Ahmad Syarif H | CRCS | Article

MASALAH kerusakan lingkungan bukan lagi suatu hal yang baru di telinga kita. Saking familiarnya hal tersebut, kita dengan mudah dan sistematis dapat menunjuk apa saja jenis kerusakan lingkungan yang terjadi serta menyebutkan akibat yang akan muncul dari kerusakan tersebut.

Misalnya, dengan cepat dan sistematis kita tahu bahwa ekploitasi alam dan penebangan hutan secara berlebihan akan mengakibatkan banjir, tanah longsor atau kekeringan. Membuang limbah industri ke sungai akan menggangu kematian ikan dan merusak habitatnya. Penangkapan ikan dengan dinamit akan menyebabkan rusaknya terumbu karang dan biota laut lainnya, dan masih banyak lagi jenis sebab akibat yang terjadi dalam lingkungan hidup kita.

Laman ini menyediakan sumber-sumber literature perjumpaan antara agama-agama dunia dengan kearifan, penghayat kepercayaan atupun filosofi suku tertentu di Indonesia. Perjumpaan tersebut  meniscayakan lahirnya akulturasi, sinkretisisasi hingga kontestasi dalam prinsip-prinsip dasar yang dianut pemeluk masing-masing agama atau keyakinan. Hal ini tercermin dari banyaknya kekhasan ajaran yang dimiliki oleh suku tertentu sebagaimana tergambarakan dalam database literature di bawah ini.
Sedangkan dalam hubungannya dengan negara, penerbitan UU No. 23 tahun 2006 tentang Administrasi Kependudukan merupakan salah satu indikator kemajuan legislasi dalam bidang kebebasan beragama dan berkeyakinan di era reformasi yang antara lain memberikan jaminan hak sipil lebih luas bagi warga penghayat kepercayaan, disini identitas keagamaan dan sipil menjadi penting sebagai salah satu syarat pemenuhan hak sebagai warga Negara semisal terkait dengan KTP, SIM dll.
CRCS secara berkesinambungan mengupas isu di atas dalam setiap laporan tahunannya (2008-2010), namun untuk informasi terkini terdapat dalam laporan kehidupan kehidupan beragama tahun 2010.
Surat Kabar/majalah/artikel lepas

Problems Relating to Places of Worship in Indonesia Series of Bibliographic Database on Religious Life in Indonesia Places of worship in Indonesia are not only spaces for worship and conducting religious and social activities, but also symbols of the interaction between religious groups and their acceptance and rejection from their surrounding environments. In most cases places of worship of different religions coexist side by side and some even share use of a single wall; but sometimes the establishment and existence of places of worship bring about controversy.
Among the religious buildings adjoining each other, to name a few, in Malang, East Java, Jami’ mosque in the city of Malang is adjacent to the GPIB church. There is also Perbandhak Gurdwara, a Sikh house of worship, located right next to the Shri Mariamman Hindu temple on Jl. Tengku Umar in Medan. And in the city of Banten the Grand Mosque is adjacent to the Catholic Church. Also related to this interesting latter example, the main wall of the GKJ church literally adjoins the Al-Hikmah mosque in Joyodiningratan Surakarta, Central Java.
Among some of the examples, in 2009 in Fakfak district, West Papua, the residents of Urat Village celebrated the commencement of construction of the Shollaturrahim mosque. Construction of the mosque did not appear at all exclusive, but rather in fact reflected the villagers’ sense of togetherness. On June 6, 2009 village residents feasted merrily with traditional dances after the laying of the mosque foundations. Mothers, fathers, and teenagers danced to the tifa drum and flute. In the district of West Papua, government officials were also at ease visiting from one place of worship to another of differing religions. On June 11, 2009 the Vice Governor of West Papua visited mosques and churches on the same day. And this occurred not only at the executive level: as part of social activities, ranks of the Sorong Military Command 171/PVP in the Indonesian National Armed Forces performed devotional services with communities in the construction of Getsamani church in Sorong. Thus far we can see that processes of inter-religious cohesion remain strong at the community level. The government often actively encourages the efforts of inter-religious cooperation in the community. The state of harmonious interfaith relations and cooperation between religious communities may still be seen as a mirror of the general situation in Indonesia.
Nevertheless, undeniably conflict and even violence related to places of worship still occurred in several places. In terms of regions, areas in western Java (DKI Jakarta and West Java) need special attention because quite a number of problems have arisen there. There are various kinds of problems in relation to houses of worship, such as the absence of the permit to build a place of worship, the illegitimate occupation of public facilities for the purpose of holding religious services, as well as the opposition to the existence of certain places of worship by neighboring inhabitants. In 2008, CRCS’s Annual Report on Religious Life in Indonesia found 12 cases related to places of worship; in 2009, that number had risen to 19; andin 2010, that number has increased significantly to more than its double. Such statistics illustrate how cases involving houses of worship in Indonesia are still a problem that must be taken seriously by various parties.
(excerpted from CRCS’s 2009 Annual Report on Religious Life in Indonesia)
 
