Religio : Jurnal Studi Agama-agama
Jurnal yang mengeksplorasi gagasan kreatif dan solutif seputar tema agama dan sosial-budaya. Selain sebagai wahana sosialisasi, jurnal Religio diharapkan bisa menjadi ruang publik (public sphere) bagi masyarakat, khususnya bagi para akademisi, peneliti, dan praktisi. Substansi isi tulisan jurnal, lebih menitikberatkan pada agenda pengembangan pola pikir keberagamaan yang moderat, yang berpijak pada nilai-nilai demokrasi, pluralisme, multikulturalisme dan toleransi agama. Jurnal Religio didedikasikan untuk mewujudkan paradigma masyarakat agama yang harmonis, pluralis dan transformatif, baik dalam konteks lokal, nasional maupun internasional. Dengan demikian, kehadiran di tengah-tengah masyarakat, diharapkan dapat bermanfaat bagi pencapaian cita-cita bersama, yaitu membangun kehidupan beragama yang menjunjung tinggi nilai-nilai persamaan, keadilan dan perdamaian.
Articles
380 Documents
<![CDATA[Integrating Interfaith Dialogue and Economic Empowerment: A Study on Interfaith Women Community Srili Yogyakarta ]]>
<![CDATA[Wiwin Siti Aminah Rohmawati]]>;
<![CDATA[Kamilia Hamidah]]>;
<![CDATA[Erin Gayatri]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 11 No. 2 (2021): September ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v11i2.1767
<![CDATA[The COVID-19 pandemic has affected nearly every aspect of life, particularly in the economic sector and micro, small, and medium enterprises (MSMEs) — the vast majority of whom are women. Women are also among the most vulnerable populations to the COVID-19 pandemic. Srikandi Lintas Iman (SRILI) is a women’s community that has been doing interfaith dialogue since 2015. SRILI has been and continues to carry out economic empowerment of ummah to strengthen interfaith women’s solidarity in the face of the COVID-19 pandemic. One of SRILI’s economic empowerment projects is the management of the Srili Bakoelan Online Market and the Nglarisi Dagangan Teman (buying friend’s products) movement through social media. This is qualitative research aimed at addressing two major questions: how to approach and organize the program and how it promotes the personal transformation of the SRILI Bakoelan community as well as the development of creative economic potential in the family and religious communities. The findings of the study indicate that social solidarity, social linking, and social bonding are valuable assets that a community may use to always be adaptive in providing a place for interfaith dialogue and response to social problems.]]>
<![CDATA[Tawāzun as Religious Approach in Post-Mining Land Management ]]>
<![CDATA[Syamsul Hadi Untung]]>;
<![CDATA[Yuangga Kurnia Yahya]]>;
<![CDATA[Linda Alfionita]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 11 No. 2 (2021): September ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v11i2.1768
<![CDATA[This study aims to examine the environmental impact of mining activities from the Islamic perspective. The issue of concern in this article is the ex-mining pits that are not reclaimed nor being rehabilitated in post-mining activities. From the standpoint of al-tawāzun al-bī’ī, good mining practices mean returning land and water's function to their original position with improved quality to maintain a balance in environmental management and minimize the resulting damage, including those that cost people's lives. For this purpose, the religious approach and values play a central role in spreading good awareness among Indonesian people, known as a religious society.]]>
<![CDATA[The Value of Islamic Teaching and Sundanese Culture in The Ruwatan Leuweung Babakti Mandala Manglayang ]]>
<![CDATA[Deni Miharja]]>;
<![CDATA[Sigit Fitro Prasetyo]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 11 No. 2 (2021): September ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v11i2.1769
<![CDATA[Generated by the ancestor, the tradition of Ruwatan Leuweung Babakti Mandala Manglayang in Bandung is still preserved today. The ceremony is such an expression of social trust to maintain and keep Leuweung Babakti Mandala Manglayang which includes some values of Islamic teachings and Sundanese culture. This study aimed to discuss three points. First is the ceremonial system. Second, to determine the belief system contained in the Ruwatan Leuweung Babakti Mandala Manglayang tradition. Third, to examine the influence of Islamic teachings and Sundanese culture in the Ruwatan Leuweung Babakti Mandala Manglayang tradition. This study uses qualitative methods, namely field research using data collection techniques through observation, interviews, and documentation. It discusses the system of ceremonies, beliefs, and the influence of Islamic teachings and Sundanese culture in the Ruwatan Leuweung Babakti Mandala Manglayang Tradition. The research concludes that the Ruwatan tradition is a system of religious ceremonies that are carried out annually. It is carried out solemnly by all members of the community.]]>
<![CDATA[The Hare Krishnas in Bali: Localized Religion and New Religious Movement ]]>
<![CDATA[Ravinjay Kuckreja]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 12 No. 1 (2022): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v12i1.1857
