Suchergebnisse

Abstract: The phenomenon of social life related to religion and ethnicity of urban communities in Surabaya has been and is becoming a special concern for the government of Surabaya and academicians Because, the metropolitan city (Surabaya) which has various types of differences in religion, ethnicity, and culture of ethnic communities (Javanese, Madurese, Chinese, Arabic) has provided its color of in-depth study and research. This article will describe the results of studies and research with the title "religious relations and ethnicity of urban communities in Surabaya" deeply and in detail. This study used a qualitative method, where data collection is held by participant observation and open interviews, then analyzed the data using the social construction theory approach. This research found that religion is no longer a binding tool (unifier) for various ethnic and cultural backgrounds. On the contrary, religion is thought to have been a trigger for the emergence and development of the inter-ethnic conflict.Abstrak: Fenomena kehidupan sosial yang berkaitan dengan agama dan etnis masyarakat perkotaan di Surabaya telah dan menjadi perhatian khusus pemerintah Surabaya dan kalangan akademisi. Karena, kota metropolitan (Surabaya) yang memiliki berbagai jenis perbedaan agama, suku, dan Budaya masyarakat etnis (Jawa, Madura, Tionghoa, Arab) telah memberikan warna tersendiri dalam kajian dan penelitian yang mendalam. Artikel ini akan memaparkan hasil kajian dan penelitian dengan judul "relasi agama dan etnisitas masyarakat perkotaan di Surabaya" secara mendalam dan detail. Penelitian ini menggunakan metode kualitatif, dimana pengumpulan data dilakukan dengan observasi partisipan dan wawancara terbuka, kemudian data dianalisis dengan menggunakan pendekatan teori konstruksi sosial. Penelitian ini menemukan bahwa agama bukan lagi alat pengikat (pemersatu) berbagai latar belakang suku dan budaya. Sebaliknya, agama justru dianggap sebagai pemicu munculnya dan berkembangnya konflik antar etnis.Keywords: religion, ethnicity, social conditions, urban society

The Indonesian socio-religious circumstances have been complicated lately, especially since the reformation era. This situation is marked by turmoils, horizontal conflicts, and unfriendly political dynamics involving radical religious and political ideology (henceforth: radical Islamic groups). Against this backdrop, this research is an attempt at getting a comprehensive understanding of radical islamic movements as well as the strategy of coping with them. The method employed is participatory action research, with Surabaya is selected as its setting. This study finds that re-upholding local tradition framed with religious moderation concept that have for years been the trademark of Indonesian Islam, which is manifested through distinctive local practices labelled as Islam Nusantara (henceforth: Islam wasatiyya), is capable of minimises the radical Islamic movements that has growth as a threat for the nation.

Indonesia is renowned as a multicultural state. But for the last ten years, it has been facing social, ethnic, religious, and cultural problems. These tensions can be seen throughout Indonesian society, and there are various attempts to address them. One such area is Bali. The Balinese people live in harmony even as their culture is very diverse. This study attempts to elucidate religious life of a multicultural society, especially Hindus-Moslem relationships in Bali after Denpasar Suicide Bombing in 2002. Using qualitative and phenomenological approach, this research aims at understanding, analyzing, and exploring patterns of Hindus-Moslem relationship, in the hope of understanding how to cultivate harmony within a multicultural society. The Hindus-Moslem relationship in Denpasar (Indonesia) is very distinctive. It has emphasized cooperation in building a social-religious life inseparable from Bali Aga (Balinese life). This study shows that Balinese people are performing this ideal of cooperation through the employment of political, social and cultural initiatives. In this way, the government and the people have attempted to conserve Balinese culture, using its unique tradition of menyama braya, to foster harmonious religious life among the Balinese people.