NEWSPAPERS/MAGAZINES
The Problem Houses of Worship 1945

Menyebut etnis Dayak pada hari-hari ini barangkali lebih gampang membangkitkan imajinasi yang tidak mengenakkan di pikiran banyak orang, terutama setelah sejumlah konflik komunal berdarah yang melibatkan etnis ini dalam kurang lebih sepuluh tahun terakhir. Tetapi laporan penelitian ini menyajikan sesuatu yang lain, yakni kemampuan orang Dayak Meratus (dan juga orang Banjar) membangun kapasitas mereka untuk hidup berdampingan secara damai dalam kondisi yang tidak sepenuhnya memuaskan.
Penelitian ini berusaha melihat relasi antara etnis Dayak dan Banjar: bagaimana negosiasi-negosiasi identitas terjadi di antara keduanya, apa saja potensi-potensi konflik antarkedua etnis tersebut, dan secara umum kaitannya dengan berbagai faktor yang dapat menyebabkan terciptanya hubungan baik antara etnis Dayak Meratus dan Banjar atau sebaliknya.
Di desa Loksado, dengan komposisi penduduk yang menganut tiga agama relatif seimbang, konflik, negosiasi identitas cenderung lebih menonjol. Konflik tampaknya lebih potensial antara penganut Islam dan Kristen, ketimbang antara penganut kedua agama tersebut dengan penganut agama lokal (Agama Balian/Kaharingan). Dalam pola hubungan antaretnis dan agama itu, negara cukup berperan, terutama dalam kaitannya dengan kebijakan pembangunan untuk “masyarakat terasing” yang melibatkan misionaris Kristen, penentuan agama-agama resmi yang tidak mengakui agama lokal, dan keterlibatan aparat negara yang didominasi oleh orang Banjar Muslim dalam membantu perkembangan dakwah Islam di daerah ini.
Hubungan sosial di sini memang tidak selamanya harmonis. Kadang-kadang ketegangan terjadi, terutama menyangkut soal perbatasan tanah dan kebakaran lahan, namun belum pernah sampai mewujud dalam bentuk konflik komunal yang keras. Adannya “pembagian” ragam mata pencaharian tampaknya berhasil mencegah terjadinya kesenjangan sosial ekonomi yang menyolok di antara para penduduk dengan tiga identitas agama tersebut, dan dengan demikian ketegangan tidak menjelma menjadi konflik yang keras.

Since 2008, Pluralism Knowledge Programme Indonesia has been producing some publications: annual reports on religious life in Indonesia, a position paper on religious defamation, and a series of monograph based on research findings on religious problems in some provinces of Indonesia.


 

 

Abstract:
In 2000, we have witnessed the widespread phenomenon of the Islamist movement in various high schools in Indonesia. In the initial stage, the target was university students, nowdays the target was senior high school students. The movement was initatiated by the students’ organization call Rohis (Islamic organization in Senior High School). Rohis politically is known to have a network with Islamist movements outside the schools atmosphere.
They mentored students in the schools toward Islamic culture. They imposed the regulation upon the female students to keep the long head scarves. They also imposed the strict regulation of maintaning a distence between male and female students. The implication of such rules in the schools which is the common space for people from different background are enrolled, is imposed toward monoculture. This norm has become a challenges for some Muslim students who do not want to reveal their religious identity and also a threat for non- Muslims students.
This research was conducted in three major senior high schools in Yogyakarta to explore the practices and impact of Islamization in public schools space. To identity the responses of the students toward the regulation and to look at the goal of the individual organization functionaries who attempt to enforce people exclusive under the single religious norms or culture. There are also number of students who refused to accept and did not follow the regulation. Students who fought against the regulation could be understood as one of the examples toward maintaining the pluralism in the society. This exemplary initiative will lead us to social transformation, building peace, harmony and social justice.
Contents:
Kata Pengantar
Ucapan terima kasih
Glosarium
Abstrak
A. Latar Belakang