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Thesis Review

Meminimalkan Residu dengan Manajemen Satu Pintu

Thesis Review Tuesday, 27 June 2023

Meminimalkan Residu dengan Manajemen Satu Pintu

Chusnul C – 27 Juni 2023

Alih-alih mendapat kesejahteraan lebih, keberadaan pariwisata di kawasan adat Ammatoa Kajang menimbulkan masalah baru yang tak kalah pelik, dari rusaknya lingkungan hingga segregasi kelompok. Lantas apa yang bisa dilakukan?

Selepas Reformasi, masyarakat adat Ammatoa Kajang di Kabupaten Bulukumba mendapat pengakuan secara legal dari Pemerintah. Pengakuan tersebut tidak hanya mencakup eksistensi identitas, tetapi juga hak-hak mereka sebagai kelompok masyarakat adat, salah satunya hutan adat sekira 313.99 ha. Meskipun demikian, masyarakat adat Ammatoa belum merasakan dampak signifikan atas pengakuan tersebut, khususnya dari segi ekonomi.

Ekopesantren: Menjadi Muslim, Menjadi Ekologis

Thesis Review Tuesday, 20 September 2022

Mengapa negeri dengan jumlah penduduk muslim terbesar ini, dengan puluhan ribu pesantren dan jutaan santri, yang ajarannya mengamanahkan manusia untuk menjaga bumi, malah membuat kerusakan lingkungan semakin menjadi-jadi? Apakah bagi umat Islam di Indonesia, ajaran mencintai lingkungan sebatas pengetahuan semata?

Significances of Theological Argumentation in Rejecting the Proposed Reclamation of Benoa Bay

HeadlineNewsThesis Review Thursday, 27 October 2016

Meta Ose Margaretha | CRCS | Thesis Review

benoa
photo source: blackholeattack.blogspot.co.id

In 2014, the President of Indonesia, Susilo Bambang Yudhoyono, released a policy addressing the “revitalization” including potential reclamation and economic development, of Benoa Bay at the southern tip of Bali. In the months that followed, there was public debate about the economic and environmental consequences of the proposal involving many sectors of Balinese and Indonesian society. Since Bali is well-known as the one majority-Hindu part of Indonesia, it was to be expected that religious identities and value also would have a significant role in the controversy. Daud Partigor’s thesis “Significances of Theological Argumentation in Rejecting the Proposed Reclamation of Benoa Bay” focuses of religious elements of the debate, including the role of religious institutions and of religious language and ideology as the legitimation for arguments opposing the reclamation of the bay. His research also shows that the debates on rejecting the proposed reclamation of Benoa Bay are part of a complicated process merging ideas of religiosity, the environment, economic interests, culture, politics and humanity in one pot. But, here also, the author tries to emphasize how religious ideas could be implemented at other levels, such as in governmental regulations to advocate the existence of Benoa Bay area.
In this case, the key theological element being promoted and argued is the concept of sacred places. Local people around the Benoa Bay consider the bay itself as a sacred space. Toward the sacred space, Balinese Hindus have their certain understanding that leads them to behave also in a certain way.
The discourse of Benoa Bay’s sacredness based on the teachings of Hindu-Bali traditions became public in early 2015. The ideas about the sacredness came from  by analyzing how exclusively religiously-based arguments become explicitly used in the public discussion, the thesis offers insight into thethe revival of religion in public in a different context than Islam-focussed studies have offered.
The discourse of Benoa Bay as a sacred place is used by some organizations to advocate and protect Benoa bay from the reclamation. This study case is important because it shows how the policies made by both state and religion are influence each other. In the Bali context, the key actor is the Hindu Supreme Council or Parisada. Partigor explains how Parisada is divided between local branches and the central office in Jakarta which makes regulation and decisions for all the members of Parisada locally and nationally. In early 2016, the national board of Parisada issued a formal statement declaring the sacredness around the Benoa site and rejected the reclamation. Coming from the highest level of Hindu council in Indonesia, Parisada’s statement had political influences at the national level. that claim has a because it claimed to represent the whole Hindu community in Indonesia.
Parisada became the pioneer in reconstructed again the understanding of sacred place and other theological conceptions that used by other movements to reject the reclamation. Beginning of 2013, Parisada developed a theological argument about the reclamation of Benoa Bay based on  principles found in Tri Hita Karana and Sad Kertih. The central text for the Hindu-Bali communities, Tri Hita Karana talks about living in perfect harmony the three elements of human life: God, then other human beings and the environment. Another theological conception that has been used by the Parisada to reject the reclamation, Sad Kertih also talks about living in harmony with the universe. Sad Kertih specifically mentions the ocean, the forests, the lakes and also other human. While the Tri Hita Karana coming from general Hindu concepts found in the Vedas, Sad Kertih draws on the tradition of local Hindu-Bali traditions. Veda They have been used previously to support other political interests, including supporting the 1969 Rencana Pembangunan Lima Tahun (five-year development plan).
Even though Hindus are the majority in Bali, especially in Benoa Bay area, Bali is not homogeneous. There are some other communities that aren’t Hindu. Therefore, according to the author, the claimed of sacredness in Benoa Bay should not be the ultimate reason to reject the reclamation but the society need their own logic and perspectives to perceive this problem.
There are some characteristics of religion revival in the case of Teluk Benoa Bay if we compare to Thoft’s characteristics of religion revival. First, it refer to the participation of religious communities, which is this case are represent by the Parisada and other religious communities that live around Benoa Bay. Second, crisis on understanding religion from the secular world. In Indonesia’s context this process happened after the fall of new order, while religion and state being separated and even there was intervention to the religious related things. The third characteristic is the freedom of religious expression which is also begin after the fall of new order. And the last one is the influence of globalization, democracy and modernization.
Partigor argues that the discourse using a theological perspectives in order to reject the proposed reclamation could be an evaluation of John Rawls’s theory about public logic. Rawls argued that any  decision made in public should be based in inclusive ideas that canbe accepted by everyone from various backgrounds. In the debates of Benoa Bay reclamation, an exclusive idea was used in public by a religious actor and the public accepted it.
Title: Significances of Theological Argumentation in Rejecting the Proposed Reclamation of Benoa Bay | Author: Partigor Daud Sihombing (CRCS, 2016)

Rethinking Waria Discourse in Indonesian and Global Islam

HeadlineNewsThesis Review Thursday, 25 February 2016

Farihatul Qamariyah | CRCS | Thesis Review

Two Warias are reciting the Qoran in Public Discussion at the Pesantren of Waria Yogyakarta
Two Warias are reciting the Qoran in Public Discussion at the Pesantren of Waria Yogyakarta

The discourse of LGBT (lesbian, gay, bisexual, and trans gender identities) is being contested everywhere lately in global discussion. Identity, gender, and human rights have generally provided the frame work for debate. The issue of LGBT is also critically regarded as a significant case within religion.  Scholars such as Kecia Ali and Scott Kugle are attempting to reinterpret and rethink Islam as a religion which is commonly understood as a blessing for all of mankind, in which contextually this religious essence also can accommodate diversity that extends to the acceptance of LGBT Muslims. Another example of this rethinking is the CRCS Student’s, Hary Widyantoro, thesis Rethinking Waria Discourse in Indonesian and Global Islam which examines the collaboration between Nahdlatul Ulama Islamic University activists and Waria santri at the Pesantren Waria al-Fatah which is located in Yogyakarta.
This research looks at the collaboration of scholar activists from Syariah and Law Faculty of Nahdlatul Ulama University of Jepara and waria santri (students of Islam who are born male but identify as feminine, terms discussed below), in rethinking and reconstructing the subjectivity of waria in Indonesian Islamic, thinking through the engagement of activities including in the space of social structure and religious lives. Significantly, this study can be a critical instrument in the field of both gender and religious studies, to examine how these scholar-activists are creating new ways of seeing waria from Qur’an and hadith and of teaching Islam to them as the subjects rather than objects of research. Moreover, it shows the process of rethinking which can offer an alternative view and hope for those who are not associated in the binary gender of male and female. The research questions which are raised up are: how do the scholar activists of Nahdlatul Ulama Islamic University of Jepara rethink the waria subject position? How did they develop the idea of religious partnership with the Pesantren Waria al-Fatah Yogyakarta? And what kind of waria discourse that the scholar activists suggested to provide a room for waria in social and religious lives?
It is clear that the discourse of LGBT however is not only talked over in the stage of global, but also at a local level such as in Indonesia. To see the case of waria santri in terms of transgender discourse and the activism of NU scholars in the act of collaboration, the author utilizes the theoretical application on Boellstorff’s idea on global and local suggestion and Foucault’s on the term of subjectivity as well as power relation in his genealogical approach. In analysis, using waria as the chosen terminology in this case marks their identity as a local phenomenon rather than transgender women to use a global term. This term became the primary term for this group after it was used by Minister of Religious Affairs Alamsyah in the 1970s. While taking the framework of Boellstorff on subjectivity and power relation, it helps the author in figuring out and understanding completely on how Muslims activists from NU University rethink of waria discourse, and how it is discussed by Muslims activist and the waria in the Pesantren. Additionally, subjectivity becomes the key point where the author can examine the role of waria based on the activists’ perspectives as a subject of their religiosities and of the truth of their beings, rather than only objects of views.
Waria as one of the local terms in Indonesia represents an actor of transgender in LGBT association that often experience such discrimination and become the object of condemnation. For waria, Identity is the main problem in the aspect of gender in Indonesian law. For instance, Indonesian identity cards only provide a male and female gender options, based on the Population Administration Law, and by the Marriage Law (No. 1/1974). By this law, they will have some difficulties to access the public services. Another problem regarding the social recognition, waria is perceived as people with social welfare problems, based on the Regulation of the Ministry of Social Affairs (No. 8/2012) that must be rehabilitated as a kind of solution. Furthermore, in the religious landscape, the content of fiqh (an Islamic jurisprudence) does not have much discussion on waria matters when compared to male and female stuff. Briefly, these are the problems that the scholar activists seek to answer.In the local course of Indonesian context, scholar-activists at Nahdlatul Ulama Islamic University of Jepara (UNISNU) educate Islamic religion to transgender students at the Pesantren Waria al-Fatah as the act of acknowledging their existence and their subjectivity to express identity and religiosity within ritual as well as practice.
Addressing this complicated context, the questions of transgender discourse represented by santri waria in this research is not only about the constitutional rights but also attach their religious lives in terms of Islamic teaching and also practice. While what the scholars identify as “humanism” is the basic framework in dealing with this issue, the universal perception of humanism in secular nature is different from the Muslim scholars’ understanding the idea of humanism when it relates to Islamic religion. Referring to this discussion, the NU activists have another view point in looking at waria as a human and Islam as a religion with its blessing for all mankind without exception. Hence, this overview leads them to rethink and reinterpret the particular texts in Islam, and then work with them in collaboration.
Since the term of collaboration becomes the key word in this research, the author gives a general framework on what so – called a collaboration in relation with the context of observation. The background is on the equal relation between scholar-activists and waria santri in the sense that the activists do not force or impose their perspective on waria. For instance, they allow waria santri to pray and to express their identity based on how they feel comfortable with the condition. In regard to the research process, the author conducted interviews and was a participant observer both in the Pesantren Waria al-Fatah in Yogyakarta and in the UNISNU campus, Jepara. He interviewed six Muslims scholar-activists from UNISNU concerning the monthly program they lead in Pesantren Waria especially about how they rethink waria discourse and its relation to religious and social lives, and another important point is on the scholars’ intention to do the collaboration. Furthermore, the author also draws on the history and programs of the pesantren by interviewing Shinta, who became the leader of the pesantren in 2014 following the death of the founder. He also made use of the Religious Practice Partnering Program’s proposal and accountability report and explored the scholars’ institution and communities where they have relation with to get some additional information about their engagement. The additional context is on the scholars’ affiliation, in this case bringing up the background of Nahdlatul Ulama as one of the biggest Muslims socio-religious organization known as Muslim Traditionalist and Indonesian Muslim Movement (PMII) which both of them apply the similar characteristic on ideology which is ahl al-sunnah wa al-jama’ah.
To some extent, the collaboration of scholar activists of Nahdlatul Ulama Islamic University and the santri waria at Pesantren Waria Al Falah rethinks the waria subject position in both their social and religious lives. First, they rethink the normative male – female gender binary which is often considered deviant, an assumption which causes the waria to experience rejection and fear in both their social and religious lives. The same thing happens as well in Islamic jurisprudence known as fiqh, where discussion of waria is absent and, consequently, they find it difficult to express their religiosities, including even whether to pray with men in the front or women behind, and which prayer garments to put on in order to pray.
According to Nur Kholis, the leader of the program from NU University and a scholar of fiqhwhose academic interest is the place of waria in Islamic Law, one answer can be found by categorizing waria as Mukhanats, and then considering them as humans equally as others. He argues that waria have existed since the Prophet’s time considered as mukhanats (a term for the men behave like women in Prophet’s time, according to certain hadith) by nature, or by destiny, and not by convenience. Understanding waria as mukhanats based on their gender consciousness can be a gate for waria to find space in Islam and also their social lives. The following significant finding related to this context is on the genealogy of the process of rethinking waria subject position. The author argues that this rethinking is grounded in Islamic Liberation theology and the method of ahl sunnah wa al-jama’ah, as way of thinking within PMII and NU have contributed and influenced how the activists think of waria subject discourse.
The last important landscape is on the perspective seeing waria as the subject of knowledge, sexualities, and religiosities, covered by the term gender consciousness. This term is the result of rethinking and acknowledging waria subjectivity in understanding their subject position in social and religious lives.Pragmatically, this statement provides a tool of framework to recognize waria as equally with others. It can be seen from the real affiliation of several events, which are parts of Religious Practice Partnering Program, such as Isra’ Mi’raj and Fiqh Indonesia Seminar. Furthermore, this kind of recognition emerges within the global and local concept of Islamic liberation theology and aswaja that make them consider waria as minorities which should be protected, rather than discriminated.
Finally, in such reflection, the discourse of LGBT represented by waria santri, the activism of NU scholars, and their interaction in collaboration notify an alternative worldview to discern a global issue from the local context, in this case is Indonesia. The author concludes the result of this research by saying that this kind of discourse is formed through referring Islamic liberation theology, aswaja, and more specifically the term mukhanats, within global Islam. In the process of interaction, these are interpreted and understood within local context of Indonesia presented by waria case in terms of social and religious life through the act of collaboration under the umbrella of Nahdlatul Ulama and PMII, as organizations tied by aswaja both ideology and methodology. In brief, the rethinking of waria space in the context of Indonesian Islam at the intersection of local and global offers a new expectation and gives a recommendation for all people who do not fit gender binaries but they seek religious practice and experience in their lives.
Rethinking Waria Discourse in Indonesian and Global Islam: The Collaboration between Nahdlatul Ulama Islamic University Activists and Waria Santri | Author: Hary Widyantoro (CRCS, 2013)

Understanding the Spirituality of Officials Convicted of Corruption

HeadlineNewsThesis Review Tuesday, 10 November 2015

Farihatul Qamariyah | Thesis Review | CRCS

Thesis title : Understanding the Spirituality of Officials Convicted of Corruption: Case  Study of Wirogunan Prison
Author : Tjong Lio Ie (CRCS, 2013)
Indonesia is known as a country which is great in dealing with spirituality and religiosity in the society life experiences. Based on the World Values Survey (2005-2009), Indonesia ranked as the 15th highest in Spiritual Index among 45 countries in the world.  Paradoxically, Indonesia is also ranked as a country involved in the listing committed case of corruption. The evidence is Indonesia‘s ranking as 111th out of 180 countries in the world surveyed in 2009 in the release ofannual Corruption Perceptions Index (CPI) by Transparency International (TI).  By looking at this case, the stream of initial assumption is that spiritually strong people will never commit an act of corruption. Conversely in the actual fact, the case of Indonesia, however, brings on questions of law-enforcement, ethics, religion, spirituality and their relation in daily activities.

The thesis Understanding the Spirituality of Officials Convicted of Corruptiontakes the case study of three officials convicted of corruption who are currently imprisoned at Wirogunan Prison, Taman Siswa, Yogyakarta. The primary concern of the research is to examine the connection between spirituality and corruption by focusing on the life experiences of three mid-level Indonesian civil servants currently serving prison terms following convictions of moderate-level corruption.

