| Title | : | THEOLOGY OF SOLIDARITY IN TIMES OF DISASTER AND SUFFERING (Theological Reflections Based on the Experiences of a Post-Disaster Christian Community in Kintelan, Bantul, Yogyakarta) |
| Author | : | Albertus Kristiadji Rahardjo (CRCS, 2007) |
| Keywords | : | religious experience, natural disaster, suffering, faith struggle, solidarity, contextual theology. |
| Abstract: | ||
| This thesis focuses on the religious experiences of the Christian community in Kintelan, Bantul during and after the 5, 9 Richter earthquake in Yogyakarta on May 27th 2006. The villagers are part of Yogyakarta’s people who are religious and who considered the disaster and suffering as an integrated part of their religious experiences. It brings them to the faith struggle in understanding God and the relation to the universe and human’s life. They gave meaning to the experience of disaster and suffering in the light of their living faith and in the dialogues with the cultural, scientific, and social-economic perspectives. The questions this thesis poses are “What is the Kintelan Christian’s experience of the natural disaster and suffering in the light of their living faith and their actual context? Why do the Kintelan Christians have that religious experiences and how can it be analyzed in the perspective of Christian theodicy and contextual theology, and in dialog with cultural, scientific and social-economic perspectives? And, how can the contextual theology be constructed to help the Christian in Kintelan and Indonesia in facing the problem of natural disaster and suffering? In answering those problems, this research uses library and field research. Library research was used to find a theoretical framework for the research and for analyzing the collected data. The field research was used to trace the religious experience of Kintelan Christian in times of disaster and suffering and to collect data related to the research problems through in-depth interview and participant observation. Finally, this thesis uses bottom-up theological approach (or based on the experience) and perspectives of theodicy and contextual theology in analyzing and reflecting the data, that happens in spiral process. From my research, I found that people’s faith struggle to answer the problem of disaster and suffering (theodicy) has been influenced in different levels by three frameworks of theodicy: harmony, goodness (privatio boni) and original sin. But some part of the view is regarded as not relevant anymore and some have discarded it, because it cannot give a satisfying answer to the problem. Kintelan Christians, as Javanese, struggle to construct an unique and contextual notion of God, universe, life and suffering based on dialog between the Bible, religious tradition and the actual contexts. Solidarity (as local wisdom and biblical value) becomes an important value in their experience of disaster and suffering. They experienced God’s solidarity that is expressed in Jesus’ suffering (as kenosis) and empowered them in facing the suffering by full of hope and to find the meaning of the suffering for the better life in the future. Most Christians in Kintelan believe that God never sleeps (“Gusti Ora Sare”), but hears their longing, and is involved in their life struggle. God’s solidarity is also experienced in the solidarities and assistances from many parties. The final part of the thesis proposes a theology of solidarity as a model of contextual theology based on the experience of disaster and suffering (bottom-up theological approach) and dialog between Bible, Christian tradition and the cultural, scientific and social-economics context. |
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Pos oleh :
| Title | : | THE KORDISKA’S PERCEPTION OF PLURALISM |
| Author | : | Chung Ye Seon (CRCS, 2007) |
| Keywords | : | pluralism, relation between Muslims and Christians, KORDISKA, UIN Sunan Kalijaga, Yogyakarta, and Indonesia |
| Abstract | ||
| In Indonesia, rising religious conflicts and booming terrors have made pluralism a critical issue that should be taken into serious consideration. In order to look at its potential and limitation, it is necessary to look at its concrete picture, how it is interpreted and practiced in reality.To grasp the concrete picture of pluralism, this thesis examines a Muslim youth association, KORDISKA (Korps Dakwah Islamiyah Sunan Kalijaga) in UIN (The State Islamic University), Yogyakarta. The KORDISKA is selected for this study, in that it has been engaged extensively in inter-religious activities and dialogues and has made efforts to spread pluralistic views to its members and the society. Through my research in the KORDISKA, I have attempted to find out answers to three key questions: what are the factors which shape their perception of pluralism, how diverse are their understandings of pluralism, and what do they suggest for promoting tolerance and peaceful relations between Muslims and Christians. The findings are as follows: First, there are three factors which play a central role in constructing their view of pluralism: interaction with non-Muslims, academic education