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The Roles of Parents for Children's Faith Education: A Catechization Review
Full text linkThis study aims to determine the extent to which parents at Stasi Santo Andreas Binjai, Parish of Santo Mikael Tanjung Baung, Sintang Diocese have played their role as educators of the faith of their children in the Industrial Revolution Era 4.0. This paper explores the obstacles faced by parents and how to overcome these obstacles to carry out their roles as faith educators for their children. This study uses a qualitative descriptive method that describes all the symptoms or conditions that exist. The data collection was conducted using three techniques: direct observation with observation guidance, direct communication through dialogue, and/or direct communication with participants to collect research data using tools (interview guides and documentary studies with visuals) during the study as evidence that researchers took to the field to conduct research. Based on the results, it is known that parents are not yet fully aware of their duties and responsibilities as the first and foremost faith educators for their children. Instead, the responsibility of fostering children's faith is mostly left to schools and churches as institutions (administrators of Stasi and Parish Churches). Lack of time for parents to be with their children and lack of understanding and awareness of parents about their duties and responsibilities in their children's faith education are inhibiting factors. The question exists, how to overcome the obstacles parents face as faith educators for their children. Many parents try to take advantage of family time (although it is limited) to give advice and practical teachings as a form of practical family catechesis, monitor children's activities, and encourage their children to take part in church activities
The Practice of Tabut in Bengkulu: A Shared Tradition of Sunni And Shia
Full text linkThis study explains how the existence of Tabut is interpreted so that it becomes a tradition in the Sunni’s community. It is important to understand how this ritual is maintained in the midst of the Sunni-Shia’s conflicts which continue to occur. The present study was qualitatively conducted using a field research method. The members including the leaders of Keluarga Kerukunan Tabut (KKT) and those of Tabut Pembangunan as the community handled by the government were engaged as the participants of this study. The data collection techniques deployed interviews, observations, documentation, and literature reviews. The present study revealed that the existence of Tabut’s tradition which is claimed to be a tradition originated from Shia’s teachings is able to maintain its presence in Bengkulu. This existence survives in the middle of Bengkulu’s society that is predominantly Sunni. This tradition is capable of being a peaceful path between Sunni and Shia in Bengkulu because each of them succeeds in creating social interactions through the Tabut’s tradition as human relations and the symbol they interpret. As an implication, this study highlighted that a religious or cultural activity can be a medium of social bondage in the midst of cultural diversity. This study contributes to being a reference for those who have interests in anthropological, social, and religious fields
Religion, Science, And Culture Amidst the Covid-19 Pandemic: Muhammadiyah’s Worship Guidance and Members’ Responses
Full text linkHow have religious organizations responded to the COVID-19 pandemic? Why have some religious organizations responded to this outbreak from a scientific perspective, but many others have not? This paper explores the Muhammadiyah's proactive role in responding to the COVID-19 outbreak through an integration-interconnection perspective of religion, science, and culture. Apart from establishing the Muhammadiyah COVID-19 Command Center (MCCC), Muhammadiyah have been actively providing religious guidance amidst the pandemic. Through a review of organizational documents and an auto-nethnography study of the responses of Muhammadiyah members and their community, this paper examines the content and process of disseminating religious guidance, as well as the responses of the organization members and society generally. The dynamics of the response of Muhammadiyah members and sympathizers to religious guidance issued by the Central Board of Muhammadiyah will be read from the perspective of the religious authority in the VUCA (Volatility, Uncertainty, Complexity, Ambiguity) era. This paper underlines that the Muhammadiyah have shown efforts to integrate religion, science, and culture through MCCC to deal with the outbreak. This confirms that the Muhammadiyah movement is both rational and pro-science and serves as a shred of evidence that religious organizations can be problem solvers, although authorities are potentially challenged in the VUCA era
Islam, Papuanness and Indonesianess within Papuan Muslims in Fakfak
