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AAhmad Zainul Hamdi
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Religio : Jurnal Studi Agama-agama
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 20886330     EISSN : 25033778     DOI : 10.15642/religio
Core Subject : Religion, Social,
Religion Social Sciences
Jurnal yang mengeksplorasi gagasan kreatif dan solutif seputar tema agama dan sosial-budaya. Selain sebagai wahana sosialisasi, jurnal Religio diharapkan bisa menjadi ruang publik (public sphere) bagi masyarakat, khususnya bagi para akademisi, peneliti, dan praktisi. Substansi isi tulisan jurnal, lebih menitikberatkan pada agenda pengembangan pola pikir keberagamaan yang moderat, yang berpijak pada nilai-nilai demokrasi, pluralisme, multikulturalisme dan toleransi agama. Jurnal Religio didedikasikan untuk mewujudkan paradigma masyarakat agama yang harmonis, pluralis dan transformatif, baik dalam konteks lokal, nasional maupun internasional. Dengan demikian, kehadiran di tengah-tengah masyarakat, diharapkan dapat bermanfaat bagi pencapaian cita-cita bersama, yaitu membangun kehidupan beragama yang menjunjung tinggi nilai-nilai persamaan, keadilan dan perdamaian.
Arjuna Subject : Umum - Umum
Articles 6 Documents
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Search results for , issue "Vol. 8 No. 1 (2018): March" : 6 Documents clear
Contesting Religion and Ethnicity in Madurese Society Akhmad Siddiq; Leonard C Epafras; Fatimah Husein
Religió: Jurnal Studi Agama-agama Vol. 8 No. 1 (2018): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (353.696 KB) | DOI: 10.15642/religio.v8i1.733

Abstract

Abstract: This paper describes historical phases of Madurese identity construction, the origins of Madurese ethnicity, inter-ethnic and inter-cultural relation, Madurese Pendalungan culture, and how Islam involves into cultural identities of the Madurese. In this paper, I will argue that Islam has become part of cultural values of the Madurese, that is, embedded within traditional activities and local wisdom. However, the involvement does not mean to exclude other “non-Islamic” and “non-Madurese” tradition in the process of construing Madurese identity. By exploring how Madurese identity was culturally constructed we could be able to draw more visible connection between religion, tradition, and social identity. This paper illustrates how Madurese identity culturally produced, nurtured, and matured. Since identity is a way of perceiving, interpreting, and representing the existence of people, I persist that Madurese identity has also been produced and reproduced depending on political, social, and cultural situation. In this regard, inter-religious or inter-ethnic relation remains important. [Artikel ini menjelaskan fase terbentuknya identitas orang-orang Madura, asal-usul etnis, hubungan lintas-budaya dan antaretnis, budaya Pendalungan, dan bagaimana Islam berinteraksi dengan identitas budaya orang Madura. Dalam artikel ini saya meneguhkan bahwa Islam telah menjadi bagian tak terpisahkan dari nilai-nilai budaya Madura, yang bisa dilihat dari dalam aktivitas sosial dan kearifan lokal orang Madura. Meski demikian, hal ini tidak menafikan bahwa tradisi “non-Islam” atau “non-Madura” juga memiliki peran dalam proses pembentukan identitas Madura. Dengan mengurai proses konstruksi identitas sosial Madura, seseorang bisa melihat dengan lebih jelas hubungan erat antara agama, tradisi, dan identitas sosial. Artikel ini juga menggambarkan bagaimana identitas Madura diproduksi, dikembangkan, dan dilestarikan. Sebab identitas adalah sebuah persepsi, interpretasi, dan representasi, artikel ini menyimpulkan bahwa identitas Madura pun tidak lepas dari tahapan itu: bergantung pada kondisi politik, sosial, ekonomi dan budaya. Dalam konteks ini, relasi antaragama dan antaretnis menjadi sangat penting.]
Makna Pengobatan Tradisional Badewah Suku Dayak Bagi Masyarakat Muslim di Kalimantan Tengah Asmawati Asmawati; Zainap Hartati; Emawati Emawati
Religió: Jurnal Studi Agama-agama Vol. 8 No. 1 (2018): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (317.149 KB) | DOI: 10.15642/religio.v8i1.740

