Religi: Jurnal Studi Agama-agama
Religi: Jurnal Studi Agama-Agama is an open access peer reviewed research journal published by Department of Religious Studies, UIN Sunan Kalijaga Yogyakarta. Religi: Jurnal Studi Agama-Agama is providing a platform for the researchers, academics, professional, practitioners and students to impart and share knowledge in the form of empirical and theoretical research papers, case studies, and literature reviews. Religi: Jurnal Studi Agama-Agama welcomes and acknowledges theoretical and empirical research papers and literature reviews from researchers, academics, professional, practitioners and students from all over the world. This publication concern includes studies of world religions such as Islam, Christianity, Buddhism, Hinduism, Judaism, and other religions. Interdisciplinary studies may include the studies of religion in the fields of anthropology, sociology, philosophy, psychology, and other cultural studies.
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249 Documents
<![CDATA[SOFT-PRIMORDIALISM; GAGASAN MANAJEMEN RELASI AGAMA DAN ETNISITAS ATAS PENGALAMAN MASYARAKAT MUSLIM KUPANG ]]>
<![CDATA[Dewi, Subkhani Kusuma]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 8, No 1 (2012): Agama dan Persoalan Psikologis ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2012.0801-06
<![CDATA[As migrant citizen, Muslim communities in Kupang mostly live in strong ethnic group. This continues to produce their specific identity in ethnic group, religion, and economical status to separate from the resident. Reading this as a condition of Ashabiyah, this article discusses a superstructure for whole aspect of life which succeeded to grasp power and economic interest. The condition of ethnic identity boundar y was maintained through both exter nal ascription and inter- nal self-identification which continued to result a ‘hard’ primordialism. Hence, ethnic conflict and violence could be a hard risk for the relationship among ethnic groups in Kupang.This article stimulates a more contemporar y fact where ethnic identity goes far beyond biological nature, where the existence of ethnic fusion takes place and plays a potential factor for a ‘soft’ kind of primordialism. It is an agency stage where a member of an ethnic group got two phases; first while one chooses to re-pursue or to re-embrace an ethnic identity, then the second stage one will use an inter-subjective form of self-maintaining identity.]]>
<![CDATA[PEREMPUAN DALAM IKLAN: APLIKASI PENDEKATAN FUNGSIONALISME STRUKTURAL DAN PENTINGNYA PERHATIAN FEMINISME ]]>
<![CDATA[Sumrahadi, Abdullah]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 3, No 1 (2004) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2004.%x
<![CDATA[Maraknya iklan di TV sebagai media bagi sosialisasi komoditas merupakan salah satu indikasi munculnya simulasi dalam membangung kesadaran manusia tentang hakikat dirinya. Iklan telah memposisikan manusia antara ‘komoditas’ itu sendiri dan ‘nilai tukar’, terlebih ketika resistensi gender lebih ditonjolkan dalam membentuk imaji konsumen. Dengan pendekatan struktural-fungsional penulis ingin melihat relasi-relasi struktural antara ketika hal di atas. Di era yang tengah giat membangun paradigma post-strukturalisme, tulisan ini akan melihat bagaimana fenomena perempuan dalam iklan di era post-strukturalisme yang dikaji dengan paradigma strukturalisme.]]>
<![CDATA[ISLAM DAN KRISTEN MERAJUT HARMONI ]]>
<![CDATA[Iftahuul Mufiani]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 12, No 2 (2016) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2016.1202-03
<![CDATA[Hubungan antara Islam dan Kristen sudah lama terjadi sejak kelahiran Nabi Muhammad saw yang mana sebelum beliau diangkat menjadi Rasul sudah bertemu dengan beberapa penganut agama Kristen dan memberitahukan tanda-tanda kenabian. Selain itu setelah berkembangnya Islam Rasulullah juga pernah mengirim beberapa surat kepada para penguasa di tanah jazirah Arab saat itu. Mereka ada yang menerima dan ada yang menolak bahkan menantang ingin ber perang. Semua yang terjadi merupakan pola hubungan Islam dan Kristen pada masa awal. Islam berkembang begitu pesat hal ini ditandai dengan ekspansi pada masa khulafa alRasyidin dan berlanjut di masa dinasti Umayyah di Damaskus dan Abbasiyah di Baghdad. Puncak hubungan antara Islam dan Kristen ketika terjadi Perang Salib. Walaupun pada akhirnya kemenangan ada berada dipihak Islam, tetapi hasil dari perang tersebut mendapat kerugian yang sangat besar. Namun dibalik peperangan yang terjadi banyak pelajaran baik itu dari budaya, sosial, dan pengetahuan yang didapatkan Islam dan Kristen.Masa kejayaan Islam di Eropa berakhir ketika para penguasa sepakat ingin merebut kembali Spanyol dari Islam yang ada di Granada. Islam sempat jaya dan berkembang pesat selama dua abad di sana. Konflik intern antar penguasa Islam serta beberapa lagi desaka n yang dilakukan pihak musuh akhirnya Islam mengalami kemunduran di Spanyol yang ditandai dengan berhasilnya pihak penguasa gabungan di Eropa mengalahkan kerajaan Islam di Granada. Terakhir runtuhnya kerajaan Turki Utsmani. Aspek yang penulis lihat pada keruntuhannya adalah perkembangan yang pesat dibidang tekhnologi perang di Barat. Hal ini menjadi faktor ekternal selain juga didukung faktor intern yang terjadi di tubuh dinasti Turki Usmani yang mampu dimanfaatkan oleh Barat untuk melakukan penyerangan. Tetapi dibalik semua keruntuhana kerajaan Turki Utsmani tersebut faktor yang paling mendasar yaitu politik kekuasaan terjadi dimana-mana.]]>
