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<![CDATA[HARMONI MASYARAKAT SATU DESA TIGA AGAMA DI DESA PABIAN, KECAMATAN KOTA, KABUPATEN SUMENEP, MADURA ]]>
<![CDATA[Mohamad Suhaidi]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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[Tolerance and harmony has always been the basis for a society with religious diversity; this is especially true because religion is a way of life or a divine source of justice, truth and moral values. As a result, humans will always refer to and require religion. The community of Pabian village, Kalianget Sub Regency, Sumenep is a village located on the Eastern end of Madura Island with high levels of religious plurality. It is marked by the presence of three types of places of worship, including mosques, temples and churches. These places of worship are located very closely in distance, without conflict between the followers of each respective religions. The people visit each other, have social dialogues and participate in social activities together, resulting in a portrait of a religiously harmonious society throughout the history of the community.]]>
<![CDATA[KEBANGKITAN LOKAL DI ACEH: PEMBENTUKAN IDENTITAS KEACEHAN, REAKTUALISASI RUANG PUBLIK DAN PENGUATAN KEARIFAN LOKAL PASCA KONFLIK DAN TSUNAMI ]]>
<![CDATA[Ibnu Mujib]]>;
<![CDATA[Irwan Abdullah]]>;
<![CDATA[Heru Nugroho]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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 explores the new form of Acehnese identity that has inspired the revival of the local in Aceh. Two important points will be explored in this paper: 1) the idea of a new Aceh and 2) how this Aceh revivalism is formulated from within. This paper studies the process of dialogue and renegotiation of local wisdom and practices and Acehnese identity in public space. This study shows that the renegotiation of public spaces that were essentially demolished due to the former conflict and the tsunami is now being rebuilt to revive the social bases that had been lost. The discourse of local wisdom has been implemented through the Qonun to maintain and implement Aceh’s intellectual heritage. This communal consciousness has been actively built by many actors through various forms of dialogue and negotiation. It is thus not surprising to see an upsurge in meunasahs, gampong activities, the revival of the mosque as the center of Islamic studies, and even the centering of coffee shops in Acehnese identity. These activities are all part of the idea of Aceh revival.]]>
<![CDATA[“KITA KAN BEDA!”: PERSAMAAN REMAJA PEREMPUAN MUSLIM DAN KRISTEN DI LANGSA, ACEH ]]>
<![CDATA[Muhammad Ansor]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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 explores the similarities and differences in the responses of Christian and Moslem teenage girls in Langsa to the discourse of clothing and the regulation of the body in Islamic law. Using Bourdieu’s concept of ‘habitus’ and Scott’s concept of ‘hidden transcripts’, this paper aims to explain why Muslim and Christian teenagers in Langsa have had a similar response to the discourse of clothing and the regulation of the body despite religious differences and how their resistance a is revealed in everyday behavior. This article argues that the similarities of their responses are a result of the shared socio-cultural spaces and political circumstances. Meanwhile, the differences expressed in their daily life are due to the religious values that they hold, especially the Christians as they are a minority amongst Aceh’s Muslim majority who have imposed a dress code that reflects the collective identity of Acehnese women.]]>
<![CDATA[EKSPRESI KEAGAMAAN, DAN NARASI IDENTITAS: STUDI PROGRAM PESANTREN TAHFIDZ INTENSIF DAARUL QURAN CIPONDOH TANGERANG ]]>
<![CDATA[Habibi Zaman Riawan Ahmad]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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 investigates the interaction between religious expression and identity. The discourse of religious expression and identity is revealed from in the relational process of identity formation. In this case, religious express displays a variety of patterns, indicated by both individual expression and communal expression in performing the rituals of recitation, prayer, and doing charitable work. Those three essential elements become parts of a whole that cannot be separated from religion. These forms of religious expression, both in regards to the individual and with society, is described as a narrative. This anthropological, narrative study uses an ethnographic approach, and takes the Intensive Tahfidz Program of Daarul Quran Boarding Schools, Cipondoh Tangerang as a case study.]]>
<![CDATA[WAWASAN KEBANGSAAN KELOMPOK SALAFI DI NUSA TENGGARA BARAT: STUDI KELOMPOK SALAFI DI PONDOK PESANTREN DAARUSY-SYIFAA’ ]]>
<![CDATA[H. Bashori A. Hakim]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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 research questions posed in this study are: (1) What are the views of the Salafis in Pesantren Abu Hurairah in Mataram and Pesantren Daarusy Syifaa in Selong on concepts of nationality and Islam, as well as the relationship between these two entities; (2) What is their idea of the ideal form of the Republic of Indonesia, Pancasila, the Constitution of 1945 and the Bhinneka Tunggal Ika (Unity in diversity) view of nation and state; and (3) Do their views on the above disturb or pose a threat to the integrity of national life for Indonesians? This study aims to: (1) Provide a comprehensive overview of Salafi views on the concept of nationality and Islam and the relationship between them; (2) Provide an overview of their views on the concept of the Republic of Indonesia, Pancasila, Constitution of 1945 and Bhinneka Tunggal Ika (Unity in diversity) in the context of the nation in accordance with their ideal state; and (3) Provide an overview of their opinions on the aforementioned four pillars that may be perceived as a threat to the integrity of national life for Indonesians. The results of this study is useful for the Ministry of Religious Affairs and its relevant agencies for the formulatation of some policies for improving teaching in pesantrens on Indonesia’s national framework. For the pesantren leaders concerned, the results of this study are can help enhance Islamic brotherhood, as well nation brotherhood.]]>
<![CDATA[MEMADAMKAN API, MENGIKAT ASPIRASI: PENANGANAN KONFLIK KEAGAMAAN DI KOTA MATARAM ]]>
