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Religious: Jurnal Studi Agama-Agama dan Lintas Budaya
Published by Universitas Islam Negeri Sunan Gunung Djati Bandung
ISSN : 25287230     EISSN : 25287249     DOI : -
Core Subject : Religion,
Religion
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.
Arjuna Subject : -
Articles 267 Documents
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Conspiracy Narratives and Religious Legitimation in Digital Politics: A Cross-Case Analysis of State-Linked Discoursesd the Success of Autocracy Heep, Stefan
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 9 No. 3 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/rjsalb.v9i3.45193

Abstract

This study aims to analyze the relationship between conspiracy belief, religion, and the stability of authoritarian regimes by examining the structural similarities between religious modes of thinking and conspiracy belief in contemporary political contexts. The study departs from the growing use of conspiracy narratives by authoritarian state actors and the involvement of national religious actors and groups in supporting such narratives. The research adopts a qualitative approach and applies narrative analysis to ten conspiracy narratives disseminated by the governments of the United States, Russia, Israel, Turkey, and India through the internet and digital media. The findings show that conspiracy belief and religious belief share structural equivalence in their psychosocial functions, particularly in providing self-certainty, group affiliation, meaning orientation, and identity stabilization amid social complexity. However, conspiracy belief consistently operates as a defensive mechanism against threats to a narcissistic self-concept and perceived loss of control through the distortion of reality, whereas religious belief displays a broader and more context-dependent range of functions. The study also demonstrates that digital media and platform algorithms function as cognitive and emotional accelerators that intensify the reproduction of conspiracy narratives and the legitimation of authoritarian power. The implications of this research underscore the importance of critical approaches in the study of religion and politics, particularly for understanding how religion and conspiracy narratives operate as sources of power legitimation and regime stabilization in the digital public sphere. The originality of this study lies in its integration of political narrative analysis with perspectives from cognitive psychology and neuro- and biopsychological explanations within the study of religion and culture.
Lived Social Sufism beyond Institutions: Non-Institutional Charismatic Authority in Contemporary Indonesian Islam Muniron, Muniron; Astuti, Fidia; Marikar, Faiz
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 9 No. 3 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/rjsalb.v9i3.46756

Abstract

This study examines the life of KH Dauglas Toha Yahya (Gus Lik) as a contemporary expression of non-institutional social Sufism in Indonesia. Over the past two decades, the rise of symbolic religiosity, the popularity of celebrity preachers, and the commodification of religion have created a gap between outward religious expressions and substantive forms of social piety. This study aims to explain how Gus Lik’s everyday practices present an alternative model of religiosity rooted in simplicity, social proximity, and service to the community. Using a qualitative design and a historical–hermeneutic framework, the study draws on in-depth interviews, participant observation, and document analysis. The data were analyzed using content and thematic analysis. The main findings identify three central patterns: first, Sufi asceticism (zuhud), manifested in a minimalist lifestyle, rejection of wealth and privileges, and closeness to marginalized groups; second, ta’dzim toward one’s teacher, which forms moral ethos, emotional discipline, and non-institutional charismatic authority; and third, khidmah (social service), reflected in direct engagement with the community, the formation of horizontal solidarity, and the creation of inclusive religious spaces. The study’s implications indicate that these Sufi values can play a significant role in strengthening social cohesion, offering critique against the commodification of spirituality, and presenting a model of religious leadership grounded in ethical exemplarity. The originality of this study lies in its systematic mapping of a contemporary Sufi figure who has received limited scholarly attention, as well as the formulation of a typology of “social Sufism” as a theoretical contribution to religious studies in Southeast Asia.
Sundanese Tafsīr as Lived Religion: Vernacular Exegesis and Multicultural Islamic Education in Urban Indonesia Tarlam, Alam; Nurhayati, Eti; Gumiandari, Septi; Asmuni, Ahmad
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 9 No. 3 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/rjsalb.v9i3.47071