Abstract

The development of science and technology can not replace the meaning of traditional medicine. Some people choose traditional medicine that have less side effects, is also related to the community's beliefs. Thus, the present study will basically try to answer such questions as: What is a badewah? How is the meaning of badewah for the Moslems communty of Muara Teweh? The study was conducted in North Barito District, Central Kalimantan. The research data consists of language, action, experience and history. The result of research as: badewah is a traditional treatment by praying to the God for healhty. Badewah treats the irrational disease and eternal disease. Muslim community in Muara Teweh choose badewah as an alternative treatment solution and interpreted as a multi-function card. Badewah has been interpreted differently by the patient. The meaning is reflected in their goals and expectations. Dayak tribe believe, if suffering from disease, before or after coming to the doctor or hospital, they are also seeking for alternative treatments such as medicines kampong and traditional healer. [Perkembangan ilmu pengetahuan dan teknologi tidak bisa menggantikan makna pengobatan tradisional. Sebagian orang memilih pengobatan tradisional yang memiliki efek samping lebih sedikit, juga terkait dengan kepercayaan masyarakat. Dengan demikian, penelitian ini pada dasarnya akan mencoba menjawab permasalahan: Apa itu badewah? Bagaimana makna badewah bagi umat Muslim di Muara Teweh? Penelitian dilakukan di Kabupaten Barito Utara, Kalimantan Tengah. Data penelitian terdiri dari bahasa, tindakan, pengalaman dan sejarah. Hasil penelitian menunjukkan badewah adalah pengobatan tradisional dengan cara berdoa kepada Tuhan untuk kesehatan. Badewah dilakukan untuk mengobati penyakit irasional dan penyakit yang tak kunjung sembuh. Komunitas Muslim di Muara Teweh memilih badewah sebagai solusi pengobatan alternatif dan ditafsirkan sebagai kartu multi-fungsi dan berbeda oleh pasien. Makna pemilihan pengobatan tradisional tercermin dalam tujuan dan harapan mereka. Suku Dayak percaya, jika menderita penyakit, sebelum atau sesudah datang ke dokter atau rumah sakit, mereka juga mencari pengobatan alternatif seperti obat-obatan kampung dan tabib tradisional.]
Revitalisasi Identitas Diri Komunitas Masjid Saka Tunggal Banyumas, Masjid Raya Al Fatah Ambon, dan Masjid Agung Jami’ Singaraja Bali dalam Perubahan Budaya Global Ahmad Salehudin
Religió: Jurnal Studi Agama-agama Vol. 8 No. 1 (2018): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (288.135 KB) | DOI: 10.15642/religio.v8i1.746

Abstract

This study examines how three communal mosques: Masjid Saka Tunggal Cikakak Banyumas, Masjid Raya Al Fatah Ambon, and Masjid Agung Jami’ Singaraja respond toward globalization. Globalization that is characterized with the territorial demarcations of states’ administration jurisdiction, political currents, economic strata, and religions has shaped global villages with cultural homogeneity as its estuary. Strong cultures tend to crush the vulnerable cultures. These conditions tend to generate a dilemma for the existence of an identity, including the identity of communal mosques. However, communal mosques are not merely a set of inanimate objects which can only passively accept external influences. They are a collection of beings who “tactically” respond to the “strategy” of the global cultural cooptation. The result of this study reveals that communal mosques become a collective awareness of each its individual to respond to and live the life amidst the increasingly uncontrollable wave of global cultures. Global cultures, as long it benefits, are adapted and adopted to strengthen their communal identity and, otherwise, left when they bring disadvantages. In order to protect communal identities, the result of this study offers three ways: habituation and institutionalization of the communal identity, reinforcing the ancestral authority, and affirming the institutional vision and mission. [Penelitian ini mengkaji respon tiga komunitas masjid, yaitu Masjid Saka Tunggal Cikakak Banyumas, Masjid Raya Al Fatah Ambon, dan Masjid Agung Jami’ Singaraja terhadap globalisasi. Globalisasi yang ditandai oleh menghilangnya batas-batas administrasi negara, aliraan politik, strata ekonomi, dan agama telah membentuk kampung global dengan homogenisasi budaya sebagai muaranya. Budaya yang kuat cenderung menggilas budaya yang lemah. Kondisi ini cenderung melahirkan dilema bagi eksistensi identitas, termasuk identitas komunitas masjid. Namun demikian, komunitas masjid bukanlah sekumpulan benda mati yang hanya bisa pasrah menerima pengaruh luar, tetapi sekumpulan mahluk hidup yang “taktik” untuk merespon “strategi” kooptasi budaya global. Hasil penelitian menunjukkan masjid-masjid komunitas menjadi collective awareness para individu untuk merespon dan menjalani kehidupan di tengah samudra budaya global yang semakin tak terkendali. Budaya global diadaptasi dan diadopsi selama bermanfaat untuk menguatkan identitas komunitasnya, dan bersikap acuh jika tidak sesuai atau membahayakan. Untuk melindungi identitas komunitasnya, ada tiga hal yang dilakukan, yaitu melalui pembiasaan dan pelembagaan identitas komunitas, meneguhkan otoritas leluhur, dan peneguhan visi misi lembaga.]
Eksistensi Warok Dan Gemblak di tengah Masyarakat Muslim Ponorogo Tahun 1960-1980 Nia Ulfia Krismawati; Warto Warto; Nunuk Suryani
Religió: Jurnal Studi Agama-agama Vol. 8 No. 1 (2018): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (276.527 KB) | DOI: 10.15642/religio.v8i1.747

