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All Journal Jurnal Ilmu dan Teknologi Kelautan Tropis Saintek Perikanan : Indonesian Journal of Fisheries Science and Technology EDUSAINS STUDIA ISLAMIKA Jurnal Sejarah Jurnal Penelitian Pendidikan IPA (JPPIPA) JURNAL INFORMATIKA Jurnal Masyarakat dan Budaya Kumawula: Jurnal Pengabdian Kepada Masyarakat International Journal Of Science, Technology & Management (IJSTM) Kreatif: Jurnal Pemikiran Pendidikan Agama Islam Nekton Idea Pengabdian Masyarakat An Idea Health Journal MOVE: Journal of Community Service and Engagement Implementasi Manajemen & Kewirausahaan Jurnal BILAL: Bisnis Ekonomi Halal ACROPORA: Jurnal Ilmu Kelautan dan Perikanan Papua Indonesian Journal of Physical Education and Sport Science (IJPESS) An Idea Nursing Journal Depik Jurnal Ilmu-Ilmu Perairan, Pesisir dan Perikanan Ihsanika : Jurnal Pendidikan Agama Islam Transcendent Journal of Mathematics and Applications Jurnal Penelitian Ilmu Ekonomi dan Keuangan Syariah Jurnal Pengabdian Masyarakat dan Riset Pendidikan Sipakaraya : Jurnal Pengabdian Masyarakat Depik Jurnal Ilmu-Ilmu Perairan, Pesisir, dan Perikanan Health Community Service EBAMUKAI; JURNAL PENGABDIAN ILMU PENGETAHUAN DAN TEKNOLOGI Moral : Jurnal Kajian Pendidikan Islam Rahmad Jurnal Studi Islam dan Ilmu Al-Quran Studia Islamika Indonesian Journal of Aerospace
Muhammad Hisyam
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Journal : Jurnal Masyarakat dan Budaya

 1 
KI BAGUS HADIKUSUMO DAN PROBLEM RELASI AGAMA-NEGARA Hisyam, Muhammad
Jurnal Masyarakat dan Budaya Vol 13, No 2 (2011)
Publisher : P2KK LIPI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (122.128 KB) | DOI: 10.14203/jmb.v13i2.120

Abstract

This article examines the debates on the relationship between religion and state in the early formation of Indonesia’s independent. The formulation of this relation was firmly stated in the Jakarta Charter, as “the state is based on a divinity, which obligates the Muslim to implement the shari’a of Islam”. Thus the Jakarta Charter provides an evidence that the implementation of shari’a has to involve the state. However, the charter was modified by Preparatory Committee for Indonesian Independent (PPKI), just a day after proclamation of independent, and the relationship between religion and state became unclear. During the rule of the authoritarian New Order regime the voice demanding implementation of the shari’a was largely unheard, but it does not mean that the aspiration had died down. After the fall of Soeharto, and the rise of “Reformasi” order, political parties with affiliation to Islam took a strong stance to demand that omitted seven words in the Jakarta Charter were reinstated. Is the demand to restore of the seven words corresponds to the ideas of its formation during debates in the Committee for Preparatory Work for Indonesian Independent (BPUPKI) in which the document was formulated? To answer this question I investigated the minute of the Committee with special attention to Ki Bagus Hadikusumo, a Muslim representative which has well known as a vocal person in the Committee. The answer is, as I found a fact that the seven words formula in the Jakarta Charter was strongly rejected by Hadikusumo. Keywords: BPUPKI, Ki Bagus Hadikusumo, Jakarta Charter.
HALAIK THE RELIGION OF TAU TAA VANA Hisyam, Muhammad
Jurnal Masyarakat dan Budaya Vol 17, No 2 (2015)
Publisher : P2KK LIPI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (341.974 KB) | DOI: 10.14203/jmb.v17i2.281