and activities related to pluralism in the KORDISKA. This indicates that the notion of pluralism is not a naturally inherited but an educated one, and that, without conscious efforts, it cannot be easily received by Muslims. Second, the members of KORDISKA have diverse understandings of pluralism. The difference is clearly expressed in their views on the truth in other religions, participation in rituals of other religions and inter-religious marriage. Third, as ways of promoting inter-religious harmony, they emphasize the role of Indonesian tradition rather than an imported ideology of pluralism as ways of promoting inter-religious harmony. According to them, Muslims in Indonesia have to develop their own cultural tradition, Gotong-Royong and Bhinneka Tunggal Ika, to achieve tolerance, peace and cooperation in interreligious relations. |
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| Title | : | THE QUR’AN AND RELIGIOUS PLURALISM (Fazlur Rahman’s Perspective) |
| Author | : | Ahmad Zainal Abidin |
| Keywords | : | Rahman, the Qur’an, and Religious Pluralism. |
| Abstract | ||
| This research aims at comprehensively understanding Fazlur Rahman’s thought on religious pluralism based on the Qur’an. His position as a pioneer of neo-modernism living in Islamic country, Pakistan and in the west, USA made him easyly access both traditions. This background in some extent influences the development of Rahman’s thought. Rahman’s thought is primarily based on his attention to reassert Islamic renewal. His concern is how to understand the Qur’an properly as the primary source of ethics. For him, basic elan of the Qur’an is monotheism and social justice. He then developed his systematic methodology to sustain by firstly asserting some basic assumptions. He saw the importance of of finding the ethical-universal values. It is a way to avoid the contradictional-individual verses. He then developed his systematic methodology. His methodology to understand the Qur’an consists of two movements, we called it ‘the double movement theory’: from present situation to the time of revelation and from the time of revelation back to the present contect. Some additional sciences are needed to do so. There are several groups mentioned in the Qur’an as a different entities: the Muslims, the Arab Pagans, the Jews, the Christians, Sabeans, and Majus with different treatment by the Qur’an because of different attitude they do toward Muslims. For rahman, when the situation changed, the law guiding their interrelations could be changed. From the Qur’anis ethics, he saw the roots of religious pluralism: religious freedom, the equality of humankind, and the unity of God and messengers. These principles, seen from historical fact surrounding it, should be the moral-universal standard to understand and treat the fenomenon of religious diversity in the Qur’an. From this, he emphasized on a fair competition between these groups save the Pagans; to compete each other in doing the goodness and the rightious in the basis of belief in God and the Last day. This is really the common platform of religions provided by the Qur’an. This is to say that the good community can be found anywhere. There is no claim of chosenness and salvation for just one community. Qur’anic critics againt people of the book as not to claim to be ‘the chosen” is really also the critics againts Muslims. For Muslim, there is no warranty to be under God’s guidance except they implement God’s injunctions. Finally, there is a critical analysis for Rahman. A part from his great contribution, Rahman seems to be more focusing on methodology rather on its application. This is particulary related to the lack of particularising his basic principles he asserted in order to be suitable to recent situation. This lacuna is really our task today. |
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| Title | : | The Son of the Mosque: Religious Commodification within Social Relationship between Kyai and Madurese Workers in Malaysia |
| Author | : | Akhmad Siddiq (CRCS, 2008) |
| Keyword | : | kyai, religion, commodification, Madurese workers |
| Abstract | ||
| This thesis attempts to describe manners of religious commodification within social relationship between kyai and Madurese workers in Malaysia, especially through Islamic preaching performed at the kongsi (provisional housing of migrant workers in Malaysia). The process begins from kyai’s visit Malaysia to collect money for their Islamic institutions, e.g. pesantren, madrasah and mosques. Using religious capitals, kyai, as religious leader, perform any Islamic activities amongst Madurese communities in Malaysia to achieve their economic interests. In doing so, kyai consistently keep the habitus of kyai-ship and reveal the lineage, the power of charisma. Religious commodification is usually produced in a specific cultural context, and thus, it requires a comprehensive understanding of its cultural boundary. Hiding behind the purity of religious teachings, the kyai coming to Madurese worker communities in Malaysia, use religion as a symbolic capital to get their economic purposes. Kyai