Abstract

Warok is a central figure in the life of Ponorogo Society. The existence, authority, and high social status became a social capital in the perpetuating of an ideology of kanuragan. The groups of Warok has believed that a woman is a source of weakness for mysticists that forces them to resist the lust and avoid a woman. Some of Warok presented a figure of gemblak as diversion of lust as well as an assistant in the various activities. The “menggemblak” behavior was considered not in accordance with religious values and norms because it leads to deviant practices. This study is aimed to analyze the existence of warok and gemblak in the social structure of Ponorogo society and how warok attempted to perpetuate gemblak tradition among the Muslim society as majority. The result showed that the strategic position, social status, and power to influence in the social structure became the social capital to socialize the practice of ablution as kanuragan ideology and it is normal. Meanwhile, the Islamic efforts in shifting the gemblak tradition were carried out through modification of Reog which is considered as an appropriate means of conveying religious values
Perilaku Ritual Keagamaan Komunitas Tlasih 87 dalam Menciptakan Hubungan Harmonis Antar Umat Beragama wiwik setiyani khasbullah
Religió: Jurnal Studi Agama-agama Vol. 8 No. 1 (2018): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (468.78 KB) | DOI: 10.15642/religio.v8i1.750

Abstract

[Bagi masyarakat Jawa, ritual merupakan aktivitas yang sangat penting. Ritual Jawa meliputi nyadran (perayaan desa); procotan (kelahiran bayi); mantenan (upacara pernikahan); dan methil (panen). Masyarakat Tlasih 87 merupakan salah satu dari masyarakat Jawa yang senantiasa melestarikan dan menyelenggarakan ritual-ritual tersebut. Warga masyarakat Tlasih 87 memiliki latar belakang keagamaan yang berbeda, seperti Islam, Kristen, Hindu, dan aliran kepercayaan. Penelitian ini bertujuan menganalisis interaksi antar-anggota kelompok keagamaan berbeda, terutama dalam masyarakat Tlasih 87, dan praktif partisipatif mereka dalam pelaksanaan ritual Jawa. Melalui wawancara, observasi, dokumentasi, dan analisis data, penelitian ini menyimpulkan bahwa masyarakat Tlasih 87 memiliki pola perilaku yang harmonis dan memiliki upaya menyatukan sikap kebersamaan yang baik, saling mendukung satu sama lain. Hal tersebut bisa dilihat dari keterlibatan aktif mereka dalam pelaksanaan ritual Jawa.]
Humanisme dalam Serat Jangka Jayabaya Perspektif Javanese Wordview Gusti Garnis Sasmita; Hermanu Joebagio; Sariyatun Sariyatun
Religió: Jurnal Studi Agama-agama Vol. 8 No. 1 (2018): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (273.051 KB) | DOI: 10.15642/religio.v8i1.751

Abstract

Serat Jangka Jayabaya is a literary work that can be used as a source of historical learning. The local genius of Javanese worldview is reflected in humanism values in the manuscript. Which is much misunderstood by most people even historians. This study uses qualitative research methods that reveal the value of Jayabaya humanism based on content, authorship and axiological manuscripts through interviews and literature studies. The results show that the concept of "jangka" is the guidance as well as the control of Java society in viewing various social phenomena. The guidelines are summarized in the concept of humanism values reflected as knowledge, equity, equality, dignity, and moral ethics.

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