This research consequently comes to some critical questions regarding this fact. Why can one of the most spiritual countries in the world also be one of the most corrupt? Do spiritual values have nothing to do with corruption? Is there any spiritual transformation in the most spiritual countries as their Corruption Perceptions Index shows the highest (meaning the worst) in the world? Answering the list of these questions, the author applies a local approach grounded in the experiences of civil servants who face charges of corruption.

The author applies a qualitative method and uses a social constructionist approach to have an overview in understanding the discourse of relation between corruption and spirituality. To obtain the data, semi -structured questionnaires and in-depth interviews were used by the author.

In deciding on the three corruptors as the respondents, the author focussed on those in managerial positions of as lurah or mid-level civil servants. This position is where the power of the positionmight be abused. Of his three respondents, one is Christian and two of them are Muslim. Before doing the participatory observation and direct interview session, the agreement and disclaimer were made to keep their identitiessecret.

To see the connection between spirituality and corruption, the author firstly puts a context of defining spirituality, corruption, meaning, and otherconceptual terms in use in this research. This research uses a survey method of Spirit at Work Scale (SAWS) by Kinjerski&Skrypnekemphasizing at the four distinctive factors of man‘s spirituality:  (1) engaging work, (2) sense of community, (3) spiritual connection, and (4) mystical experience. These surveys were further followed with written and oral interviews about both their responses to the categories of the SAWS questionnaire and then about their life stories,covering both their experiences at the time of the acts for which they have been convicted and of dealing with the suffering of imprisonment.

Since this research emphasizes its concern on evaluating a meaning, the author uses the tools of spirituality, religion, and psychology as the point of view to examining the case of corruptors and their life.  Through the spirituality and religion, men can interpret their life experiences in the context of suffering, death, and transcendence. Finding a meaning is a significant element since it is the way how men can survive and pass the hardship moments. In psychology as an addition, men can find a meaning of their experience on suffering if they look to the future. Therefore, these three points of view in looking at the case of the corruptors and how they deal with their case on suffered situation are very important.

In an illustration for the conceptual discussion above, man can bear any sufferings because he is promised an eternal life in heaven by religions. In psychological context, man is required to become selfless if he is in need of psychological health. There is a sense of future expectation in both reward forward. According to AuschwitzFrankl (1963, P.107), man has to become selfless to find meaning in suffering.

In relation with this case, committing corruption against selfless mode because it means self-gratification. Self-gratification in Freud’s statement is the main characteristic of id that always competes with super ego to take control of the ego. To some extent, a selfless mode leads man to the way of finding meaning while self-centered one leads man to meaningless life. Hence, both religion (spirituality) and psychology adopt the same mode of selfless to find meaning in life.

The position of spirituality is very significant for the corruptors’ life experiences in overcoming their suffered situation. The respondents’ life story and confession have come to a point of examining whether a spirituality is interplayed or not in looking at the case concerned. The findings through the research questions show that there is a kind of strong connection betweenthe need of spirituality in coping suffering in the context of corruptors’ prison experience. Based on the author’s findings in relation with the connection of spirituality and the cases of corruption he makes several arguments.

First, all the corruptors as the respondents of this research possessed a strong spirituality when they were the leaders at their office. This answer is obtainedfrom the SAWS survey method from the measurement of some points such as the spirituality, cognitive, interpersonal, spiritual, and mysticaldimensions. Second, the respondents failed to make balanced act in practicing their spirituality at work. This case is due to their ethical and practical consideration which neglect the critical comprehension of the laws. The respondents‘ premise that corruption is basically about enriching oneself is prevalent which shows the great emphasis on togetherness above individuality. To some extent, it is their unthoughtfulness and lack of professionalism which have caused them to be imprisoned as corruptors. Third, spirituality plays a significant role for them to survive the hardship of imprisonment. The three of them even gained spiritual transformation and found meaning from this situation. Last, the suffered situation initiates them to take a repentance as an inward change that is gotten from the idea of solitude. As mentioned before, the respondents’ score of spiritual assessment showed a high score, it helps them to repent without difficulty.

In addition, the author emphasizes his notion on the concept of solitude as an important gate to the account of spiritual transformation. He strengthens his assumption by stating that solitude is the answer where people have to face the atmosphereunthoughtfulness produced by modernity. Solitude in its actualization deals with the context of practice in the daily life. The act of solitude can help people to be aware more on what they are doing of their actions.

The respondents‘ life experiences demonstrate the importance of going through solitude as the spiritual gate to experience penitentiary and being born twice. Solitude is also the psychological gate for man to become selfless, find meaning in life and get motivated.

Maintaining Tradition, Constructing Identity: Identity Construction of Orang Laut in Saponda, Southeast Sulawesi

Thesis Review Monday, 20 June 2011

Title: Maintaining Tradition, Constructing Identity: Identity Construction of “Orang Laut” in Saponda, Southeast Sulawesi

Author: Saifudin (CRCS, 2009)

Keywords: The Badjau, Orang Laut, Orang Darat, Identity Construction.

Abstract:

 

This thesis describes identity construction performed by the Badjaus who become the orang laut community settling a small island named Saponda in Konawe district, Southeast Sulawesi. The Badjau’s identity could be identified by their settlement and their daily life which always bound up with the sea; the reason making Badjau as orang laut. Historically, the Badjaus are the boat men who do not live in the house permanently living in the boat only, but nowadays, the Badjaus have already dwelled numerous coastal areas in Indonesia and many of them dwelled small islands—such as Saponda Island. The fact that the orang laut’s identity was originally built in the sea, does not mean that their identity was static. From the research performed, it was found that government’s policy such as education, health facility and the interaction between Badjaus and other tribes (orang darat) have influenced their identity construction. On the contrary, orang laut’s identity, however, is still there even though out-side values have continuously been appearing.

Kiai Langgar and Kalebun: A Study on The Contestation of Two Cultural Brokers in A Non-Pesantren in Madura

Thesis Review Monday, 20 June 2011

Title : Kiai Langgar and Kalebun: A Study on The Contestation of Two Cultural Brokers in A Non-Pesantren in Madura, Indonesia
Author : Muhammad Endy Saputro (CRCS, 2008)
Keywords : cultural broker, Madura, discursive tradition
Abstract :
Madura is one of thousand Indonesian islands which identical with kiai and the pesantren. Through the pesantren, the kiai institutionalizes Islamic knowledge into Madurese people. However, what happens if a Madurese village has no pesantren (Islamic boarding school)? My research reveals that the absence of pesantren in Madura raises a contestation of cultural brokers.There are two cultural brokers in Gapurana, namely the Kalebun (leader of the village) and the Kiai Langgar (religious leader of a small mosque). Those two have their own parameter to implement the tradition in that village. These parameters evoke two distinctive traditions in Gapurana, they are the kalebun’s tradition and the kiai’s tradition. The kalebun’s tradition is based on the Madurese historical precedence and on the other hand, the kiai’s tradition is based on Qur’an and tradition of the prophet Muhammad. Applying critically Talal Asad’s concept on tradition (1993; 1996a; 1996b), I analyze those two contestations.Based on my fieldwork, I find that although the kalebun’s tradition gives negative effects of the Gapuranese economics, the Gapuranese people remain conduct the kalebun’s tradition. On the other hand, the kyai’s tradition seeks to prevent the Gapuranese from the negative effects of the kalebun’s tradition.

Contestation Field of Local Society: the Study of the Existence of Haji Bawakaraeng Community in South Sulawesi

Thesis Review Monday, 20 June 2011

Title : Contestation Field of Local Society: the Study of the Existence of Haji Bawakaraeng Community in South Sulawesi
Author : Mustaqim Pabbajah (CRCS, 2010)
Keywords : Haji Bawakaraeng, Contestation, Bugis-Makassar, Ritual, and Belief
Abstract :
This research aims to explore the existence of Haji Bawakaraeng community tradition in South Sulawesi that is still consistent to depend and to keep their belief, also their resistance in depending their tradition. Besides that, researcher wants to describe the ritual phenomenon in the top of Bawakaraeng Mountain.This research is the field research focused on the study about ritual tradition of Haji Bawakaraeng in South Sulawesi. Data collection is done with field observation way by using analysis descriptive method that is to observe natural condition and the social life directly to find out the data about the existence of Haji Bawakaraeng community. Data collection is also done by interviewing the figures and the believers of Haji Bawakaraeng deeply, also the documentation study done to complete the data obtained beforehand. The collected data then will be analyzed by using socio-anthropologic approach and will be explored in a qualitative descriptive way.This research shows that the ritual tradition of Haji Bawakaraeng practiced by the believer of this belief still exists until today, although they face many obstacles. They remain depending their belief strongly practiced since a long time ago by doing adaptation and negotiation of any resistance that they face at present.

Manusa Yadnya Ritual (Sarira Samskara) Within the Social Life of the Hindu Community in Bali

Thesis Review Monday, 20 June 2011

Title : Manusa Yadnya Ritual (Sarira Samskara) Within the Social Life of the Hindu Community in Bali: A Comparative Analysis
Author : Ni Nyoman Sri Widiasih (CRCS, 2004)
Abstract :
The purpose of this research was to gain knowledge and a deeper understanding of the Manusa Yadnya (Sarira Samskara) ritual in Hinduism and its relationship with its community social life. And also it want to know the management of Manusa Yadnya ritual done by Hindus follower in Bali and Yogyakarta within glorify human existence, and want to know the meaning of each rituals.This research is a library research, whose primary materials are the books of Weda and Lontars. Although the earlier existence of the books of Weda and Lontars is not exactly known, the books of Weda were written in Devanagari letter that used a Vedic Sanskrit, and a number of translations are found in Indonesian. It is the same case with Lontars, although these use a Sanskrit, Kawi, and Balinese text, these are also a number translations found in Indonesian. This research was conducted using a sociological approach, and the output of this research will be presented in an analytical descriptive explanation.Finally from the research done, it could be concluded that the ritual that Hinduism done as the expression of their bakti and thanks to God, with all His blessing and yadnyas for universe and all in it. All the ritual variations that Hinduism done as one ways for tighten, fasten, strengthen and maintained their faith. Whereas, panca yadnya means five rituals is done in Hinduism consisting of Dewa Yadnya, Pitra Yadnya, Rsi Yadnya, Manusa Yadnya, and Bhuta Yadnya. On the other hand, the meaning of Manusa Yadnya ritual is glorify human existence, so that all of ritual that have been done always containing requesting, hoping, forgiveness elements. Principally, the essence and goal of Manusa Yadnya ritual in Hinduism in Bali and Yogyakarta are same, but there appeared various forms in management religious life. This matter is influenced by psycho-religious, socio-cultural and local custom, yet that ritual based on same principle. So, every ritual in Hinduism, actually it couldn’t be separated with other rituals, but just one ritual prioritized that followed and supported by other rituals as well.

Petik Laut: Social-Ideological Accommodation in the Fishermen Community of Kedungrejo Muncar Banyuwangi

Thesis Review Monday, 20 June 2011

Title : Petik Laut: Social-Ideological Accommodation in the Fishermen Community of Kedungrejo Muncar Banyuwangi
Author : Nurainiyah (CRCS, 2007)
Keywords : Plurality, Kedungrejo, Petik laut, Jaragan-pandiga, Accomodation, Syncretism, Coastal cosmology and Social cohesion.
Abstract :
This research aims to showing how accommodating the differences of two traditions ideologically and socially can create tolerance and peace in a plural society. The plurality of Muncar such ethnicity, religion, culture and class-economy could protect the conflict. They more choose the public interest than personal interest. The social reality of Muncar is showing with ritual Petik Laut which combines between Islamic and Osing tradition. Cosmologically both of them are different, Islam believes in the singular God and the Osing believes in the plural God.
The main problem of this research is how the ideological and social accommodation between the Islamic and Osing tradition can work. And some questions of this research is what is the structure of cosmology which has been created from the accommodation of differences of cosmologies? What is the consequence for the social constellation of the fisherman’s society of Kedungrejo? Why do the Kedungrejo’s fishermen choose the combination of both traditions rather than choosing one of them? The theoretical framework or the conceptual framework of this research came from my literature studies about the results of anthropological and ethnographical research like Beatty, Hefner, Koentjaraningrat, Geertz and Woodward. They argue that the dialectic between religion and local culture is syncretism. So my conceptual framework of research that syncretism is the accommodation of differences which can create society to be peaceful. And the ritual collective is the combining media of how the differences because the ritual has the collective goal which is reached by society as the actors. The methodology of the research is qualitative so to get data I do some methods like observation, interview and read the writing documents. After I get my all data I do analysis using descriptive analysis. The descriptive analysis is the description of facts towards giving the context in order that the fact can be understood.
This research shows that the differences of religion and ideology in the multi-ethnical and cultural society have potentials for conflict. But the conflict can be protected by involving the social agents of society like santri and kejawen in order to avoid riot. The ideological problem is significant and sensitive and it is easy to create raise strong emotions among the fishermen. The wrong interpretation of ideology can be fatal. However the coastal society generally is known as less temperamental and open-minded person and permissive for the religious and ideological plurality. Their attitudes which want to show ‘dignity’ (jati diri) are the characteristic of the coastal society. This attitude manifests in the Petik Laut ritual by involving the symbols of religions, cultures and ethnicities in Kedungrejo. The Kedungrejo society majority is Islam but they believe in Ratu Reja Mina as the fish Queen although it is the Osing belief. The honor for the Sayid Yusuf as the historical figure of the Petik Laut history is done together by them. These beliefs complete the Islamic belief for Prophet Khidir.
The coastal cosmology of Kedungrejo is the result of accommodating between Islam and Osing. So it became the local ideology which can avoid the conflict. Because left one of two ideologies can create the ideological conflict in society. They are still doing the process for the survival society life peacefully although they have the different interpretation about ritual Petik Laut. The conflict of economy as the consequence of the work system between Jaragan and Pandiga, and the environmental conflict between fabric and society can assimilate in this ritual because the social function of Petik Laut can accommodate all of the elements of society even religion to include in this ritual. So the person who has the certain conflict became the ritual as the mediation for building up the social cohesion (silaturahmi) among the fishermen community, religious institution and the organization of the pesantren’s alumni. From the social accommodation, the social cohesion came back to unity so that peace can return to Kedungrejo.

Gombakan Tradition in Islam Society in Merbabu Mount Slope, Subdistrick of Pakis Magelang

Thesis Review Monday, 20 June 2011

Title : Gombakan Tradition in Islam Society in Merbabu Mount Slope, Subdistrick of Pakis Magelang, Central Java
Author : Parngadi (CRCS, 2009)
Keywords : Gombakan Tradition, Dreadlock, Children, Moslem Society and The slope of Merbabu Mount
Abstract :
The aim of this thesis is not only to present unique and interesting tradition but also to see the existence of this tradition in Islam society. Because of that, this is field research that takes data in the field and then looks for books that relate each other. This way is taken too see the existence and the development of the gombakan tradition deeply in Islam society. One of the possibilities that need to see is the impact of this tradition to the belief of the society in Banyusidi, subdistrict of Pakis Magelang in the slope of Merbabu Mount as the Moslem society.
The method in this research is to collect all of the data about gombakan tradition and the sequences of the ritual in it. The next step is to compare this tradition with some books that focus on traditions as well as rituals to see deeply the impact of this tradition in Islam society. The result of this research reveals that the existence of gombakan tradition especially in Banyusidi, subdistrict of Pakis Magelang in the slope of Merbabu Mount strengthen the belief of people there as Moslem society. There is not only the value of the togetherness in this tradition but also the act of releasing from the impact of mysteriousness. The mysteriousness thing in this village is the appearance of the dreadlock on children. Not only do the parents of dreadlock children who have psychology burden but particularly the children who dreadlock in their hair.
Because of that the gombakan tradition is regarded as the real solution to release children there from dreadlock as the mysteriousness thing. Until now this tradition is still exist and the society in the slope of Merbabu Mount in general keep this tradition well.

