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Enhancing Religious Moderation Among Interfaith Youth for Revitalizing Social Cohesion in Ilir Kota Village Sanggau Regency Kurniawan, Syamsul; Fitriyanto, Andry
AT-TURATS Vol 18, No 2 (2024)
Publisher : Fakultas Tarbiyah dan Ilmu Keguruan (FTIK) IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/at-turats.v18i2.3383

The focus of this article is on enhancing religious moderation among interfaith youth to revitalize social cohesion in Ilir Kota Village, Sanggau Regency. This article is derived from community service activities based on research, employing the Participatory Action Research (PAR) method. The results indicate that the program to enhance religious moderation, focusing on revitalizing social cohesion in the Harmony-Conscious Village of Ilir Kota, demonstrates the practical implementation of Talcott Parsons' structural functionalism theory through the AGIL framework. Each element of AGIL—adaptation, goal attainment, integration, and latency—plays a crucial role in fostering a stable and harmonious society. Through various activities such as interfaith seminars, joint commitment declarations, social actions, and the establishment of communication forums, the program successfully created inclusive and sustainable patterns of social interaction.Fokus artikel ini adalah meningkatkan moderasi beragama di kalangan pemuda lintas agama untuk merevitalisasi kohesi sosial di Desa Ilir Kota, Kabupaten Sanggau. Artikel ini berasal dari kegiatan pengabdian kepada masyarakat berbasis penelitian dengan menggunakan metode Participatory Action Research (PAR). Hasilnya menunjukkan bahwa program peningkatan moderasi beragama yang berfokus pada revitalisasi kohesi sosial di Desa Sadar Kerukunan Ilir Kota mencerminkan penerapan praktis teori fungsionalisme struktural Talcott Parsons melalui kerangka AGIL. Setiap elemen AGIL—adaptasi, pencapaian tujuan, integrasi, dan pemeliharaan pola (latency)—memiliki peran penting dalam menciptakan masyarakat yang stabil dan harmonis. Melalui berbagai kegiatan seperti seminar lintas agama, deklarasi komitmen bersama, aksi sosial, dan pembentukan forum komunikasi, program ini berhasil menciptakan pola interaksi sosial yang inklusif dan berkelanjutan

Analisis Filosofis Lambang Institut Agama Islam Negeri (IAIN) Pontianak Fitriyanto, Andry; Septian Utut
Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 21 No. 1 (2023): Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan
Publisher : Lembaga Penelitian, Pengabdian kepada Masyarakat dan Publikasi Ilmiah (LP3M) Institut Agama Islam (IAI) Al-Qodiri Jember, Jawa Timur Indonesia bekerjasama dengan Kopertais Wilayah 4 Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53515/qodiri.2023.21.1.73-91

This paper is part and development of the research results entitled Historical Map of Pontianak IAIN Policy Directions. Contains a discussion of the symbol of IAIN Pontianak as a symbol of institutional identity. The symbol is termed as a sign which is a medium of communication between the owner and the public. Some messages are conveyed and captured by everyone who sees it. This study uses Charles Sanders Peirce's semiotic analysis method with a triangle meaning. Includes ground (sign), denotatum (object), and interpretant. These three aspects are used to see the elements of the symbols contained in the IAIN Pontianak symbol. Also to see how the work and the relationship between these elements present a certain meaning to the public. The results of this study are; First, the IAIN Pontianak symbol consists of a combination of picture marks and letter marks. picture mark consisting of a flower symbol with six outers and five inner petals, an equator monument, a carved fern motif typical of West Kalimantan, a nib, open book/book. While the letter mark is the words "Iain Pontianak" on the symbol. Second, these elements reflect the spirit of scholarship, moderate Islam, and Borneo culture. The scientific spirit is represented by the symbol of a pen tip and an open book. Meanwhile, the moderate Islamic spirit is represented by an open book/book which is translated as the Qur'an, the six outer petals and five inner petals of the flower depict the six pillars of faith and the pillars of Islam, the symbol of the equator monument reflects a moderate Islamic style. The spirit of Borneo culture can be seen from the symbol of the equator monument which is the brandmark of the capital of West Kalimantan, the fern motif which comes from the Dayak tribe, and the green and yellow colors which are the colors of greatness for the Malay people who are also widely spread on the island of Borneo. Third, the symbol has a strong relevance to the vision of IAIN Pontianak (Excellent and open in scientific, Islamic, and cultural studies and research of Borneo). Fourth, several aspects of the symbol can be reinterpreted. This is to strengthen the positive image displayed. Among them are "five petals in a flower" which can be identified with Pancasila to produce nationalism values. then the flower symbol consists of a series whose individual parts are not connected. can be interpreted as an acknowledgment of diversity which is united by the spirit of togetherness within a larger frame. Key Words: Semiotic; symbol; IAIN Pontianak.