<![CDATA[As the Balinese sought official religious acceptance in Indonesia, they formalized their ethnic customs and transformed them into a universal religion with an Abrahamic model called “Agama Hindu Dharma”. In aligning itself with Hinduism, the Balinese had to restructure their internalized indigenous faith and share it with Hindus beyond the island, including with others in the archipelago and the religious hearth of India. The International Society for Krishna Consciousness (ISKCON), commonly known as The Hare Krishna Movement, is a Hindu-based New Religious Movement. With their active presence in Bali, they provided an informative and devotional perspective for inquisitive Hindus. Preferring their local expression of Hinduism instead, ISKCON books and teachings were banned in 1984 for disrupting public order during the repressive era of President Suharto. The political reformation of 1998 allowed for the recognition of ISKCON, but the exclusivism of Hare Krishna members threatened many orthodox Balinese Hindus. This opposition culminated in 2020, resulting in a decree restricting all non-Balinese Hindu sects from practicing in the Hindu-majority province. This paper documents the formalization of the indigenous Balinese theology and its recent interaction with a multinational New Religious Movement.]]>
<![CDATA[From Sraddha to Nyekar: Continuity and Change in the Practice and Meaning of Sraddha in Contemporary Society ]]>
<![CDATA[Nareswati Kintoko Budiningsih]]>;
<![CDATA[Febrian Indar Surya Kusuma]]>;
<![CDATA[Satria Indar Dwi Kusuma]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 12 No. 1 (2022): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v12i1.1858
<![CDATA[Borrowing the concept of the Sraddha ritual, grave pilgrimage, nyekar or similar terms that carry important values about our attachment to our ancestors as a form of respect, many negative stereotypes are pinned on those who still perform rituals which are then only seen as a mystical, futile and ancient act without knowing the true meaning of the ritual in the concept of constructive interpretation. Dworkin emphasizes that a difference of opinion usually arises because of the different interpretation bases. This study will be carried out using the interpretation theory proposed by Ronald Dworkin as an analytical tool for the grave pilgrimage ritual or Sraddha. Based on the explanation of the Sraddha concept, it will be seen the philosophical aspects underlying the existence of similar rituals that are still carried out by some people in the eyes of the Mysticism and Logic concept proposed by Bertrand Russell. The four aspects that are understood as the characteristics of a society that adheres to mysticism can be a logical explanation for the combination of traditional values and culture of Sraddha which is not only still practiced by believers but also society in general. Through the presentation of the concepts in this study, it is hoped that this can be a way to straighten out negative misconceptions or stereotypes about spiritual practitioners that have been developing a lot in society.]]>
<![CDATA[Redefining “Sacred” through the Indigenous Religion Paradigm: Case Study of Sunda Wiwitan Community in Kuningan ]]>
<![CDATA[Fany Nur Rahmadiana Hakim]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 12 No. 1 (2022): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v12i1.1859
<![CDATA[The definition of sacred in the World Religions paradigm is limited to the things that have to do with the symbolization of spirituality. Oftentimes, the sacred value which is not in accordance with the characteristics required by the World Religions paradigm is considered as something non-religious. In terms of preserving nature, based on the findings, many scholars have proven that indigenous people have their own value in interpreting the sacred. By attaching the sacred word to the realm where they live, it is not merely a matter of ownership or a place where they practice religious rituals. The Sunda Wiwitan community in Kuningan is one model that still carries out the tradition of ancestral heritage which they apply to the ecological aspect by the forest zoning and having a special place, namely Leuweung Leutik, a sacred little forest which for them is not only a place to perform rituals, but also as a means of preserving nature. Through the paradigm of Indigenous Religions, in which indigenous people have a strong connection with nature and recognize the subjectivity of nature as coequal living things, they are able to treat nature as they benefit from nature. This paper examines how the paradigm of Indigenous Religion is able to give new meaning to what is the sacred, which in this regard they apply to customary forest management. With a qualitative research approach using mixed data collections: secondary data and in-depth interviews, this paper explains new ideas obtained from the local knowledge of the Sunda Wiwitan community in Kuningan in order to protect their sacred place.]]>
<![CDATA[Towards an Interreligious Engagement: A Case Study of Paguyuban Eklasing Budi Murko (PEBM) in Kulon Progo, Yogyakarta ]]>
<![CDATA[Suheri Suheri]]>;
<![CDATA[Haris Fatwa Dinal Maula]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 12 No. 1 (2022): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v12i1.1861
