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382 Documents
<![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.]]>
<![CDATA[PEMBERDAYAAN PENYULUH AGAMA DALAM PENINGKATAN PELAYANAN KEAGAMAAN DI KOTA MEDAN ]]>
<![CDATA[Agus Mulyono]]>
<![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 aims of this study are to evaluate the The aims of this study are to evaluate the effectiveness of the implementation of the 1999 State Ministerial Decree No. 54 / KEP / MK.WASPAN / 9/1999 by the National Coordinator for the Development, Monitoring and Empowerment of the State Apparatus. This decree focused on the functional role of religious counselors and their accreditation. This paper seeks to explore the factors that facilitate and obstruct the fulfillment of religious counselors’ duties. This study uses qualitative methods such as interviews, focus group discussions and archival work. Data was collected in April and May of 2013 in Medan. This study shows that most religious counselors understand the contents of the State Ministerial Decree, but they have not consistently implemented it. Support from the Ministry of Religious Affairs for religious counselors is still inadequate. Religious counselors have very limited resources and they are not wellequipped to deal with a more dynamic society. Religious counselors find it difficult to achieve the number of credits required by the state, especially the levels of IV/a and IV/b due to these limited resources. The number of Islamic religious counselors and Buddhist religious counselors is still quite low and there is still a great deal of demand for counselors. The outcome of the decree is still unknown. Until then, the facilities and infrastructure prepared by the government is too limited, thus inhibiting the performance of counselors in the field.]]>
<![CDATA[MASALAH, KEBUTUHAN, DAN PELAYANAN KEAGAMAAN DI KAWASAN PERBATASAN KABUPATEN KARIMUN ]]>
<![CDATA[Abdul Jamil]]>
<![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[Karimun Regency is located in the periphery of Indonesia, located on the shores and bordering international shipping lanes. As a territory on the border, Karimun is a strategic area. Its strategic position means that Karimun is plagued with a number of issues, including religious ones. This qualitative study describes the development of religious service by the local offices of the Ministry of Religious Affairs—both its successes and its limits. This study suggests that there are “gaps” in the organizational structure between the Ministry of Religious Affairs in Jakarta with the local offices. This study argues that discrimination in the carrying out of religious service occurs. It is the leadership that has the capacity to deal with the deficiencies in organizational structure. It needs to address this issue; if not, the disharmony amongst interreligious groups in Karimun will continue.]]>
<![CDATA[BUDDHISME THERAVADA DI ASIA TENGGARA: TRADISI, NEGARA DAN MODERNISASI ]]>
<![CDATA[Zaenal Abidin Eko Putro]]>
<![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[Dalam paragraf pembuka di pengantar bukunya ini, Swearer mengemukakan pernyataan taktis, “It has to be seen to be believed”. Sederhananya barangkali dapat dimaknai janganlah percaya jika tidak melihatnya. Konsisten dengan idiom tersebut, buku ini ia susun dari pengamatan langsung di lapangan. Awalnya ia menetap di Bangkok, Thailand dua tahun lamanya di tahun 1950-an ketika ia ditugaskan menjadi guru di sekolah Kristen dan sebuah universitas milik sebuah vihara di Bangkok. Sejak saat itu dan di waktu sabbatical selanjutnya baik di Thailand, Sri Lanka, Sri Lanka, Kamboja maupun Laos, ia konsisten terus mengobservasi dan mengeksplorasi Buddhisme Theravada. Namun, pembaca akan bertanya-tanya perihal pertimbangan apa di dalam judul bukunya ia menuliskan Southeast Asia, walaupun tentunya Sri Lanka tidak termasuk di dalamnya.]]>
<![CDATA[NEGARA, MASYARAKAT SIPIL DAN AGENSI DALAM RELASI ANTARKOMUNAL ISLAM ]]>
<![CDATA[Nawari Ismail]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 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 is a comparative study that uses qualitative methods. Case selection was based on the following criteria: (1) an area with a plural society and with Special Islamic Splinter Groups (KISK ) and non - KISK, yet was without violent intergroup conflict. The City of Yogyakarta (Ahmadiyah case) and Gowa (An-Nadzir case) was chosen for the first set of cases. (2) An area with a plural society, with KISK members and other Islamic groups, that violent conflict. The second set of cases are thus Kuningan Regency, West Java (Ahmadiyah case) and Sampang Regency, East Java (Shia case). This study uses the purposive method and involves the study of the Executive Board and members of KISK, heads of civic groups such as Islamic organizations (e.g. Local boards of Indonesian Ulama Council), consul agencies related to intercommunal relations, and local government officers. Data was collected through in-depth interviews, discussions, documentaries, and observations, as well as internet sources or websites.]]>
