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[Spiritual Ecology and Indigenous Wisdom: Cultural Foundations for Sustainable Environmental Practices in Indonesia ]]>
<![CDATA[Yulisinta, Florence]]>;
<![CDATA[Murniati, Juliana]]>;
<![CDATA[Eigenstetter, Monika]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 8 No. 3 (2024) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v8i3.20237
<![CDATA[This study explores the intersection between spiritual ecology and indigenous wisdom as foundational elements for sustainable environmental practices in Indonesia. The research aims to address the underexplored integration of cultural and spiritual values within modern environmental policies by demonstrating how traditional ecological knowledge and spiritual beliefs foster pro-environmental behaviour. Employing a qualitative phenomenological approach, data were collected through semi-structured interviews with four individuals actively engaged in conservation work across non-profit, indigenous, household, and educational sectors. Thematic analysis was used to identify key motivational patterns rooted in religious responsibility, spiritual reflection, gratitude for nature, and concern for future generations. The findings reveal that spiritual and indigenous values serve as intrinsic drivers of ecological behaviour, aligning with the Bio-Psycho-Social-Spiritual (BPSS) framework. These values are translated into practical conservation efforts, such as forest protection, biodiversity preservation, and environmental education. The study suggests that the incorporation of indigenous spirituality into environmental governance can produce culturally grounded, ethically robust sustainability models. The originality of this research lies in its empirical linkage between lived spiritual experiences and policy-oriented environmental practices, offering a transdisciplinary perspective that bridges scientific rationality with cultural relevance.]]>
<![CDATA[Responding to new Imageries in African indigenous Spiritualties ]]>
<![CDATA[Nweke, Kizito Chinedu]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 6 No. 3 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i3.20246
<![CDATA[As a result of rash and incorrect assumptions, African spiritualities have been adulterated, bastardized, and multiplied. Academic studies in African spiritualities "were mostly conducted by Europeans and Americans who were extremely biased and primarily focused their scholarship on comparing African religion with Christianity and Islam. I will approach the new images of African spiritualities from two perspectives: the conflict between religion and spirituality, and the demonization of African spiritualities. The goal of this study is to present a new picture of African spirituality from two perspectives: the tension between religion and spirituality, and the demonization of African spirituality. The study's findings indicate that there is a complicated phenomenon that disfigures African spirituality. In both indigenous spirituality in Africa, and in spirituality created by Africans in the diaspora, the problem of portraying demonic African styles and perspectives in expressing mundane and non-mundane realities seems accepted. There are three aspects in analyzing this: historical-racial, media-social, and ideological. These aspects cross over on the point of African religion versus spiritualities.]]>
<![CDATA[Christianity in Sub-Saharan Africa: An African Inculturation Hermeneutic ]]>
<![CDATA[Khosa-Nkatini, Hundzukani P.]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 6 No. 2 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i2.20249
<![CDATA[Christianity in sub-Saharan Africa has always been a focal point for research, with some contending that the preachers brainwashed Africans when they carried the gospel to them since they neglected to learn Africanism. This stays a discussion among the Evangelical   Presbyterian Church in South Africa (EPCSA) where the creator of this study is a pastor. It has been stated that when a person becomes a Christian, that individual can never again discuss precursors or converse with predecessors, these terms refer to ancestors It is a transgression, while others say nothing bad can really be said about going to chapel yet rehearsing your African convictions and customs. African religion has faith in predecessors and Christianity has confidence in God. In any case, African religion accepts that God exists yet at the same time wants to get assurance from their ancestors. Some contend that there is nothing out of sorts when individuals practice their African convictions because it is not destructive to them or the following individual. Along these lines, African Religion (AR) instructs that it is critical for one to look for available resources to control or control those outer powers and offices that are more remarkable than human comprehension. This is done through ceremonial practices, mystical recipes, and charms endorsed by strict specialists to the individuals who feel compromised. It is inappropriate to expect that all Africans are something similar and that their customs are something similar or practice for similar reasons. Nonetheless, there are similitudes between African societies. Religion ought to assume a basic part in the redefinition of this peculiarity, as devotees haggle between standard regulations and strict rules. This study will analyse the confirmation that Christianity in the sub-Saharan Africa is a peculiarity and that it ought to lead strict synchronization into new world convictions and strict African practices. African Customs, given the circumstances, include exactly the secret of human reality, our individual, our relations with others and with the world. It contacts that reality that is not to be gotten a handle on and which cannot be verified.]]>
