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Kontribusi Gereja Interdenominasi terhadap Dialog Antaragama

Tesis Wednesday, 15 June 2011

Judul: Kontribusi Gereja Interdenominasi terhadap Dialog Antaragama: Sebuah Studi Kasus di Yogyakarta Interdenominational Congregation

Penulis: Irawati Setiawan (CRCS, 2005)

Kata-kata Kunci: YIC, interdenominasi, dialog antaragama, yang lain yang beragama, dan yang lain yang menderita

Abstrak:


Penelitian ini bertujuan untuk mengetahui kontribusi gereja interdenominasi terhadap dialog antaragama. Penulis beranggapan bahwa agama sudah melewati masa monolog dan beralih ke masa dialog, termasuk agama Nasrani. Mengacu pada hal tersebut, penelitian ini bertujuan untuk mengambarkan sebuah komunitas Kristen interdenominasi bernama Yogyakarta International Congregation (YIC), dalam hal bagaimana YIC menjalankan komunitasnya dan apa kontribusi YIC terhadap dialog antaragama dalam konteks Indonesia saat ini. Penulis berasumsi bahwa cara YIC menjalankan komunitasnya yang terdiri dari berbagai macam aliran Kekristenan dapat memberikan kontribusi yang signifikan terhadap dialog antaragama.

Kisah Abraham dalam Tradisi Kristen dan Islam

Tesis Wednesday, 15 June 2011

Judul: Kisah Abraham dalam Tradisi Kristen dan Islam (Suatu kajian Eksegese terhadap Teks Kejadian 12:1-9 dan Surat Ali Imran 64-69, serta Relevansinya Bagi Relasi Islam dan Kristen di Indonesia)

Penulis: Flavius Floris Andries (CRCS, 2009)

Abstract:

 

Tesis ini memuat tema tentang relasi Islam Kristen yang dikaji melalui pendekatan eksegese terhadap teks kitab suci, Kejadian 12:1-9, dan Surah Ali Imran 64-69. Kajian ini bertujuan pertama, melakukan penafsiran terhadap teks-teks tersebut dalam upaya memahami kandungan nilai teologis yang terkandung di balik setiap teks. Dalam hubungan dengan hal tersebut maka metode yang digunakan adalah sosio-historis, di mana konteks sejarah dari teks yang terkait dengan, situasi sosial, politik, ekonomi, budaya, ideologi masyarakat yang secara langsung berhubungan dengan teks yang ditulis, maupun yang diwahyukan. Demikian juga bagaimana memahami konteks realitas pembaca sekaligus penafsir saat ini yang hadir dengan perbedaan ideology, sosial, ekonomi, politik bahkan budaya dan tingkat pendidikan yang berbeda sekaligus membentuk pola pikir dalam melakukan interpretasi, terhadap teks-teks kitab suci, sehingga tidak terjebak pada pemaknaan secara literasi dan pemberhalaan, tetapi semakin membuat teks bermakna dan kaya dengan gagasan etis teologis yang dapat dijadikan sebagai asset berteologi dari kedua tradisi keagamaan. Kajian Eksegese terhadap Kejadian 12:1-9 dan surah Ali Imran 64-69, menurut penulis mengandung kekayaan teologis yang pluralis sehingga mampu mendobrak relasi-relasi antaragama yang terpasung akibat pemaknaan teks-teks kitab suci secara literasi. Hasil interpretasi dari kedua teks tersebut menjadi kekuatan bagi penulis dalam memahami realitas gerakan fundamentalisme di Indonesia yang bagi penulis merupakan ancaman terhadap relasi Islam dan Kristen. Hal ini adalah implikasi dari pemaknana teks yang bersifat literasi. Oleh sebab itu, dari hasil kajian ini memperlihatkan bahwa prinsip-prinsip hermeneutic sangat penting dan bermamfaat dalam upaya interpretasi teks-teks kitab suci agar lebih terbuka, dan bermakna Kata Kunci: Teks, hermeneutik, Interpretasi, sikap, perilaku, dan pandangan umat.

