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<![CDATA[PERANAN MODAL KULTURAL DAN STRUKTURAL DALAM MENCIPTAKAN KERUKUNAN ANTARUMAT BERAGAMA DI BALI: BELAJAR DARI BALI ]]>
<![CDATA[Halimatusa’diah Halimatusa’diah]]>
<![CDATA[ Harmoni Vol. 17 No. 1 (2018): Januari-Juni 2018 ]]>
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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DOI: 10.32488/harmoni.v17i1.207
<![CDATA[Ahmadiyah events in Cikeusik, Shia in Sampang, until the case of Tanjung Balai, are various events of intolerance that often color the reality of our plural society. However, in some other areas with its diverse community, as in Bali, we can find a society that is able to maintain harmony among its diverse peoples and live side by side. This study aims to describe various factors that support inter-religious harmony in Bali. This review is important to overcome the various religious conflicts that occurred in Indonesia, as well as how to create harmony among religious followers. Using a qualitative approach, this study found that the creation of tolerance and harmony among religious believers in Bali, in addition influenced by historical model, also because Bali has a strong cultural capital and structural capital. Cultural capital in the form of local wisdom that is still maintained and also the harmony agents such as guardians of tradition and FKUB also play a major role in maintaining and creating harmony among religious followers in Bali G M T Detect language Afrikaans Albanian Arabic Armenian Azerbaijani Basque Belarusian Bengali Bosnian Bulgarian Catalan Cebuano Chichewa Chinese (Simplified) Chinese (Traditional) Croatian Czech Danish Dutch English Esperanto Estonian Filipino Finnish French Galician Georgian German Greek Gujarati Haitian Creole Hausa Hebrew Hindi Hmong Hungarian Icelandic Igbo Indonesian Irish Italian Japanese Javanese Kannada Kazakh Khmer Korean Lao Latin Latvian Lithuanian Macedonian Malagasy Malay Malayalam Maltese Maori Marathi Mongolian Myanmar (Burmese) Nepali Norwegian Persian Polish Portuguese Punjabi Romanian Russian Serbian Sesotho Sinhala Slovak Slovenian Somali Spanish Sundanese Swahili Swedish Tajik Tamil Telugu Thai Turkish Ukrainian Urdu Uzbek Vietnamese Welsh Yiddish Yoruba Zulu Afrikaans Albanian Arabic Armenian Azerbaijani Basque Belarusian Bengali Bosnian Bulgarian Catalan Cebuano Chichewa Chinese (Simplified) Chinese (Traditional) Croatian Czech Danish Dutch English Esperanto Estonian Filipino Finnish French Galician Georgian German Greek Gujarati Haitian Creole Hausa Hebrew Hindi Hmong Hungarian Icelandic Igbo Indonesian Irish Italian Japanese Javanese Kannada Kazakh Khmer Korean Lao Latin Latvian Lithuanian Macedonian Malagasy Malay Malayalam Maltese Maori Marathi Mongolian Myanmar (Burmese) Nepali Norwegian Persian Polish Portuguese Punjabi Romanian Russian Serbian Sesotho Sinhala Slovak Slovenian Somali Spanish Sundanese Swahili Swedish Tajik Tamil Telugu Thai Turkish Ukrainian Urdu Uzbek Vietnamese Welsh Yiddish Yoruba Zulu Text-to-speech function is limited to 200 characters Options : History : Feedback : Donate Close]]>
<![CDATA[SUDAH SAMPAI MANA RISET ZAKAT KITA? ]]>
<![CDATA[Aam Slamet Rusydiana]]>;
<![CDATA[Salman Al-Farisi]]>
<![CDATA[ Harmoni Vol. 15 No. 1 (2016): Januari-April 2016 ]]>
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[Zakat is one of the pillars of Islam. Not only Zakat has dimension of ritual but also social dimension. Meaning that, paying zakat (almsgiving) is not seen only as religious ritual but also it could touch humanity aspect by empowering its potency to maximize public wealth. On the other hand, the research related to zakat in Islamic economics area is still under study, if compared to the study of Islamic banking sector. This study tries to review a number of research on zakat. The study uses descriptive statistical analysis based on selected 120 journal publications related to zakat, both national and international journal. The entire sample is derived from academic journal that have been published in the last six years, from 2010 to 2015. The research shows that research on zakat is still dominated by the discussion of zakat institution (28%), followed by management of zakat (22%), zakat distribution (19%) and poverty (19%). The last theme is about zakat collection (13%). Malaysia and Indonesia became the highest zakat study area, while the majority of publications area is Indonesia, Malaysia and United States. In addition, the use of quantitative method and that of mixed methods is still low than the qualitative approach.]]>
