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ISLAM IN GANTARANGKEKE: The Encounter of Cultural Identities Sabara Nuruddin
JICSA : Journal of Islamic Civilization in Southeast Asian Vol 7 No 1 (2018)
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/jicsa.v7i1.6733

Abstract

This article is a study of Islamic relations and local traditions in this case is the Islamic tradition of the Gantarangkeke indigenous people, Bantaeng Regency as a locus. The research problem is how is the history of the Islamic encounter with Gantarangkeke locality and its influence on the beliefs and traditions of the Gantarangkeke people ?. This study belongs to the category of qualitative-descriptive field research, using a historical, philosophical, social, cultural, and descriptive-critical analytical approach. The local tradition of the Gantarangkeke community has grown long before Islam entered their territory. The tradition is rooted in the belief of the Patuntung religion which is the ancient belief of the pre-Islamic Gantarangkeke community. The local tradition is institutionalized at the Pajukukang traditional ceremony which is held every year and has several series of events, namely assulukang pangngajai, akkawaru, if ri pajukukang, and angnganre toballa'na. The encounter of Islam and local traditions gave birth to a model of cultural struggle in which Islam as a teaching that came from the outside and of a global nature was brought into the realm of the locality of the Gantarangkeke tradition. This then gave birth to the concept of Sallang religion as a meeting point between patuntung and Islamic beliefs. The concept of Sallang religion later became the basis for the locus and forms of the struggle of the culture. Cultural struggles enter the locus of the belief system, the socio-cultural system, and the rite system and the symbolic meaning of tradition. The cultural struggle gave birth to four forms of cultural and religious relations, namely negotiation, compromise, syncretism, and cultural acculturation. From this cultural struggle, the local culture model of Gantarangkeke was unique and unique.
POLA PEMBINAAN MUALLAF DI KOTA JAYAPURA Sabara Nuruddin
Al-Qalam Vol 18, No 2 (2012)
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (78.525 KB) | DOI: 10.31969/alq.v18i2.84

Abstract

AbstrakPenelitian ini adalah penelitian tentang pola pembinaan muallaf di Jayapura, yang berfokus pada tigamasalahpeneltian, yaitu bagaimanapembinaan muallaf, problem pembinaan, dan dukungan kementerianagama. Penelitian ini ditujukan untuk mengetahui pola pembinaan muallaf menginventarisir problempembinaan dan melihat keterlibatan dan dukungan kementerian agama terhadap pembinaan muallaf.Penelitian ini menggunakan metode kualitatif dengan analisis data deskriptif analitis. Pembinaan muallafdi Jayapura dilakukan secara swadaya oleh beberapa individu dai dan beberapa resourch sosial, baikyayasan, majelis taklim, maupun ormas. Isu Islamisasi, benturan kultural, kendala geografis, kendalafinansial, dan minimnya jumlahpenyuluh agama PNS menjadi kendala dalampembinaan muallaf. Jajarankementerian agama baik kota/kabupaten dan provinsi cukup terlibat dalam pembinaan muallaf, meskiketerlibatan tersebut lebih bersifat personal dan bukan institusional.
Pelayanan Keagamaan di Wilayah Perbatasan Sabara Nuruddin
Jurnal Administrasi Publik Vol 15 No 2 (2019): Jurnal Administrasi Publik Puslatbang KMP LAN
Publisher : Pusat Pengembangan dan Pelatihan dan Kajian Manajemen Pemerintahan Lembaga Administrasi Negara

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (7373.903 KB) | DOI: 10.52316/jap.v15i2.25

Abstract

This study focuses on the description of religious services in border communities in Sebatik Tengah District. what about religious services carried out by the ministry of religion in the Sebatik Tengah District and the problems in providing these religious services? Religious services referred to in this study are religious services facilitated by the ministry of religion as the service provider which includes; KUA service tasks and functions, religious counseling services, religious education services and religious harmony services. Religious services provided are still very limited due to the lack of facilities and service resources. KUA services are still in the KUA North Sebatik District working area and are still focused on marriage registration services and prospective bride courses. Religious education services are carried out by the private sector facilitated by the ministry of religion in the form of Raudhatul Atfaldan Madrasah Ibtidaiyah and Diniyah. Religious healing services are served by four non-PNS Islamic religious instructors who are still very limited in their range of services. Religious harmony services through FKUB Subdistrict where the head of the KUA also doubles jon as the leader and involves figures from three religions (Islam, Catholicism and Christianity) in the District of Sebatik Tengah. The main problems in the provision of religious services are service infrastructure, service provider human resources and lack of budget
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