<![CDATA[Akmal Salim Ruhana]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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[As a multicultural and multi-religious country, Indonesia has the potential for the eruption of ethno-religious conflict. In some cases, ethno-religious conflict has already manifested. Conflict resolution can be carried out effectively or ineffectively. This paper explores the process of conflict resolution between parties in Cakranegara, Mataram, where ethno-religious conflict between two regions identified as Sasak-Moslem and Bali-Hinduist was successfully resolved. Actors succeeded in solving the problem problem by widening the participation of stakeholders, accomodating aspirations, and strengthened the commitment to peace by a peace agreement. This qualitative research is also finds that factors such as a strong and egalitarian leadership, effective local wisdoms, and common commitment to peace supported the peace process. Factors that did not support the process included provocation by external actors and historical prejudices.]]>
<![CDATA[PENISTAAN/PENODAAN AGAMA DALAM PERSPEKTIF PEMUKA AGAMA ISLAM DI DKI JAKARTA ]]>
<![CDATA[M. Taufik Hidayatulloh]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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 to: (1) Understand and analyze levels of understanding amongst religious leaders on the contents of Law No. 1 / PNPS / 1965; (2) Understand and analyze the concept of religious leaders on the definition of blasphemy; (3) Understand and analyze the perspetives of religious leaders on the punishment that should be given to those who commit religious defamation; (4) Understand and analyze the principal religious teachings from the perspective of religious leaders; and (5) Understand the responses of religious leaders on the implementation of Law No. 1 / PNPS / 1965. This is a qualitative study that looks as the opinions of religious leaders. It was conducted in Jakarta in 2013. Subjects of the study were elected Islamic religious leaders. The results showed that only a few religious leaders who knew the Law No. 1 / PNPS / 1965. These leaders criticized the way some of the concepts were operationalized and implemented by the government, which has not implemented the legislation in a way that has satisfied most parties.]]>
<![CDATA[KERUSUHAN SAMPANG: KONTESTASI ALIRAN KEAGAMAAN DALAM WAJAH KEBUDAYAAN MADURA ]]>
<![CDATA[M. Alie Humaedi]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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 riot in Sampang Madura, on August 26, 2012 is the greatest incident of violence against Shia followers in Indonesia. This conflict has resulted a number of victims, as well as had great material and immaterial losses. The settlement of the conflict has still not been reached. The Sampang riot was caused by many factors—not only the issue of religion, but also the spiritualsocial legitimacy that has economic and political impacts for Sampang’s Shiites. How did the contestation of religious thought lead to a riot – a form of conflict often attributed to Madurese culture? This study uses qualitative methods, specifically in-depth interviews, observations, and use of primary documents. Both actors in the inner and outer ring of perpetrators, victims, motives were investigated. This study finds that the Sampang riot was caused by many factors, including religious debates and the political interests of the religious elite. Specifically, religious elites faced threats to the economic and social legitimacy, thus leading them to frame their actions in the language of cultural practices.]]>
<![CDATA[POTRET RADIKALISASI GERAKAN KEAGAMAAN (Studi Kasus Organisasi GARDAH di Kota Cirebon, Jawa Barat) ]]>
<![CDATA[Suhanah Suhanah]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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[In Indonesia today, Islamic religious movements with radical tendencies have emerged across the country. This paper uses qualitative methods to study the Pagar Aqidah (GARDAH) or the Aqidah Protector organization in Cirebon, a movement that has sought to address issues of apostasy, gambling, the distribution of liquor, and heresy. This study shows that GARDAH is an organization based on the Quran and the Hadith and positions itself as the protector and soldier of the people in the face of Aqidah deviation and wickedness.. In their handling of cases of apostasy, gambling, liquor distribution, and heresy, GARDAH has collaborated with other organizations—particularly Almanar (Aliansi Masyarakat Nahi Munkar/Community Alliance of Wickedness Prevention). Due to their actions in cases of apostasy, some members of GARDAH are now facing legal charges. On the other hand, their attempts to address liquor distribution has led to the closure of liquor distributors. Their actions were further strengthened by the passing of a law that prohibited alcohol in the area by the mayor.]]>
<![CDATA[PERKAWINAN DI BAWAH UMUR: POTRET BURAM ANAK PEREMPUAN DI CIANJUR ]]>
<![CDATA[Nur Rofiah]]>
<![CDATA[ Harmoni Vol. 13 No. 2 (2014): Mei-Agustus 2014 ]]>
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 studies marriages involving minors in Cianjur. The study was carried out in 2012, with a specific focus on women. Data was collected through in-depth interviews, observations in the field, Focused Group Discussions, and a review of the literature. This study finds that even after the enactment of Law No. 1 Year of 1974 on Marriage—which established a minimum age of marriage for brides—the practice of marriage with minors is still prevalent, especially in Cianjur. While the actual number of marriages involving minors is difficult to determine—these marriages are performed by religious leaders (ajengan) and are not officially registered—this study finds that some women married at the age of 7. Underaged marriage has complex causes and effects, such as legal factors (state), sociocultural factors (society), and factors of religious interpretation (religious leaders). Adverse effects of marriage involving female minors are widely experienced, such as sexual intercourse before menstruation, and a continuous cycle of pregnancy, childbirth, and breastfeeding. All of those have adverse effects on the physical condition of women and also means that these women do not develop to their full potential. The study recommends raising social awareness about the need to register marriages with the Office of Religious Affairs as well as to tighten checks for compliance with the administrative requirements of marriage.]]>