profoundly know the significant effects of having religious authority; religious attributes, symbols and rituals are very important to maintain their influence in Madurese worker’s life. In the social structure of Madurese, kyai have charismatic power because of their role in Madurese sosio-history, namely in religious realm. According to Zamakhsyari (1982), kyai are leader of pesantren (Islamic boarding school), who dedicate their life to teach Islamic values. Iik Arifin Mansurnoor (1990) classified Madurese kyai into (1) local kyai and (2) supra-local kyai. Supra-local kyai have a bigger role and higher status in the society, so they have a wider connection than local kyai to develop pesantren; find an access to the government, foundations, or wealthy individuals to enhance the pesantren. Unlike supra-local kyai, local kyai have a narrow connection: it is difficult for them to find financial support to develop their pesantren. Some local kyais visit Malaysia to arrange pengajian (Islamic preaching) to collect financial support from Madurese workers. This research elaborates participant observation and in-depth interview with Madurese workers in Malaysia during a monthly-research-stay at the kongsi in Kuala Lumpur and Selangor. I have chosen these two districts of central Malaysia Peninsula because the majority of Madurese workers are working there. Additionally, it is being supported by secondary data. As conclusion, this thesis notes that the most important things for the kyai’s visit Malaysia is an economic profit; the milieu of religiosity and morality of Madurese worker seems as a secondary consideration. Even if kyai persistently said that the main purpose of their visit is da’wa and to collect financial support for their institution, Madurese workers currently understand what essentially occurs “behind the scenes”. It is no longer a part of religious curiosities. It is a piece of what Bourdieu said as a religious enterprise. |
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| Title | : | THE DYNAMIC OF JAVANESE RELIGIOUS ORIENTATION (Early Twentieth Century of Javanese Epistemology) |
| Author | : | Ary Budiyanto (CRCS, 2004) |
| Keywords | : | Javanese – Religions; Javanese – Epistemology |
| Abstract | ||
| This thesis studies the important scene of the Javanese epistemology. In the late of nineteenth century and the dawn of the twentieth century, Javanese epistemology evolution was signaled by reformist Islam entering local-traditional of Islamic orthodoxy added by the infiltrating of ‘secular’ worldviews (i.e. humanism, nationalism) and Christianity. The coming of reformist Islam and Christianity (in which many of this Christianity were reformist too) made the traditional epistemology of Javanese bifurcate into three mainstreams: the realm outside the traditional Islam and the Islamic-Court is known as the Abangan realm, and the realm of inside the spectrum of the Courts known as the Priyayism realm. Although, the courts epistemology or priyayism is still embedded within Javanese Sufi epistemology [Islam Jawa] it regards, by the reformist santri, as uniquely a ‘Javanese worldview’. Thus, the discourse of Islam reformist, Christian missionaries, and modern worldviews [secular humanism and theosophy] made the Javanese to re-cultivate their own understanding of the nature of being Javanese. Subsequent to the depiction of the narration of the late nineteenth century epistemologies of Javanese I will comparatively addresses Samin, Sadrach, and Rifai’, as each “spiritually inspired” Javanese fights for their dignity and identity in the shadow of their belief-system in the midst of the discourses. From there, I attempt to seize the problematical issues of their essentialism acts in identifying and defining their religiosity and ethnicity. In short, this paper tries to shed a light on the constellation of present Javanese religiosity by seeking the nineteenth century riddles. The point of this paper is to reach an understanding the layers of the emerging of the many local religious movements that occurred in twentieth century Java. |
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Judul: TEOLOGI SOLIDARITAS PADA SAAT BENCANA ALAM DAN PENDERITAAN (Refleksi-refleksi Teologis Berdasarkan Pengalaman Pasca-Bencana Komunitas Kristen di Kintelan, Bantul, Yogyakarta)
Penulis: Albertus Kristiadji Rahardjo (CRCS, 2007)
Kata Kunci: pengalaman religius, bencana alam, penderitaan, pergumulan iman, solidaritas, teologi kontekstual.
Abstrak:
Fokus dari tesis ini adalah pengalaman religius komunitas Kristen di Kintelan, Bantul selama dan sesudah gempa berkekuatan 5,9 Richter yang terjadi di Yogyakarta, pada tanggal 27 Mei 2006. Penduduk Kintelan adalah bagian dari masyarakat Yogyakarta yang religius dan memandang gempa dan penderitaan sebagai bagian tak terpisahkan dari pengalaman religius mereka. Pengalaman itu membawa mereka pada pergumulan iman dalam memahami Tuhan dan relasi-Nya dengan manusia dan alam semesta. Mereka memberikan makna kepada pengalaman bencana dan penderitaan dalam terang iman dan dalam dialog dengan perspektif budaya, ilmiah dan sosial-ekonomi.