Religious: Jurnal Studi Agama-Agama dan Lintas Budaya
Religious: Jurnal Studi Agama-agama dan Lintas Budaya is a periodical academic journal which is published by ReligiousStudies Majors Ushuluddin Faculty UIN Sunan Gunung Djati Bandung cooperate with: Asosiasi Studi Agama Indonesia (ASAI) publishes twice in the year (March-September). This Journal publishes new results studies and original researches on Religious studies related to the social and cultural context in Indonesia in the perspective of Comparative of Religion, Phenomenon of Religion, Anthropology, and Sociology of Religion.
Articles
267 Documents
<![CDATA[Interpretation of Agricultural Pest Problem Handling System in Usada Wisada Pari Scripture ]]>
<![CDATA[Putu Sabda Jayendra]]>;
<![CDATA[Kadek Ayu Ekasani]]>;
<![CDATA[Ida Bagus Subrahmaniam Saitya]]>;
<![CDATA[Made Wahyu Mahendra]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i2.11645
<![CDATA[The knowledge of cultivation and the methods of treating and solving pest problems naturally without neglecting the local culture has been an inseparable aspect of Balinese agricultural life, which is known for its irrigation system called subak. This study aims to examine agricultural scripture named Usada Wisada Pari from two perspectives. First, this study examines the types of pests and its countermeasure. Secondly, it is important to study the lexicon form of these pests. This study shows that the types of rice pests in the Usada Wisada Pari text are categorized into two types, namely animals and plants. The countermeasure consists of natural ritual elements from plants and incantations. Furthermore, this research also shows that all kinds of plague and agricultural pests, along with ways to overcome them, reflect the very strong Shivaistic teachings. All kinds of diseases, countermeasures and prevention are described as the authority of Lord Shiva as the god of destruction in the Hindu concept. It can be concluded that the scripture of Usada Wisada Pari is a text that provides knowledge about rice pest antidotes in an environmentally friendly and holistic manner because it involves natural and religious elements. This study is expected to contribute both to academics or future researchers as well as to the public. It is hoped that academics and researchers can use this present study as a source and expand as well as deepen the object of study based on ethnoagriculture. Meanwhile, the general public can increase their knowledge regarding alternative management of agricultural epidemics in synergy with nature and local wisdom.]]>
<![CDATA[Persilangan Kultural dalam Mengelola Keberagaman Pada Masyarakat Muslim-Kristen Siringo-Ringo Sumatera Utara ]]>
<![CDATA[Nurus Shalihin]]>;
<![CDATA[Dina Sari Hasibuan]]>;
<![CDATA[M. Yusuf]]>;
<![CDATA[Muliono Muliono]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i2.11847
<![CDATA[This study aims to explore the potential for diversity in Siringo-Ringo Village to become a role model in the practice of managing diversity in Indonesia. The potential for diversity in Siringo-Ringo is portrayed by the diversity of religion, ethnicity, being and profession of civil society. With a descriptive qualitative research approach and data collection techniques using in-depth interviews, this study answered two questions; first, what is the potential for diversity in the Siringo-Ringo people that makes Muslim and Christian communities live in harmony. Second, how is the institutionalization of diversity in the Siringo-Ringo community between Muslim and Christian communities? This study finds that diversity that experiences crossover (adherents of religion, practice of religious space and economics) is a natural strategy that can create harmony in the midst of diversity. Then, with the institutionalization (married, death and religious holidays) that are cultural in nature, it is able to become a medium for bringing together existing crosses. This study concludes that cross relations can create conditions of harmony, tolerance, inclusion and harmony between various differences.]]>
<![CDATA[Katekese Virtual kepada Korban Bencana Alam di Masa Pandemi Menurut Model Berteologi Kosuke Koyama ]]>
<![CDATA[Antonius Denny Firmanto]]>;
<![CDATA[Mathias Jebaru Adon]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i2.12339
<![CDATA[Currently, Indonesia is entering difficult phases because the Indonesian nation is not only dealing with the storm of the Covid-19 pandemic but also natural disasters. This disaster brought a traumatic experience for the victims. Healing for victims can indeed be done with a psychological approach, but strengthening faith is no less important. Based on this, the focus of research studies is on the role of religious institutions, particularly the Church, in handling victims of natural disasters. The role of the Church is seen in catechesis. In catechesis, the Church teaches the values of the gospel and confirms the faith of the people that the suffering experienced is not a curse from God. During a pandemic, catechetical work can be done by utilizing virtual spaces such as social media content. Social media is a means of proclaiming the faith that is easily accessible by the people. This kind of catechetical and theological method was initiated by Kosuke Koyama. According to Koyama, the right catechesis model must start from the concrete problems of the people. Based on this, this research study uses the literature study method. Literary sources were researched and analyzed so that a catechetical model was found that was appropriate to the social context of the Indonesian people who were being hit by natural disasters.]]>