<![CDATA[Religious Moderation in Shaping Interfaith Relations: A Comparative Study of Indonesia and Malaysia ]]>
<![CDATA[Hermawan, Ahmad]]>;
<![CDATA[Matas, Jesus Alberto Valero]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 8 No. 2 (2024) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v8i2.20273
<![CDATA[This study aims to examine the role of religious moderation in shaping interfaith relations in Indonesia and Malaysia. The research investigates how state policies and community-based initiatives contribute to social harmony and interfaith cooperation. It also seeks to identify the challenges each country faces in promoting religious moderation and its impact on Muslim-Christian interactions. The research employs a qualitative comparative approach, incorporating in-depth interviews, participatory observations, and focus group discussions with religious leaders, government officials, and interfaith activists. Data collection was conducted in key regions with diverse religious populations, including Yogyakarta and Surabaya in Indonesia, as well as Kuala Lumpur and Selangor in Malaysia. Thematic analysis was used to identify patterns in religious moderation practices and their influence on interfaith harmony. The study finds that Malaysia’s religious moderation is actively supported by government policies, resulting in a more structured and dynamic interfaith environment. The National Unity Blueprint and other pluralism-oriented initiatives have contributed to stronger cooperation among religious communities. In contrast, Indonesia’s religious moderation efforts remain largely formal and symbolic, facing cultural resistance, particularly in rural areas. Limited local government support and socio-historical tensions further hinder effective interfaith engagement in Indonesia. The findings underscore the importance of government involvement in shaping interfaith harmony. The study suggests that Indonesia could benefit from adopting a more structured approach to religious moderation, integrating state-backed policies with grassroots engagement. The research also highlights the role of religious education and interfaith dialogue in reducing social tensions and fostering inclusive religious pluralism. This research contributes a novel comparative perspective on religious moderation by systematically analyzing policies and their social impact in two multicultural nations. Unlike previous studies that focus solely on qualitative descriptions, this study incorporates empirical insights into the effectiveness of religious moderation policies in fostering interfaith harmony. The findings provide valuable recommendations for policymakers and religious leaders in designing more effective pluralism strategies to enhance interfaith cooperation.]]>
<![CDATA[Dancing to Devotion: The Hindu Aesthetic and Spiritual Significance of Abuang Dance in Tenganan Pegringsingan Bali ]]>
<![CDATA[Pancane, Iwayan Dikse]]>;
<![CDATA[Prawita, Ni Ketut Riska Dewi]]>;
<![CDATA[Mustika, I Ketut]]>;
<![CDATA[Johnson, Davida]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 7 No. 3 (2023) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v7i3.20840
<![CDATA[This research aims to explore the cultural and spiritual significance of the Abuang dance within the Usaba Kasa ceremony in Tenganan Pegringsingan, highlighting its role in maintaining cultural identity and spiritual continuity. The study utilised qualitative methods, including participant observation, in-depth interviews, and video documentation, to gather primary data concerning the Abuang dance. Secondary sources were employed to enrich the contextual understanding of the dance’s historical and cultural relevance. This research found that the Abuang dance is not merely a form of cultural expression but also serves as an integral component of the religious and communal life in Tenganan Pegringsingan, encapsulating the Hindu aesthetic values of satyam (truth), sivam (chastity), and sundaram (beauty). The dance fosters cultural resilience and acts as a conduit for spiritual and communal values amidst contemporary challenges. The study contributes to the wider discourse on the preservation of cultural heritage, providing insights into how traditional dances can sustain community values and spiritual life in modern contexts. It further highlights the importance of integrating cultural practices into global discussions on cultural and spiritual sustainability.]]>
<![CDATA[Looking for Luck in Farming: Intersubjective Relationships in the Mujarobat Manuscript ]]>
<![CDATA[Supriadi, Dedi]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 6 No. 3 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i3.21360
<![CDATA[This study focuses on the intersubjective relationships contained in the Mujarobat text. This study comes from the still developing local beliefs and traditions of the coastal communities of North Java which are influenced by pre-Islamic beliefs and Islamic beliefs. Among the beliefs that still exist, it is the belief in predictions and calculations to get good luck and avoid bad luck. This study specifically aims to discuss how to grow plants on pages 40, 41, 42, 49, and 50 in the Mujarobat text. This study shows that the Mujarobat text contains local knowledge and intersubjective relationships between humans and humans as well as humans and non-humans—God and nature. Thus, using the paradigm of ancestral religions, this study argues that there is an intersubjective relationship between humans and non-humans that is responsible, ethical, and reciprocal when planting plants in the Mujarobat text which aim to get lucky.]]>
<![CDATA[Deconstruction of the Policy for the Establishment of Houses of Worship in Indonesia ]]>
<![CDATA[Ruslan, Idrus]]>;
<![CDATA[Mawardi, Mawardi]]>;
<![CDATA[Anshori, Ahmad Afnan]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 6 No. 2 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i2.21396