Abstract

This article examines Sundanese tafsīr as lived religion by analyzing Tafsir Ayat Suci Lenyepaneun by Moh. E. Hasim as a form of vernacular Qur’anic exegesis that operates as multicultural Islamic education within a plural urban society. The study aims to demonstrate that locally grounded tafsīr functions not only as a textual interpretation of the Qur’an but also as a pedagogical practice through which Islamic values are taught, experienced, and internalized in everyday social life. The study employs a qualitative descriptive design that integrates phenomenological and hermeneutic approaches. Data were collected through textual analysis of Tafsir Ayat Suci Lenyepaneun, participant observation of tafsīr study circles, and in-depth interviews with Muslim religious leaders, congregants, and non-Muslim residents in an urban neighborhood of Bandung. The data were analyzed thematically to trace how Qur’anic interpretations are articulated, transmitted, and internalized as lived ethical practices. The findings reveal three main patterns. First, the use of the Sundanese language enables Qur’anic messages to operate simultaneously at cognitive and affective levels, facilitating deep internalization of values such as justice, empathy, and respect for difference. Second, tafsīr functions as an oral and contextual pedagogy, in which key verses are conveyed through narratives and social illustrations that cultivate inclusive religious ethics and emotional self-restraint. Third, the internalization of tafsīr-based values produces cross-communal effects, reflected in harmonious interreligious relations and non-Muslim residents’ perceptions of safety and social cohesion. These findings imply that vernacular Qur’anic tafsīr can serve as an effective community-based model of multicultural Islamic education beyond formal educational institutions, contributing to social harmony in plural urban societies. The originality of this study lies in its empirical demonstration of how local tafsīr operates as lived religion and in positioning vernacular exegesis as a transformative pedagogical resource within the field of religious studies.
Religion as Moral Infrastructure: Lived Islam, Welfare Governance, and the Family Hope Program in Indonesia Ihsan, Muhammad Alim; Mandjarreki, Sakaruddin; Suparman, Suparman
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 9 No. 3 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/rjsalb.v9i3.47226

Abstract

This article examines how Islam, lived as everyday practice, operates as a moral infrastructure shaping welfare meanings, ethical compliance, and state–society relations in the implementation of Indonesia’s Family Hope Program (Program Keluarga Harapan, PKH) in Palu City, Central Sulawesi. The study aims to address the limitations of dominant administrative and economistic approaches to welfare policy by demonstrating why religion must be taken seriously as an operative moral force within public policy practice, particularly in Global South contexts. Employing a qualitative descriptive–interpretive design, the research draws on field observations, in-depth interviews with PKH beneficiaries, program facilitators, local officials, and religious leaders, as well as analysis of policy documents and program guidelines. Data were analyzed thematically through iterative processes of data reduction, categorization, and interpretation to capture the lived religious meanings embedded in welfare practices. The findings reveal three key patterns. First, beneficiaries conceptualize welfare not as material accumulation or class mobility, but as a condition of sufficiency, calmness, and security, sustained primarily through children’s education, food provision, and basic healthcare. Second, PKH assistance is understood as a religious amanah (trust), generating compliance and disciplined assistance management through internalized moral emotions such as gratitude, fear of sin, shame, and parental responsibility rather than fear of administrative sanctions. Third, PKH functions as an arena of moral governance in which state regulations gain effectiveness by resonating with local Islamic moral idioms, mediated by program facilitators, local authorities, and kiai. The study has important implications for welfare policy and religious studies. It demonstrates that welfare governance in the Global South cannot be adequately understood through secular or technocratic lenses alone, as policy effectiveness depends on its capacity to engage existing religious moral ecologies. The originality of this research lies in its contribution to reframing welfare policy as a site of lived religion and moral governance.
Ethical Fragmentation and Public Moral Reasoning: Teachers, Religious Pluralism, and Kantian Evaluation in Indonesia Mujiharto, Samsul Ma’arif; Murtiningsih, Siti; Trisakti, Sonjoruri Budiani
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 9 No. 3 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/rjsalb.v9i3.47898