Pandangan Pesantren Salaf terhadap The Other

Tesis Wednesday, 15 June 2011

Judul: Pandangan Pesantren Salaf terhadap “The Other” (Studi terhadap Pesantren Sidogiri di Pasuruan, Jawa Timur)

Penulis: Akhmad Munir (CRCS, 2005)

Kata-kata kunci: Pesantren salaf, eksklusivitas agama, truth and salvation claim, ideologisasi agama.

Abstrak:

 

Pesantren Sidogiri, Pasuruan, Jawa Timur adalah pesantren salaf tertua yang tetap eksis di Indonesia. Sebuah pesantren besar yang memiliki sistem pendidikan sendiri dengan mempertahankan model salaf yang tidak berafiliasi dengan sistem pendidikan pemerintah. Sistem pendidikan salaf yang mengacu kepada karya-karya ulama terdahulu telah membentuk karakter khas pesantren dalam melihat komunitas lainnya (“the other” –komunitas Yahudi dan Kristen). Internalisasi nilai-nilai salaf, seperti: pengagungan yang besar terhadap karya ulama-ulama terdahulu, kepatuhan yang penuh kepada Kyai, dan fanatisme yang kuat terhadap Islam telah memberikan pandangan yang unik dalam melihat komunitas umat agama lainnya.

Negara Zionis Bukan Negara Yahudi

Tesis Wednesday, 15 June 2011

Judul: Negara Zionis Bukan Negara Yahudi: Telaah atas Pandangan Abdel Wahab El-Messiri

Penulis: M. Nursaid Ali Rido (CRCS, 2006)

Kata-kata kunci: Zionisme, Imperialisme, kelompok fungsional Yahudi, negara Zionis fungsional

Abstrak:


Konflik di Timur Tengah selalu menarik disimak. Sebelum tahun 1990-an, Israel, sebagai pihak yang lebih kuat, memilih jalur militeristik untuk “menyelesaikan” konflik dengan Arab. Setelah periode itu, penaklukan terhadap Arab, terutama Palestina, berupa embargo ekonomi dan politik, penutupan jalan-jalan utama, sabotase bantuan makanan dan obat-obatan. Mengapa konflik itu terus berlangsung? Abdel Wahab El-Messiri, seorang intelektual Mesir, berusaha menjawab pertanyaan itu melalui paradigma “kelompok fungsional Yahudi” dan “negara Zionis fungsional”. Paradigma ini melihat fenomena Yahudi dan Zionisme melalui perspektif filosofis-epistemologis, bukan perspektif politik empiris atau agama.

Sunan Kudus Dakwah and Inter-Religious Relationship

Thesis Review Wednesday, 15 June 2011

Title : Sunan Kudus’ Dakwah and Inter-Religious Relationship
Author : Zaenal Muttaqin (CRCS, 2005)
Keywords : Sunan Kudus’ tolerance, cultural dakwah, inter-religious harmony
Abstract
This research aims at exploring the strategy of dakwah applied by Sunan Kudus when preaching Islam in the early period of Islam in Java and the model of inter-religious relationship occurred in his lifetime.
Islam was initially spread in Kudus by Muslims traders from Arab and China. In Kudus, before the coming of Islam, most people were Hindus. Others held Buddhism and local religious beliefs, i.e. animism and dynamism. Not sooner did Sunan Kudus arrive, he became aware that Islam should be taught by using local traditions. He tried to understand previous religious traditions existing in Kudus and then decided to preach Islam while still retaining traditions followed by local people to create harmony in society.
The media used by Sunan Kudus to introduce Islam were the prohibition of slaughtering cow as a valuation to Hindus teaching, building temple-shape minaret of Kudus mosque as an architectural combination, and building an eight waterspouts cistern as an appreciation of eightfold path of Buddhism.
However, the accommodation and tolerance to other religions did not neglect the prime focus of Sunan Kudus, i.e. preaching Islam to religious others. The goal to convert Hindus and Buddhist people to Islam in Sunan Kudus’ dakwah was indicated as the fulfillment model of inter-religious relationship. From his attitudes to other religious teachings and symbols, Sunan Kudus honored other religions. The valuation of cow as holy in Hinduism, the temple-shape minaret of Al-Aqsha mosque, and the eight waterspout cistern had become the acknowledgement of Sunan Kudus that there were any other ways of salvation within non-Islam religions, particularly Hinduism and Buddhism. Yet he kept on his way preaching Islam since he convinced that Islam is the last and final truth and revelation.

