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  • page. 46
Arsip:

News

A Broader Understanding of the Meaning of Pluralism

News Tuesday, 19 April 2011

auHkiPluralism is often explained as a concept that approves of all religions, leading to the Indonesian Ulema Council (MUI) to issue a fatwa that identified pluralism as haram or forbidden. Yet for the members of the CRCS program that participate in collaborative effort with four countries called the “Pluralism Knowledge Program” (PKP), the definition of pluralism is much broader. In their view, pluralism is defined as the acceptance and valuation of diversity, and for people or groups from different backgrounds to endeavor to work together to accomplish something positive.
This was the definition of pluralism that was presented at the launching and book discussion of “New Directions in the Politics of Diversity in Indonesia” that was held by CRCS on the 25th of March 2011 in the Graduate School Building at UGM. Both a book entitled “Civic Pluralism” and a monograph regarding “The Politics of the Public Space in Schools” were introduced at the launching. Dr. Zainal Abidin Bagir, acting director at the Center For Religious and Cross-Cultural Studies (CRCS) explained that pluralism should be understand as not just pertaining to tolerance, but as active efforts to understand difference. Central to the discussion was the explanation that pluralism is not the same as relativism, and that it does not call for groups to leave or lose their individual identities. While some definitions of pluralism focus on the idea of discovering similarities, here there is a stress on difference – or more specifically, on valuing difference.
Samsurizal Panggabean from the Peace and Conflict Resolution Master’s program (MPRK) at Universitas Gadjah Mada said that identity can become an issue through the rubric of diversity when it is conspicuous, exclusivist or forced. Mustagfirah Rahayu, a member of the book’s research team, explained the link between diversity and women, because the management of diversity offers an opportunity for transformative accommodation, as it is an area where the state and minority groups share jurisdiction over contested arenas, such as family law, criminal law, and education. Another member of the research team, Trisno Sutanto, elaborated the wide-scale politics of harmony that were undertaken by the New Order government. He demonstrated how the state was involved in creating problems between religious traditions in Indonesia. In the second session, speakers Alyssa Wahid, a consultant on youth issues, and Mr. Arifin, a teacher at SMAN Wonosari discussed their concerns about the growing religious conservatism among high-school students. According to Mr. Arifin, teachers who play a role in forming students’ religious behavior should initiate training on the subject of pluralism.
The discussion and book launching activities were part of a number events scheduled as part of this year’s Pluralism Knowledge Program (PKP). Indonesia cooperates with centers in India, Uganda and the Netherlands through this program. The program seeks to build and disseminate information that will improve understandings about the concept of pluralism in these four nations.

Ground Zero Mosque and Manipulation of Symbol

News Sunday, 10 January 2010

MarkCRCS-ICRS Wednesday Forum on 15 December 2010 was a homecoming story of Mark Woodward, one of the lecturers of CRCS UGM from the United States. Woodward, a professor of Arizona State University, during his return, was observing the development of political issues in his country. He found polemics related with constructing plan of an Islamic cultural center in New York named Park51 or Cordoba House that is likely known as Ground Zero Mosque, a title given due to effects of political sentiment.

An Announcement of CRCS New Students Selection Result Academic Year 2009/2010

News Thursday, 16 July 2009

The list of CRCS new students who passed administration and interview selection:

  1. Ahmad Hermawan, Fakultas Ushuluddin, Universitas Al Azhar, Cairo, Mesir
  2. Mohammad Rokib, Universitas Muhammadiyah, Surabaya
  3. Lutfil Ansori, STAI Al-Muhammad Cepu
  4. Fisqiyyatur Rohmah, STAI Sayid Sabig Indramayu
  5. Hudriansyah, Fakultas Ushuluddin, Universitas Al Azhar Cairo, Mesir
  6. Zuhriah, Universitas Ahmad Dahlan, Yogyakarta
  7. Setyaningsih, Sekolah Tinggi Agama Buddha Syailendra
  8. Dian Maya Safitri, Sastra Inggris FIB Universitas Gadjah Mada
  9. Gde Dwitya Arief Metera, Sastra Inggris FIB Universitas Gadjah Mada
  10. Zaki Faddad Syarir Zain, Universitas Muhammadiyah Surakarta
  11. Muhammad Abdul Qodir, Fakultas Ushuluddin, Universitas Al Azhar Cairo, Mesir
  12. Yudith Listriandri, Sastra Prancis, Universitas Gadjah Mada
  13. Limas Dodi, Sekolah Tinggi Agama Islam Kediri
  14. Didik Chahyono Widyatama, Sekolah Tinggi Filsafat Driyarkara, Jakarta

All of CRCS new student should attend English preparation class. The class will start on early Agustus to early September 2009.

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Beberapa waktu silam, kami berkunjung ke Lasem unt Beberapa waktu silam, kami berkunjung ke Lasem untuk studi lapangan. Kota kecamatan ini memang terkenal dengan toleransi dan harmoni masyarakatnya yang berlatar belakang Jawa, Cina, dan Arab. 

Namun, selama perjalanan kami di sana, ada yang mengganjal. Kami tak banyak menemui orang-orang keturunan Tionghoa di ruang publik secara aktif. 

Simak catatan reflektif dari @astridsyifa tentang eksistensi masyarakat keturunan Tionghoa di daerah yang pernah berjuluk "Little Tiongkok" ini di situs web crcs ugm.
Bagi sebagian besar yang merayakan, tahun ini adal Bagi sebagian besar yang merayakan, tahun ini adalah tahun kelinci air. Namun, di Vietnam, ini adalah tahun kucing. 

Sementara itu, sebagian komunitas keturunan Tionghoa di Tanah Melayu merayakannya sebagai tahun kancil. Iya betul, si kancil yang kerap dituduh mencuri timun oleh pak tani. Padahal, kancil mencuri timun karena hutannya habis dibabat oleh manusia. 

Apa pun hewan yang mewakili tahun ini, semoga damai bagi semesta sepanjang masa. 

xin nian kuaile, gongxi facai
Bagaimana jika ajaran agama saya memerintahkan say Bagaimana jika ajaran agama saya memerintahkan saya untuk membunuh manusia lain, sementara perbuatan itu dianggap melanggar hukum oleh negara? Apakah artinya kebebasan beragama saya sedang dikekang?

Apakah kebebasan beragama berarti juga bebas berganti-ganti agama? 

Kebebasan beragama ternyata tidak sesederhana soal seseorang bebas memilih dan menjalankan agama yang ia yakini. 

Dalam bukunya 𝘗𝘳𝘰𝘣𝘭𝘦𝘮𝘢𝘵𝘪𝘻𝘪𝘯𝘨 𝘙𝘦𝘭𝘪𝘨𝘪𝘰𝘶𝘴 𝘍𝘳𝘦𝘦𝘥𝘰𝘮 (2012), Arvind Sharma mengupas tuntas berbagai problematika Kebebasan Beragama atau Berkeyakinan dan Bung @vikry_reinaldo mengulasnya dengan apik.

Ulasan lengkapnya bisa dibaca di situs web crcs ugm.
Secarik oleh-oleh dari Seminar Agama-Agama (SAA) P Secarik oleh-oleh dari Seminar Agama-Agama (SAA) Persekutuan Gereja-Gereja Indonesia (PGI) sekaligus refleksi Natal dan Tahun Baru untuk Indonesia yang beragam dan inklusif dari @ika.iku.aku 

Selengkapnya di situs web crcs ugm
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