Religiosity of Lengger Dance of Desa Gerduren Kecamatan Purwojati Banyumas

Thesis Review Monday, 20 June 2011

Title : Religiosity of Lengger Dance of Desa Gerduren Kecamatan Purwojati Banyumas
Author : Robertus Suraji (CRCS, 2004)
Keywords : religiosity, transformation, differentiation
Abtract :
Dance of Lengger is folk dance that thrives in the region of ex-Karesidenan Banyumas, especially in the agricultural area or in villages. This dance represents traces of the previous Hindu culture. A sect of Hinduism that is Cakta Tantrayana belived in Goddess of Durga as the vertility goddess. In worship ceremonies, the dance like Lengger were used to request fertility. When the Hindu teaching reached Java there was transformation of meaning in this dance, caused by syncretism with Javanese belief. In Java, Goddess of Sri was believed goddess. Long ago in the area of Banyumas, dance of Lengger became social the tool of society to be grateful to all Deities after harvest. In its growth later on dance of Lengger naturally had meaning differentiation, of religious meaning to secular meaning. This dance today in some ways exploits the erotic.Village societies of Gerduren that till now still take care of this dance of Lengger, feel that dance is the part of society life of Gerduren village. Till now, they do certain rituals to take care of dance community. Rituals run by Lengger community of Gerduren village relate their belief of existence of spirit as protector of dance of Lengger. The spirit which is ordinarily referred to as the Indang so called Kastinem. Attendance of Kastinem Indang in an show of Lengger is believe to give supernatural strength to the dancer of Lengger.
Trust about existence of Indang Kastinem in their belief does not oppose their belief in God. In reading of the writer, believing of existence of Indang Kastinem represents manifestation of alonging of God which is immanent, God which is near by and accompany them. Lengger community of Gerduren village have the conscious that they will not overcome problems of life with their own. They require strength aid from outside themseves. That strength they find in Indang Kastinem which they trust also comes from God. Of above mentioned description, it can be concluded that dance of Lengger of Gerduren village still has certain religious meaning.

Religion and Culture in the Betawi Wedding

Thesis Review Monday, 20 June 2011

Title: Religion and Culture in the Betawi Wedding: the Negotiation between Religion and Culture in the Betawi Wedding in Babelan Subsdistrict of Bekasi

Author: Siti Hunainah (CRCS, 2005)

Keywords: religion, culture, negotiation, wedding

Abtract:


The interaction between religion and local culture is an undeniable fact in the community; specifically it happened into the Betawi people. The Betawi wedding tradition is one pattern whereas both religion and local culture influences each other and it also gave some nuances in that procession. Interestingly, there is no one culture among others that represented when the Betawi people expressed their tradition. It means that the Betawi culture is an inclusive culture, and this possibly making the space of dialogue and negotiation with other cultures. Therefore, in Betawi culture unsurprisingly founded other elements of culture, such as Arab, Chinese, Sundanese, and Javanese culture. There are many stages in the Betawi wedding that is touching within Islamic religion and local culture. For example, maulidan, ziarah, paketan, etc. besides, there are many symbols in the procession itself, such as giving expenditure that symbolized by mosque miniature. It means that giving describes the money that gave by the husband to the wife for house needed, and this money obtained by legal method. There is also a tradition namely the barrier house opening tradition that is symbolizing the unflawed life of the house. It means that the couple marriage will face such conflict in their life. In addition, Betawi people still have the inheritance animism and it showed in the marriage procession. In every marriage celebration (keriaan), the celebrator firtly usually celebrate the ritual and giving offerings (sesajen) altogether. The offerings (ancak) put dawn into the forth angles of house. It is convinced to give the food to the spirit who settle in the village or their ancestral. By preparing the offerings (ancak) mean to save and to avoid the unwillling thing along the celebration. Certain aspect in the Betawi wedding showed the negotiation whereas the elements of religion and local culture found the meeting point.

The Dialectic of Muhammadiyah and Local Culture: Study on the Reorientation of Muhammadiyah's Manhaj Tarjih about Culture

Thesis Review Monday, 20 June 2011

Title : The Dialectic of Muhammadiyah and Local Culture: Study on the Reorientation of Muhammadiyah’s Manhaj Tarjih about Culture
Author : Syaugi (CRCS, 2005)
Keywords : Manhaj Tarjih, the Pure Islam, Muhammadiyah, Purification
Abstract :
The objective of this study were to know the manhaj tarjih (interpretation) of Muhammadiyah toward culture, and to know to what extent the dialectics of Muhammadiyah with the local culture taken place as the consequence of the new manhaj, which brought about diversity of religious behavioral in the Muhammadiyah followers.This study used qualitative approach based on the existing social reality in Muhammadiyah movement, which had historical, religious, and cultural dimensions. Since it was a literature research that used descriptive-analytical method based on textual study, the data collection used documentation. The data were classified into primary and secondary ones and analyzed by using systematic-descriptive method.The results showed that the propagation of Muhammadiyah to remotes had resulted in cultural fragmentation in its purification movement. Further, it was in line with the cultural proselytizing and the Islamic law spiritualizing programs that made its proselytizing style become accommodative in nature and was tolerant to the local culture. Moreover, with three approaches of bayani, burhani and irfani approaches as part of its manhaj tarjih, the purification ideology could run side by side with the socio-cultural approach. With the diversity of religious behavior of its followers in the pure Islamic ideological framework, it showed the dialectics with the local culture.

Kuman Mahwadhi-wadhi: The Symbol of Harmonization between Culture and Religion

Thesis Review Monday, 20 June 2011

Title : Kuman Mahwadhi-wadhi: The Symbol of Harmonization between Culture and Religion
Author : Thisye Ollyvie Pangkerego (CRCS, 2006)
Keywords : religion, culture, harmonization, acculturation, symbol
Abstract :
Kuman Mahwadhi-Wadhi as a practice of eating together is such an important part of every Christian rites in Kembes, a village in Minahasa. This practice is a harmonization which is result from the acculturation and purification of Christian with local culture. Clifford Geertz concept about culture as a pattern of meaning or the ideas including symbols which with that the community performs their knowledge about life and expressing that into certain symbols- is a right explanation in how we see and analyze the meaning of every culture symbols.An acculturation between Christian and local culture in Kuman Mahwadhi-wadhi form has some meaning of symbols: Gratefulness to Empung Wailan Wangko as a source of everything in human life as local culture belief was purified with new meaning as a gratefulness to God-a source of blessing. The Unity among this community is inspired by Mapalus system-living in togetherness and share helps each other in everything. Its value is reinforcing with an explanation that community is a Body of Christ that living together and sharing love each other. Equality is emphasized to interaction of Kembes community. It describes an understanding about the Sacrifation of Jesus Christ who come and become a man into the world, and cleans the sin of this world.As a run of time, the harmonization is facing with some conflicts caused of modernity. Kuman Mahwadhi-wadhi does not understanding as a holy part of a rites, but now, it tends to be an appendix which related to social status of the member of the community. It is also become a life style of consumerist. It is clear that Kuman Mahwadhi-wadhi has a differentiation meaning; unfortunately, it is supported by church, which does not make a move to reform the meaning of the symbols.

Interaction Patterns of Arab Descendants' Community and Local Population in Gapuro Sukolilo Village

Thesis Review Monday, 20 June 2011

Title :  Interaction Patterns of Arab Descendants’ Community and Local Population in Gapuro Sukolilo Village, Gresik
Author : Ummu Hafidzah (CRCS, 2007)
Keywords : acculturation, assimilation, overt culture, covert culture
Abstract :
This research aims at describing the interaction patterns of kampong Arab Gresik society that is heterogenic and their impacts to the culture of population there. The hypotheses that are proposed here are: (1) generally, Arab descendants can be grouped in two characteristics: Firstly, people who have been integrated to society by assimilation process; secondly, people who still have had an identity of Arabness and existed in acculturation border; (2) the impact of the integration, the intrinsic part of Arab descendants society’s culture (overt culture) has changed and the extrinsic one (covert culture) has still held and practiced.
Subject of thesis research is Arab descendants’ community in Gapuro Sukolilo Village, Gresik. The colleting data is attained by using observing participants, and taking the in depth interview to such a person, scholars, and certain respondent who have any relation to the topic being researched. Later on, the data, which collected through field research and library research, are then analyzed descriptively, interpretively, and critically as well.

The research finding shows that there are various factors which influence the integration process in Gapuro Sukolilo Village. They come not only from Arabic ethnic group itself but also from local population. The supporting factors are mixed marriage and economic cooperation. The inhibiting factors are prejudice and stereotype. Besides, there are binding factors that can minimize conflict: similarity of religion, interdependence and brotherhood feeling. The impact of integration to Arab descendants’ community can be seen on their extrinsic (physical) culture such as rites (rites of passages and rites of Islamic holy days), traditions (food, building, language, art, and medicinal treatment), values (education and women’s position), and symbols (dress and mosque). But, they have still held on some intrinsic culture, like kafa’ah (equality of rank), patriarchal system in kinship, and way of visiting. Besides, the Arab descendants’ community also influences local population, in physical culture (language, dress, and art), and religious practices (path for mystics, celebration of Prophet’s birthday, and commemoration of every year’s death).

The Beati Ritual for Moslem Teenage Girls within the Culture of Gorontalo Society

Thesis Review Monday, 20 June 2011

Title : The Beati Ritual for Moslem Teenage Girls within the Culture of Gorontalo Society
Author : Yowan Tamu (CRCS, 2009)
Keywords : Beati, moslem teenage girls, Gorontalo society
Abstract :
The research is themed on “The ritual of Beati for Moslem Teenage Girls within the Society of Gorontalo”. Beati is a ritual to change status from a little girl to teenager. This research aims to provide Islamic spiritual understanding for teenage girls who are growing up and whose understanding on Islam is not yet considered perfect before conducting Beati.The research is an ethnographic one where all data is based on perspectives, arrangement, and understanding of certain society including rules, norms, and categories lived trough by the society. This study is completed through data analysis, observation, and information from informants. The observation and data analysis are similar, which is information on essential aspects of Beati that embrace all agents of the ritual, teenage girls as well as those girls who are not yet underwent the process.
The research is conducted in the regency of Marisa, Pohuwato district. It takes six months to observe the ritual’s preparation process, realization, and after ritual process. This research is accomplished by conducting observation, interview, and documentation. It tries to answer three main questions. First, how does the ritual of Beati exist and what is its role in developing mental, spiritual, and characters of teenage girls in Marisa? Second, why does the ritual of Beati still exist amidst the strong cultural penetration everywhere? Third, how do the people of Marisa accept the ritual in their life?
The research concludes that Beati shapes mental and character of teenage girls to be well-mannered, morally good, and responsible to themselves as well as to others. Some of people also view the ritual as a way to preserve local culture. However, there are others who see it as no longer relevant to present condition.

Identity, Comodification, and Domination: the Manifestation of Hinduism in Bali

Thesis Review Monday, 20 June 2011

Title : Identity, Comodification, and Domination: the Manifestation of Hinduism in Bali
Author : Yulianingsih Riswan (CRCS, 2008)
Keywords : culture, identity politics, commoditization
Abstract :
This thesis reports on ethnographic fieldwork in Denpasar, Bali, Indonesia on July-October, 2007. Hinduism as religion of Bali has become the spirit of Balinese culture. And Bali’s culture has become a powerful political symbol and economic resource in the information age, where the development of the service economy (including tourism) provides new opportunities to marginal groups and new challenge to dominant ones.This report take the way in which culture is produced, possessed and often transformed into commodity for the market: the role of such reified culture in relation of inequality: the ownership of culture as a tool of identity and nation building.
This allows us to expand our understanding of cultural property: as a tool available to any group seeking confirmation of an identity perceived to be under threat vis a vis wider power structure. The thesis begins with description of contemporary Balinese, the transformation of its economy and a brief history of tourism. The relationship between ritual and economy is discussed both in general terms and ethnographic detail to provide insight into the context of cultural ideas in which tourist development has taken place. The spatial organization of ritual reveals patterns of cultural order and political influence as key factors in understanding the contemporary situation. Then, religion of Bali has contributed for the social life of thing such as culture identity, source of commodity, and also political power for domination.

The Meaning of Tirakatan Tradition for Santri Society in Yogyakarta

Thesis Review Monday, 20 June 2011

Title : The Meaning of Tirakatan Tradition for Santri Society in Yogyakarta: A Study of the Tirakatan Tradition to Commemorate Indonesia’s Independence Day in Kauman and Mlangi Society
Author : Zunly Nadia (CRCS, 2006)
Keywords : tirakatan, religion and tradition
Abstract :
The tirakatan tradition to commemorate Indonesian’s Independence Day is done by Yogyakarta society the night before 17th of August. Almost all of Yogyakarta society does this tradition either in the village or in urban area in every neighborhood (RT). Since an independent day, Tirakatan tradition has done as expression of gratitude to God for the Independence Day.This research uses socio-anthropology as a approach by seeing the social and cultural phenomena in the society and then seeking how the society gives a meaning those phenomena. Besides that, this research also uses historical approach for knowing detail the internal and external factors supporting tirakatan tradition that is done by Mlangi society and does not done by Kauman society.Every community in Yogyakarta does this tirakatan tradition in a different way. In Mlangi society where traditional Islam is a majority, tirakatan is done in every RT by tahlilan that is lead by kyai (a religious leader or the leader of an Islamic boarding school) and after that reading sholawat together in the mosque as a center of the activity in Mlangi society. On the contrary, in Kauman society where modern Islam is a majority, they do not do tirakatan tradition because it is not compatible with their religious understanding. In this case, religious understanding is the important element influencing the realization of tirakatan tradition because it is related to the wrestling of religion and tradition.
Tirakatan tradition is related to the symbolic Javanese society, including religion, world view, ethics, and Javanese culture as a whole. Those of couse have philosophical meaning and deeply spiritual value. Besides this relation, we can also see tirakatan tradition in the three framework meanings, i.e modernity, religion and culture of ancestors. Those three frameworks have relation and influence to each other in the tirakatan event. We can see tirakatan tradition in the modern framework, because this tradition commemorates the Independence Day. We can see tirakatan tradition in the religious framework, because religious understanding is an important factor that influences this tradition. Whereas, in the culture of ancestors, the tirakatan tradition is based on Javanese culture. Tirakat is used by the Javanese as self calmness and a medium of communication to God. This proofed that the society cannot be independent without these three frameworks. From these frameworks, we can see the plurality meaning of tirakatan based on the society background.

Marapu in Disasters: Meaning and Response of Wunga-East Sumba Community against Natural Disasters

Thesis Review Friday, 17 June 2011

Title : Marapu in Disasters: Meaning and Response of Wunga-East Sumba Community against Natural Disasters
Author : Jimmy Marcos Immanuel (CRCS, 2010)
Keywords : Marapu, ethnoecology, natural disaster, meaning, response, and ritual
Abstract
This thesis addresses the life of indigenous people in a village community on Sumba, an island of Eastern Indonesia that is particularly prone to natural disasters. Over the past two decades a village in Eastern Sumba, called Wunga, has experienced ecological phenomena such as locust pest/ Locusta Migratoria Manilensis (1998-2005), Tai Kabala grass/Chromolina odorata (2006), whirlwind (2007), earthquakes (2007 and 2009), famine (2007), barrenness or drought (every year), toad pest (2007), and fires (several times). Wunga village is deemed to be the place the Sumbanese ancestors arrived at when they first came to Sumba. It was affected by the ecological phenomena mentioned, which can be also seen as natural disasters, and was hit especially hard.
By using an ethno-ecology approach, the present research found that Wunga people, of whom 85,4% follow Marapu (the local religion in Sumba), have created their own meanings (based on emic view) for natural disasters that differ from the views of scholars and from the Indonesian government’s policy as the global perspective. This difference stems from the creation by the Wunga people of their own taxonomies and perspectives on their ecology.
This thesis aims to answer questions about how the Wunga people view their own vulnerable ecology, what meanings and behavioral responses the Wunga people ascribe to natural disasters, and the factors that contribute to the formation of these meanings and behaviors. We will see how local identity among Marapu followers gives rise to a discourse of natural disaster that is distinct from constructions of the globalization. The issues of politics of environment and market power will also be used as a framework of interpretation to see the problem of poverty in Wunga as a risk factor of disasters that could happen in the future. The dominant response of Wunga people to their ecological problems, which is hamayangu or ritual, will also be analyzed in order to understand the significance of the response to the society. Ritual will be seen as people’s resilience, coping mechanism, “common food” which symbolizes shared-identity, and the way people maintain masculinity in the society.