<![CDATA[The feeling of being the majority often drives people to hegemony other minorities. The presence of religious minorities seems marginalized because they do not have much power to assert their existence. This study examines the dynamic relationship between Paguyuban Eklasing Budi Murko (PEBM) followers and the religious majority in the Salamrejo. Thus, this research uses two theories: the indigenous religion paradigm and the non-formal interfaith dialogue. The research data is collected from an in-depth interview, literature studies, and mainstream online data. The hegemony assumption reveals that the feeling of the majority continues dominating society. In contrast, the hypothesis is too general. The relationship of PEBM as the indigenous religion and world religions community, particularly Islam, does not reflect this hypothesis. The dynamic relationships between PEBM and the majority groups in the village of Salamrejo are engaging with one another, which is influenced by two factors: First, Mbah Mangun is the elder and the most respected person in PEBM. Second, by the teachings of PEBM per se, which is very fluid to all religions in the paradigm of inter-subjectivity and interreligious engagement as a new strategy for PEBM to encourage social acceptance.]]>
<![CDATA[Cultural Violence towards the LGBTQ+ Community in Islamic Majority Country: A Case From @tabu.id’s Comment Section ]]>
<![CDATA[Siti Ivadhea Harrisa]]>;
<![CDATA[Nokia Putri Andika Lainsyamputty]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 12 No. 1 (2022): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v12i1.1862
<![CDATA[Indonesia is a Muslim-majority country. Therefore, Islamic values can be found in every aspect of national and state life. The privilege and power that Muslims have as the majority were used to structurally marginalize the minority group. It changes the essence of religious people who worship God into fanaticism that deifies religion. This study aims to explore the mechanism of cultural conflict and violence against the LGBTQ+ community in the online landscape, primarily through the @tabu.id platform after the pandemic hit. This research uses theories of cultural violence from Johan Galtung and cultural hegemony from Antonio Gramsci. This research uses a thematic analysis method from the comment section of @tabu.id posts. From 19 LGBTQ+ themed posts in @tabu.id from March 2020 to November 2021, it was found that some audiences still perceive LGBTQ+ as a deviation, mainly from Indonesian and Islamic values. This leads to the justification of cultural violence towards the LGBTQ+ community and the rejection of acknowledging LGBTQ+ as part of CSE. These findings show the importance of CSE integrated curriculum that included the LGBTQ+ matter to form an inclusive society. Peace study is also seen as the solution to solve the cultural conflict, violence, and hegemony in Indonesia.]]>
<![CDATA[Deconstructing the Dichotomy of Agama and Kepercayaan: A Transformative Strategy in the Politic of Recognition towards Marapu Indigenous Religion ]]>
<![CDATA[Krisharyanto Umbu Deta]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 12 No. 1 (2022): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v12i1.1863
<![CDATA[The category of agama is mainly referred to the six recognized world religions in Indonesia while kepercayaan is a general terminology that is used to accommodate the Indonesian indigenous religions. The indigenous religions are excluded from the category because agama has been perceived in a very essentialist way making it being differentiated. Recently, the Constitutional Court Decision in 2017 allowing indigenous religions to put their religious identity in their ID Card has been considered as the most progressive changes in the politics of religion in Indonesia. In that regard, this work will deconstruct the problematic dichotomy as a form of transformative strategy for gaining recognition. This research uses Nancy Fraser and Kristian Stokke’s frameworks of the problem of misrecognition and its affirmative and transformative remedies as the main theoretical frameworks. This research found that what has been done mostly so far in the effort of gaining recognition is arguably a part of affirmative strategy. By examining the specific case of the Marapu community, this work would also have significance to the Indonesian indigenous religions in general whose problem of recognition is also rooted in the dichotomy.]]>
<![CDATA[Marriage in Secret According to Islam and Catholic: A Comparative Study on Religious Laws ]]>
<![CDATA[Alphonsus Tjatur Raharso]]>;
<![CDATA[Antonius Barak]]>
<![CDATA[ Religio: Jurnal Studi Agama-agama Vol. 12 No. 2 (2022): September ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/religio.v12i2.1817
<![CDATA[This article discusses secret marriage from another perspective, namely in the form of a comparative study of religious law between Islam and Catholicism. This research aims to find similarities and differences between the two religions in assessing and regulating secret marriages. This study found that both religions recognize secret marriage as an uncommon and not ideal marriage. Both religions see the disadvantages and harms of secret marriage. This study found some key differences. In Islam, sirri marriage is not created by religious doctrine, but are practices carried out by several people which is subsequently judged and regulated by religious law. Whereas in Catholicism, secret marriage are officially created by the highest legislator of the Church. In Islam, unregistered marriage often colludes with polygamy, while in the Catholic Church secret marriage is carried out while upholding the essential nature of marriage: monogamous and indissoluble. In Islam, sirri marriage is not recorded anywhere, while secret marriage in the Catholic Church is recorded internally in the diocesan secret archives. This study raises mutual respect among adherents of both religions regarding secret marriages. This study also encourages further studies on the problem of the two religions facing civil lawsuits regarding marriage registration.]]>