<![CDATA[PROGRAM GEREJA ST. ALBERTUS AGUNG JETIS DAN GEREJA HATI SANTA PERAWAN MARIA TAK TERCELA KUMETIRAN DI KOTA YOGYAKARTA ]]>
<![CDATA[Agus Mulyono]]>
<![CDATA[ Harmoni Vol. 15 No. 1 (2016): Januari-April 2016 ]]>
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 found the model of empowerment in“St. Albertus Agung” Jetis Church and “Hati Santa Perawan Maria Tak Bercela” Kumetiran Churchin Yogyakarta shows that the management of both synagogues has been put in a hierarchical structure starting from the Diocese, to the Vicariate (bishop representatives with specific region), and then to the parish by parish priests and his officials. This pattern is a typical of Catholicism, and the same pattern of organization applies also to the parish. The difference is on the way of the organization operates, which depends on the leadership and creativity of the Parish Priest. Meanwhile the economic empowerment of the people to the church is not too visible. The main reason is the economic empowerment of the people is mostly oriented to charity. Whereas, the church facilitates some trainings like trade training to enhance their income. For other programs, the church also provides funds with mortgage payment relief as has been practiced in the parish of Santo Albertus Jetis Yogyakarta. The provision of this fund is caricative in naure. The donation that the two churches receive consists of gwriless and sound systems and some funds for the youth councelling. In the beginning of the year, the church planned to establish pastoral services and they evaluate the program by the end of the year as an overall evaluation for the whole program.]]>
<![CDATA[TRADISI DI TENGAH KEBERAGAMAAN MEDIA INTERAKSI MASYARAKAT ENDE DALAM MEMBANGUN RELASI ANTARUMAT BERAGAMA ]]>
<![CDATA[Ahsanul Khalikin]]>
<![CDATA[ Harmoni Vol. 15 No. 1 (2016): Januari-April 2016 ]]>
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[Ende society are well known as a harmonious society regardless of the diverse identity and cultural character in language, ethnic groups and religion they have. It is also the case in the social structure of the society where we can find the number of religious adherents namely Catholics as the majority and Muslims as the minority. In fact, actually this region really has two potentials for inter-religious conflict to happen. The question is, how is the role of local tradition in this diverse society? By applying sociological qualitative research through interviews, observations and documents collections, this research found that local knowledge in its various forms such as a way of life, a system of culture, the tradition of marriage, social institutions; has become an effective tool medium in keeping social relations among religions in Ende. Especially when all the elements of the “three stones” takes part in building social harmony in many factors like infrastructure development, education, community empowerment and so on. The social harmony between religious groups in Ende is getting stable because of the power of the value of local tradition.]]>
<![CDATA[RELASI MUSLIM-BUDDHIS DI PANGGANG, GUNUNG KIDUL, D.I. YOGYAKARTA ]]>
<![CDATA[Akmal Salim Ruhana]]>
<![CDATA[ Harmoni Vol. 15 No. 1 (2016): Januari-April 2016 ]]>
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 multireligious country, Indonesia is facing the dynamic relation between majority and minority: between tension and harmony too. The potrait of Muslim- Buddhist relation in Panggang,Gunung Kidul, as historically observed, has shown a harmonious and unique interaction. This research tries to elaborate this condition. Through literature study, interview and observation, this research found that Muslim-Buddhist have a common basic need to build harmony, and they also have theological fundamental reason and strongly hold “cultural bonds“ of the ancient Java between them. There are also associational bond among lay people in society such as social gathering “sepuluhan” and volley ball team; and practising quotidian bond such as eating gathering in “sedekah bumi” and working together in “sambatan”. Those social bonding in each group does not bring to exclusivism but sthrengten their existence to hold mutual goals.]]>