The Celebration of Maulid Hijau on the Slope of Lamongan Mountain

Thesis Review Friday, 17 June 2011

Title : The Celebration of Maulid Hijau on the Slope of Lamongan Mountain: the Struggle of the Local Community in Responding to Disaster Vulnerability in Tegal Randu, Klakah, Lumajang, East Java
Author : Abd Malik (CRCS, 2009)
Keywords : Maulid Hijau, mitigation, local community, vulnerability
Abstract :
Many previous studies of disaster often only focus on post-disaster. Consequently, the studies forget the important aspects of pre-disaster namely vulnerability that is historically embedded in a certain society for a long time. Besides that, disaster mitigation projects are still dominated by technological approaches which are culturally not acceptable to local communities. This research completes (corrects) the weakness of several previous disaster studies by considering socio-cultural perspectives which focus on the study of vulnerability and its mitigation based on local community.This research concerns Tegalrandu village, one of the tourism regions in the sub-district of Klakah, Lumajang, East Java. The condition of the environment in this area has experienced terrible ecological crisis which threaten the occurrence of disaster. However, more important than such physical crisis is the nature of vulnerability in the community. To overcome both ecological crisis and social vulnerability, the local community holds a celebration which combines religious, local tradition, and reforestation activities called “Maulid Hijau”. Using social perspectives on disaster, this research conceptualizes vulnerability not as a characteristic of physical environment and not static. On contrary, vulnerability is a characteristic that is embedded dynamically in certain communities. In this sense, the occurrence of disaster in a community is combination between vulnerable people and natural hazard. While vulnerable community is people living in unsafe condition. Therefore, besides concerning with the physical aspects of disaster, the management and mitigation project might not deny the dynamics of vulnerability that takes place in certain communities.This research finds that vulnerability in Tegalrandu is a complex relation among social, political, economic and the ideological system since the colonial era until the reformation era. The consequences of those socio-cultural activities have caused Tegalrandu to live as a vulnerable community in unsafe conditions. Therefore, Maulid Hijau was initiated in order to reduce vulnerability and unsafe conditions in various aspects. The important aspect is to change and redefine a system of value concerning nature and the environment. That transformational view is expectedly followed by the change in people’s behavior and attitudes about social, economic and political activities in forming a sustainable community as opposed to a vulnerable community.

Memayu-Hayu Bagya Bawana: the History of Sapta Darma Movement in Indonesia 1952-2006

Thesis Review Friday, 17 June 2011

Title : Memayu-Hayu Bagya Bawana: the History of Sapta Darma Movement in Indonesia 1952-2006
Author : Chandra Utama (CRCS, 2007)
Keywords : Sapta Darma, history, revelation, occult power neutralizing practice, healing practice, anti-occultist movement, polytheism, discrimination
Abstract :
Sapta Darma is one of the largest Javanese spiritual movements in Indonesia with hundreds of thousands of followers. Sapta Darma is scattered in a large part of the country and has been beyond the national boundary. From its early period of growth in the 1950’s to the latest development of the movement there have been several phases. Since the subject of aliran kebatinan (Javanese spiritual movement) is still a very sensitive issue in the country, discussion on the movement will be significant to give more understanding of the movement in the Indonesian context of religiousity, especially about the antagonistic relation between two competing powers, Islam and Kebatinan. Moreover, there is no study which specifically observes the historical phase and dynamic aspect of the movement.This thesis aims at exploring the historical dimension of the Sapta Darma movement, beginning from the founder’s revelatory experiences [Hardjosapuro or Sri Gutama] in Pare in 1952 up to the present time. It will show how such experiences became the basis for its spiritual praxis in the next phase of its development and highlight the process of promulgation both via mechanism of peruwatan (occult power neutralizing practice) and pangusadan (healing practice). Both practices characterize Sapta Darma as an anti-occultist and healing movement. That is to say, the Sapta Darma movement has won fame as a healing practice which strictly opposes the spirit of polytheism.
The thesis also focuses on the interwoven relationship between character, chronology and the action matrix of the Sapta Darma movement in connection with the realm of spiritual consciousness, culture, society, and state. Dealing with contemporary developments, the exploration goes to the socio-political and cultural aspects (for instance, forms of discrimination, either done by state or “certain” [Moslem] communities) which have already suffered under movement. The expected contribution of this thesis is to create better understanding on the ways in which a Javanese spiritual movement can survive and develop in the changing sociopolitical and cultural context within Indonesian history.

Kelenteng, Religion and Culture Identity of Chinese Community

Thesis Review Friday, 17 June 2011

Title : Kelenteng, Agama, dan Identitas Budaya Masyarakat Cina: Studi Kasus pada Kelenteng Tay Kak Sie, Semarang
Author : Fahmi Prihantoro (CRCS, 2006)
Keywords : identity, history, Chinese people, kelenteng
Abstract
Kelenteng is known as a praying place for Chinese-Indonesians, especially whose religion is Tri Dharma (Confucianism, Buddhism, and Taoism). As such Kelenteng is considered to be important in the study of Chinese culture in Indonesia. It is generally assumed that Tri Dharma is one of primary cultural identities for Chinese-Indonesians.This research is aimed at revealing the relationship between kelenteng and Chinese cultural identity, with a case study in Kelenteng Tay Kak Sie, Semarang. The research questions are (1) were there any changes in religious orientation of Kelenteng Tay Kak Sie? and (2) does Kelenteng Tay Kak Sie, with its religious activities and particular cultural materials, still express Chinese cultural identity? In order to answer these questions, this research tries to examine Indonesian political dynamics in relation to Chinese-Indonesians. Using historical approach, three major stages in the political history of Chinese people in the modern Indonesia may be identified. These are [1] the period before 1967 when Chinese-Indonesians were free to carry out their cultural and religious activities, [2] the period between 1967 – 2000 when the New Order Government banned Chinese cultural and religious activities through Keppres No. 14/1967), and [3] the period after 2000, when the Government put Inpres No 6 Tahun 2000 in place and Chinese Indonesians are allowed to practice their cultural and religious activities again.
The research in Kelenteng Tay Kak Sie shows that to some extent this temple has become “the last resort” in preserving the cultural and religious identities of Chinese Indonesians in Semarang. This is evident at least in three aspects: (1) its persistent in the religious orientation (ideas), (2) slightly changes in religious activities, and (3) the least changes in the cultural materials as demonstrated by the building. This is indeed interesting, since during the period of oppression (1967-2000) many other kelentengs had been changed to become Buddhist temples. In such a latter temple, the Confucianism and Taoism aspects of the Tri Dharma were reduced and hardly presented. There are several factors that may explain why Tay Kak Sie has become the last resort to preserve the cultural and religious identities of Chinese-Indonesians in Semarang : its location, political will, temple characteristics, the strong Chinese community around the temple, and the religious teaching.

Discrimination Against a Religious Minority

Thesis Review Friday, 17 June 2011

Title : Discrimination Against a Religious Minority: A Case of the Existence of the Tolotang Community in Amparita Tellu Limpoe Sidenreng Rappang South Sulawesi
Author : Hasse J (CRCS, 2004)
Keywords : Tolotang, religious discrimination, religious minority, inter-religious relation, religion and state
Abstract :
This research aims to inquire about the existence of the Tolotang community and discrimination that is experienced by Tolotang in Amparita. There are two hypotheses proposed: (1) There are some factors that supporting the existence of Tolotang community even though Tolotang people live as a minority in their community. (2) There are also some discrimination experienced by the Tolotang which come not only from society but also from the government.This research is a field research which uses the qualitative approach. The object of research is followers of the Tolotang religion who live in Amparita and other places in Sidenreng Rappang regency. The research finds that the Tolotang people do a number of things to survive and develop until now. As strategies, the Tolotang cooperate with the outside community which is stable in the frame of Tolotang teaching, understand the Tolotang teaching, leadership and follower regeneration, avoid interfaith marriage, and affiliate with one of the recognized religions in Indonesia. However, the existence of Tolotang is not free from the kind of discriminations that come from society and government. The first discrimination is stigma that marginalizes Tolotang followers. It is from society that does not agree with Tolotang existence. The second is from Indonesia government through government policies that limit Tolotang followers in improving and practicing their teachings.

Jalan Jalang Ketuhanan: Gatholoco and Decontruction of Brai Santri

Thesis Review Friday, 17 June 2011

Title : Jalan Jalang Ketuhanan: Gatholoco dan Dekonstruksi Santri Brai
Author : Herusiswanto (CRCS, 2009)
Keywords : serat suluk gatholoco, literature, sufism, religion, and culture
Abstract
Serat Gatholoco is one of Javanese literatures that was written in the end of 19th century. Generally, it is still considered a controversial writing. It is often regarded as an immoralist writing that is sung to blasphemy Islam.This research is an effort to read the Serat Gatholoco intertextually in relation with other Javanese suluk texts. It means this reading is done with involve other Javanese suluk texts and certain sufistic views as a paradigm of the literature. In other words, the aim of this reading is to find the textual connection between Serat Gatholoco and other Javanese suluk texts. The textual connection is considered as a fundamental characteristic of traditional Javanese literature.
The result of this research shows that if Serat Gatholoco is read intertextually, its discourses seem usual in front of other Javanese suluk texts or under the sufistic perspective. It means, Serat Gatholoco is just a piece of poem which sings the popular theme of Javanese suluk literature with, of course, its unique literary style. Even, the mode of Islamic life that is practiced by Gatholoco—the leading role of Serat Gatholoco—has a precedent in sufism.

Searching of Hindu Cultural Identity

Thesis Review Friday, 17 June 2011

Title : Searching of Hindu Cultural Identity: Studies in the Hindu Community of Banguntapan, Bantul, Yogyakarta
Author : I Gde Jayakumara (CRCS, 2007)
Keywords : Banguntapan, Culture, Identity, Hindu
Abstract
The thesis focuses on how the Hindu community of Banguntapan comprising 200-300 individuals survives and even develops parallel with the existing traditions and the new rituals that represent the Hinduism introduced by the Balinese intellectuals with state legitimacy. In other words, the main theme raised here is the issue of Hindu identity because they deny converting to other majority religions in one hand and in other hand they also deny to embrace the kind of Balinese and Indian Hindus that are externally introduced as the main reference in their religious activities.The main theme is classified into two problems, which are: (1) How does the Hindu community of Banguntapan survive the encirclement? and (2) How does the Hindu community of Bangutapan react to the encirclement and even develop in it? The first question is answered using Berger’s triad dialectics theory consisting of: externalization, objectification and internalization. The dialectic relation results in a new religious institution, which is the temple in which the Hindu community of Banguntapan is socially at home. However, the triad dialectics causes the religious institution develops autonomously. Thus, the phenomena of homelessness of the community remain. The second question is answered using a dynamic syncretism theory as suggested by Ben Anderson. The theory does not spotlight the details of the psychological dynamics of the community and hence Nietzsche’s hermeneutics theory of the will to unity and the will to power is also used.
Thus, the issue of the cultural identity of the Hindu community of Banguntapan is considered to be the process of becoming in which an intricate relation between the will to power (spirituality) and the will to unity (religion) exists. In other words, the community uses in one hand the reference of Javanese traditions as the exercise to empower themselves, while at the same time commits a self-fusion by embracing the religion that both are directed to the achievement of a higher humanity quality.

The Phenomenon of Sampradayas within the Dynamics of Hinduism in Bali

Thesis Review Friday, 17 June 2011

Title : The Phenomenon of Sampradayas within the Dynamics of Hinduism in Bali
Author : I Gusti Putu Gede Widiana (CRCS, 2006)
Keywords : sampradaya, dynamics, Hinduism, Balinese culture
Abstract
The topic of this paper is the phenomenon of sampradayas within Hinduism in Bali. Until now, very few social researchers have taken them into account. Therefore, I hope that I can disclose some important things related to social religious dynamics of the Balinese Hindu community since the appearance of sampradayas in the second half of the 20th century. The paper will explain the characteristics of three sampradayas, the response of Balinese Hindu to them, and their influence on the institution of Parisada and the institution of Desa Pekraman.The research is qualitative, using field observation, interviews with the respondents, participation in their activities, and collecting other important data. To understand the influence of sampradayas on the institution of Parisada and the institution of Desa Pekraman I collected information, which was reported and documented by the mass media. Then, I analyzed the data using the anthropology of religion’s theory.
In the field, I find the facts that the appearance of sampradayas have caused different perceptions among Balinese Hindus, which generally can be separated into three types: those who accept the sampradayas as a spiritual messenger; those who ignore the existence of sampradayas; and those who are suspicious about their appearance, that they would be harmful to the Balinese Hindu order, which is handed down from generation to generation. The culminating point of that rejection is that the government banned a sampradaya in 1984. The suspicion was also present inside the religious institution of Hindu community, the Parisada, which manifested in the mahasabha or the general meeting. The attendants of the meeting did not come to an agreement as to Parisada’s attitude toward sampradayas. On one side, some went Parisada to facilitate the sampradayas while the other side is the opposite. The conclusion is that the appearance of sampradayas in Bali has been causing different opinions within the society and within the institution of Parisada.

Political Identity: A Case Study of Hindu KaharinganSociety in Palangkaraya, Central Kalimantan

Thesis Review Friday, 17 June 2011

Title : Political Identity: A Case Study of Hindu Kaharingan Society in Palangkaraya, Central Kalimantan
Author : I Nyoman Sidi Astawa (CRCS, 2006)
Keywords : Politics, identity, Hindu, Kaharingan
Abstract
This research aimed to identify and describe the identity politics of the Hindu Kaharingan people. These identity politics were described by analyzing the process of searching for an identity they have been pursuing since the Old Order to the Reform Era. Additionally, it also aimed at analyzing the formation of the identity of the Hindu Kaharingan people and its correlation with the conflict between them and the Hindu Dharma people.
This research used a descriptive-qualitative method with an case study of the Hindu Kaharingan people of Palangka Raya of Central Kalimantan. The data was collected using field observation of the identity politics and the formation of the identity of the Hindu Kaharingan people. In-depth interviews were conducted with the social religious figures who held the most important positions in the Kaharingan identity. The collected data was subsequently analyzed using the political approach that was elaborated in a descriptive-quantitative form.
The results of the research were indicative of the presence of the formation of a Kaharingan cultural identity. Therefore, an identity politics (cultural strategy) emerged in the Hindu Kaharingan people. The identity politics seemed to have been used to mobilize the people in supporting the political activity in Palangka Raya. The identity politics has been being used since the Old Order, the New Order and the recent Reform Era. The use of the local identity in the political activity has resulted in a conflict among the Kaharingan people. The conflict took place between the Kaharingan people and the Hindu Dharma (Balinese) people. It resulted from the use of the identity politics by the Hindu Kaharingan people and the local political elite. The identity politics were practiced in the Hindu Kaharingan people, the Balinese Hindu people and outside of them. Therefore, it seemed as if the conflict was a religious one. Indeed, it was the conflict of identity and politics. It did not differ from those conflicts considered to be inter-religion taking place in other parts of Indonesia. The conflict taking place between the Hindu Kaharingan people and the Hindu Dharma people represented the process of identity formation of the Hindu Kaharingan people. The process that took place for long time has resulted in the identity variance in the Kaharingan people. The present identity of the Kaharingan people could be classified into three variances: Hindu Kaharingan, Kaharingan, Balinese Hindu Kaharingan. The Hindu Kaharingan and the Kaharingan could be clearly identified, while the Balinese Hindu Kaharingan was still vague.

