Religió - Jurnal Studi Agama-agama
Not a member yet
104 research outputs found
Sort by
The Contestation of Muslim and Special Autonomy in Papua
Full text linkIdentitas politik orang Papua dianggap sebagai ras Melanesia dengan ciri-ciri yaitu orang yang berkulit hitam, rambut keriting dan beragama Kristen. Identitas politik semacam itu dipergunakan oleh orang-orang elit Papua sebagai alat perpolitikan, namun politik identitas tersebut menjadi agak berbahaya berkaitan dengan identitas Papua yang inklusif dan toleran. Pada kenyataannya, orang Papua asli dapat dibedakan menurut identitas agama mereka yang terdiri dari orang Kristen, Katolik dan Muslim. Hal tersebut menandakan bahwa ruang perdebatan untuk menentukan politik identitas Papua ditandai dengan proses negosiasi Kristen Papua (orang Papua yang beragama Kristen) dan Muslim Papua (orang Papua yang beragama Islam). Perbedaan penafsiran dari identitas Papua dibangun oleh para intelektual dan elit Papua yang ingin bersinggungan langsung dengan pengembalian identitas asli (re-papuanization). Artikel ini akan mengarah pada metode orang Islam dan Kristen Papua dalam mempertahankan identitas mereka dan mendapatkan pengakuan sebagai bagian dari orang Papua. Artikel ini mencoba menjawab tiga pertanyaan terkait dengan (1) bagaimana Muslim Papua membangun identitas budaya mereka pada masa otonomi khusus; (2) bagaimana Muslim Papua memperjuangkan identitas budaya mereka bersamaan dengan Muslim imigran; dan (3) bagaimana Muslim Papua memperjuangkan identitas budaya mereka bersama dengan orang Kristen Papua. 
Eksistensi Civic Engagement dan Elite Integration dalam Konflik Sunni-Syiah di Sampang
Full text linkThe conflict between Sunni and Shia groups in Sampang did not take place at once but rather through certain periods of time when each conflict had triggered another conflict. In each period, either the government and religious elite has a pivotal role to evaluate, charge or discharge, civic engagement and elite integration in the conflict process. This article is aimed to analyze the violence against Shia group in three periods of time: pre-conflict, midi-conflict, and post-conflict. The first period started after Kiai Makmun had passed away. The second was when the violence occurred in December 29th 2011 and August 26th 2012. And the third occurred after the violence had taken place. Although the conflict has run for several years, it has not shown the end. In order to explain this problem, this article bases on two hypotheses: first, the conflict has been caused by the absence of civic engagement. And second, which was caused the conflict continuation, has been caused by elite integration, which has never occurred on the society. This article concludes two things: first, civic engagement that can find only intra-communal engagement (intra-community engagement). And second, elite integration cannot be created because Shia’s Kiai had not been legitimized by Sunni’s Kiai
Religiositas Matematika dalam Sekte Pythagorean
Full text linkPresently, mathematic is commonly known as scholarly studies specialized on worldly matters, step aside from mysticism. However, such perspective does not prevail on Pythagorean traditional sect. For this sect, mathematics constitutes divine activities and comprises of metaphysical elements. Pythagorean is a group of derived from Pythagoras disciples. Besides studying of mathematic, they also have tight tradition and mystical belief. This paper aims to analyze the religious side of Pythagorean sect which relates to mathematics. Many concept of mathematics in some universities recently come from Pythagoras thoughts. One of Pythagoras ideas used till now is Pythagoras’s theoretical framework of the comparative quadrate of trilateral sides, (a2+b2=c2). This mathematic concept is widely used, taught and taken as irrelevance with mystical matters, metaphysical and religiosity. The religious elements that have been analyzed refer to Durkheim’s concept of religion on belief in a sacred, namely totem, taboo and ritual. This study argues that Pythagorean conviction of mathematics, related to number, geometry and ratio are categorized as a kind of religious form. Pythagorean sect possessed belief to the sacred, totem, taboo and ritual which is connected with their conception on mathematics
The Ritual and Mythology of Ruwatan in Mojokerto
Full text linkArtikel ini menjelaskan tentang sejarah munculnya ritual ruwatan di Mojokerto, tujuan, bentuk ritual dan makna ruwatan bagi masyarakat lokal. Dengan menggunakan metode etnologi penulis menemukan bahwa munculnya ritual ruwatan di Mojokerto merupakan hasil dari proses magis yang berupa mimpi. Berawal dari mimpi salah satu satu pemuka desa yang bermimpi bertemu dengan pendahulu desa yang memberi simbol-simbol magis untuk menyuruh masyarakat setempat melakukan ritual ruwatan di area makamnya. Ritual tersebut diyakini oleh masyarakat setempat sebagai tameng atau senjata untuk menghindarkan masyarakat dari berbagai bahaya bencana. Bentuk ruwatan yang dilakukan mencakup dua model yaitu membersihkan makam serta memberi sesajen di waktu pagi dan menyelenggarakan wayang di sore dan malam hari. Secara umum, masyarakat lokal memiliki cara pandang bahwa ruwatan tersebut selain untuk menyelamatkan mereka dari mara bahaya, juga mengingatkan mereka pada leluhur serta merupakan suatu bentuk ungkapan terima kasih mereka kepadanya. Kesimpulan artikel ini menunjukkan bahwa ritual ruwatan desa merupakan representasi hormat masyarakat kepada leluhur. Selain itu, tujuan diadakannya ritual ini untuk membentuk keharmonisan di dalam masyarakat, karena masyarakat yang datang dari latar belakang yang berbeda datang dan berkumpul di ritual ini. 