Abstract

This study analyzes the ethical architecture of the teaching profession in Indonesia by examining how teacher ethics is governed and evaluated within a context of institutional and religious pluralism. It seeks to explain why teacher ethics has largely functioned as an instrument of professional governance rather than as a framework of public moral reasoning that supports teachers’ moral agency. This study adopts a qualitative normative–philosophical approach, analyzing Indonesian education policy documents—particularly the Regulation of the Minister of Education, Culture, Research, and Technology No. 67 of 2024—and codes of ethics issued by major teacher professional organizations (PGRI, IGI, PERGUNU, and Muhammadiyah). The analysis employs conceptual and argumentative methods, using Kantian ethics as an evaluative framework, while media-reported cases are referenced illustratively to contextualize normative tensions. The study identifies three central findings. First, teacher ethics in Indonesia is primarily framed in the language of compliance, discipline, and procedure, positioning ethics as a mechanism of professional governance. Second, the pluralism of organizational codes of ethics produces ethical fragmentation, whereby similar professional actions may be evaluated differently depending on institutional affiliation and adjudicative authority. Third, this configuration constrains teachers’ moral agency by prioritizing administrative conformity over rational moral justification that is public and universal in character. The findings suggest that addressing ethical fragmentation in the teaching profession requires more than regulatory harmonization or procedural standardization. Instead, there is a need for a shared framework of public moral reasoning that enables plural religious and institutional ethics to be evaluated through consistent and publicly justifiable criteria. Such a framework has implications for education policy, professional ethical governance, and the cultivation of teachers as autonomous moral agents in plural societies. This study contributes to religious studies and professional ethics scholarship by reframing ethical fragmentation not as a technical governance problem but as a problem of public moral justification within plural moral traditions. By employing Kantian ethics as an evaluative lens rather than a prescriptive doctrine, the study offers an original conceptual contribution to debates on religious pluralism, professional ethics, and moral agency in highly regulated educational contexts such as Indonesia.
Religious Studies and the Production of Critical Religious Moderation: Epistemic Humility and Reflexive Habitus in Indonesian Higher Education Sa'ad, Aslam; Faiz, Muhammad; Masruri, Muhammad
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 9 No. 3 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/rjsalb.v9i3.48033

Abstract

This study analyzes the relationship between Religious Studies and the discourse of religious moderation in Indonesian higher education by challenging the dominant view that positions religious moderation primarily as a state-driven normative agenda or a mechanism for transmitting moral values. The purpose of this research is to explain how Religious Studies operates as an epistemic space that shapes intellectual dispositions for managing religious diversity, rather than as an instrument of normative harmonization. This study employs a qualitative approach, using in-depth interviews and focus group discussions (FGDs) with lecturers and students at Universitas Islam Negeri Sunan Kalijaga and Universitas Gadjah Mada, complemented by an analysis of curricular documents and institutional practices. The findings reveal three main results. First, Religious Studies systematically produces epistemic humility, enabling subjects to recognize the limits of truth claims without falling into relativism. Second, through the repetition of academic practices, a reflexive habitus emerges that shifts religious engagement from identity defense toward argumentative reasoning. Third, Religious Studies equips subjects with the capacity to manage tensions among religion, culture, and nationalism critically and contextually. This study offers an original contribution by proposing the concept of critical religious moderation as an intellectual-ethical capacity produced through scholarly practice. The implications of this research underscore the importance of protecting epistemic autonomy and strengthening reflective educational ecosystems within policies on religious moderation in higher education.
Practical Theology as Public Ethics: Faith Communities, Gender-Based Violence, and the Reproduction of Patriarchal Norms in South Africa Khosa-Nkatini, Hundzukani P.; Ndaka, Mpho Johannes
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol. 9 No. 3 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/rjsalb.v9i3.49955

Abstract

This article examines the role of practical theology in responding to femicide and gender-based violence (GBV) in South Africa, one of the countries with the highest rates of violence against women globally. The study aims to analyze how practical theology can function as a reflective–transformative framework to challenge religious patriarchy, to build victim-centered pastoral praxis, and to promote prevention and social transformation through the engagement of faith communities. The research employs a qualitative approach with an exploratory–descriptive design, combining thematic analysis of interviews with church leaders and local religious actors with a critical review of literature on practical theology, African feminist theology, and faith-based intervention studies. The findings reveal three main points. First, patriarchal theological language and interpretation operate as a symbolic architecture that normalizes violence through the sacralization of family unity, the privatization of suffering, and the spiritualization of women’s sacrifice. Second, church pastoral praxis remains ambivalent: it can provide an initial space of protection for survivors, yet it can also prolong risk when it lacks victim-safety standards such as do no harm, security-based confidentiality, informed consent, and cross-sector referral mechanisms. Third, faith community engagement proves most transformative when practical theology operates as public ethics—through relational education on respect, consent, and non-violence; the formation of men and young men; bystander interventions; gender justice advocacy; and interdisciplinary collaboration with health, legal, and social services—supported by traceable impact indicators. This article argues that practical theology holds strategic capacity to transform churches from ambivalent normative institutions into public moral actors that contribute concretely to GBV prevention, survivor protection, and social norm change. In terms of originality, the study offers a conceptual contribution by positioning practical theology as a bridge between faith, survivors’ lived experiences, and measurable social transformation within the South African context.

Page 27 of 27 | Total Record : 267

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