Religious experience of multicultural society in Indonesia has frequently been characterized by conflict and violence in various regions. As a state having the motto Bhinneka Tunggal Ika, Indonesia has several challenges and problems of plurality, ethnicity, religion, and culture. However, each culture has it own local wisdom to overcome these challenges and problems. This article finds that the presence of religious life (Hindu-Muslim) in Denpasar Bali does not look like other regions in Indonesia, which is always covered by conflict and violence in the name of religion. Multicultural society in Denpasar Bali indicates ideal collaboration between Muslims and Hindus to build religious activities. It is an integral part of Balinese life and the Balinese friendly character to sprout back to Bali Glow (Bali Aga). It sure takes a long time to proceed through the dialectical theology, ideology, and socio-cultural processes. Together with social institutions, the local government had tried to maintain and protect the essence of Hindu Balinese culture, by preserving the tradition of Menyama Braya for the realization of harmonious religiosity. [Pengalaman religius masyarakat multikultural di Indonesia sudah sering ditandai dengan konflik dan kekerasan di berbagai daerah. Sebagai negara yang memiliki motto Bhinneka Tunggal Ika, Indonesia memiliki beberapa tantangan dan masalah pluralitas, etnis, agama, dan budaya. Meskipun demikian, setiap budaya memiliki kearifan lokal yang dapat mengatasi berbagai tantangan dan permasalahan di atas. Artikel ini menemukan bahwa kehadiran kehidupan keagamaan (Hindu-Muslim) di Denpasar Bali tidak terlihat seperti daerah lain di Indonesia, yang selalu ditutupi oleh konflik dan kekerasan atas nama agama. masyarakat multikultural di Denpasar Bali menunjukkan kolaborasi ideal antara Muslim dan Hindu untuk membangun kegiatan keagamaan. Ini adalah bagian integral dari kehidupan Bali dan karakter ramah Bali bertunas kembali ke Bali Cahaya (Bali Aga). Tentu membutuhkan waktu yang lama untuk melanjutkan melalui teologi dialektis, ideologi, dan proses sosial budaya. Bersama dengan lembaga-lembaga sosial, pemerintah setempat telah berusaha untuk mempertahankan dan melindungi esensi dari budaya Hindu Bali, dengan melestarikan tradisi Menyama Braya untuk realisasi religiusitas yang harmonis.

Abstract: Entering to modern era constitutes one big challenge in which beside it is considered as a resurrection era through which it is fully engaged with religious thoughts, social conflict happened in many places is also suspected as another factor coming along with it. Thought religion is not the only factor, but religious thought plays important role with the result that the world comes into ongoing critical period. They have arrived to primordial solidarity area which constitutes the weak point of the life of the nation. The royalty of religious followers toward their religion in negative ways tend to bear such exclusive ideology which produces internal conflict among interreligious people. As Indonesia today's condition, different understanding and religious practice become a big trouble which is hard to unite so that it causes unforthcoming political flames. Fundamental problem about that is a problem related to different understandings toward state and religion relationship. In one hand, it said that religion constitutes part of state but in other hand, both religion and state are different instead of undivided things. Looking at such phenomenon, this writing will try to read and to analyze the ideology of Islamic political movement in Indonesia since old order, new order and post reformation. الملخص: ظهرت النهضة الفكرية الدينية مع ألوان التصادم الاجتماعي في القرن الحديث في أي مكان. والدين ليس عاملا واحدا الذي يساعد علي الدور الفكري الديني حتى بدأ العالم يدخل في الأزمة المستمرة. بدأ الناس يعرفون في الجانب التسامحي البدائي الذي يكون نقطة ضعيفة في الحياة الدولية والوطنية. التعصب في طاعة الأمة علي دينها سليبا يظهر الإيدولوجية المغلقة التي تولد التعارض الداخلي والتزعة بين الأمة المتدينة كما قد وقعت في أندونيسيا المخالفة في التفاهم والعملية الدينية تصير مسئلة صعبة في توحدهم بل تعرض المتهيج السياسي المستمري. المسئلة الأساسية هي المخالفة في التفهم علي علاقة الدين والدولة. وفي الجانب، أن الدين هو من الدولة والآخر أن الدين مخالف بالدولة ولكنه لا يتجزأ منها. نظرا علي هذ القضايا هذه المقالة تبحث وتحلل علي إيدلوجية الحركة السياسية الإسلامية في أندونسيا منذ عصر الجمهور القديم والجديد وعصر الجمهور عقب الإصلاح.Abstrak: Memasuki abad modern merupakan era kebangkitan pemikiran keagamaan yang dibarengi dengan maraknya konflik sosial di mana-mana. Walaupun agama bukan satu-satunya faktor utama, dalam eskalasinya pemikiran keagamaan memainkan peranan penting sehingga dunia mulai memasuki periode krisis yang berlangsung secara terus-menerus, mereka sudah mulai masuk pada wilayah solidaritas primordial yang merupakan titik lemah dari kehidupan berbangsa dan bernegara. Kesetiaan umat terhadap agamanya secara negatif cenderung melahirkan ideologi eksklusif yang dapat melahirkan konflik intern dan antarumat beragama. Sebagaimana yang terjadi di Indonesia perbedaan pemahaman dan praktik keagamaan menjadi persoalan yang sulit untuk dipersatukan sehingga menimbulkan gejolak politik yang tidak kunjung datang. Persoalan yang mendasar dalam hal ini adalah masalah perbedaan pemahaman terhadap hubungan agama dan negara, Satu sisi memandang bahwa agama meupakan bagian dari negara, sedang satu sisi memandang bahwa antara agama dan negara adalah berbeda tetapi keduanya tidak bisa dipisahkan. Melihat fenomena ini maka tulisan ini akan membaca dan menganalisis ideologi gerakan politik Islam di Indonesia sejak Orde Lama, Orde Baru, dan pasca reformasi.

