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<![CDATA[EKSISTENSI AGAMA TAO DAN PELAYANAN HAK-HAK SIPIL DI KOTA PALEMBANG ]]>
<![CDATA[Suhanah Suhanah]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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 study investigates the existence of Taoism and civil right services. This study employs qualitative approach and case study as the research methodology. The focus of the study provides Tao religion description consisting of the history, Tao principles and teachings, adherents and their spread, the government policy to fulfill Taoists’ civil rights, and social interaction between Taoists and other surrounding communities. The conclusion is Taoism still exists and gets the concessions from the goverment such as religious freedom to worship and recognition that can be seen from the establishment of Tao organization such as Paguyuban Umat Tao Indonesia (PUTI) and Majelis Tridharma Indonesia (MTI). Moreover, Taoists also obtain the civil rights such as services to get identity card, family register, marriage, and education. They get those services because they are under Buddhism scope. No one admits herself/himself as Taoist. The social interactions with other communities show good relationship. They have not had problem with others and goverment. They always comply the determined rules even though they have not had sufficient services.]]>
<![CDATA[PELAYANAN KEAGAMAAN MASYARAKAT PERBATASAN (Studi Kasus di Kabupaten Belu Nusa Tenggara Timur) ]]>
<![CDATA[Muhtar Muhtar]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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 aims to discover the religious services, problems, and social cultural interaction between border area communities and Timor Leste communities. The result shows that the religious living in Belu border area and Malaka indicates tolerant, conducive, and harmonious condition. Some areas that show religious tolerance are Kletek and Suai. Their communities consisting of Islam, Chatolicism, and Protestantism are amicable because they have strong kinship. Overall, the communties have not got the sufficient services undertaken by Ministry of religious affairs in Belu regency. The limited budget to hold some program also occurs. Additionally, It is required to add some committee for Hinduism, Buddhism, and Confucianism in organization structure in Ministry of religious affairs in Belu regency.]]>
<![CDATA[KEARIFAN LOKAL PADA KOMUNITAS ADAT KEJAWEN BONOKELING ]]>
<![CDATA[Arnis Rachmadhani]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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 qualitative research that is conducted in Kejawen (indigenous tradition in Java) communities in Pekuncen village, Jatilawang district, Banyumas regency. Data is collected by using interviews, observation, and documentation. This research describes the spread of traditional Javanese by Kyai Bonokeling which has variety of rituals such as unggahan and udunan that can be an inspiration for building or strengthening faith in religious harmony. Unggahan or sadran activities describe a preparation conducted by farmers in facing rice planting season, while turunan activities represent a symbol of gratitude in having rice harvest season. Unggahan or sadran activities also have meaning to face the fasting month and turunan is as a sign of completion.]]>
<![CDATA[MENGISLAMKAN JAWA: SEJARAH ISLAMISASI DI JAWA DAN PENENTANGNYA DARI 1930 SAMPAI SEKARANG KARYA M.C. RICKLEFS ]]>
<![CDATA[M. Alie Humaedi]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
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[Membaca buku Islamisation and its Opponents in Java (2012), dan kemudian diterjemahkan ke dalam bahasa Indonesia dengan judul “Mengislamkan Jawa”: Sejarah Islamisasi di Jawa dan Penentangnya dari 1930 sampai sekarang” (2013), seperti menyaksikan sebuah film berseri, di mana urutan ceritanya sangat teratur, kronologis dengan mengambil alur kadang linear dan kadang pula non-linear, dan enak diikuti dari awal sampai akhir. Pembaca pun disuguhi kesan untuk terus membaca tanpa bosan ketika penulisnya bercerita tentang suatu misteri yang disembunyikan sementara, seperti pada kasus “pertarungan antara kelompok Hizbullah dan santri NU dengan anggota PKI”, dan kemudian disajikan pada bab-bab selanjutnya. Pembaca juga dimanjakan dengan sajian data sejarah, baik berasal dari dokumen ataupun wawancara yang cukup memadai, sehingga tanpa sadar ia pun terbawa pada interpretasi yang disuarakan penulisnya.]]>
<![CDATA[MELACAK AKAR PAHAM TEOLOGI ISLAM DI INDONESIA ]]>
<![CDATA[M Ridwan Lubis]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 2015 ]]>
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[Ahlussunnah wal Jamaat was an icon of theological understanding used in the past as Islamic approach for Muslims in Indonesia referring to preservation of balance condition. On the other hand, this theological understanding was effective enough to reach islamization process without causing social upheaval; however it was weak to transform social system. Then community had conversion into Islam but their social system in economy, politics, education, and law were controlled by local tradition or western modernism manipulation. This situation changed after 1970s when reorganization in teaching Islam occurred by introducing the distinction between Islam teaching and Islamic culture. However, these ideas were getting reaction from intellectual Muslims. The greatest goal of Ahlussunnah wal Jamaah theology was formulating a synergy among the Islamic discourse, democracy, and nationality at NU Congress in Situbondo in 1984, so Indonesia as a country based on Pancasila was considered as the final form of Islam toward the statehood concept.]]>
