|Title||:||Deconstruction of Exclusivism in Religion: Case Study of Windu Community in Lamongan East Java|
|Author||:||Nasruddin (CRCS, 2005)|
|Keywords||:||deconstruction, religious exclusiveness, Windu society, religious narrative|
|This research aims at proposing models of deconstruction to solve the exclusiveness of religiosity causing negative effects in the Windu social life. This research uses social phenomena of case study as method of research. To collect and gather the data, this research conducts deep interview and direct active participant in the field of the research. To analyze the data, this research has three steps. First, it perform all data before selecting it. Second, it reduces and ignore unintended data. Third, it analyze and interpret the data.
This research shows that the exclusiveness of religious form that caused negative effects in the Windu social life are follow (i) the labeling infidelity for the other religious person or community, (ii) religious prejudice used as an effective tool to dismantle the existence of the others’ worship place, (iii) propoke and agitate religious community to give negative response toward the existence of Christian health public service, (iv) domination of social status by Christian and economic gap arose tension, conflict, violence, and (v) using religious jargon and symbols to attain local political power and role.
The factors caused the exclusiveness of religious forms are from internal factor and external. Internal factor included religious narrative/texts, doctrine, and interpretation, while external one refers to economical and social realm as well as political power struggle.
This research nominates some models of deconstruction in order to copy with the exclusiveness in religion in the Windu. Here are models of deconstruction. First, we have to reread and reinterpret the word “infidel” in the holy book so we find new meaning as alternative way to wipe out the social hierarchy or status. Hence, we have to prejudice every word whose meaning has been abused by scholars to support their position in socio-political life/hierarchy like the word infidel, (ii) we must introduce inclusive-neighborhood theology as advance step to break the exclusiveness of religiosity in the Windu, (iii) we have to propose human values (humanity) rather than privilege the egoism of religious doctrine, (iv) creating interfaith dialogue to break the social stagnation and tension, and (v) enjoin Muslim and Christian to reinterpret the revelation and the function of religion for human beings.
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