The Social Capital of Religious Harmony: A Study of Desa Sadar Kerukunan in Ilir Kota, Sanggau Regency, West Kalimantan Fitriyanto, Andry; Kurniawan, Syamsul; Fatimah, Lisyati
Religió Jurnal Studi Agama-agama Vol. 14 No. 1 (2024): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/religio.v14i1.2520

This article investigates the relationships between two congregations, Muslims and Confucians, of two places of worship, that is, Al-Ikhlas Mosque and Tri Dharma Temple adjacent to each other in Desa Sadar Kerukunan, Ilir Kota, Sanggau Regency, West Kalimantan. These two places of worship together arguably form the icon of tolerance between religious communities. To ensure that a society characterized by religious and ethnic diversity is harmonious, social capital is necessary to bolster the cohesiveness of relationships between individuals and groups. This study is field research with a qualitative approach and a descriptive method. Employing Robert D. Putnam’s theory of social capital encompassing trust, norms, and networks, this study found that firstly, the deep trust of each religious community is well fostered, which is reflected in the practice of inter-religious communities helping each other. Secondly, there are social networks established and preserved by the elite of the two places of worship. Thirdly, social norms encourage all activities related to ethnicity and religious identity to be communicated clearly to all parties. Fourthly, harmony between religious communities around these two places of worship is driven by the same motive to preserve a common interest, that is, the economic aspect.

Landasan Onto-Epistemik Kesetaraan Gender Perspektif Filsafat Islam Kontemporer Qur’any, Fardiana Fikria; Fitriyanto, Andry
Jurnal Pendidikan, Kebudayaan dan Keislaman Vol. 4 No. 3 (2025)
Publisher : The Institute for Research and Community Service (LP2M) of Pontianak State Institute of Islamic Studies (IAIN Pontianak)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jpkk.v4i3.5124

Penelitian ini memfokuskan pembahasan pada landasan ontologis dan epistemologis tentang konsep kesetaraan gender dalam perspektif Filsafat Islam Kontemporer. Pandangan filosof muslim pada tulisan ini mencakup pemikiran Murtadha Muthahhari dan pemikir muslim setelahnya seperti Mohsen Gharawiyan dan Hossein Ziai. Dengan menggunakan model studi literatur, pemaparan kajian ini dilakukan secara deskriptif-analitis. Pertama, penulis melakukan rumusan teoretis terkait dengan relasi yang saling memengaruhi antara ideologi, pandangan dunia, dan struktur berpikir dalam pandangan folosof muslim. Konsep inilah yang akan menjadi kerangka pemikiran pembahasan berikutnya. Kedua, penulis melakukan analisis terhadap perempuan dan perannya sebagai objek kajiannya. Temuan dari penelitian ini adalah bahwa filsafat Islam memiliki struktur berpikir tersendiri yang melihat perempuan sebagai makhluk yang setara dari segi ontologis dan epistemologis. Hal tersebut dapat dilihat dari indikator (1) kesetaraan ontologis yang didasarkan pada kesamaan asal-usul metafisis dan hakikat kemanusiaan; (2) pengakuan terhadap agensi epistemik perempuan dalam kapasitas rasional, perolehan pengetahuan, dan kontribusi intelektual; (3) kesetaraan potensi dalam mencapai aktualisasi spiritual dan kesempurnaan moral. Akan tetapi ketika terikat dalam relasi kehidupan antara lak-laki dan perempuan perlu adanya penerapan nilai yang didasari oleh basis pengetahuan dan pandangan dunia tentang perempuan. Dengan kata lain, pembagian peran pada ranah sosial harus diambil berdasarkan kesepakatan laki-laki dan perempuan itu sendiri secara sadar. This study focuses on the ontological and epistemological foundations of the concept of gender equality from the perspective of contemporary Islamic philosophy. The philosophical views examined in this paper include the thought of Murtadha Muthahhari and subsequent Muslim thinkers such as Mohsen Gharawiyan and Hossein Ziai. By employing a literature study model, this research is presented through a descriptive-analytical approach. First, the author formulates a theoretical framework concerning the interrelated relationship between ideology, worldview, and the structure of thought within the perspectives of Muslim philosophers. This concept serves as the framework for the subsequent discussion. Second, the author analyzes women and their roles as the object of the study. The findings of this study indicate that Islamic philosophy possesses a distinctive intellectual structure that views women as equal beings from both ontological and epistemological perspectives. This can be observed through several indicators: (1) ontological equality based on the similarity of metaphysical origin and human essence; (2) recognition of women’s epistemic agency in terms of rational capacity, acquisition of knowledge, and intellectual contribution; and (3) equality of potential in achieving spiritual actualization and moral perfection However, within the context of relational life between men and women, it is necessary to apply values grounded in a knowledge base and a particular worldview concerning women. In other words, the distribution of roles in the social sphere should be determined based on the conscious agreement of both men and women themselves.

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