Abstract

Tau Taa Vana is a minority ethnic group living in Dataran Tinggi Bulang, Central Sulawesi. There are around 1500 inhabitants. They believe in Pue, their only God, and practice Halaik, a local customary religion. According to them, custom (adat) is the same as religion. Halaik, literally means belief. For the people of Tau Taa Vana, custom, tradition, and traditional medication are united as a religion system. Kapongo is the main ritual that provides offerings (sesaji) consisting of betel, areca nut, and lime to the super natural essence or Pue. These offerings are delivered in every special occasion, such as hunting, planting, harvesting, medicating, building house, and ceremonial feast. However, they have no church, no temple, and no regular worship. They can pray anytime and anywhere in various ways. Halaik is a genuine belief that has been practiced by Tau Taa Vana since a long time ago. In the past five decades, however, some of them have converted to be Muslims as well as Christians. Nevertheless, to the present days they still faithfully practice Halaik, their old religion. Keywords: Halaik, Kapongo, Pue, Dataran Tinggi Bulang
AGAMA DAN KONFLIK SOSIAL Hisyam, Muhammad
Jurnal Masyarakat dan Budaya Vol 8, No 2 (2006)
Publisher : P2KK LIPI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (47.91 KB) | DOI: 10.14203/jmb.v8i2.192

Abstract

This article is aimed to seek answers on whether religion can really be the causing factor of conflict, or whether conflict is actually ignited by cultural and other factors. For that purpose, it is also important in this article to see the relation between religion and culture. Religion has potency as peace keeper factor, so as conflict raiser. Exclusivity and claim for truth of a religion has been accused as the main factors that can raise religious conflict. Liberalism movement was trying to reduce these claims for truth among religious beliefs. Exclusive pluralism which was one form of the movement failed since it did not recognize exclusivities of religions which are embedded within each religion. Better approach to pluralism is that respect of religious rights as basic human rights, should then be followed by basic human duties. Despite theoretical issues, the relation between religion and conflict needs further mapping, a method which is also presented in the last part of the article. Kata kunci: Agama, konflik, pluralisme, pemetaan konflik
Co-Authors Abdul Latif Abraham Abraham Aby Prayoga Agamawan, Lalu Panji I. Agus Kristiyanto Agus, Al Ihksan Agus, Al Ikhsan Ahmad Syahrizal Alauna Mizanul Abror Albida Rante Tasak, Albida Rante Alizan Satria Putra Amir, Haeril Anita Fibonacci, Anita Asmiddin, Ahmad Maulid Atmajaya, Onesimus Dhyas Dwi Baransano, Natan Bara’padang, Barnabas Barnabas Barapadang Claudius Hendraman B. Tobi Dimara, Makdalena Irpa Dodiman, Dodiman Ervina Indrayani Fadhilah Fadhilah Fahrul Razi Frans Augusthinus Asmuruf Handayani, Sri Haryati, Kristina Hasanuddin Hasanuddin Herlini Puspika Sari Herlini Puspita Sari Huwae, Jilian Risky Ibrah Safirah Israwan, LM. Fajar Jalaali, Bahrul Jovanika Clarisa Permesti Kainama, Tamara Louraine Jeanette Kalor, John D Kardiyanto, Deddy Whinata Liyatin Gea Lolita Tuhumena Lubna Nurlandari Maklon Warpur Manalu, Khristhoper Aris Arianto Mantayborbir, Vyona Mas, Haris Saputra Miftah Miftah Misbach, Imam Muhammad Cahya Novarian Muhammad Dyan Akram Musakar, Rafika Dewitasari Kahar Mustika Endah Pratiwi N, Nasrullah Nabilawti, Hijrah Nada Pertiwi Papriani Nasrullah Nasrullah Nazifah Fitri Annisa Nurilfayati, Nurilfayati Nurwahid, Hidayat Okto Dinaryanto Papriani, Nada Pertiwi Pattola Paulangan, Yunus Pajanjan Pertiwi, Widya Nur Bhakti Popi Ida Laila Ayer Putri Hadi Utami Rahmat Hidayat Raihan Difari Ramba, Fitria Yunia RARA, ABD RAHMAN Rasyid M Akib, Abd. Rejauw, Korinus Rhozan Firmansyah Rosyadi, Rosyadi Rumahorbo, Basa Tunggul Rumanasen, David Waranda S, Armita Safruddin Samosir, Restika Satyanegara, Diqbal Shindy Dwita Nuansari Sihombing, Yosina Arni Sitti Rosnafi’an Sumardi Sri Pujiyati Suarni S. Sumardi, Sitti Rosnafi'an Sumardi, Sitti Rosnafian Suntin, Suntin Suswita Tangkelayuk, Herman Teguh Wibowo Umbekna, Sara Waum, Ida Winda Ade Fitriya B Yenusi, Tien Nova B.