Suchergebnisse

This paper explores the role of women's organizations in preventing family-based radicalism. The research was conducted on two civil society women activist groups, namely Fatayat NU and Family Welfare Empowerment (PKK), who had concerns about empowering women through strengthening family resilience. Qualitative data was collected through interviews and focus group discussions. The results showed that the role of these activists in preventing radicalism can be categorized into two categories. Prevention of radicalism for families who have not been exposed to radicalism is done by strengthening family resilience through economic, health, education, socio-religious activities, and an increased understanding of radicalism, i.e. by detecting and avoiding radical ideologies. For high-risk families or those who have been exposed to radicalism, these civil society organizations provide intensive assistance through social based strengthening and trauma healing. Assistance to children of former terrorists is carried out by these organizations to ensure the fulfillment of children's rights as guaranteed by law. These organizations also collaborate with the government and NGOs to increase effectiveness in preventing family-based radicalism. The paper concludes that the role of women, families and communities is strategic in creating a harmonious family atmosphere and preventing family members from being exposed to radicalism.

Violence in the name of religion often occurs because of the ideologicalinterpretation of religion. Well-formulated ideology is obeyed by its followers to achievecertain goals. Ideology may also be appropriated by its proponents to rebel against thestatus quo that they think is not in line with their belief system. A closed-ideology thatperpetuates intolerance is a latent source of conflict and violence. In addition, manyreligion-oriented violence is associated not only with religion per se as a source of inspirationand legitimacy, but also with such factors as social, economic, political as well aspsychological conditions of human being. One-sided explanation of violence in the nameof religion is therefore insufficient as religion is not monolithic phenomenon.

Social conflict between students from a number of universities in Malang city 2014-2016, due to lack of awareness of the values of religious harmony, i.e.tolerance, equality, and cooperation. This article discusses FKUB's efforts in managing social and religious harmony for students with a multicultural background is to instil the principle of tolerance, equality and increase the quality and quantity of cooperation between various elements, through the program of enrichment and maintenance of social and religious harmony. The empowerment program aims to strengthen the awareness of multiculturalism, national insight, and social and religious harmony. The program of empowerment and maintenance of social harmony includes the development of tolerant and inclusive religious understanding, strengthening religious teachings, capacity building for interfaith youth leaders, visits to religious institutions, social institutions and educational institutions, and promoting equality of majority and minority groups. The development of multicultural values undertaken has significance in the effort to realize the principles and values of democracy, equity and justice; values of humanity, togetherness, and peace; as well as social attitudes of recognition, acceptance, and respect to others, especially among students with diverse backgrounds from religious, ethnic, racial, organizational, and other social categories.

In the context of a pluralistic religious life, freedom of religion and religious conversion are the two entities that cannot be separated. I argues that the death penalty for the perpetrators of apostate is not relevant to the recent development. The scholars differ on the punishment for the perpetrators of apostate. Scholars who interpret prophetic texts declare the death penalty for apostasy, basing his argument that religious conversions are theological issues which are not negotiable. Scholars who consider apostasy from the socio-political perspective argue that the emergence of Hadith about the death penalty for apostasy is not only meant for riddah who move from Islam to another religion but also for politician who edanger the nation. The number of facts at the time showed that the phenomenon of apostasy is always associated with the issue of treason (bughat), endangering the country and hostility against Muslims. In addition, psychologically, apostasy is also the demolition of old religious tradition to a new religious tradition. This could lead to psychological confusion and mental turmoil for perpetrators of apostasy.