Ritual, Identity and Modernity: Redefinition of Aluk Todolo Communitys Belief in Tana Toraja of Sulawesi

Thesis Review Friday, 17 June 2011

Title : Ritual, Identity and Modernity: Redefinition of Aluk Todolo Community’s Belief in Tana Toraja of Sulawesi
Author : Idaman (CRCS, 2004)
Keywords : redefinition, contextualization, Aluk Todolo community, local genius
Abstract
The Purpose of the research tries to describe and identify the process of redefinition, together with the struggle of Aluk Todolo community in Tana Toraja maintaining theirs believe to the ancestors. The hypotheses that proposed here are: a) the process of redefinition that is constructed by other system of beliefs, the official religion of the state, try to construct terms of religious contextualization. The standardization of religious rituals of Aluk Todolo, however, is attained in terms of “colonizing” such a religion over the others. b) Impact of these processes is blurred sacred values within each ritual believes and understandings of Aluk Todolo’s tradition. Subject of thesis research is Aluk Todolo community in Tana Toraja of Sulawesi.The research of this community is related with the ability of the community maintaining the ritual proceedings to their ancestors. The way to maintain the originality and the existent of ritual believes of ancestral could be in types of accommodation and resistance as well. The collecting data is attained by using observing participants, both in the way of getting the information through texts and documents, taking the in depth interview to such a person, scholars, and certain respondent who have any relation to the topic being researched. Later on, the data, which collected through field research and library research, are then analyzed descriptively, interpretively, and critically as well.The result of research indicates that Aluk Todolo community face off and experienced the process of redefinition for the principal teaching and ritual of the then Aluk Todolo. Such process are done by the Indonesian government through tourism agents, official religious leaders in the name of contextualization, and ironically it also happens within the Aluk Todolo adherents in terms of scrupulous sacred values that practiced and understood by its adherents. They, then, attempted to maintain the ancestral teaching in context of social changing that widely occur in way of resistance and accommodation. The two kinds of behavior considered as the ability of AT community to develop their mode of surviving existence. This thesis convinced that in that way AT would be a model of local geniuses maintaining their existence.

Dui' Menre': Bone Buginese' Marriage in South Sulawesi

Thesis Review Friday, 17 June 2011

Title : Dui’ Ménré: Bõné Bugínese Marriage in South Sulawesi
Author : Juhansar Andi Latief (CRCS, 2009)
Keywords : dui’ ménré, marriage, Bugínese, Bõné, custom, and religion.
Abstract :
This study aims to discover the cultural axiology of dui’ ménré in Bõné Bugínese marriage, South Sulawesi, which still exist in modernization time, and to identify and describe the role of the little tradition in it. The description and the argument about these things done through analysis of the form, the basic considerations, the principles that apply, and social consequences in the community life and its solutions.The research is a type of qualitative research with a focus on cultural studies, dui’ ménré in Bõné Bugínese marriage in South Sulawesi. The data were collected by field observation on the form, procedures and applicable precession in that culture; in depth interviews with leaders of culture, religion, society, government, and the actors themselves; and documentation in the form of picture and recordings of these cultures. Data were collected and analyzed using socio-anthropological approach presented descriptively and qualitatively.
This study shows that the culture of dui’ ménré in Bõné Bugínese marriage still exist although it has experienced various shifts including the widening of the value, meaning, and purpose of the previous one. Therefore, ‘denials’ and the polemic in custom itself and between custom and religion which coloring the culture were happened after dignity, and pride in maintaining their ‘culture of prestige’, and to gain public recognition, as well as the waning of the traditional political power that caused the bird of ‘the rape of the custom’ by a fulfillment of ‘needs’. In fulfillment of these, the tap of negotiation opened as a way to reap a new legitimacy.

Da'wah of Cultural Islamic: A study of Appreciation Kiai Ahmad Masrur Mz for Jatilan

Thesis Review Friday, 17 June 2011

Title : Da’wah of Cultural Islamic: A study of Appreciation Kiai Ahmad Masrur Mz (Born 1963) for Jatilan in Wukirsari Cangkringan Sleman Yogyakarta
Author : Muh. Hanif (CRCS, 2005)
Keywords : Kiai – Cultural Islamic mission – Appreciation of Jatilan
Abstract :
The objective of this research is to study the cultural Islamic mission (dakwah) undertaken by Kiai Masrur Ahmad MZ (born 1963) by utilizing the art of Jatilan dancing in Wukirsari village, Cangkringan, Sleman, Yogyakarta. The focuses of the research are: 1) Kiai Masrur’s form of appreciation of the art of Jatilan dancing. 2) The reason why Kiai Masrur conducts the Islamic cultural mission in the form of the art of Jatilan dancing appreciation of: his thoughts, motives, and objectives in the appreciation. 3) The response of community towards the Islamic mission in the form of Jatilan dancing art?This research uses qualitative methods. The subjects of research are Kiai Masrur, the organizing board and santris of Pesantren Al Qodir, the Jatilan performers and Jatilan community in Wukirsari, the pros and cons towards this cultural Islamic mission. The gathering of the data was undertaken in the form of in-depth interviews, participatory observation, and evaluation of objective data (documentation). The fieldwork was carried out from September 2004 until February 2005 in Wukirsari Cangkringan Sleman Yogyakarta. The analysis of the data uses a descriptive-qualitative approach with an interactive model.
The results of the research are: First, there are two forms of appreciation of Jatilan by Kiai Masrur: (a) Jatilan is used as a medium to establish communication with the Jatilan community in the forms of annual Jatilan festivals and performances, giving financial support to the Jatilan groups, and involving the Jatilan society in various Islamic gatherings (pengajian) within as well as outside the pesantren. (b) Jatilan as the target of dakwah in the form of reforming Jatilan to make it more Islamic in its outer as well as inner aspects. In the inner concept the Hindu concept of Trihitakarana and the concept of Javanese spirituality are changed and made closer to Islamic mystical concepts. Concerning the outer aspects, via the regulations of the Jatilan festival, the Jatilan dancer are not allowed to transgresses the orthodox limits of Islam such as trance, giving sacrifice to spirits (sesaji) and the like. The criteria for winning in the Jatilan festival are the beauty of the music, dancing, and singing.
Second, The thought, motives, and objectives of Kiai Masrur’s cultural Islamic mission, in the form of Jatilan appreciation. a) The thought that all humankind in the eyes of God is considered as God’s vicegerent on the earth. Therefore, all of human kind has the duty to spread and the right to receive the mission, without discrimination. Art, including Jatilan can be used for dzirkrullah (the remembrance of God). Priority is given to amr ma’ruf before nahi munkar, communicating dakwah in a polite manner, and giving good examples (utswatun hasanah), at Takhalli (emptying oneself from those bad aspects), at Tahalli (filling oneself with good qualities), at Tajalli (receiving insight to see the truth), accommodating innovations without leaving tradition behind, being moderate in manner (tawasut), just (tawazun), tolerant (tasamuh), giving priority to tasawuf rather than fiqh. The goals of the appreciation of jatilan are: to facilitate the Islamic mission, develop social integration, explaining al Qodir’s position in not forbidding jatilan, to revitalize Javanese identity, and to advocate grass-roots society. The motives and objectives behind the cultural Islamic mission are: a political motivation to get the support from the masses, and the motivation to defend the beauty of art. Third, In response to Kiai Masrur’s cultural Islamic mission, the community are divided into two groups: the supportive group consists of the Jatilan community, a large part of which are members of NU Wukirsari, some kiais from other pesantrens outside Wukirsari. Whereas the objecting group consists of a larger part of Muhammadiyah members and to a smaller part of NU members. The basic difference between these two groups is that the supportive group uses thoughts based on Javanese mystical tradition, Islamic mysticism (tasawuf) which stresses love and solidarity towards all of humankind, appreciation of the diversity of religious expression and consideration of religion as part of culture. The other group, however, bases its thoughts on the principles of Islamic shari’ah as explicated in the textual tradition of Islam (Qur’an and Hadith) and practicing them strictly. It views religion as distinct from and superior to culture. Moreover, the differences are manifestation of in-group and out-group feeling and the different political orientations.
History has proven that the cultural Islamic mission undertaken by the Walisongo and other Islamic leaders (dai) has been successful in spreading Islam in Indonesia, especially among the Javanese ethnic group. This model of Islamic mission appreciates local culture, avoids violence and oppression. This model is still relevant for contemporary and future development of Islamic mission.

The Perspective of Islamic Ethics on Abortion in the Case of Rape and Premarital Pregnancy

Thesis Review Thursday, 16 June 2011

Title : The Perspective of Islamic Ethics on Abortion in the Case of Rape and Premarital Pregnancy
Author : Arief Aulia Rachman (CRCS, 2009)
Keywords : Islamic Ethics, Islamic Law (Fiqh), Ushul Fiqh, Abortion, Rape and Premarital pregnancy
Abstract
This thesis aims to determine and analyze the cases of abortion with the motive of rape and premarital pregnancy through the perspective of Islamic ethics. Islamic ethics is a framework to analyze abortion cases that become a middle course between normative (Islamic law) and non-normative decisions, taking into account the textual basis and the context of what happened. In addressing the above issues, this thesis focuses on the questions as follows: a) how is the formulation and the ethics concepts in Islam as a scientific framework and its own perspective?; b) how and what are the factors causing the abortion with a motive of rape and premarital pregnancies?; c) how is the Islamic ethics perspectives of abortion cases are caused by a motive of rape and premarital pregnancies.
This thesis also discusses differences in the perspective or understanding of the Islamic ethics of abortion as Shafi, Maliki, Hanbali, and Hanafi, and the view of the Council of Indonesian Ulama (MUI). So, the existence of fundamental disagreements between the pro-life and pro-choice to the abortion cases. The point of ethical theory and Islamic ethics which are discussed in this thesis is intended to find a systematic flow of thought in explaining the theory of Islamic ethics. Because, basically general conception of ethics emphasis the definition of ethical concepts, justification or assessment of the moral decisions, as well as distinguish between the actions or decisions good and bad. Based on the matter, the thesis is a normative research. The point is based on case studies of social or communal cases such as the abortion, and then analyzed by using the basis and the perspective of Islamic ethics.
This thesis come to several findings namely: first, the Islamic ethics as a framework to determine reasonable perspective or ratio proportion are not far to the existence of revelation and it has an authority to criticize revelation while there is no clear legal provisions. Second, the abortion is influenced by various factors such as sexual violence, psychological pressure on these women, the medical effects such as pregnant women are suffering physical and mental illness, social counter the very strong to the unwanted pregnancies cases, and inaccurate interpretation and misuse of religious doctrine. Third, Islamic ethics assumes that the abortion of rape is ethical because the women under sexual coercion and violence which unwanted, whereas the motive of premarital pregnancies, as his ethical woman must resposible and save her pregnancy as a logical consequence for her actions.

Theology of Success and Spiritual Capital

Thesis Review Thursday, 16 June 2011

Title : Theology of Success and Spiritual Capital: the Study of Success Theology of Church Bethany Indonesia – Surabaya from the Perspective of Spiritual Capital in the Context of Indonesia
Author : Cindy Quartyamina Koan (CRCS, 2008)
Keywords : Indonesia Bethany Church, Theology of Success and Spiritual Capital
Abstract
Indonesia Bethany Church is a manifest of a successful church organization especially in Indonesia even in South East Asia. The root of that success is Abraham Alex Tanuseputra’s life story. He is the founder of the Bethany church as one with Successful Bethany Families motto. The success gave the appearance merely not within spiritual services but expands to physical world services such as finance, education, medical, entertainment, occupation include the economic activities for instance advertising and trading. Those services become the magnet which successfully attracts the Christian’s interest. The alteration from many Christian to be the Bethany’s parishioners is the indicator of Indonesia Bethany Church succeeds.

Deliberating about the success of Indonesia Bethany Church, immediately guide to theology of success as a doctrinal and practical foundation for all Bethany’s activities. Bethany’s theology of success reveals that God desired every Christians lives successfully means having whole excellent thing not the reverse yet somehow, increasingly into abundantly life. That is the successive lives which noticeable and measured as well embrace spiritual and material world. Spiritually pointing to obey the desire of God then materially develop into wealthy. Eventually, realization of the success depends on the success of material world where the stipulation is that every parishioner must be struggling to accomplish the wealthy life.

Furthermore, Response to this, I would like to explore the strengths and weaknesses of the teaching of the theology of success by using the concept of Spiritual Capital from Danah Zohar and Ian Marshall. Principally, the terms spiritual and capital do not refer only to religions and merely physical capital. Furthermore, it is about divine values, motivations and principals that are convinced as true and able to produce a broad good impact for humanity and nature. In brief, Spiritual Capital tries to create economic activities without being self-oriented and make encounter between spiritualism and capitalism or economy. Indeed, we cannot deny that success is every person’s whish, therefore any theory which are including in the theology of success play big important role in creating the welfare for human, living beings and nature which not individualistic. For this reason, theology of success should be a theology that concern toward the reality of social lives whereas every parishioner are part of society.

Concept and Practice of Islamic Education in SDIT Alam Nurul Islam Yogyakarta

Thesis Review Thursday, 16 June 2011

Title : Concept and Practice of Islamic Education in SDIT Alam Nurul Islam Yogyakarta
Author : Eka Farantina (CRCS, 2010)
Keywords : Islamic education, theory, practices
Abstract
This research aims to acknowledge deeply, theory and Islamic education practices at SDIT (Integrated Islamic Elementary School) Alam Nurul Islam, Yogyakarta. This is interesting because SDIT Alam Nurul Islam proposes nondichotomy curriculum between Islamic education and general education. The next reason is because SDIT Alam Nurul Islam promotes student centered learning, concept “one earth, one world”, and learning from reality which similar to the concept of Paulo Freire, Hans Kung, and John Dewey.

This study answers three questions. First, what are the theories of Islamic education at SDIT Alam Nurul Islam? Second, what are the practices of Islamic education at SDIT Alam Nurul Islam? This research uses qualitative naturalistic approach to understand and interpret ate the perspectives of informant about their world. The data was gathered from observation and in depth interview involving the headmaster of the school and a teacher from the school who is a staff of JSIT in Yogyakarta. The data analysis was done by open coding. The data validation was achieved by triangulation techniques.

The study shows two results. First, the basic of education concept at SDIT Alam Nurul Islam is turning human beings back to the basic goal of human creation: to be an abdullah and a khalifatullah. Second, the practices of education at SDIT Alam Nurul Islam are based on the concepts of education at there. The learning program improved from the vision as ‘abdullah and khalifatullah by integrating knowledges and religion. Students have more time to learn from nature, as a part of learning from reality.

Baha'i: a Narrative of Minority Religion in Indonesia

Thesis Review Thursday, 16 June 2011

Title: Baha’i: A Narrative of Minority Religion in Indonesia (A Case Study in Banyuwangi, East Java)

Author: Amanah Nurish (CRCS, 2010)

Keywords: Religion, Baha’i, identity, and minority

Abstract:


This research is addressed on the Baha’i community in Banyuwangi East Java, Indonesia. Baha’i is a minority religion propagated by Bahaullah1 who was from Persia (now Iran). This research is based on the life history of the author while living among Baha’is and Muslims for several years. It discusses the Baha’i issue of the minority survival in the face of violence and pressure from majority groups in Indonesian society, particularly in the village of Canga’an, Banyuwangi, East Java, Indonesia. The village population is approximately 7000, of which majority people are Muslims and another small group in the village is Baha’i adherent.

Tolerant Community: the Culture of Democracy and Political Participation

Thesis Review Thursday, 16 June 2011

Title : Tolerant Community: the Culture of Democracy and Political Participation (A Case Study of Political Behaviour of Muslims in Jekulo, Kudus in the Post New Order Era)
Author : Achmad Ta’yudin (CRCS, 2005)
Keywords : religious community, the culture of democracy, political behavior and religious tolerance
Abstract
The purpose of the research is to explain the political behaviour of Islamic community (umat) in Jekulo Kudus the Central of Java in the 1999 and 2004 general election, which has shown a reality of the failure of Islamic parties in the religious communities. The raised question is “Why Islamic community in Jekulo who have a high level of virtuous were reluctant to choice the Islamic parties”. This interesting question becomes focus of this study.There are three main problems that would be analyzed in this study. First, to what extend does correlation between political aspiration, and voting behaviour of Islamic communities in Jekulo towards political parties in the 1999 and 2004 general election. Second, to what extend does correlation between level of understanding for religious teaching and voting behaviour of Islamic communities in Jekulo towards political parties in the 1999 and 2004 general election. Finally, are religious local elite (kiai) a determinant factor for voting behaviour of Islamic communities in Jekulo towards political parties in the 1999 and 2004 general election?
The sampling method which was used in the research, besides the qualitative method (1) to make choice the religious people of Jekulo with using the probability of random distribution; (2) to choice domain sampling taken from religious people in the first point with using the non-probability of purposive distribution.
The result of this research indicates that the failure of Islamic parties in Jekulo was determined by the increase of their tolerances to the diversity of faith, so that they do not want to dominate anymore other people based on their faith and political ideology. There are some factors of this social change. First, the dominant rules of New Order regime that marginalized the politic of Islamic syariat has changed the political orientation of Islamic communities based on religious liberalization. Second, the two biggest of Islamic Organization, NU and Muhammadiyah, have changed their social orientation based on politics of tolerant. Third, the level of education and the economic gaps among communities have weakened elite domination in Islamic communities. They cannot be influenced by political elite anymore. These all indicate that Islamic community with high level of virtuous become tolerance and democratic. They can separate whether it is a political or religious thing. Both political and religious things are sometimes difficult to be separated because of elite behaviours and their interests.

