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"Vol. 13 No. 3 (2014): September-Desember 2014"
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<![CDATA[DAKWAH PEKA KULTUR ALA AIPON ASSO: POTRET KEBERISLAMAN PEGUNUNGAN TENGAH PAPUA ]]>
<![CDATA[Abu Muslim]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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 is a biographical study of Islamic religious leaders. It utilizes a descriptive qualitative approach. This paper reviews religious patterns in Papua by focusing on the characteristics and role of religious leaders in society. Specifically, this study focuses on the biography of religious figure and Islamic fighter: Aipon Asso. He was a very industrious Chieftain in terms of spreading Islam in Papua, specifically in the village of Walesi, located in Jayawijaya regency. Although he did not have many educational qualifications, he was a key figure in the fight against the OPM. His religion was central to his fight. Through his political activities, Aipon Asso became a role model for citizens. As a Muslim, he became a patron and example for the people to embrace Islam. In short, the pattern of islamization in this case was top down. Simply put, people’s religious belief in Walesi was strongly influenced by the decisions of their leaders in selecting and struggling for his religious beliefs.]]>
<![CDATA[MERAWAT TRADISI MEMBANGUN HARMONI: TINJAUAN SOSIOLOGIS TRADISI HAUL DAN SEDEKAH BUMI DI GRESIK ]]>
<![CDATA[Mustolehudin Mustolehudin]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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[There are interesting patterns in Gresik’s religious social history in Gresik. Due to the existence and inheritance of Hindu-Buddhist beliefs prior to the process of Islamization undertaken by the Wali Songo, Islam in Gresik has its own unique color. The Hindu-Buddhist traditions were maintained and developed, including the tradition of Sedekah Bumi. This study seeks to understand how the social construction of the Sedekah Bumi tradition has shaped religious harmony in Gresik. Using qualitative data from in-depth interviews, observation, and an investigation of the literature, this article finds that the Sedekah Bumi tradition has become one of the ways to cultivate social cohesiveness in the community. This study also finds that the Sekedah Bumi tradition practiced by the those in the coastal areas tend to have an Islamic character. In contrast, the practices in the Southtend to have a Kejawen Islamic character.]]>
<![CDATA[PENCARIAN OTENTISITAS DIRI KOMUNITAS MUALLAF DI KABUPATEN SORONG PAPUA BARAT ]]>
<![CDATA[Munawir Haris]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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 was conducted to explore and understand the factors and the chronology of the religious conversion process in the city and regency of Sorong, Papua. It specifically studies the Muslim converts in the area. This qualitative study uses the phenomenological theory adopted from Hussrel and symbolic interaction theory to explain religious conversion. This study shows that the main factors for conversion from Protestantism to Islam were: spiritual leaders and direct guidance from God. Converts believed that God has opened their hearts and minds to see the truth of Islam. They did not see the obstacles they faced as something difficult, because those factors have strongly penetrated the beleifs of the Abun ethnic group. The chronology of religious conversion had three main stages: 1) personal/individual conversion, 2) inviting their family to Islam after moving from Sorong regency, but also hiding their new identity--even for several years and finally, 3) openly dharing that they had converted to Islam.]]>
<![CDATA[“MEMBAGI DUNIA”: CARA PENGELOLAAN MODAL SOSIAL PURA DI DENPASAR ]]>
<![CDATA[I Nyoman Yoga Segara]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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 reveal the creative ways that pengempon and traditional village boards develop and manage collective capital in the temples of Denpasar. In the past, capital in the form of temples only meant pelaba and pratima, but now a variety of assets have been developed. To empower the pengempon, officials of the traditional village manage it by combining traditional and modern management methods to increase the total quality of management. They are of the opinion that temples may have productive assets to meet its secular needs in the realm of the socio-cultural and the economic. This can be done because they conceptually and clearly “divide the world”--in other words, they divide capital into two worlds: sekala and niskala. Capital is divided according to the structure of the temple as hierarchically conceived by Tri Mandala. This conception opens up space to manage assets based on the framework of Tri Hita Karana. The divided world of nista-madya-mandala is a real illustration of the journey from the concrete to the abstract world.]]>
<![CDATA[PANDANGAN PIMPINAN GEREJA TENTANG PENGATURAN ORGANISASI GEREJA DI PROVINSI JAWA BARAT ]]>
<![CDATA[Reslawaty Reslawaty]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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 aim of this qualitative study is to determine the views of church leaders in West Java about 1) the church organization/denomination regulations issued by the Director General of Christian Guidance; 2) the policy of West Java’s Ministry of Religious Affairs on which church organization/denomination regulations were valid at the time; and how church leaders themselves could ensure peace and harmony with the increasing number of new denominations seeking legal status. The study concludes that almost all church leaders were not aware of any of the moratoriums issued by the Director General of Christian Guidance. Church leaders also were critical towards the content of the moratorium, arguing that the government should not restrict any denomination seeking to would establish new churches if they met the requirements set out by the Director General of Christian Guidance.]]>