<![CDATA[This study examines the conflict in establishing houses of worship in Indonesia and the problems faced with PBM policies No. 9 and 8 of 2006. This research is purely a literature study using a qualitative approach. The government guarantees freedom of religion and performs worship according to their religion. Unfortunately, in PBM Numbers 9 and 8 of 2006, the policy of establishing houses of worship in its implementation takes work. The problem of establishing places of worship occurs due to the government's need for more socialization with the public regarding policies for the establishment of houses of worship, bureaucratic policies that tend to be discriminatory, and local religious leaders. Its are not involved in Such policies can potentially lead to the dualism of authority, unclear policies can lead to multiple interpretations, and in the perspective of human rights, these policies ignore human rights. Therefore, the government needs to reorganize or deconstruct the policy for establishing houses of worship in PBM Numbers 9 and 8 of 2006 so that there will be no conflict over establishing places of worship in the future.]]>
<![CDATA[Religious Movements and the Adoption of New Media: The Internet Used by Hizbut Tahrir Indonesia After Disbanded ]]>
<![CDATA[Dulkiah, Moh.]]>;
<![CDATA[Setia, Paelani]]>;
<![CDATA[Rosele, Muhammad Ikhlas]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 7 No. 1 (2023) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v7i1.21409
<![CDATA[This paper aims to examine the religious movement of Hizbut Tahrir Indonesia (HTI) when adopting new media in its movement activities in Indonesia. The research in this paper uses a qualitative method with data collection through online observation of the HTI website, Media Umat www.mediaumat.id. This research found that HTI as a religious movement also adopted the internet in its movement activities just like other religious movements, namely NU and Muhammadiyah. HTI's use of the internet also refutes the argument that the internet is incompatible with religion, which is based more on secularization arguments. The internet in fact provides new opportunities that are positively welcomed by the religious community, which makes it part of its culture according to its needs and interests. This religious response can be seen in HTI's use of the internet which can be categorized into three forms: ideological, polemical and contextual. All these forms of internet use show the positive impact of the internet for religion and the ability of religion to become part of modernity for its interests and needs by adapting the internet as a product of modernity.]]>
<![CDATA[Faith Over Distance: The Christian Ethical Response to Phone Sex in Marital Long-Distance Relationships ]]>
<![CDATA[Simon, Simon]]>;
<![CDATA[Yulianto, Auw Tammy]]>;
<![CDATA[Pararem, Elsyina Rode]]>;
<![CDATA[Tanhidy, Jamin]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 7 No. 3 (2023) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v7i3.21424
<![CDATA[This study delves into the ethical considerations of phone sex within long-distance marital relationships (LDRs) from a Christian ethical perspective. Employing qualitative methods, including scriptural analysis and literature review, the research aims to ascertain the compatibility of phone sex with Christian doctrinal teachings concerning marital intimacy. The findings suggest that phone sex is perceived as diverging from the Christian ethical norms which advocate for physical and personal marital interactions, categorizing it as a form of sexual perversion akin to masturbation. The study contributes to theological discourse by providing a framework for understanding modern challenges in marital intimacy within the Christian context. It emphasizes the importance of maintaining physical intimacy as prescribed by scripture and highlights the potential spiritual and ethical pitfalls associated with phone sex in LDRs. Recommendations include fostering educational and counseling initiatives within church communities to guide couples in navigating these issues. This study enriches the dialogue on integrating technology into marital practices while adhering to Christian ethical standards.]]>
<![CDATA[Resolutions of Conflicts among Radical Beliefs through the Wisdom of Cultural Values ]]>
<![CDATA[Umam, Khaerul]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 6 No. 3 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i3.21439
<![CDATA[This study seeks to identify a form of cultural reconciliation applied by the community to the radical belief clash between Dayak Indramayu mysticism and the Muslim community in Indramayu Regency, West Java, Indonesia. This study employed a strategy for resolving cultural conflicts by collecting data via observation and in-depth interviews with both parties. This investigation yielded multiple findings. First, the fight between Dayak Indramayu and Muslims in the Indramayu Regency is a religious dispute. The crisis began when the Indonesian Ulema Council (MUI) labelled Dayak Indramayu group as heretical. Following the labelling, Dayak Indramayu responded by criticizing Islamic religious leaders who engage in numerous unethical behaviours. Second, although this dispute affected religious leaders on both sides, it had no effect on the religious followers at the grassroots level. Thirdly, religious conflicts involving religious leaders and beliefs can naturally lessen due to the community-owned and religious leader-guided cultural framework. The author identifies this as a cultural resolution to religious problems. This study contributes to two aspects. First, as a model for resolving interfaith problems that can be replicated abroad through the application of cultural values' wisdom. Second, this idea of resolution contributes to the corpus of religious studies on the management of religious conflicts founded in radical views.]]>