Imlek New Year Celebration in Mosque

Thesis Review Wednesday, 15 June 2011

Title : Imlek New Year Celebration in Mosque: Assimilation through Converting Religion and Politics of Identity
Author : Ubed Abdilah S (CRCS, 2005)
Abstract
This research focused on a minority of a minority group in Indonesia—the Moslem group of Indonesian Chinese—which have risen from silence. After the New Era of Indonesian Reformation of 1998, protests escalated and democracy widened through the country, suddenly Chinese group as part of Indonesian society found themselves at the center of discussion. Riots of May 1998 are considered as worst violence towards Chinese in Indonesia but it has also made Indonesian society, in some ways, more tolerant of Chinese existence. The post Soeharto’s government made new policies towards ethnic Chinese criticizing New Order Policies. The Post New Order governments tried to accept this minority group as well as other groups of ethnicity. The first policy made the ethnic Chinese to have a free Chinese New Years celebration (Imlek), followed by reducing other rules which discriminated the ethnic Chinese like media representations, cultural performances and language expression. One exception is religious expression which still has not been acknowledged as national religions. Moslem Chinese in Indonesia have strongly struggled for their identity. It has been conducted and supported by the New Order regime as a way of assimilation program. It is assumed by converting to Islam, assimilation would be successful because Islam is the religion held by the majority of Indonesians (Junus Jahja, Hamka). Becoming a Moslem in Indonesia, Chinese are more acceptable as an aspect of Indonesian (pribumi) than Buddhist Chinese or Christian Chinese. There are images and perceptions, in some ways, that Christianity is a colonial religion, coming from the West and held by people who colonized Indonesia for more than 300 years. So, being Christian is supposed to be not being Indonesia, and issues which are related to Christianity always become crucial and political.
In the sense of freedom after Soeharto’s regime was defeated, Moslem groups of Indonesian Chinese wanted to express their identity as Chinese as like others. This group wanted to be considered as Chinese as well as Moslems. A Moslem group of Chinese in Yogyakarta expressed their Chinese identity by celebrating the Chinese New Year (Imlek) 2555 (early 2004) in a Mosque named Masjid Syuhada, Kotabaru, Yogyakarta. They assumed that Imlek is merely a cultural tradition not a religious festival of certain religion or belief. So, it could be celebrated by all Chinese, whatever religion. For the beginning this celebration launched, there was a Moslem group (Majelis Mujahidin) disagree with this celebration assuming that Imlek was a bid’ah or Syirik (not allowed by the Sunnah) and coming from Kong Hu Cu. But finally, the celebration was successful.
Through Cultural Studies approach, Postmodern Theory and Deconstruction Theory, this research tries to examine how politics of identity operates when a Moslem Chinese group in Yogyakarta expressed their Chinese identity and their Islamic identity as well within Imlek New Years celebration. Politics of identity appeared also when a Moslem group rejected this celebration because of their different understanding about Imlek New Years. Moreover, politics of identity apparently rises up Chinese identity on public sphere of Indonesian, but on political areas such as political parties, institutions and pressure groups. These contesting identities later forced democracy being urged to be practiced, as well as political transparency, and good government and freedom of expression.