The History of Abraham in the Christian and Islam Tradition

Thesis Review Wednesday, 15 June 2011

Title : The History of Abraham in the Christian and Islam Tradition (An Exegetical Approach on Texts Genesis 12:1-9 and Ali Imran 64-69, and Relevance for Islam Christian Relation in Indonesia)
Author : Flavius Floris Andries (CRCS, 2009)
Keywords : Texts, hermeneutic, interpretation, attitude, behave and view of Islam-Christian.
Abstract
This Thesis explores the theme of Islam Christian relation viewed with exegetical approach of the Holy Scriptures: Genesis 12:1-9 and Ali Imran 64-69. The present study aims to making interpretation on the texts and try to understand the -theological values of the texts. Regarding this problem, thus, the investigation is done by social-historical method, where the historical context of the texts which are closely related to social phenomenon, politics economics, culture and ideology of society are connected straight with the texts. Thus, how to understand the reality contexts of the reader all at once interpreter’s now day, which have different ideology, social case, economics, politics, culture, even education level that is influential in shaping the frame work into making an interpretation of the texts of the holy scriptures, so that, we can not be trapped in literary understanding and idolatry of the texts, instead making the texts more sensible and riches with ethic-theological values, as theological assets of both religions tradition. The exegetical investigation on Genesis 12:1-9 and Ali Imran 64-69, according to the writers, contains theological values that are pluralist, and has the strength to smash the relationships of religion which are repressed as a result of literal understanding to the texts of the Holy Scripture. The result of interpretation of both texts is the strength for the writer to understand the reality of the fundamentalist movement in Indonesia which is according to the writer is a challenge for Islam-Christian relationships. Thus, hermeneutical principal is very important and influential as an effort to interpret and understand the accurate meaning of the texts of the Holy Scripture.

The Traditional Islamic Boarding Schools Response to The Other

Thesis Review Wednesday, 15 June 2011

Title : The Traditional Islamic Boarding School’s Response to “The Other” (The Study of Sidogiri Islamic Boarding School in Pasuruan, East Java)
Author : Akhmad Munir (CRCS, 2005)
Keywords : Traditional Pesantren, Religious Exclusivity, Truth and Salvation Claim, Religious Ideologization.
Abstract
Sidogiri Islamic Boarding School, Pasuruan, East Java has been the oldest tradisional Islamic Boarding School existing in Indonesia. It’s a huge Islamic Boarding School having its own educational system with caring of traditional type which doesn’t affiliate with government education system. Traditional education system referring to the former Ulama’s works has created special character of Islamic Boarding School in seeing “the others” (Christian and Jewish community). The internalization of traditional values, like big honor to the former Ulama’s works, total obedience to the Kyai, and strong fanatics to Islam as well has given a unique view in seeing another religious community.
This research is a field research using qualitative approach with the technique of collecting data through interview and participant observation as well as visual method. Even the research is a field research, the writer has also mixed with library research as secondary data. Its approach is theological-sociological-anthropological approach trying to provide an understanding of Islamic doctrines which cause the relation among religious communities through a set of infrastructure of Islamic Boarding School education.
Sidogiri Islamic Boarding School has a rigid attitude in seeing “the others”. In the level of I’tiqady (belief), among religious communities are limited by a clear line that: “your religion is your religion and my religion is my own religion”. But, in social relationship, all could make a close cooperation without seeing each religious differentiation. In this context, Sidogiri Islamic Boarding School has an exclusive understanding that the only Islam has claims both salvation and truth. But, the exclusivity of Sidogiri Islamic Boarding School doesn’t create an effort to apply ideologization of religion that causes the establishment of Islamic syariah. In its view, democratic system doesn’t contradictive with Islamic values, like syura (sharing), musawah (equality), and ‘adalah (justice). In this context, “the other” in Sidogiri’s perspective is another community which sociologically is a power to build peaceful pro-existence even though it theologically has a different belief. But, at the same time, Sidogiri has a consciousness to the implementation of Islamic universality which could be together accepted without any forces to Islamic ideology. So, religious exclusivity is on the level of I’tiqady (belief) but not in social area and ideologization of Islam as well.

Liberation Theology in Quranic Interpretation

Thesis Review Wednesday, 15 June 2011

Title : Liberation Theology in Qur’anic Interpretation (Farid Esack’s Perspective on Inter-Religious Cooperation against Injustice) Author : Erik Sabti Rahmawati (CRCS, 2006) Keywords : Liberation theology, qur’anic interpretation, interreligious cooperation. Abstract This research aim to answer the problems that is related to Farid Esack’s perspective: (1) How did Esack apply principles of Liberation Theology in his Qur’anic interpretation? (2) How is Farid Esack’s perspective on inter-religious cooperation against injustice? (3) Why did Farid Esack propose his perspective on inter-religious cooperation in Al-Qur’an? This research uses histories and the hermeneutic approach. The historical approach is used to map chronologically the side of history that has to do with Esack’s perspective, as Causal explanation of the idea and the hermeneutical approach used to sharpen the understanding of Esack’s perspective, as historical data. The result of this research: First, Esack’s Hermeneutics does not only rotate at discourse and comprehend a text, but praxis. In this case, Esack seems to follow path hermeneutics circle raised by liberation theologians: praxis (experience) to text (reflection) to praxis (experience). In consequence, he proposed keys of hermeneutics as follow: taqwa, tauhid, nas, mustadl`afin, adl and qist, and jihad, which is typically pursuant to context of South Africa in the struggle for justice. Second, pluralism of religion and inter-religious cooperation, according to Esack, is not only based on reason and intention of sociologies or praxis, but theologies. According to Esack, acknowledgement al-Qur’an to religious pluralism is not only from other clan acceptance side as valid socio-religious community but also from their spirituality life acceptance aspect and salvation through different way, it means that al-Qur’an, explicitly and also implicitly esteems and accepts truth of other religions, so that cooperation between Muslin and non-Muslim obtain and must be done on the basis of theologies awareness.

Third, Esack’s perspective about pluralism and inter-religious cooperation, emerge because of the first, the spirit of age, that is the age of convergence or ecumenism of religions (conference of religions), and the second empiric condition in South Africa. In the oppressed condition and the weakness, Islam people still do not want to struggle with “others” for the shake of upholding the truth that exactly represent important vision of Islam, because most classic interpretations which is exclusive do not allow them to do cooperation with other religions.

Religious Harmony in Kotesan, Prambanan Subdistrict, Klaten

Thesis Review Wednesday, 15 June 2011

Title : Religious Harmony in Kotesan, Prambanan Subdistrict, Klaten: A Study of Interreligious Dialogue in Buddhist Perspective
Author : Heriyah (CRCS, 2005)
Keywords : Religious plurality, Common Ground, dan sincretism
Abstract
Religious plurality is an indisputable depiction of Indonesian people. To maintain a kind of interreligious dialogue Indonesian people need a comon ground or common sense functioned as a precondition to bring together any differences as well as to create interreligious dialouge. We also used to find inclusive, exclusive, and even pluralistic characters highlighted by those people who get involve in it. All religions has their own concept of Transcendent (the Ultimate Reality), the different ways they see the reality of life, but share the similar end: expecting the happiness. Interreligious dialogue takes place in daily theological, philosophical, and practical lives. In this context, daily life dialogue is far more important in order to create the harmony among religious people. All religions supposedly have particular teachings of compassion, tolerance, help and respect of each other by which they can create a kind of mutual dialogue and harmony among religious people within a multicultural and multireligious community.
Kotesan village is one of multireligious and multicultural communities in Indonesia. There we can find four great religions: Buddha, Hindu, Christianity, and Islam, and one school of belief called the Saptha Dharma. After all, Kotesan people are mostly affected by the tradition of Hinduism and Buddhism as well. A dialectic process between religion and local culture becomes so far a means for dialogue as well as creating the harmony among Kotesan religious people, including the Buddhists. Buddhism teaches not only the doctrines of compassion (metta) and liberation from craving (vimutti), but also meditation practice to eliminate the selfish ego (anatta). All of these teachings have long become Kotesan Buddhists’ worldview and the way they behave in daily life. In addition, the way Kotesan Buddhists deal with daily life conflict, including religious conflict, is based on the law of karma, which in turn leads to Kotesan nonviolent daily life. Nevertheless, the practices of Buddhist’s syncretism, acceptance, adaptation, and response to local culture contribute significantly to Kotesan pluralistic and harmonious life. Religious and local sacred rites (namely slametan) have opened social rooms for interreligious dialogue as a means of creating the harmony of religious people.
The data collecting process in this field research is carried out in two steps: first, direct observation; and second, interpreting the information obtained from key sources through in-depth interview. In addition to this kind of data, much secondary information from any literatures, documents, articles, media news, which pertaining to the Buddhist practice are also employed in order to get the thorough depiction as well as the appropriate understanding of the subject being studied. By this method, the study finds that Buddhists’ openness to others and local culture, in my point of view, could be a representation of religious harmony in Indonesia which is characterized by the strength of ancient culture as a model of interreligious dialogue in Indonesia.

Plurality of Religious Community Life in Bali

Thesis Review Wednesday, 15 June 2011

Title: Plurality of Religious Community Life in Bali: A Case Study of Interaction Patterns between Islamic Community and Hindu’s in the Village of Pemogan, Denpasar

Author: I Gede Suwindia (CRCS, 2005)

Keywords: harmony; multiculturalism; dialogue; and local wisdom.

Abstract:

 

The word Harmony is the key terms used in all discussions and analyses of this thesis. The spirit of establishing harmony is absolutely wished by most people and this is always found in an each religious holy scripture. This is the believers’ responsibility to investigate and analyze what is contained in the scripture and implement it in the real conducts to strengthen the harmonious condition. There are a lot of slogans or terms used to invite, support and pursue people to build the interfaith harmony. In fact, this is the main pillar that ties Indonesian nation having multi ethnic and cultural backgrounds. In this research ethnicity and multiculturalism settings are considered as one of the empowerment factors; thus the ethnicities and the multiculturalisms are not the handicaps in the establishment of interfaith interaction. In these terms appreciation of one ethnic group to the others is very needed to create the significant harmony.

Fiqh and Inter-Religious Dialogue

Thesis Review Wednesday, 15 June 2011

Title : Fiqh and Inter-Religious Dialogue: Case Studies of the Establishment of Dialogist Fiqh in Ma’had Ali Salafiyah Syafi’iyah Sukorejo Situbondo
Author : Imam Malik (CRCS, 2005)
Keywords : Fiqh, dialogue, Religion
Abstract
Dialogue is a primary necessity in a multi-cultural society like Indonesia. As important for multi cultural society as the dialogue itself is exploring an appropriate method toward dialogue. The thesis is motivated by the aforementioned interest. It illustrates that the Indonesian Moslem perspective emphasizes fiqh which makes it necessary that a dialogical approach is conducted in the same perspective, namely fiqh. The case study of the Ma’had Salafiyah Syafi’iyah Sukorejo Situbondo examines and evaluates the establishment of a fiqh dialogis (dialogical fiqh). The major emphasis of this thesis is on the of the Ma’had Aly as a center for the establishment of fiqh dialogis and fiqh dialogis itself as a new phenomenon in the discourse of inter-religious dialogue.
In the discourse about inter-religious dialogue in Indonesia, both Islamic scholars and Islamic institutions have established several methods of inter-religious dialogue. None of these approaches, however, were established on the basis of fiqh; rather, they were methodologically grounded in theological or mystical perspectives. Even though these approaches make positive contributions, their lack of the perspective of fiqh renders them less appropriate for Indonesian Moslem society which is religiously oriented towards fiqh. The Ma’had Aly Salafiyah Syafi’iyah Sukorejo Situbondo as the center of fiqh studies has been training its students to develop a new idea of dialogue by applying fiqh as the main theoretical underpinning of inter-religious dialogue. Using qualitative research methods and combining these for the analytical process with the theoretical approaches to inter-religious dialogue as proposed by Leonard Swiddler as well as with Sahal Mahfudz’ theory of fiqh kontextual (contextual fiqh), this thesis answers questions surrounding fiqh as an alternative method in the development of inter-religious dialogue and Ma’had ‘Aly as its agent.
This research shows that Ma’had Aly is successfully creating a new product of fiqh, the so-called fiqh dialogis (dialogical fiqh) employing three strategies: revitalization of ushul al-fiqh, presenting alternative and competing texts, as well as broadening the area of takwil. Through this process Ma’had Aly has produced a new fiqh that not only creates the possibility for a dialogue between text and context but also gives space to the “others.” These efforts have resulted in a new, comprehensive and responsible fiqh both in social and methodological perspectives.

The Contribution of Interdenominational Church to Interreligious Dialogue

Thesis Review Wednesday, 15 June 2011

Title : The Contribution of Interdenominational Church to Interreligious Dialogue: A Case Study of Yogyakarta International Congregation
Author : Irawati Setiawan (CRCS, 2005)
Keywords : YIC, interdenominational, inter-religious dialogue, the other religious and the other suffering
Abstract
This research aims at knowing the contribution of an interdenominational Church in the frame of inter-religious dialogue. Religion has passed the age of monologue to the age of dialogue, including Christianity. Concerning that reason, this research deeply delves into the Yogyakarta International Congregation (YIC) on how it runs the community and explores the contribution of YIC into inter-religious dialogue. Two fundamental questions will be answered in this research. These are what position does YIC hold and what are the contributions of YIC to inter-religious dialogue in the Indonesia present context. The writer believes that the way YIC organizes the community which is mixed of Christian attitudes ranging from the conservative to the liberal makes significant contribution to inter-religious dialogue.
This research requires two steps: 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 tract the recent development of YIC and to collect data related to the research problems through in-depth interview and observation. Hence, the approach concentrates on the sociology of religion to analyze the existence of YIC through its profiles, leadership and activities in order to know the function and contribution made by YIC.
The way YIC runs its community positioned YIC in terms of pluralist. Through that position and how YIC runs its community, this research explores the contribution of YIC in the frame of inter-religious dialogue in Indonesia context. YIC with love as their common ground which colored its attitude toward the “other religious” and the “other suffering” can be an appropriate model of dialogue in Indonesian context addressing religious conflict and the “other religious” and the “other suffering”.

