new spiritual life. there is a need for them the arrival of foreign proselytizers to contribute to the local Hindu adherents. However, these foreign proselytizers must subject to certain regulatory requirements for receiving entry permit to Indonesia. This article adopts a qualitative approach and observation through in-depth interview. In addition, I also collected relevant documents and conducted a Focused Group Discussion (FGD). It is hoped that this paper can examine comprehensively what was happening in the field research.]]>
<![CDATA[KEKRISTENAN DAN NASIONALISME DI KOTA BOGOR ]]>
<![CDATA[Kustini Kustini]]>;
<![CDATA[Syaiful Arif]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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 aims at exploring the perspective of the Christians in regard to some aspects namely nationalism, Indonesia constitution (Pancasila) and plurality or locally called Bhinneka Tunggal Ika. This study was conducted in five churches located in Bogor city. The research findings show that the Christians understand nationalism in the humanistic light of nationalism that place humanism as the aim of nation building. In relation to Pancasila, the Christian faith cannot be mixed with Pancasila. But Pancasila in itself contains the Christian values. The Christian values have to become the guidance for the church community in implementing Pancasila. In regard to plurality, the church can be equated as a medium of plurality making. The church programs are designed as such in support of plurality development. The research findings recommend that there is a need to construct the ideas of Indonesian Christianity so that it is not just seen as a slogan.]]>
<![CDATA[KITORANG SAMUA BASUDARA: BIJAK BESTARI DI BILIK HARMONI ]]>
<![CDATA[Abu Muslim]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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 brings us to see the manifestation of local wisdom of Kitorang Samua Basudara as a patient and adhesion tool for fostering religious harmony in the city of Manado. By utilizing qualitative research approach, this study leads us to conduct studies in three aspects; 1) How is Condition Inter- Religious Harmony in Manado City? 2) What is Local knowledge nuanced harmony in the community? and 3) how is the functioning of the value of local wisdom in caring for religious harmony? Interviews and observations have been selected as data collection method. Then, the nature of the study is descriptive and the theory of multiculturalism is used as a tool of analysis. The results showed that local knowledge of Kitorang Samua Basudara proved as an effective mechanism to maintain and preserve religious harmony in Manado. Having seen the internalization of its values in the public space, the practice of coexistence, and its manifestations in all public institutions is noticeable in the making of religious harmony in Manado. Least but not least, Kitorang Samua Basudara has been present and touched the inner recesses of Manado community, as well as a tool of social control of all kinds of conflict and misunderstanding.]]>
<![CDATA[TASAWUF DI TENGAH PERUBAHAN SOSIAL (Studi tentang Peran Tarekat dalam Dinamika Sosial-Politik di Indonesia) ]]>
<![CDATA[Syamsun Ni’am]]>
<![CDATA[ Harmoni Vol. 15 No. 2 (2016): Mei-Agustus 2016 ]]>
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[Sufism – especially tarekat in Indonesia – in its long story has experienced dynamic development. At the early stage of its development, Sufism aimed to lead people to individual piety, to approach the only God, as a response and critique of the widespread deviation based on social-politic conditions committed by the authorities. Then it develops to become a social-political force and supporter of economic force to oppose tyrannical authorities. So Sufism (or tarekat) as if it became a popular religion which continuously develops in the community. In this case, sufism is then not regarded as static and conservative teaching system and religious practice. But it has the dynamic role in developing the world, included in Indonesia.]]>