<![CDATA[Sufisme Pedesaan dan Nalar Beragama Inklusif: Ekspresi Keagamaan Majelis Dzikir Birrul Walidain di Karanganyar Jawa Tengah ]]>
<![CDATA[Mibtadin Mibtadin]]>;
<![CDATA[Zainal Habib]]>;
<![CDATA[Mustolehudin Mustolehudin]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i2.10456
<![CDATA[This research focuses on how the community in Karangwuni Village Karangmojo Tasikmadu, Karanganyar Regency expresses religious movements as an effort to build a moderate society. Majelis Dzikir and Shalawat Birrul Walidain in the village are very strategic public spaces to instill an inclusive Islamic character. Village communities are synonymous with harmonious behavior and mutual help, and from a diversity perspective, they tend to be open or moderate. This study uses the sociology of religion approach with qualitative methods. This study found that makes taklim in the village became a medium for spiritual empowerment as well as a space for culture. Besides that, the Birrul Walidain taklim assembly is also a public space that displays moderate Islam in the countryside. This study offers the need for a moderate socio-religious movement carried out massively throughout the villages in the archipelago to build a tolerant Islam by prioritizing the principles of tawassuth, tawazun, and tasamuh, to create a peaceful and harmonious society. The existence of an inclusive taklim assembly can be a social capital in building a moderate society.]]>
<![CDATA[The Indigenous Ecotourism in Kajang South Sulawesi: Empowerment Issues in The Context of Pa'pasang Ri Kajang ]]>
<![CDATA[Ega Rusanti]]>;
<![CDATA[Andi Syathir Sofyan]]>;
<![CDATA[Syarifuddin Syarifuddin]]>;
<![CDATA[Akramunnas Akramunnas]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i2.11661
<![CDATA[The issue of empowerment in indigenous groups has very little attention. This discussion is critical because empowering the indigenous people of Kajang results from a tourism visit that collided with Pa'pasang ri Kajang’s value. This article bridges the relationship of ecotourism with the values of the Kajang tribe's beliefs. Second, investigating the issue of empowerment of the Kajang Indigenous community that hinders the development of ecotourism. This article uses ethnographic research methods. The data comes from direct interviews with the Ammatoa indigenous people. The Pa'pasang ri Kajang philosophy plays an essential role in the Kajang community's daily activities; however, various problems arise to develop ecotourism. What the Kajang community should get is feedback from tourist visits. Of course, this article provides knowledge implications about travelling to indigenous peoples' areas and providing input to stakeholders to develop ecotourism.]]>
<![CDATA[Dialektika Khilafah dan Politik Kebangsaan dalam Media Publik Siber ]]>
<![CDATA[Minan Jauhari]]>;
<![CDATA[Yayan Sakti Suryandaru]]>;
<![CDATA[Rachma Sugihartati]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i2.11343
<![CDATA[The current article discusses the dialectic of Khilafah (caliphate) and the national political system expressed through two cyber media of two religious communities as the new public spaces, namely the da'wah media of Islam Kaffah community and NU community. The current debate/discourse explains Khilafah (Caliphate), which is an Islamic teaching that must be applied to Muslims. On the other hand, it is understood as a historical fact because it contrasts with the Indonesian national political system. This study is qualitative research with an ethnomethodological method focusing on digital conversation to be analyzed. Such analysis is conducted by displaying texts which show a conversational activity in conveying arguments and ideas about the Khilafah (caliphate) and national political system as the data analysis. The aim is to answer the research question about how the dialectic of Khilafah (caliphate) and national political system is portrayed through the new public spaces (cyber media), whether the dialectic processes that occur produce consensus or instead of trigger conflicts. Furthermore, by using a social perspective that uses the term "Public Space", the current study can illustrate that the dialectical processes displayed through the cyber media of the religious communities contain prolonged clashes and debates about the idea of Khilafah (caliphate). In the two community media studied, the media of Islam Kaffah Community and the media of NU community, the dialectical process tends to create consensus. This is because the narrative of Khilafah (caliphate) and the national political system becomes the subject of conversations, so that it triggers conflicts between religious communities in the virtual space.]]>
<![CDATA[Penderitaan sebagai Jalan Mistik Menuju Kesatuan Hidup bersama Kristus: Belajar dari Perjalanan Paulus Ke Sorga (2 Korintus 12:1-10) ]]>
<![CDATA[Firman Panjaitan]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i2.12677