<![CDATA[PENISTAAN/PENODAAN AGAMA DALAM PERSPEKTIF PEMUKA AGAMA ISLAM DI PROVINSI NUSA TENGGARA BARAT (NTB) ]]>
<![CDATA[Asnawati Asnawati]]>
<![CDATA[ Harmoni Vol. 15 No. 1 (2016): Januari-April 2016 ]]>
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[Historically, the exsistence of UU N0. 1/ PNPS/1965 was made to protect the Nation and Society,where misleading or religious humiliation are viewed as a revolutional tread. By the rise of certain orders/sects, which was assumed against the religious teachings and laws then it is essentially needed to have national awareness by bringing out this regulations. On the other hand supporting the exsistence of the Regulation or UU No. 1/ PNPS/1965 was considered as a form of freedom in expressing their faith, meanwhile on the other side is considering to triggering conflict because it is against the mainstream of religious understanding.This condition has become the main factor to create chaos in religious life. The religious leaders and the Islamic organization leaders in Mataramshows that there are same tendencies in viewing the Regulation or UU No.1/PNPS/1965. Most of religious leaders and the Islamic organization leaders said that they knew the Regulation or UU No.1/PNPS/1965, while some of them said that they have not know it, even reading it, yet. Among the religious leader said that there weresome case of religious desacration among others, for example: the case ofCongregation of Ahmadiyah, A thariqah (spiritual path) that teaches Inner Marriage (Nikah Batin) who can be married more than 4 wives in Lombok Tengah, Namatan Prayer, and“Amak Bakrie”who confess his self as the prophet. The objective of this research is to comprehend knowledge and understanding of the religious leaders and the Islamic organization leaders in understanding the content of Regulation/UU No. 1/PNPS/Year 1965. The conclusion of this research related about the knowledge and understanding the content of the Regulation orUU No. 1/PNPS/Year 1965 is understandable by religious leaders. According to them, religious desecration is against the main teachings of religion. Due to the benefit of that particular regulation they consider that this Regulationmust be aprehend. Meanwhile, related to the punishment for the man who practising religious desecration is 5 years maximum in prison especially for the initiator for the sake of deterrent effect.]]>
<![CDATA[TREN PEREMPUAN MENGGUGAT CERAI DI KOTA AMBON: SEBUAH PENDEKATAN ANTROPOLOGI FEMINISME ]]>
<![CDATA[I Nyoman Yoga Segara]]>
<![CDATA[ Harmoni Vol. 15 No. 1 (2016): Januari-April 2016 ]]>
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 is motivated by a mixed This research was motivated by a response on the release of The Religious Courts (Badan Peradilan Agama), saying that in 2014 there was a significant increase on the divorce rate among Muslims. Over the period of four years (2010-2014), there have been 2 million couples registered their marriages but nearly 300.000 divorce cases or about 15% out of that figure ended up in the religious courts. Surprisingly, 70% of the divorce cases were filed by women, and the remaining were filed by men. The religious courts also release some cases saying that the divorce rate has increased in some other areas. This research questions whether or not the divorce rate in the city of Ambon is also very high. The assumption is that Ambon has no high rate of divorce as the area still maintains local tradition and the traumatic feeling of the past conflict. This research adopts qualitative approach through interview techniques, observation, and focused group discussion. Inspired by the concept of dialectical triad and the Anthropology of feminism as a framework, this study also successfully demonstrates that the divorce trends happen as well in the city of Ambon. The conclusion of this research is; firstly, it is due to physical and non physical violence and the collapse of religious values in marriage that encourage women to ask for divorce. Secondly, there is a lack of response of the social structure, especially the role of the government through Religious Court and Religious Affairs Office (Kantor Urusan Agama). And the thirdly, traditional institutions, such as tiga batu tungku and saudara kawin are fading away. If this last institution operates well it can become an advisory media to preserve the family and the marriage.]]>
<![CDATA[REVITALISASI PERAN ICMI PADA ERA REFORMASI ]]>