Religious Education Having a Pluralism Conception

Thesis Review Wednesday, 15 June 2011

Title : Religious Education Having a Pluralism Conception: an Analyses of Religious Education Impact and Relation to the Building of Plural Attitudes, Behavior and Views on Students at Senior High Schools in Denpasar
Author : Jeny Elna Mahupale (CRCS, 2007)
Keywords : religious education, pluralism, attitude, behave and view of student
Abstract
This thesis explorer the theme of Religious Education and Pluralism in the context of school communities in Denpasar reviewed through approaches of religion and educational sciences. The present study aims at, first, to describe the school studied include both school with religiously homogeneous student body and religiously heterogeneous student bodies of religious education in some schools at Denpasar. Second, is to know whether the implementation of religious education support pluralism conceptions in those schools. Third, to know any relations and impacts of implementing religious education having pluralism conception to attitudes, behavior and views on students who value the importance of pluralistic values? The writer assumes that the school communities in executing the education processes have or support awareness on contextual of multicultural religious education. The writer considers that awareness of community on those schools influenced much by contextualization of multicultural discourse developing at social community.
The investigation was done in two ways: bibliographical study and field study. The bibliographical study was done by determining a theoretical framework and analyzing data collected. Field study was done at schools in Denpasar with a focus on five schools those are the State Senior High School 1 Denpasar (state school), the Catholic Senior High School Saint Joseph (school owned by a Catholic foundation), the Senior High School Dwijendra (school with an equal status under a Hindu Foundation), the MAS Al-Ma’ruf (private Islamic school), and the Senior High School Taman Rama Mahatma Gandhi (an international-rate private school following principles and teaching of Mahatma Gandhi). The field study in these five schools is very useful in tracking processes of pluralism religious education implementations through interviews, observations, collecting of questionnaire data. Results of investigation analyzed by describing implementations of religious education at each school and analyzed for their impacts and relations between the religious education and pluralist attitudes, behavior and views on students.
Results of descriptive analyses demonstrated the importance of implementing religious education having multicultural conception while results of impact analyses showed that implementation of religious education curriculum do not give any significant impacts toward pluralistic attitudes and behavior on students as a factor of low quality in implementing the religious education. From the relation analyses we can see results that cross-tab chi-square tests showed where religious education has close enough relations to efforts in improving pluralism attitudes, behavior and views of students.

Zionist State Is Not Jewish State

Thesis Review Wednesday, 15 June 2011

Title : Zionist State Is Not Jewish State: Study on El-Messiri’s View Toward Zionism
Author : M. Nursaid Ali Rido (CRCS, 2006)
Keywords : Zionism, Imperialism, Jewish functional group, functional Zionist state.
Abstract
Conflict in the Middle East is always interested to be discussed. Before 1990th Israel, the more powerful country than its enemies used a militaristic way to end the conflict. In addition, after that period, to defeat the Arab strength, especially Palestine, Israel and its supporters stopped an economical and political support, stopped the distribution of food and medicine, and closed main streets. Why does this conflict continue without ending? Abdel Wahab El-Messiri, the modern Egyptian intellectual, tries to answer that question by using “Jewish functional group” and “functional Zionist state” paradigm which looks the phenomena of Jews and Zionism through social, economical, and political context where they emerged.For El-Messiri, Israel is the functional Zionist state, the reproduction of Jewish functional group in Europe since 16 century until the beginning of 20 century. That functional state is cultivated by western imperialism power without the root of history and culture, but its residents cultivated and unified by the ancient Jewish myth and modern technology. The functional Zionist state, according to El-Messiri, plays a certain role and duty which is now its role is to go war against the Arab strength. This role and duty might be changed based on situation in the conflict area. On the contrary, if that functional state can not play its role as the tool of imperialism, the existence of the state would be end; its residents would go out to others countries or assimilate totally with people surrounding Israel. South Africa is the very example of colonialist settler which finished its role when Apartheid system broke down.
El-Messiri’s perspective faces a strong resistance from both Zionist community and Egyptian traditional ulama. In Zionist perspective, Israel is the state for all Jews in the world who are attached organically and religiously with the land of Palestine. To back to the Jewish homeland (Palestine) is the part of God’s teaching, therefore whoever stands against Israelite policy is anti-Semite (for non Jewish people) and or infidel (for those of Jewish people). Zionist success in defeating the Arab strength has tight correlation with God’s scenario. God, as written in the Bible, would give Palestine to Jews. There is no intervention from imperialist power in Jewish settling in Palestine as El-Messiri assumes. Resistance also comes from ulama who believe that Zionism is the manifestation of bad Jewish attitude along human history. Al-Qur’an has written that Jews intended continuously to shatter Islam and its followers.
Conflict is caused by different perspective between Arab and Zionist. In one side, Zionism refuses Arabic history and culture in Palestine because this land, according to Zionist, belongs to Jews. In another side, Arabic people have a very special and spiritual attachment with that of land. As long as Zionism refuses the right, history, and culture of Arab, the Intifada must be continued, it means that the conflict is still far from the road of peace. It is true that Zionism able to fulfill the religious ambition of Jewish people, and at the same time it finished Jewish social and political problem in Europe. But to settle a very populated area such Palestine is a difficult action, only if Zionism uses weapon in order to decrease the Palestinian reaction. To use weapon is the most effective ways to finish indigenous people. This way, according to El-Messiri, is the very feature of colonialist action is several countries.

A Case Study of Models of Inter-Religious Dialogue at Pesantren Al Muayyad Windan, Solo

Thesis Review Wednesday, 15 June 2011

Title : A Case Study of Models of Inter-Religious Dialogue at Pesantren Al Muayyad Windan, Solo
Author : Muhammad Ishom (CRCS, 2006)
Keywords : Pesantren – Interreligious Dialogue – Peace
Abstract
Pesantren Al Muayyad Windan (PMW) is situated at the village of Windan, Makamhaji – Kartosuro, Sukoharjo Regency. This pesantren is more commonly known as situated in the city of Solo because it is 3 kms away from the downtown. Another reason is that the activities of inter-religious dialogue conducted by PMW have greater impacts on the situation of the city of Solo rather than the city of Sukoharjo which is 17 kms away from the pesantren. Since the May Riot in 1998, PMW has played an important role in keeping peace in Solo through activities of inter-religious dialogues. These activities are important because the city of Solo has a big potential for conflicts between the Javanese and the Chinese ethnics. Inter-religious tensions between the radical Muslims and Christian fundamentalists have frequently occurred since the collapse of the New Order Regime in 1998. Kiai Dian Nafi’, the director of PMW, has become one of the most important figures in inter-religious dialogues in Solo to build and keep peace there. The involvement of PMW in inter-religious dialogue in Solo is also important to give balanced information due to the stigma that pesantrens are breeding grounds for terrorists.
This research is aimed at answering the following questions: what background of thought underlies the activities of inter-religious dialogue conducted by PMW; and what models of inter-religious dialogue are applied by PMW in their interactions with group of people of different religions. To answer these questions, this research was conducted through theological approaches under Knitter’s theory of theologies of religions. The technique of collecting data was conducted with the technique of documentation toward the documents of PMW related to the activities of inter-religious dialogue, literary study on fiqh concerning inter-religious relations, interviews with Kiai Dian Nafi, santri-santri, inter-religious leaders, and grassroots non-Muslims regardless of whether they are involved or not. Interviews were also conducted with Muslim leaders of another pesantren (Pesantren Al Mukmin Ngruki), and the chairman of the Indonesian Board of Ulama (MUI) Solo Chapter.
The results of this research are: first, the backgrounds of thoughts of inter-religious dialogue conducted by PMW are: (1) theological reason, i.e.: Quran, 29:46, 3:84 and 49:13, (2) sociological reason, i.e.: religious pluralism, the need for communication and mutual understanding, and (3) personal reason, i.e., the commitment of Kiai Dian Nafi to have an active tolerance and responsibility toward people of other religions. Second, the models of inter-religious dialogue applied by PMW are (1) the replacement model, (2) the fulfillment model, (3) the mutuality model, and (4) the acceptance model. Second, the models of inter-religious dialogue as proposed by Knitter which are based on Christian views are also applicable to analyze Muslim attitudes toward other religions, especially Christianity.

Ethnic Riot Fragility between Bugeese-Macassarese and Chinese in Makassar Municipality, South Sulawesi

Thesis Review Wednesday, 15 June 2011

Title : Ethnic Riot Fragility between Bugeese-Macassarese and Chinese in Makassar Municipality, South Sulawesi
Author : Mustamin (CRCS, 2006)
Keywords : ethnicity, conflict, riot
Abstract
The ethnically riotous incident of mass disorder in Makassar city which involved Bugeese-Macassarese and Chinese ethnicities commonly stemmed from a similar event, i.e. from a purely criminal event to a widely violent action. The ethnic violence is in fact a multidimensional accumulation of the problems ending up in an attack towards the Chinese ethnicity. Therefore, it is urgent to observe the phenomenon in order to give a broader understanding at the underlying factors of the conflict that it would reduce its occurrence in the future.
The thesis is a descriptive-analytical research on the problem above based on literary sources and interviews with some respondents from both Bugeese-Macassarese and Chinese ethnicities in Makassar city that it is possible to have a common picture of the conflict from their respective points of view. The fundamental questions asked during the interviews included political, economic, religious and socio-cultural dimensions which have potential to give rise to a conflict in the relations between Bugeese-Macassarese and Chinese ethnicities. The sociological approach used during the research consists of inter-ethnic relations in the areas of trade, political representation, and cross-cultural appreciation.
The research showed us that the ethnic violence was built upon structural conditions signified by the economic domination of the Chinese ethnicity which the Bugeese-Macassarese in Makassar city were incapable of copying with. On the other hand, the latter is dominant in the arena of politics which is very strategic for a public policy-making. The lack of a mass media which is able to be a melting pot for the two ethnicities is a fact behind the ethnic perceptions and prejudices. Moreover, some policies made by the government seem to strengthen and perpetuate their primordially ethnic symbols of identity and, in turn, help cause the potential violence itself. Based on the fact above, the research recommends a model of conflict prevention locally initiated through the establishment of cross-ethnic institutions.

Deconstruction of Exclusivism in Religion

Thesis Review Wednesday, 15 June 2011

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
Abstract
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.

The Concept of Salvation for Ahl Al-Kitab in the Tafsir Al-Maraghi

Thesis Review Wednesday, 15 June 2011

Title : The Concept of Salvation for Ahl Al-Kitab in the Tafsir Al-Maraghi
Keywords : Al-Maraghi, Tafsīr al-Maraghī, ahl al-kitāb, salvation
Abstract
The main aim of the research is to review al-Maraghi’s interpretation of the ahl al-kitāb and their salvations. The model of research is library research. Then, abundant data was collected from Tafsīr al-Maraghī, especially his interpretations related to the topic. All of the data were collected by using Qur’anic concordance. The verses are collected by refer to words or phrases which indicated to the conditions, appreciations, and salvation of ahl al-kitāb. Then they will be classified according to the content and al-Maraghi’s interpretations.The primary result of the research is that, according to al-Maraghi, basically all of the ahl al-kitāb communities will get salvation if they have “surrender to the will of God” or have islam (in it general meaning). However, in another side of his exegeses, he also emphasize that the salvation for them must be restricted to believe in Muhammad. In another word, in order to get salvation they need to convert as Moslem first. Actually, this kind of doctrine, according to al-Maraghi, has been written down in their own sacred texts, but it corrupted by the writers or the scholars since the first time.Finally, it is worth noting that most of al-Maraghi’s exegeses about the salvation of ahl al-kitāb are inclusive ones. This can be proving from the fact that most of his interpretations are tend to appreciate to their spirituality and belief.

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.

Peace and Dialogue: Sociological Review of Dialogue and Peace Initiative in Ambon 1999-2004

Thesis Review Wednesday, 15 June 2011

Title : Peace and Dialogue: Sociological Review of Dialogue and Peace Initiative in Ambon 1999 – 2004
Author : Yance Zadrak Rumahuru (CRCS, 2005)
Keywords : conflict, dialogue, social community
Abstract :
This thesis explores the great theme of peace and dialogue within the context of social community (religious people) in Ambon that is reviewed through sociology approach. The study aims to, first, describe how parties involved in communal conflict in Ambon developed dialogue and peace efforts; second, give a map of dialogue process and peace effort done by government and community groups during the conflict in Ambon. It is a disadvantage that discourses about Maluku during conflict tend to be done in form of dichotomy and confrontation between religious communities that blasphemed and killed each other, and just looking for their own trueness or discover violence aspect of the conflict rather than discover some facts on efforts of community groups and government in building dialogue and peace.
This research was done in Ambon, by focusing in two locations: Negeri Batumerah in Sirimau subdistrict and Negeri Passo in Teluk Ambon Baguala subdistrict of Ambon town. The choice of these regions is based on consideration that Batumerah and Passo are places that were centers of conflict in Ambon in 1999 to 2002. Second, each negeri has a high level of diversity especially in ethnic background. Third, Batumerah and Passo are customary areas, which culturally have common cultures and traditions with other areas in Ambon and Maluku Tengah entirely. Subjects of the research are kings, local figures, community figures, and youths in two regions. To get data required, the author gave questionnaire consisting of questions with close answers and open answers the respondents should fill. Then, the author made focus group discussion (FGD) with community groups in Batumerah and Passo. Third, in-depth interview was done with 14 informants in the two regions. Research in Passo and Batumerah indicates that government and community groups use structural and cultural approach in order to cease and settle conflict as prerequisite to build reconciliation and rehabilitation in Maluku. However, there is assessment by the local community that government (state) tended to use a structural approach. On the other side, communal groups made dialogue and peace initiative through a bottom- up approach and used local wisdom or pride that in this thesis is called cultural approach.

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.

Scientific Interpretation Concerning Creation of Man in the Bible and the Qur'an

Thesis Review Wednesday, 15 June 2011

Title: Scientific Interpretation Concerning Creation of Man in the Bible and the Qur’án

Author: Suparjo (CRCS, 2004)

Keywords: God, creation, evolution, interpretation, and theology

Abstract:

 

The Bible and the Qur’án use various terms and descriptions concerning creation of man. On the one hand, both scriptures describe direct and instant creation of man by God; but on the other hand, both describe gradual creation of man that reveals continuing creation. This makes people of those scriptures become different in understanding it.

Interfaith Dialogue at the Grassroots Level

Thesis Review Wednesday, 15 June 2011

Title : Interfaith Dialogue at the Grassroots Level
Author : Siti Sarah Muwahidah (CRCS, 2007)
Keywords : Interfaith dialogue, grassroots empowerment, religious identity
Abstract
Interfaith dialogue is commonly used in building peace and understanding among religious groups. Swidler (2000) claims the interreligious project cannot becarried out only by scholars and leaders of the world religions; the ideas and concerns of the grassroots communities must also be voiced and heard. Such a project must work on all three levels-scholars, leaders, and grassroots-or it will not work at all.
I present findings of my fieldwork in a small village in East Java, Indonesia, where land authority problems became a common ground for conducting interfaith cooperation. I observed interfaith empowerment efforts led by a group of Catholic activists and students who arrived in 1997, which successfully supported the villagers in claiming their land. According to Paul Knitter (1995), grassroots interfaith cooperation will necessarily be followed by interfaith dialogue. In this thesis, my first question concerns whether the subsequent dialogue that follows interfaith cooperation in Banyu Urip can be claimed as interfaith dialogue; my second question concerns the significance of the interfaith program in Banyu Urip.
The feasibility of starting and maintaining interfaith programs in Banyu Urip was made more difficult for the following reasons. In the first place, the villagers had suffered economically and politically under a variety of regimes, from the Dutch Colonials to interference from the PKI, and eventually local governments. They had no control or authority over the very land they had lived on, and derived their living from. Thus, they were like displaced persons in their own country. Further, religion was imposed on them from outside: their native Javanese practices were proscribed by the Indonesian government and they were forced to convert to one of the five acceptable religions. This combination of forces – both political and religious, and both imposed from outside – meant that the villagers were doubly oppressed. This has led to cynicism concerning religion and government. However, the villagers generally feel that both Christians and Muslims worship the same God, a pragmatic approach that probably was developed due to the villagers’ long suspicion of the intentions and agendas of the outsiders; i.e., the villagers had more in common with each other than they did with the missionaries, NGOs, and other groups that tried to interfere in their lives. But it also meant that they would not take the strictures of their faiths very seriously.
My general finding is that in communities that have a lack of knowledge of their own particular religions subsequent dialogue may take other forms which are different from that of Knitter’s description. A kind of liberative dialogue became necessary to overcome this cynicism and suspicion and to create a forum where the villagers could exert some control over their village and their lives, as well as strengthen the interreligious relationship among them. Success in the economic and political sector encouraged success in the interfaith sector, and vice versa.