<![CDATA[Suffering is the secret of human life. Generally, people view suffering as God's reaction to human sin. This view is corrected by Paul in 2 Corinthians 12: 1-10, which emphasizes that suffering is not God's punishment but God's way of maintaining human humility in facing life. By using the rhetorical critique method, which is a method that explores understanding by creating a single literary genre from many inter-textualities, both in biblical texts and extra-biblical texts, this researcher finds a message that suffering is actually a 'mystical path’ to experience encounter and union with God. In union with God, humans realize that they are part of life as a whole, so they must share and care for each other based on the understanding that all human beings are part of Divine life. Thus 2 Corinthians 12: 1-10 affirms that suffering is not a negative thing and needs to be complained about, but must be grateful for the understanding that this is the ‘mystical path’ of humans towards the unity of life with Christ and fellow humans.]]>
<![CDATA[Basic Ethics of Religious Leaders as Social Adhesives in Society ]]>
<![CDATA[Harisa Mardiana]]>;
<![CDATA[Hendrian Yonata]]>;
<![CDATA[Hendra Attamanoo]]>;
<![CDATA[Abdul Napudin]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i2.10691
<![CDATA[Religious leaders influence people's lives in increasing community satisfaction and support through their contributions and presence. The expressions of behavior and humility of religious leaders inspire self-transparency, trust, and community satisfaction. The problem in Indonesia today is that many followers or people try to kill their religious leaders. They try to kill religious leaders because religious leaders do not establish trust. In addition, religious leaders do not understand how to apply the basic ethics that form the basis of people's lives. It can divide and violate between communities. This study investigates the problem of attempted murder of religious leaders and finds out the real problem. Almost all religious leaders cannot control their emotions and cannot apply basic ethics in social interactions in society. The research method used is a mixed-method using a questionnaire distributed on Google forms for three months to 247 respondents from all over Indonesia and interviewing eight respondents as a qualitative research method. The results showed that 34.3% of respondents indicated a low level of public trust in religious leaders in people's lives. Religious leaders who can control their emotions in dealing with the community and understand how to apply basic ethics are ideal religious figures. Respondents stated that religious leaders must be consistent and protect their followers; otherwise, people can backfire on religious leaders.]]>
<![CDATA[The Illustrations of Indigenization of Islam in Indonesian Cultural Landscape ]]>
<![CDATA[Dody S. Truna]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 3 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i3.13804
<![CDATA[This study discusses how religious development in Indonesia has resulted in switching the function of purity to non-purity in religious practices. Using a phenomenological approach, this review finds that some Muslims maintain their purity for various reasons, but some mix their beliefs with the local culture. This situation leads to the following study on a macro scale about Islam's indigenization in Indonesia's cultural landscape. This study found a relatively high cultural acculturation between Islam as a global religion and local Indonesian culture. The community reinforces this acculturation by promoting traditional leaders and the need for a sense of security that has been embedded in local communities.]]>
<![CDATA[The Resistance of The Congregation of Liberal Catholic Church Saint Albanus Bandung in Preserving Existence amid Marginalization and Discrimination ]]>
<![CDATA[Bernardus Ario Tejo Sugiarto]]>;
<![CDATA[Abdul Syukur]]>;
<![CDATA[Rifki Rosyad]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 3 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i3.13075
<![CDATA[The Liberal Catholic Church (LCC) has existed in Indonesia since pre-independence. It was brought by the Dutch to Indonesia along with the movements of Theosophy and Freemasonry. However, not many Indonesians know of its existence, let alone recognize it. Even many Catholics themselves do not know the intricacies of its presence in Indonesia. This is due to the common notion that Catholicism is the Roman Catholic religion that possesses the highest authority, the Pope, in Rome. If it’s compared to other Catholic sects In Indonesia, the number of adherents of the Roman Catholic religion is the largest (majority). The General Directorate of Catholic Community Guidance has always been held by Roman Catholics. The existence of LCC was never known or even acknowledged. Historically, the Roman Catholic Church has determined it to be outside the Roman Catholic Church because of its heresy. Concerning Theosophy teachings which tend to be syncretistic, not only the Roman Catholic Church is disturbed, but also religions that intend to purify their teachings. This article presents the impacts of identity politics on the existence of the LCC in Bandung and how it maintains its existence. This article is expected to open a critical understanding of the socio-political consequences of state policies on religious identity, especially for minority groups. The type of research conducted is a combination of field research and literature research. The field research method used is a qualitative method using deep conversation as a tool to collect information. The LCC has experienced marginalization and discrimination which forced them to carry out resistance to maintain their existence.]]>