<![CDATA[The Significance of Dreams in the New Testament ]]>
<![CDATA[Zikri, Khairullah]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 1, No 2 (2002) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2002.%x
<![CDATA[This article intends to highlight that the New Testament regards dreams as one significant way in which God chooses to reveal himself. Since the central message of the new testament is that God has uniquely revealed himself in Christ, dreams are always seen as secondary to this central revelation and are significant only in relation to God's revelation in Jesus. It is in this way that the scarcity of dreams reports in this book might be understood. With the coming of Jesus Christ, is dream fade in importance since he is the new revelation of God. It is now the risen Jesus who speaks, therefore the particular mode of revelation is really unimportant.]]>
<![CDATA[GAGASAN PLURALISME AGAMA GUS DUR UNTUK KESETARAAN DAN KERUKUNAN ]]>
<![CDATA[Surya Adi Sahfutra]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 10, No 1 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2014.1001-06
<![CDATA[This article focuses on framing the thought of Abdurrahman Wahid on reli- gious pluralism. Gus Dur-his familiar name, is a figure of the Muslim scholars, clerics, and also a politician who has a considerable influence in the national life in Indonesia. The idea of religious pluralism was offered by Gus Dur calls for recognition of the equal right to claim the truth of any religion by its followers, respectively. For Gus Dur difference faith/theology should not affect the enforce- ment of justice. Ever y religion should receive equal treatment before the law; hence neither group feels superior to the other.The author argues that the research on the views of Gus Dur is ver y important to see what is meant by religious pluralism. From this study we can also see the mapping of what Gus Dur strug gled in upholding religious pluralism. By using critical-thinking approach, Gus Dur’s tought will be dissected to obtain a com- prehensive understanding of the globalizing thought of Gus Dur which covering various aspects of life, not only limited in political issues, the relationship be- tween religion and the state as well as inter-religious relations. The result can be described that there are three focuses of Wahid fought in the religious pluralism, namely equality of religions, tolerance and interfaith and inter-religious dialog.]]>
<![CDATA[MAX WEBER: ETIKA KEAGAMAAN, KHARISMA DAN KEPEMIMPINAN KHAISMATIK ]]>
<![CDATA[Rusli, Rusli]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 4, No 1 (2005) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2005.%x
<![CDATA[Artikel ini mencoba mendiskusikan tentang konsep etika relijius dan kharisma yang diformulasikan oleh Max Weber. Di sini, Weber menganalisis pengaruh etika relijius terhadap sikap dan perilaku manusia dalam konteks sosial. Weber mengungkapkannya dalam risetnya tentang etika Calvinis dan semangat kapitalisme. Dia juga mengaplikasikan teorinya kedalam tradisi keagamaan Timur. Di samping itu Weber juga mengemukakan teori kharisma, yang baginya, kharisma sangat berpengaruh terhadap perubahan sosial.Kata kunci: Etika Protestan, rasionalisasi, rasionalitas, rasionalitas nilai, rasionalitas tujuan, otoritas tradisional, otoritas legal-rasional, otoritas kharismatik.]]>
<![CDATA[Studi Teologi-Etis Hubungan Perilaku Korupsi Sebagai Salah Satu Dampak Sikap Hidup Hedonis ]]>
<![CDATA[Yosefo Gule]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 17, No 1 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2021.1701-06
<![CDATA[In this paper, the author will conduct a theological-ethical study of the relationship between corrupt behavior as one of the impacts of a hedonic attitude to life. The research method in writing this article is to use a descriptive qualitative study method with a library research approach. The practice of corruption is one of the impacts of a hedonic life attitude in humans who prioritizes the desires of the flesh rather than the desires of the spirit, cannot fulfill what is on them, so that humans become greedy, arrogant and evil and this is against God's will and is also not in line with God's mission is to bring peace on earth as it is in heaven. If this desire for corruption cannot be controlled in humans, then corruption seems to be a natural act that is no longer seen as a crime. Self-transcendence is very important to be used as an effort of human praxis to go beyond its hedonistic sides, and to allow itself to be guided by the noble values of life that come from religious teachings and from the context of the community in life.]]>