Full text linkThis study shows that the long historical process associated with Islam in West Papua has an impact on defining a unique identity, and significantly interrelating Islam, Papuanness and Indonesianness. The data in this study were collected for three months in Fakfak of West Papua eploying methods of observation, interview and documentation. There were some key informants being the data sources consisting of religious leaders, community leaders and government employees. Two impotrant findings are found in this work. First, the presence of Islam in Papua has significantly contributed to the formation of the identity of the Fakfak community in Papua through an intense and strong acculturation process between Islam and local Papuan culture. This process has formed new inclusive and tolerant values that are reflected in the local wisdom of satu tungku tiga batu (one stove with three stones). Second, Islam and Papuanness in Fakfak appear to have certain implications on the formation of Indonesian (national) identity. Theoretically, this research shows that identity is not something fixed and natural, but a process that is constantly changing, with regard to the socio-political dynamics that affect it. That is why Papuan Muslims strive to continue to define themselves amid the construction of Papuan identity which is often defined as Christian and Melanesian
Women in Public Sphere after The Implementation of Islamic Sharia in Aceh
Full text linkThis article discusses several activities intended for Acehnese women after the implementation of Islamic sharia. Activities aimed at women in public spaces have an impact on the marginalization and narrowing of women's public spaces. This article also explicitly provides an overview and analysis of what actually happened to Acehnese women so that it appears that there is a problem of the domination of male power over women based on religious, cultural, and political arguments. The purpose of this article is for the public to understand that the Aceh government has made policies aimed at women in the public sphere with the support of Wilayatul Hisbah, which has an impact on the marginalization of women. It is found that after the implementation of Islamic law in 2001 until now, in Aceh, there have been domestication of women with various regulations (qonuns) as well as text interpretations which are used as legitimacy by the power of conservative ideology on progressive understanding. This article makes Aceh a focus area. This article is based on the literature as a secondary source as well as interviews with experts
Expression of Love for Ahl Al-Bayt in Acehnese Society
Full text linkTheologically, the Acehnese ordain themselves as loyal followers of Sunni Islam, but there are Shi’a elements in their culture. To date, there are some traditions of expressing love for the Ahl al-Bayt (Prophet Muhammad’s family) which is one of the main characteristics of the Shi'a. This research is based on the hypothesis that several cultural practices in Aceh contain Shi’a elements. This study seeks to reveal the cultural practices of the Sunni followers in Aceh in expressing their love for the Ahl al-Bayt. This study uses a qualitative approach with a descriptive analysis method from a combination of library and field data. This study found that, historically, the acculturation process of Shi'a culture into the Sunni followers in Aceh has coincided with the process of the arrival of Islam in the Indonesian Archipelago. This is possible given the position of Aceh in the history of Islamization in the Indonesian Archipelago. This acculturation has left traces of culture inspired by Shi’a such as the tradition of Ashura porridge, Boh Husayn cake. All these traditions have been preserved because these Shi'a values contain expressions of love for the Ahl al-Bayt who also have a place in the hearts of the Sunni adherents in Aceh
Tension of Muslim-Christian Relations in Indonesia: The Case of Conversion and Celebrating Christmas
Full text linkThere are in the tense of Christian-Muslim relations in Indonesia since the time of the New Order until today. The issues in Christian-Muslim relations include conversion (of faith) with marriage and celebrating Christmas. These two issues are constantly associated with religious politics in Indonesia. The issues have kept tensions to reoccur, although according to Indonesian history, Christianity and Islam had jointly driven colonialists away and participated in founding the Unitary State of the Republic of Indonesia. In addition to theological affairs, the two issues relating to the tension of Christian-Muslim relationship have also impacted political and economic affairs. This article provides description of tension between Muslims and Christians in Indonesia in the case of conversion from Islam to Christian with marriage and celebrating Christmas in Muslim communities. The work concludes that in order to reduce tension between Christian and Muslim, all efforts to conduct theologia religionum dialogs should be sought, and social justice between Christians and Muslims should be created in the country. All of this is none other than a model of religious practices that have surpassed symbols. This is called passing over religious practices with new religious experiences