<![CDATA[AGAMA BAHA’I PROBLEMATIKA PELAYANAN HAK-HAK SIPIL ]]>
<![CDATA[Kustini Kustini]]>;
<![CDATA[Syaiful Arif]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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 the eyes of the law, the Baha’i religion does not exist in this country, as it is not included in the six religions recognized in Indonesia’s constitution: Islam, Protestantism, Catholicism, Hinduism, Buddhism and Confucianism. As a result, it is considered an “unofficial “ or “unrecognized “ religion. In fact, in Article 29 Paragraph 2 of the 1945 Constitution and Article 1 of Law No. 1 / PNPS / 1965, the term “unofficial” and “unrecognized” religion is not even used. The only term used are “followed and serviced” religions. From this perspective, Baha’i is not considered an independent religion, but a splinter group of other religions. This given rise to systemic losses, i.e the unfulfilled civil rights of Baha’is, as part of Indonesian citizens who actually entitled to rights.]]>
<![CDATA[LAYANAN DAN KERUKUNAN AGAMA DI PERBATASAN NEGARA: STUDI KASUS DI DISTRIK SOTA MERAUKE ]]>
<![CDATA[Muhamad Murtadho]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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 research aims to examine the needs of religious service and religious harmony in the borderlands of the country. This research uses a case study approach, studying the Sota District in Merauke. Sota District is located at the border between Indonesia and Papua New Guinea.This study finds that the level of religious service provided by the government is still insufficient and needs to be strengthened. Religious leaders lack resources and this is one of the main reasons for decreasing social and religious awareness, which can affect religious harmony. Further, interreligious harmony in this border region has not been well managed and there is the potential for social disorder in some cases.]]>
<![CDATA[EKSISTENSI JEMAAT AHMADIYAH DI KELURAHAN KENANGA KECAMATAN CIPONDOH KOTA TANGERANG ]]>
<![CDATA[Nuhrison M Nuh]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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 focuses on the Jemaah Ahmadiyah Indonesia (Indonesia Ahmadiyah Community) in Kenanga Village, Cipondoh Subregency, Tangerang. While the existence of the JAI community has been questioned by many in Indonesia, this is not the case in Kenanga Village. In this village, JAI is well accepted by the local community. Several factors have led to this integration. First, local religious leaders have an attitude of tolerance and respect for diversity and inclusivity. Second, there are kinship relations between the two communities. Third, the local government has provided protection. Fourth, there is a high level of local public education. Fifth, the Ahmadiyah are involved in a variety of social and religious activities. To maintain the favorable conditions in Gondrong (Kenanga), this article suggests that the tolerant, open and inclusive attitudes of religious leaders must be maintained. The Government of Tangerang City should not submit to the pressure of militant groups who seek to disband Ahmadiyah. They should alsokeep in touch and interact with the local community and religious leaders.]]>
<![CDATA[MENGHARMONISKAN HUBUNGAN SYIAH DAN SUNNI: PERSPEKTIF USHUL FIKIH ]]>
<![CDATA[Ahmad Ali MD]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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 perceived differences between Shiites and Sunnis often causes disharmony in the relationship between the two. The severity of this disharmony is expressed in the form of expiation (takfîr) and even violence between the two groups. Whereas the difference between a man of grace, if not motivated and caused by the attitudes and actions of fanaticism of school or flow (alta‘ ashshub), and selfishness or lust (ittibâ‘ al-hawâ). To that end, efforts towards the harmonization of these two major schools has become important, and can even be seen as a political and social necessity (darûrah siyâsiyyah wa-hatmiyyah wâqi‘iyyah). One such harmonization effort is done through usûl al-fiqh. In this context, the concept of ijtihâd were revitalized and re-actualized in order to be relevant and important. The application of ijtihâd as a medium for the harmonization of Shia and Sunni relations must be placed within the framework of the tashwîb paradigm and not the takhthî paradigm.]]>
<![CDATA[PENANGANAN POTENSI KONFLIK KEAGAMAAN DI CIGUGUR KABUPATEN KUNINGAN ]]>
<![CDATA[Ahsahul Khalikin]]>
<![CDATA[ Harmoni Vol. 13 No. 3 (2014): September-Desember 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 qualitative study aims to describe the pattern of the resolution of conflict with religious characteristics by government and civil society actors in Cigugur. This study looks at the use of local wisdom by the FKUB in resolving conflict as well as the provisions of PBM No. 8 and 8 of 2006. In Cigugur village, “religious” conflict was often resolved through the bonds of kinship solidarity and by emphasizing the similarities amongst the Sundanese coethnics. The recommendations of this study are: the Pluralism and toerance of Cigugur should be preserved as a model of religious harmony based on local wisdom. The pattern of harmonious interaction between interreligious communities in Cigugur should be a model for religious conflict resolution in other areas while still taking consideration of local wisdom in those areas. The study also finds thw need for the socialization of the Joint Ministerial Decree No. 9 and 8 of 2006.]]>