<![CDATA[AGAMA DAN BUDAYA DALAM INTEGRASI SOSIAL (Belajar dari Masyarakat Fakfak di Propinsi Papua Barat) ]]>
<![CDATA[Saidin Ernas]]>;
<![CDATA[Heru Nugoro]]>;
<![CDATA[Zuly Qodir]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 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 argues that the social dynamics of conflict in Papua do not always consist of conflict. The case of Fakfak, West Papua demonstrates that peace and harmony also exists. This study utilizes the qualitative descriptive analysis method to study data gathered from observations made during fieldwork, interviews, and primary and secondary documents. The article argues two main points. First, religion and culture have an important role in building social norms of harmony that influence the social behavior of the individuals in social arenas such as politics and economics. Second, the institutionalization of values and norms are supported by both the government and civil society when they share the same vision for promoting peace and harmony. However, this study also acknowledges that factors such as separatism and religious radicalism, if not handled well, can break the harmonious social integration in Fakfak.]]>
<![CDATA[“ISLAMISASI SAINS DAN SAINTIFIKASI ISLAM”: MODEL MANAJEMEN PEMBERDAYAAN DI MASJID SALMAN ITB BANDUNG ]]>
<![CDATA[Anik Farida]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 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 discusses part of the findings of a larger study entitled “The Effectiveness of Mosque Management in the Empowerment of People.” It specifically looks at the case of the Salman Mosque of ITB in Bandung. This research finds that the Salman Mosque is a place of knowledge empowerment in the area of Islamic Science and Technology, looking at science and technology from an Islamic perspective. The teachings of its mosque has led to changes in the mindsets, perspectives, worldviews and paradigms of the target audience, students. Ultimately, this religious empowerment model has led students—the countrys future scientists and technocrats—to value nature. It has taught them not to exploit nature, as practiced in secular science and technology, but to be khalifah fil-ardhi, protectors of nature.]]>
<![CDATA[MISKOMUNIKASI DAN RUBUHNYA SENDI HARMONI ANTAR KRISTEN-ISLAM DALAM PEMBANGUNAN MASJID AL-MUNAWAR NAHORNOP MARSADA, KABUPATEN TAPANULI UTARA ]]>
<![CDATA[M. Yusuf Asry]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 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 Al-Munawar Mosque Sarulla, established in 1941, was in many ways no longer viable as a district mosque. In 1998,the mosque was ordered to be moved, a move that would happen in 2010 to a waqf land on Lintas Sumatra street in Nahornop Marsada village, located in Pahae Jae district, North Tapanuli regency in the province of North Sumatra. While construction of the mosque’s foundation began on 1 February 2013, the project was soon stalled—challenged by the area’s Christian majority through the Community Alliance for Peace in Nahornop Marsada (AMNPK). Why was the mosque rejected? How was the conflict consequently resolved? This study reveals that the Al-Muawar Mosque Sarulla was moved due to legitimate needs, yet was still rejected by the AMNPK. The excuse given were technical, with the organization questioning its appropriateness and feasibility. However, the root of the problem was the inability of the Christian community to coexist with a growing Muslim population. Efforts to resolve the conflict was made by involved parties, the population, and the regency and national governments. The head of the North Tapanuli Regency supported the construction of the mosque, after the Easter and Christmas celebrations in 2012. This support was given after the Muspida and Muspika coordination meeting. Nevertheless, the local government has continued to be unable to resolve the conflict. This article recommends that the resolution of this problem requires that the Chief of Police implement the regent’s orders immediately and that the Office of Religious Affairs and the Local Government should help get the permit for the building of the mosque issued.]]>