Studies on religious fundamentalism has re-drawn a serious attention from scholars after the ascalation of a series of religious violence in the name of religion, including in Indonesia. Several theories of political radicalization have been formulated. These theories ironically exert serious implication of stigmatization and over-generalization to Muslims in many parts of the world who have nothing to do with fundamentalist and radical Islam. This article attempts to problematize those theories and concepts of Islamic fundamentalism in Indonesia. This article argues that the definition of Islamic fundamentalism that many scholars have formulated do not work properly. The Indonesian discourses show that Islamic fundamentalism is often seen as movements or thoughts that respond and criticize the ideology of Islamic modernism. A common theory of Islamic fundamentalism in Indonesia divides Islamic fundamentalism into two kinds, namely radical fundamentalism such as Front Pembela Islam, and soft fundamentalism such as Hizbut Tahrir Indonesia and Majelis Mujahidin Indonesia. However, similarities between these two kinds of movement in terms of their views on secularization and democracy are ample so that such s definion is misleading.Keywords: concept of fundamentalism, radical fundamentalism, peaceful fundamentalism

This study attempts to review the religious life of multicultural society of Muslim-Hindus in Denpasar, Bali. Findings of the fieldwork reveal the prevalence of an ideal cooperation among religous communities in building harmony in religious life. This character constitutes an integral part of Balinese societal life. Building Bali Aga (Bali Sprouts Again) needs a long process and time through theological, ideological and socio-cultural dialectics. The local government and social institutions together with Balinese society have been struggling to maintain and protect the Hindu-inspired Balinese culture through preserving the tradition of menyama braya to establish a harmonious religious life. They also exhibit inclusive religiousity in social, cultural, economic, and educational spheres. It is with this openness that Muslim-Hindu community in Bali can live in a peaceful co-exisentence and respect each other.

In the post-reformation era, a new situation of religious life has challenged the Indonesian people at large. Several conflicts arose in many areas to dispute socio-religious harmony. Kupang, East Nusa Tenggara, is not an exception. In this area, the conflict occurs along with the presence of new religious groups within society. Through a phenomenological approach, this research deals with some religious groups, such as Lembaga Dakwah Islam Indonesia(LDII),Gafatar,Ahmadiyah,Hizbut Tahrir Indonesia(HTI), andKhilafatul Musliminin Kupang. These groups have grown significantly under social and state control which keep an eye on them, especially for every political goal concealed behind the movement. They are perceived as a threat to the existence of the government and the state. [Indonesia pasca-Reformasi melahirkan situasi baru dalam kehidupan keagamaan. Keharmonisan yang selama ini dibanggakan mendapat ujian oleh berbagai konflik sosial bermotif agama. Konflik keagamaan muncul di berbagai wilayah, termasuk di Kupang, NTT. Konflik ini beriringan dengan munculnya berbagai kelompok aliran keagamaan baru yang selama ini tidak ada di masyarakat. Melalui studi dengan pendekatan fenomenologi dan metode observasi partisipan, ditemukan bahwa terdapat beberapa aliran paham keagamaan seperti Lembaga Dakwah Islam Indonesia (LDII), Gafatar, Ahmadiyah, Hizbut Tahrir Indonesia (HTI), dan Khilafatul Muslimin. Aliran-aliran keagamaan tersebut tidak memiliki akselerasi perkembangan yang signifikan. Masyarakat bersama aparat selalu mengawal, mengawasi serta mendampingi kegiatan-kegiatan keagamaan yang dipandang akan membuat risau ketenteraman sosial. Sekalipun demikian, kelompok-kelompok ini memiliki potensi negatif ke depan karena sebagiannya tidak semata-mata organisasi dengan misi dakwah, tapi juga misi politik yang bertentangan dengan NKRI.]