<![CDATA[KEESAAN TUHAN DAN PETA WILAYAH KOGNITIF TEOLOGI HINDU: KAJIAN PUSTAKA TENTANG PLURALITAS KONSEP TEOLOGI DALAM HINDU ]]>
<![CDATA[I Ketut Donder]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 2015 ]]>
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[All religions worship to one God yet they have different ways to understand and pray. They teach transcendental concept that is not easy to understand. Therefore, it is required a knowledgeable spiritual teacher to understand the religion properly. Different understandings on transcendental concept are caused by different religious level that someone has. The Hindu sages have solved this problem by providing two areas of cognitive theology, namely Nirguna Brhman and Satguna Brahman and each is divided further into their subtheologies. The various Hindu theologies aim to bring human beings whose different religious level having same understanding on God. It can avoid misconception on Hindu teaching.]]>
<![CDATA[VIHARA DEWI WELAS ASIH: PERKEMBANGAN DAN PERANANNYA DALAM RELASI BUDDHIS-TIONGHOA DENGAN MUSLIM DI CIREBON ]]>
<![CDATA[Nurman Kholis]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 2015 ]]>
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 applied a qualitative research with historical approach. Data collection techniques were interviews and observation. The purposes of this research were as follows: 1). revealing Dewi Welas Asih Temple development 2). Explaining the role of the Dewi Welas Asih Temple in relation between Buddhist-Tionghoa and Muslims in Cirebon nowadays. The result of this research could be concluded that: 1). Buddhism came and grew in Indonesian archipelago since the 5th century until the 15th century. Over the next five centuries, Buddhist civilization dimmed and then rose again after the formation of Republic of Indonesia in 1945; 2). The historical traces of Buddhism at past was marked by establishment of Dewi Welas Asih Temple in 1595; 3). The relationship between Buddhist-Tionghoa and Muslims was harmonious.]]>
<![CDATA[HORISON PRAGMATIC PLURALISM SEBAGAI PARADIGMA (BERBAHASA) PENUMBUH INKLUSIVITAS BERAGAMA: ANALISIS BAHASA KEAGAMAAN DALAM FILM NEGERI TANPA TELINGA ]]>
<![CDATA[Muhammad War’i]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 2015 ]]>
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 aims to open religious understanding that concerns not only on startling speech but also behavior aspects. Movie entitled “Negeri Tanpa Telinga” movie directs towards the deconstruction of language describing the use of religious language which is often just as a feigned imaging. Language is not solely a reflection of the attitude determined grammatically. Language understanding should be plural so it can guide someone towards pragmatic pluralism horizon. This view will give more impact to someone’s life inclusiveness including in terms of religion.]]>
<![CDATA[REKONSTRUKSI SPIRIT HARMONI MELALUI KPM POSDAYA BERBASIS MASJID DI KECAMATAN PULUNG, KABUPATEN PONOROGO ]]>
<![CDATA[Mukhibat Mukhibat]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 2015 ]]>
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 was conducted in Pulung Ponorogo to figure out the development model in forming the harmonious spirit of social-religious life through the Thematic Community Service Internship (KPM) Posdaya (Family Empowerment Post)-Mosque Based. First, the thematic Community Service Internship (KPM) Posdaya (Family Empowerment Post)- Mosque Based in STAIN Ponorogo with Participant Action Research (PAR) approach had been able to create spaces and integrative communication medium and decreased the rigidity of communication among different community. Social activities centralized at mosque made people conscious that their religion taught a wisdom to build harmonious life. Second, the difference became positive energy in developing harmony, peacefulness and prosperity. The dialogue activities enriched their theological dialogue empowering mosque in wider perpectives that not only function as praying and preaching but also education, economic, social, culture, communication and information activities.]]>
<![CDATA[MEMAHAMI DOKTRIN SYIAH DALAM BINGKAI TOLERANSI ]]>
<![CDATA[Ahmad Ali MD]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 2015 ]]>
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[Understanding Shia doctrine cannot be separated from its point of view. Its mainstream view is certainly not always right. Non-mainstream view is more relevant and more proper in portraying Shia and its doctrine. The sixth Muslim pillars and Islamic jurisprudence are different from mainstream doctrines (Sunni doctrines) but they are not considered as deviance because they have their own various perspectives. It can be seen from mut’ah marriage that is not absolute; there is a relevant perspective revealed by Ja‘far al-Subhânî. He states that mut’ah marriage is allowed by some determined requirements and unlike common view discrediting its perspective. Therefore to understand Shia doctrine at least is needed five non-authoritative interpretations such as honesty, perseverance, comprehensiveness, rationality, and selfcontrol. Those understandings contribute to tolerance towards Shia.]]>