<![CDATA[Membaca Simbol Dalam Teks Agama dengan Semiotika ]]>
<![CDATA[Muhammad Taufik]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 17, No 1 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2021.1701-01
<![CDATA[The background of this study is based on the curiosity that the science of interpretation is considered by some people to be the only knowledge in understanding religious texts in this case the al-Qur'an. Whereas semiotics should be a tool that strengthens the existence of the science of interpretation. As a science, semiotics can be used as a tool of analysis or an approach to read symbols in religion. When observed, it appears that religion basically cannot be separated from talking about symbols, religion is in fact always related to symbols. The purpose of this paper is to reveal the extent to which semiotics plays a role in explaining the meaning of symbols contained in religion. Semiotics in this case is expected to provide a contribution which is expected to make it easier for us to understand how to read symbols in religion. The symbol in religion, in this case Islam, is mentioned in the Koran, which inevitably must have the right method of understanding it in order to get the real meaning, it is in this position that semiotics shows its existence. The method that the authors use in writing in this study uses the analysis-interpretive. That is, the elaboration or explanation of the research broadly and thoroughly, has a role to find, tell, and reveal the meaning contained in the object under study in this study. The results of this study explain that semiotics as a method can play a role in explaining religious messages contained in the holy book, in this case the al-Qur'an, many of which are expressed in the form of symbolic language. The meaning of this symbol is what the semiotics tries to uncover. ]]>
<![CDATA[Pengidentifikasian Nilai-nilai Kearifan Lokal dalam Menghindari Intoleransi di Kabupaten Kubu Raya Provinsi Kalimantan Barat ]]>
<![CDATA[Martinus Martinus]]>;
<![CDATA[Andreas Muhrotien]]>;
<![CDATA[Gustaf Hariyanto]]>;
<![CDATA[Amadi Amadi]]>;
<![CDATA[Carolina Lala]]>;
<![CDATA[Felisitas Yuswanto]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 17, No 1 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2021.1701-07
<![CDATA[Some studies indicate that a cultural approach is often referred to explain conflict. Culture is the factor that makes a group of people come together, have the same understanding of who they are. This study aims to promote identity and difference with the use of cultural symbols considered an effective way to strengthen a sense of togetherness, and to act collectively in achieving certain goals. The paper is based on original research that emploes qualitative-descriptive approach. Data was collected through observation, in-depth interviews and literature studies based on relevant sources. This work suggests that local wisdom of each ethnicities was able to become the key elements of ethnic group understanding and peacebuilding which was preserved in organizational forms, art studios, culture and brought together to carry out Cultural Titles. The cultural dimension remains important because not all law enforcement, justice and human rights mechanisms in conflict areas have been successful in creating lasting peace between the conflicting parties. Therefore, the use of a cultural perspective in integrating cultural factors in conflict resolution and peacebuilding mechanisms should always be considered.]]>
<![CDATA[Higienisasi Pesantren di Era Pandemi Covid-19 ]]>
<![CDATA[Fahrudin Fahrudin]]>;
<![CDATA[Saifuddin Zuhri Qudsy]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 17, No 1 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2021.1701-02
<![CDATA[The Covid-19 pandemic in Indonesia also had an impact on the pesantren. This article aims to conduct a study of the hygiene practices adopted by pesantren during the Covid-19 pandemic. The pesantren that were the objects of this study were Tebuireng, Daarut Tauhiid and Krapyak. The formulation of the problem of this research is how to describe hygiene in pesantren in the middle of the Covid-19 pandemic; what are the motives that make hygiene in pesantren applied; and how hygiene during the Covid-19 pandemic changed the face of the pesantren. The results of this study shows that the pesantren hygiene is carried out by actualizing and revitalizing the values of clean and healthy life contained in Islam. This is manifested in recommendations such as the application of the ethics of coughing and sneezing, often performing ablution and washing hands. Hygiene is carried out with the aim that the pesantren can help decide the spread of Covid-19 based on regulations and circulars issued by the government and Islamic organizations. As a result of the application of this hygiene, pesantren underwent a fundamental change in their routine rituals and educational orientation. The pesantren is responsible for producing students who have knowledge and sensitivity to clean and healthy lifestyles, as an absolute necessity in the pandemic.]]>