Self-Islah, Gender Relation and Socio-Economic Challenges on Tablighi Jamaat Proselytization Practices in Indonesia
Full text linkThis article explores one of the Tablighi Jamaat (TJ) teachings self-islah that develops in its dawah practices. Self-Islah emphasizes improving oneself through a proselytization program called khuruj from one community to another, from one mosque to another. The phenomenon of TJ dawah shows a different approach and pattern where da’i play dual roles not only as subject (preachers) but also as an object (listeners) during that khuruj program. Self-islah in this context includes strengthening faith, morals, and gender awareness. The gender aspect is strong external critics of TJ religious tradition where it does not involve women in their religious activities and even avoids interacting with them. Thus, TJ members must handle all the needs while staying in the mosque for religious camps, such as washing clothes, cooking, washing dishes, and serving guests from the local and international community. The article investigates changes in gender relations within the TJ family in the post-khuruj program. This article also focuses on the economic challenges Tablighi members face when they go out of preaching (khuruj), especially those from the lower-middle class. The research findings show that most TJ members achieved self-Islah and hugely impacted the evolution of spirituality after khuruj. They also acknowledged the transformation of gender relations in the family, but on another side, facing economic crises due to prioritizing dawah activity. I used an ethnographic approach and applied a qualitative method in collecting and analyzing data for two years (2017-2018) in three research locations, Lombok, Balikpapan, and Jakarta
Ahlus Sunnah Views of COVID-19 in Social Media: The Islamic Preaching by Gus Baha and Abdus Somad
Full text linkThe Covid-19 pandemic, which occurred in line with the massive transformation of digital media, was a significant moment that enabled diverse Islamic preachers to use media to advance their own interests. However, little has been discussed regarding the religious responses to the COVID-19 performed by Ahlus Sunnah community members or those who are not inclined to participate in radical activities. By analyzing two important Ahlus Sunnah figures, Gus Baha and Abdus Somad, this article focuses on the group’s COVID-19 views on social media, which represents their motives, perspectives, strategies, and theological views to encourage Muslims to have certain mindsets on the virus. Given that Abdul Somad Official account around 5-75 with 500 thousand subscribers, this article investigates their religious/ theological perspectives on COVID-19 and the extent to which they represent religious moderate viewpoints as the solution of the COVID-19. It argues that their YouTube or Facebook channels have enabled the birth of religious moderate arguments on COVID-19 rooted in the Ahlus Sunnah movement. Unlike well-established scientific perspectives on Covid-19 that spread out through official government channels or television, Gus Baha and Abdus Somad’s viewpoints have been relatively independent from medical networks, but highly dependent on Ahlus Sunnah movements. With a high number of offline and online followers, it demonstrates the potential of their status as religious influencers on COVID-19 based on Ahlus Sunnah viewpoints in Indonesia
Response of Millennial Muslims to Religious Minority Groups in Indonesia
Full text linkReligious minority groups have historically been positioned as the trigger for religious and social disharmony. This paper aims to explore the millennial Muslims’ basis for their positioning towards minority groups in Indonesia. The data collected through questionnaires, interviews, and document studies were analyzed and then converted into narrative form, tables, diagrams, and charts. The findings show that there are two millennial Muslim responses towards religious minority groups. First, some are responding with acceptance of non-Islamic affiliated minority groups. Of the 412 surveyed respondents, 280 or 67, 96% stated their acceptance based on the juridical-constitutional reason that every citizen has the same rights and obligations, including the rights to live and obey the law. Representing the second millennial response, most respondents also rejected Islamic-affiliated minority groups. 383 respondents (93%) stated this rejection noting that they believe in the existence of these groups damaging Islam’s image. The different forms of response are based on theological, juridical, and cultural reasons that can be found in religious arguments, legislation, and values of the local wisdom of the Indonesians. This study proposes the need of building better understanding among millennial Muslims regarding social diversity in Indonesia, and finding common ground for these differences that can be applied to avoid religious conflicts in the future