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<![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.]]>
<![CDATA[MASJID JAMI’ KEBON JERUK: MENJADI MARKAZ DAN PENJAMIN JAMA’AH TABLIGH DARI SELURUH DUNIA ]]>
<![CDATA[Muhammad Adlin Sila]]>
<![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 role of foreign proselytizers in the development of religious life in Indonesia by investigating foreign attendances in Masjid Kebon Jeruk, Taman Sari, West Jakarta. The mosque has been long popular for its fiunction as a headquarter for the followers of a transnational Islamic movement, Jama’ah Tabligh, from all over Indonesia since long time ago. But little study has undergone to explore the role of this mosque as a host institute for foreign proselytizers from different countries especially from India, Pakistan and Bangladesh or abbreviarted as IPB. In addition, the mosque also hosts those who come from other countires such as Africa, Europe, America and Australia. I met a few of them who just dropped by for a couple of days and joint the group from Indonesia to do dakwah or khuruj on foot to all parts of Indonesia. The research findings show that the role of Masjid Kebon Jeruk is twofold: the first is to function as headquarter for members of Jama’ah Tabligh in Indonesia, and second, to function as host institute for foreign followers of Jama’ah Tabligh from all over the world.]]>
<![CDATA[ANALISIS INVESTASI DANA HAJI DALAM PEMBIAYAAN INFRASTRUKTUR DAN PENINGKATAN KUALITAS PENYELENGGARAAN IBADAH HAJI ]]>
<![CDATA[M. Zainul Abidin]]>
<![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 analyzes the management of the Hajj funds for financing the infrastructure to improve the system of hajj services. The method used for this study is desk research or literature review. Based on the results of the research, it is known that the management of the Hajj funds can be invested to support for financing the infrastructure because the Hajj funds have the characterisics as funds deposited (safekeeping of a deposit) so as to resemble Islamic principles namely wadiah yadh dhamanah. It makes it possible for funds managers (BPKH) to optimize the benefit of Hajj funds and should prioritize the security of the funds. Based on Law 34/2014, the investment of Hajj funds in financing the infrastructure is intended to make the most of benefits to improve of the quality of hajj services and management with emphasis on security aspects of Hajj funds.]]>
<![CDATA[MENAMPIK TUDUHAN ISLAM AGAMA TEROR ]]>
<![CDATA[Fathurozi Fathurozi]]>
<![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 memiliki populasi muslim terbesar di dunia. Meski mayoritas penganut Islam, tetapi bukanlah negara Islam. Namun, kekerasan atas nama agama kerap kali terjadi, semisal Bom Bali 1, Bom Bali 2, Bom Kedutaan Australia di Jakarta, Bom Marriot 1, Bom Marriot 2, dan yang paling baru bom bunuh diri di Kawasan Sarinah Jakarta. Pelaku ingin menerapkan hukum Islam berdasarkan Alquran yang selama ini digelorakan dengan cara kekerasan, padahal kitab suci umat Islam tidak mengajarkan kekerasan.]]>
<![CDATA[THE LANGUAGE OF RELIGIOUS TOLERANCE AND POLITICAL PUBLICITY APPROACHING THE GUBERNATORIAL ELECTION OF DKI JAKARTA IN THE SOCIAL MEDIA ]]>
<![CDATA[Eva Leiliyanti]]>;
<![CDATA[Diyantari Diyantari]]>
<![CDATA[ Harmoni Vol. 15 No. 3 (2016): September-Desember 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[The upcoming gubernatorial election of Jakarta province (pilkada) in 2017 can arguably be perceived as the arena where the scrutiny of the relationship between (religious) majority and minority groups controversially takes place. In the stage of constructing the positive political image of the candidate, the supporters/volunteers at the same time counter, criticize and contest the political image the opponents’ construct. One of the supporters/volunteers who perpetually demonstrate their faithful support for the incumbent governor is Jasmev (Jokowi Ahok Media Volunteer). Deploying Hallidayian transitivity system, this paper focuses on the language Jasmev employed in the constructing Basuki Tjahaja Purnama’s (Ahok) image and contesting the opponents’ image in the Facebook. They position Ahok as the most suitable candidate that is believed capable in accelerating the urban and city development of Jakarta. Ahok is also framed in the language that purportedly exhibits religious tolerance, social equity and equality, clean and accountable governance. The data were taken since the moment Ahok declared himself as the candidate up to September 2016. It was found that the language they deployed lies in the obscurity of the negative and black campaign, especially when they contest the political image of their opponents.]]>
<![CDATA[INTEGRASI SOSIAL UMAT BERAGAMA DALAM PENYELESAIAN KONFLIK BERNUANSA AGAMA DI KECAMATAN KEPIL WONOSOBO ]]>
<![CDATA[Achmad Rosidi]]>
<![CDATA[ Harmoni Vol. 15 No. 3 (2016): September-Desember 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 describes about Wonosobo community who have customs and traditions as the Javanese society which are heavely attached to local genius. The characteristics of the Javanese society are friendly as the eastern people who have the same background as a nation who loves peace. The process of social integration among religious people in Kepil, Wonosobo becomes a prototype of problem resolution on interreligious relationship to prevent any potential conflict that can occur. Aspects that can cause conflict come from external force can be minimized by religious figures who are assigned to be member of harmony forum. The problem lying in the society is about religious conversion that are massively happening from Buddhism to Islam at the same time. This study used qualitative approach by collecting data through observation, interview, document exploration and these data were analized through triangulation method. In conclusion, the process of social integration in Wonosobo society can overcome negative issues that can generate disintegration.]]>
<![CDATA[PARTISIPASI UMAT HINDU DAN ISLAM DALAM KEGIATAN KEAGAMAAN DI DESA KERAMAS KECAMATAN BLAHBATUH KABUPATEN GIANYAR ]]>
<![CDATA[I Nyoman Subagia]]>
<![CDATA[ Harmoni Vol. 15 No. 3 (2016): September-Desember 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[The Republic of Indonesia consists of diverse ethnic groups, races and culture that are subject to the Indonesian Constitution of 1945 and Pancasila as the nation ideology, which generates the freedom of association and religion. Today, however, the Constitution functions as a mere symbol and has not been implemented in the nation life which in turn trigger conflicts happening in Indonesia. Within the conflict itself, there exists positive participation between religious groups deriving from both Islam and Hinduism in the village of Keramas, Blahbatu, Gianyar district. Its realization is visible in the participation of religious activities and even in social life. Driven by this findings, there are two issues to be discussed in this article as follows: 1) to understand the participation of both the Hindus and Muslims in religious activities in the village, and 2) to investigate the efforts of the Hindus and Muslims in enhancing religious activities in the village. Furthermore, it is hoped that the research findings are useful in uncovering the horizon of universal brotherhood and mutual respect in regard to participation. This research is also applicable as a guidance for further research in relation to the participation of religious groups.]]>