Melacak Gerakan Radikal Islam dari Wahabisme ke Global Salafisme
Full text linkThe movement of Salafism constitutes part of the Islamic history of fundamentalism. They call their self as Salafis, who etymologically means “what had passed through and gone before†or “the outdistancing groupâ€. The appearance of Global-Salafism apparently starts from the will of coming back to the past, which is the period of as-Salaf ash-S{âlih}. In the next development, it had to deal with the shifting perspective from theological nuance into political movement (Jihad-Salafism) which well issued by the appearance of phenomenon of many radical movements. Discourse about Salafism therefore is actually being pretentious after the tragedy of World Trade Center (WTC), September 11, 2001. Salafism is Islamic radical movement which attempts to modify Islamic traditional legacy. Unlike other group on Islamic movement that use religious reform within their progress, Salafism uses retrograde process as practical method. This article aims to explore at least three issues concerning with Salafism: (1) the basic doctrine of Salafism and its response to politics, (2) its movement and fragmentation, and (3) how it constructs follower’s conviction in different states in the world. This article primarily refers to Roel Meijer’s book, Global Salafism; Islam’s New Religious Movement. In this book, Meijer wrote about intellectual’s concern and care for global Salafism. In addition, this article also refers to other references to enrich its analysis, specifically the social influences of global Salafism. 
Ambiguitas Agama sebagai Peluang dalam Menciptakan Perdamaian Agama
Full text linkPopular news on religious issues tends to simplify the values of religion in socio-political expressions. They attend to blow acts of violence up in the name of religion. In this context, media remark some religious groups by using horrible terms and idioms, such as zealots, extremists, militants, etc. Moreover, they swipe it with taking some appalling photos and pictures. Religious leaders perceive this phenomenon as kind of misunderstanding paradigm in approaching and viewing religion, having known that conflict and violence are not only socio-political expression of religion. There are many untold beautiful expressions of religion, like Mahatma Gandhi, Martin Luther King, Mother Theresa, Malcolm X, and Dalai Lama. This article attempts to explore how religion can deeply be embodied with peace building, conflict management, and peace studies. It suggests that in order to be a tool of peace building, religion should not be used for proselytizing other people but rather should be put in academic and rational way to spread voices of peace. In addition to this, peace message of religion should also be expressed especially in social media as a counteraction against violent message of religious extremists. And the last thing is that peace building can only be achieved when peace work can bridge religious and secular communities
Konflik Bernuansa Agama dalam Perspektif Sufisme Ibn ‘Arabî
Full text linkAlong the history of religions, no religion in this world teaches the follower to bring turmoil toward others. All religion thought have many differences either in terms of the way of worships and teachings principally mean for creating the perfect being (al-Insân al-Kâmil) with the good character (akhlâq al-karîmah). However, some turbulence and conflict in the name of religion sometimes happen in several areas in this country. It seems that such problems constitute an accumulative problem of Indonesia national state on the transitional era occurred in the local government. For this matter, this research is based on religious and social care-ness to elucidate and solve what is so called as “religious violenceâ€. Principally we still have problem with how to deal with religious pluralism. As a plural and multicultural society, the majority of Indonesia people did not literally and culturally understand how to solve social conflict using religious (Islamic) approach. The question “how to deal with religious conflict and make reconciliation†is still difficult to be answered. This article aims to explore the concept of Ibn ‘Arabi’s approach for reconciliation. There are at least two questions tried to be described in this paper: (1) what is the Ibn ‘Arabi’s concept of religious approach for conflict reconciliation, and (2) what are the ideal approaches to solve religious conflict