<![CDATA[Juju Saepudin]]>
<![CDATA[ Harmoni Vol. 15 No. 1 (2016): Januari-April 2016 ]]>
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 birth and the existence of the Association of Indonesian Muslim Intellectuals (ICMI) has become a phenomenon in the politics of Islam in Indonesia, especially about its existence and its influence after the collapse of the New Order era. This paper presents the results of research related to the dynamics of ICMI in the Reformation Era. With qualitative approach and descriptive analysis, it can be concluded that in the Reformation Era, ICMI has decreased its influence and its appeal because their failure in making one of the power house in the national politics prior to the fall of the New Order Era and to have the clash of political functions and religious functions resulting in the identity loss of ICMI. Therefore, it is important to revitalize ICMI role as an agent of social change, in order that ICMI can play a major role in the dynamics of political Islam and nation-building in the field of religion, social, politic, education and empowerment of civil society in Indonesia towards civil society.]]>
<![CDATA[IMPLEMENTASI PP. NO. 48 TAHUN 2014 ANTARA REGULASI DAN PRAKTIK (Studi Kasus di Kabupaten Konawe dan Kota Semarang) ]]>
<![CDATA[Muh. Dahlan]]>;
<![CDATA[Mustolehudin Mustolehudin]]>
<![CDATA[ Harmoni Vol. 15 No. 1 (2016): Januari-April 2016 ]]>
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 new regulations on marriage cost as mandated by Government Regulation No. 48 of 2014 explaines that the service charge of marriage at the KUA is zero rupiah, and 600,000 rupiahs if the marriage is conducted outside the office. However, the practice is different in different regions. This study was conducted to determine the implementation of the regulation. Beside that, this study was held to find out the response of the Muslim leaders and people, as well as the constraints faced by the officers and the public. By using qualitative methods, this research builds three main findings. Firstly, the regulation has largely been done by the Ministry of Religious Affairs of the Konawe and the city of Semarang and the Minstry of Religious in Regency or City. Secondly, KUA officials with this PP should feel duties and functions, as has been set out clearly the cost of marriage at KUA and outside the office of Rp600,000. And thirdly, the factors that limit the implementation of this regulation is the community itself. They put more trust to the Imam in their hometown in Konawe and modin in Semarang in administering their marriage cost. As a result, the service charge of marriage becomes more expensive because there have to pay additional charges beyond a predetermined fee.]]>
<![CDATA[MASYARAKAT ELITE DALAM AL-QUR’AN: (Sebuah Pendekatan Antropologi Al-Qur’an atas Term al-Mala’) ]]>
<![CDATA[Muhamad Ali Mustofa Kamal]]>
<![CDATA[ Harmoni Vol. 15 No. 1 (2016): Januari-April 2016 ]]>
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[Elite society in the series of the Qur’anic stories become interesting when those stories contain educational mission and enlightenment for mankind. The research uses descriptive-qualitative method with literary anthropological approach. The research focuses on how the implication of the attitude of elite society in the Qur'an. The research shows that the derivation of the word “al-mala'” ( ????? ) are mentioned 30 times in the Qur'an and spread in twelve surah, in the form of ma'rifat” (gnosis) for 29 times and in the form of “nakirah” for once only. Generally, the word “al-mala’” 'in the Qur'an refers to human, it is mentioned only two time that refers to angels namely in the Qur’an, chapter 37, verse 8 and chapter 38, verse 69. The type of “almala'” can be divided into three, namely propaganda against the apostle, who did not oppose the apostles preaching, and hypocrite. Term al-mala’ also has a relationship with kubara’) ????? ( and syaazah ) ???? ( describing the social construction of the society. Some valuable lessons and implications of the research results provide the urgency of the elite society behavior (al-mala') in the story of the Qur’an in the order of civilization. It shows the general trend of them, and the importance of elite cadres with the strengthening of theology and faith as they have a vital role in the progress and the collapse of a civilization.]]>