Strengthening the Meaning of Religion in the Democratic Society
No full textHubungan antara Negara dan agama di Indonesia khususnya Islam tidak selalu dalam keadaan rukun sejak kemerdekaan Indonesia. Hubungan tersebut bahkan lebih cenderung ke antagonisme, berpisah dari satu kesatuan namun saling membutuhkan. Di satu sisi, Islam adalah fondasi nasional oleh karena kesuciannya dan dipeluk kebanyakan orang Indonesia. Di sisi lain, Pancasila yang harus menjadi fondasi Negara dengan melihat kemajemukan dari bangunan sosial masyarakat Indonesia. Penelitian ini mendiskusikan tentang makna agama dalam masyarakat demokratis, khususnya di Indonesia. Ketika sekularisme meminta pemisahan agama dan negara, pada satu sisi, dan teokrasi (negara Islam) menuntut adanya penyatuan agama dan negara, pada sisi lain, Indonesia menawarkan Pancasila untuk menjembatani jurang antara keduanya. Dalam negara sekuler, peran agama dalam negara sejauh mungkin bisa diminimalkan, bahkan dienyahkan. Padahal, agama yang secara esensial mengandung prinsip-prinsip nilai dan moral memiliki posisi sentral bagi manusia. Sebaliknya, dalam negara teokrasi agama sangat mungkin untuk dialih fungsikan sebagai penindas rakyat. Dalam situasi dilematik ini, Pancasila tidak mempunyai pretensi mengenyahkan peran agama, dan juga tidak menjadikan agama sebagai alat justifikasi suatu rezim, melainkan memfasilitasi berjalannya peran agama dalam negara. Dengan begini, agama memiliki peran esensial dalam masyarakat demokratis
Kritik atas Orientalisme dan Kecurigaan atas Kajian Keislaman di Dunia Barat
Full text linkThere is always a suspicious view from Moslem intellectual to orientalist’s research and studies on Islamic discourse. The former sees doubtfully that orientalist's research on Islam is fully bias and politically tendentious. William G. Millward observed on this Moslem's suspicion within their books. Moreover, Iranian Moslem intellectuals, according to Millward, tend to be apologetic and emotional. Moslem writers in such situation question the academic authenticity of the orientalists especially in terms of their objective studies on the Quran and the prophet Muhammad. Moslem writers in this regard consider their objectivity toward their finding research that harms Islam in order to Islamic teaching can be returned to the authentic comprehension as believed by the followers. Interestingly, some western intellectuals had also criticized and evaluated the orientalist’s research and studies on Islam. It shows that some of western intellectuals are still implementing the principle of freedom of thought. With this freedom, scholars can deconstruct the negative perspective of the orientalists toward Islamic studies, though such perspectives have crystalized becoming a standard of mainstream thoughts. However, it needs to know that those critics are still suspected having inserted with subjective ideas recalling that religious study is always familiar with an interpretative load and preference
Kritik Pemikiran Richard C. Martin dalam Studi Agama dan Relevansinya dengan Studi Islam di Indonesia
Full text linkIslamic studies periodically has become more mature than other period before. In western countries, the matter of this study becomes so popular in the scope of religious scholars. In this regard, the fact is that the discourses of Islamic studies are needed to response any problems, challenges that comes ahead. For Islamic studies variety of scientific approach and method develops due to the emerged multiple perspectives, tendency and orientation externalized from each methodologist. This scheme is actually prompted various methodological problems in relation with paradigm, method and phenomenology. This paper is trying to trace and find two pivotal things which become the basic idea of Richard Martin's thoughts. First is about the main description of Richard martin in relation with Islamic studies and second is methodological insight presented by martin in terms of Islamic studies. The keyword of Richard C. Martin’s ideas is “Data Fieldsâ€. It plays as a constructive criticism for Islamic Studies. His view maintains the issues on religious studies and the responds of Muslim writers. It also touches the themes of scripture and prophet, ritual and community, religion and society, scholarship and interpretation, challenge and criticism.