Interreligious Dialogue: Case Study on BKSAUA in Manado, North Sulawesi

Thesis Review Wednesday, 15 June 2011

Title : Interreligious Dialogue: Case Study on BKSAUA in Manado, North Sulawesi
Author : Samsi Pomalingo (CRCS, 2004)
Keywords : BKSAUA, dialogue, liberation and global responsibility.
Abstract
This thesis tries to describe and analyze the role of BKSAUA on interreligious life in Manado, North Sulawesi. Formation of interreligious activities developed by BKSAUA is to keep the image of collaboration and interreligious harmony on that island. BKSAUA is an organization that has delegation members from the five religions that are allowed by the government, for example; Islam, Protestant Christian, Catholicism, Hinduism, and Buddhism. Also, this organization is formed in every region, such as in the province, regencies and the level of village. Its mission and orientation is to create interreligious harmony in North Sulawesi. Therefore, this research is to describe what is the form of interreligious activities and dialogue developed by BKSAUA in Manado. This thesis is written based on sociology of religious study that uses a functional approach like done by Robert Merton (1957), Talcott Parson (1937), and Kingsley Davis (1937). This approach is to analyze the function of BKSAUA in interreligious life in Manado, North Sulawesi.
The result of research indicates the role of BKSAUA is to unify the heterogeneous communities and religions in Manado based on “the principle of unity”. In the spirit of unity, BKSAUA have executed the form of interreligious activities. One of the activities by this organization is interreligious dialogue. There are three forms of interreligious dialogue, consisting of: (1) Dialogue at the level of heads of religions (2) life dialogue, and (3) collaboration dialogue. But, from the result of research, the dialogue movement is still co-existence and has not yet moved to pro-existence in religious people. Transformation from co-existence into pro-existence is not only in ideas as a result of dialogue, but also in attitude, formula and format of social education. So, pro-existence means that dialogue is not only limited to the confession that we are different, but more important is how dialogue discusses global responsibility toward human suffering and ecological crisis. Then, collectively, they have to begin something to change the reality of destitution, starvation, exploitation and ecological crisis. Here, a freeing model dialogue that has global responsibility is needed to be formulated. This dialogue namely is “liberation dialogue”.

Mission and Dakwah Movement Behind the Inter-Religious Social Riot in Indonesia

Thesis Review Wednesday, 15 June 2011

Title : Mission And Dakwah Movement Behind The Inter-Religious Social Riot In Indonesia: An Analytical Study of Some Reports of Riot Cases at Situbondo and Rengasdengklok 1996-1997
Author : Ruzi Haryadi (CRCS, 2007)
Keywords : mission, dakwah, riot, conflict, Rengasdengklok, Situbondo
Abstract
There were many riots and conflicts that occurred during the late 90’s in Indonesia. Some of them entangle religious people, peculiarly amongst Indonesian Christians and Moslems. The riots and conflicts have left over many victims, ruins, debris and also questions. “Why did the riot happen?” and “What is the root of the problem behind the riots?” A number of experts have given analysis to answer the questions, from the political, economical, social, and cultural aspect. However, the author in this research tried to look for another side to give answer to the same question.
This research explores reports concerning riot cases that occured in Indonesia which entangle religious elements. The research focuses on two riot cases from 1996 and 1997 that took place in Situbondo East Java and Rengasdengklok West Java. The early assumption of the author in seeing the riot cases is that riot and conflict entangling religious elements surely cannot be discharged from the religious elements its self, such as religious concept, doctrine or teaching. In this case, the author discerns that theological aspects such as the concept of mission in Christianity and dakwah in Islam need to be explored farther to see the relationship as well as its role in riot cases.
The necessity to review the concept of mission and dakwah are based upon the consideration that mission and dakwah are two unfinished “home work” dealing with inter-religious relationships (in the meaning of having potential conflict in the implementation), especially between Indonesian Christians and Moslems. There are two problems raised in this research. First, what did the mission and the dakwah movement looks like in the riot case in Situbondo and of Rengasdengklok from 1996-1997? Second, what is the role of the mission and the dakwah movement in creating the riot of Situbondo and Rengasdengklok?
Through the use of a theological normative approach, phenomenology approach, and theory of “the emergent of norm” from Smelser, the author finds that the mission and the dakwah movement in Christianity and Islam have a role as a determinant in creating riot cases in Situbondo and Rengasdengklok. This is due to these factors being relevant with 4 out of 6 of the determinant factors that create “collective behaviour” such as the riot. Factors related to the mission and the dakwah movement are the structural congruity, structural tension, perspective spread out, and the accelerator. Meanwhile the form of the mission and the dakwah movement in the map of riot are efforts to spread religion and building churches by Christians which received opposition and resistance from Moslem community.

Seeking for Religious Identity

Thesis Review Wednesday, 15 June 2011

Title : Seeking for Religious Identity: A Case Study toward the Children of Interreligions Marriage in Yogyakarta
Author : Roro Sri Rejeki Waluyojati (CRCS, 2005)
Keywords : Pluralism, Tolerance, and Humanism
Abstract
The objective of this research was to know the perception of the children of interreligions marriage in Yogyakarta in their effort to understand a religion and how they applied the religiosity attitude and expression in their personal and social lives. Moreover, this research discussed the religious experiences perceived by those children during their lives in a family with diversity of beliefs.
It was a qualitative research using analytical descriptive method, in which the researcher tried to describe explicitly the phenomena of the children of inter-religions marriage in their processes to find the religious identities. The location of this research was in Yogyakarta, because it was viewed to have enough data resources to perform the study. As we have known, the pluralistic condition of Yogyakarta society that had high religious tolerance values had enabled us to find phenomena of a family consisting of members who have different beliefs.
Eventually, the researcher got a description from the research that in a society with pluralistic culture, which had high religious tolerance such as Yogyakarta, the phenomena of children of the inter-religions marriages could be a typical characteristic of the successful harmonious inter-religious lives concept in the area. It could be happened because Javanese people, especially in Yogyakarta, were still loyal and respectful to the values of harmony and peace as their life-philosophy. However, one thing should be concerned here was when the children of those inter-religions marriages more emphasized the social piety than the normative one in expressing their religious attitude.

Interfaith Dialogue in Indonesian Public Diplomacy

Thesis Review Wednesday, 15 June 2011

Title : Interfaith Dialogue in Indonesian Public Diplomacy: The Role of The Department of Foreign Affairs in Interfaith Dialogue
Author : Novita Rakhmawati (CRCS, 2009)
Keywords : religion, international relations, foreign policy, public diplomacy, interfaith dialogue, Indonesia, Department of Foreign Affairs
Abstract
In an era of globalization, especially in the wake of the Cold War and the September 11, 2001 tragedy, there is an increasing concern about the role of religion and religious actors in international relations (Haynes, 2007; Thomas, 2005; Petito and Hatzopoulos, 2003; Dark, 2000). Religion has become one of the new types of what is called “intermestic” (international and domestic) policy issue in international relations (Duncan, 2006, Kegley and Wittkopf, 2001). In the Indonesian context, scholars have tended to focus on the role of Islam in Indonesian foreign policy (Perwita, 2007; Sukma, 2003). However, the study of interfaith dialogue in Indonesian diplomacy, particularly in public diplomacy is a new development. This current paper examines interfaith dialogue activities in Indonesian public diplomacy.
The aim of the study is to describe interfaith dialogue programs and activities in recent Indonesian diplomacy and to examine why the Indonesian government, particularly through the Department of Foreign Affairs, has engaged with interfaith dialogue. This paper argues that the adoption of interfaith dialogue in Indonesian public diplomacy has been influenced by certain “intermestic” (international and domestic) circumstances. In the context of international challenges, these include globalization and the global resurgence of religion, the rise of issues of Islamic terrorism, U.S unilateralism and the rise of multitrack diplomacy. Regarding domestic circumstances there are constraints from the legal infrastructure and the lack of institutional capacity to counterterrorism, the crises of perception of “the West versus Islam”, the requirement for balancing the need to security and democratization and human’s rights protection, and the need to promote an image of Indonesia as the world’s largest Muslim population country, which is peaceful and tolerant.
The findings indicate that interfaith dialogue activities in Indonesian public diplomacy are a new and positive development in Indonesian diplomacy because it recognizes the role of religious communities in the foreign policy making process and have potential as Indonesian soft power. This fact led to a question whether there is shifting paradigm in Indonesian foreign policy i.e, religious consideration. However, Pancasila as the ideology of the state and the 1945 Constitution remain as the foundation of Indonesian foreign policy. The conclusion recommends that interfaith dialogue in Indonesian public diplomacy need to be more practical, engaging the grass root level and becoming more responsive to recent domestic and international circumstances.

Conflict and Compromise Between Tradition and Religion: The Case of Tolaki's in Southeast Sulawesi

Thesis Review Thursday, 20 May 2010

Title : CONFLICT AND COMPROMISE BETWEEN TRADITION AND RELIGION (The Case Of Tolaki’s Marriage In Southeast Sulawesi)
Author : Asliah Zainal (CRCS, 2005)
Keywords : Conflict, Compromise, Tradition, Religion, Marriage, Tolaki.
Abstract
The purpose of this research is to identify and describe conflict and compromise between adat (tradition) and agama (religion) in the case of Tolaki’s marriage in Southeast Sulawesi. Both conflict and compromose is done by analyzing the types, the factors, and the implications.
This research is a qualitative research. The focus of this research is the marriage case of Tolaki people in Southeast Sulawesi. The method of collecting data is attained by using observation about marriage’s ceremonies and rituals; taking by in deep interview to the leaders of adat about the important position in the marriage, and using documentations of some events in the marriage and also the traditional poetries (pantun) within. Later on, the data is conducted by using a sociological approach and will be presented in an analytical qualitative descriptive.
It could be sum up that both conflict and compromise persisted the same time in the events of society. Both are seem to be very important and could not be ignored. Therefore, conflict and compromise in marriage case within tradition in one hand and religion in another is a certainty, so one’s existence would not negate the others. However, traditional elite domination, the runaway marriage, and the prerequisite of marriage one three realities of Tolaki’s people which moves between conflict and compromise that might be happens.
The compromise situation happens in a marriage, also has a potential conflict. Probably, it seems to be pseudo-compromise, if the effort to preserve stabilization and integration of society doesn’t solve the core of the conflict, instead reduce or obstruct it. Conversely, conflict, which happens in society, doesn’t automatically refers to dysfunction and disharmony situation, because, it could reinforces the establishment of the Tolaki society and the possibility of the new social system.

Method Religious Studies of Ibn Hazm: The Study of Al-Fashl fi al-Milal wa al-Ahwal wa an-Nihal

Thesis Review Thursday, 20 May 2010

Title : Method Religious Studies of Ibn Hazm (The Study of Al-Fashl fi al-Milal wa al-Ahwal wa an-Nihal)
Author : Bakhruddin Fannani (CRCS, 2005)
Keywords : Method, Religious study, Ibn Hazm and Zhahiriyah (textualism).
Abstract
This paper is a detailed examination of the views of Ibn Hazm which pour out in his written works, al-Fashl fî al-Milal wa al-Ahwâ’ wa an Nihal, with the aim of setting a course for the development of reasoned dialogue between religions based on the personal thinking of someone prominent in the history of Islam in Andalusia. The paper also seeks to understand Ibn Hazm’s ideas about religions in order to seek alternative ideas about ideas regarding the methodology of studying religion as well as adding hypotheses that will enrich the theory of dialogue between religions.
The methodology used in this study is a qualitative methodology at towards library research and analysis of written works along with documentation associated with them. The most important works written by Ibn Hazm are titled al-Fashl fî al-Milal wa al-Ahwâ’ wa an Nihal, and as such have been selected by the author as primary source data. These works have also been selected because they contain Ibn Hazm’s views about the world’s greatest religions, Judaism, Christianity and Islam. Other books of Ibn Hazm’s essays along with books written by other intellectuals about his life and views have been selected as secondary source material for this research paper.
The analysis of data, in accordance with the form and characteristic of the matter being researched, is a historical and content analysis that has its origins in the results gleaned from library research.
A historical analysis is the author’s chosen methodology to carry out an analysis aimed at finding out as much as possible, using reports and other recorded data, about what was happening at the time Ibn Hazm wrote his works. This involves research of texts relevant to the point in time as well as the subject being researched by the author. Furthermore the historical analysis involves a critical analysis applied when historical facts were uncovered, in particular historical facts related to confirmation, comparison and interpretation. The contents analysis in this study is used to uncover the characteristics of the subject, for example how the shape of Ibn Hazm’s writings was influenced by the environment, education and doctrines prevalent at that time and subsequently.
The study forms a conclusion based on the primary research data selected by the author with support from the secondary data sources. It was discovered in the study that the views hypothesised by Ibn Hazm were influenced and not separate from the socio-political conditions prevalent at the time. As an adherent of persevering textualism Ibn Hazm placed textual epistemology as the prime methodology in carrying out religious study aimed at testing the truth of religion, that is, he used the direct study of the sacred books of Islam, Christianity and Judaism. He taught, critically analysed and compared these sacred books extrinsically and drew the conclusion based on the extrinsic form of the books that they were indeed the primary source that laid down the highest authority with regard to religion.

Tutup Layang : The Togetherness Manifestation in the Society of Brondong, Lamongan, East Java

Thesis Review Thursday, 20 May 2010

Title : Tutup Layang (The Togetherness Manifestation in the Society of Brondong, Lamongan, East Java)
Author : Budi Ashari (CRCS, 2006)
Keywords : Plurality, Brondong, Tutup Layang, religious organization, togetherness, social harmony, and hidden ideology.
Abstract
This research aims at showing that plurality in a society does not always raise conflict or tension. Plurality can also foster understanding which is shown in the ritual Tutup Layang in the village of Brondong. Multiculturality and plurality can spread tolerance and togetherness within Brondong society. The question of this research is why Brondong society, which has many different religious organizations, can create harmony, tolerance, cooperation, and does not bother about diversity of ideology? The theoretical framework of the research uses Andrew Beatty’s theory on slametan in Bayu. Slametan is an arena of multivocality. Slametan fosters the social harmony. Slametan can hide the ideological understandings of its members. The methodology of this research is qualitative research. To collect and gather the data, the researcher conducted deep interview and direct active participation in the field of the research. To analyze the data, this research has four steps. First, it reduces and ignores unintended data. Second, it explores all data. Third, it verifies the data. Forth, it analyzes and forms conclusions about the data.
This research shows that the diversity of religious understanding can promote an attitude of togetherness via cooperation among them. Cooperation is very visible in the Tutup Layang ritual. The Tutup Layang is a worship ritual for Kiai Anjir which is regarded by Brondong society as a supernatural power. The ritual has two main ideas: spiritual idea and social idea. Its spiritual idea is worshipping to Kiai Anjir. Its social idea is empowering social tie among people in society. Its social idea has made it a cohesive power. Such power of the Tutup Layang is manifested in certain accommodations which are applied in the many following rituals. All of the following rituals are the kind of accommodations that represent all of religious organizations in Brondong. Each religious organization has the responsibility to successfully organize certain activities which represent its aspirations. This compartmentalization shows that the Tutup Layang is a ritual that belongs to all elements in Brondong society. Every participant of the Tutup Layang has interests. Religious organizations, political parties, skippers (owners of fishing boats) and fishers, and other residents all have interests. Their interests are diverse: and include both ideological and public interests. Then, the Tutup Layang has become an arena of contestation for influence or sympathy by such interests. However, such interests are as much as eliminated.
Indeed, Brondong society has potentials for conflicts. Such potentials appear among fishers, religious organizations, and competition among skippers. In this aspect, society is unstable. Therefore, the society very much needs certain rituals to eliminate potential sources of conflicts and to empower the social ties among society. The Tutup Layang ritual is a cultural mechanism which gives a sphere for all social elements to participate in it and to empower the social ties among them. This participation brings in the term of social harmony (rukun) within society. The harmony has an implication that emerging ideological understanding in the ritual is not relatively significant. Rather than giving each ideology full expression in the ritual, most ideological differences are instead hidden.

Kebatinan and Religiousity in Paguyuban Tri Tunggal Yogyakarta

Thesis Review Thursday, 20 May 2010

Title : Kebatinan and Religiousity in Paguyuban Tri Tunggal Yogyakarta
Author : Burhan Ali (CRCS, 2006)
Abstract
This research aims to seek the meaning of religiosity in Paguyuban Tri Tunggal, one of kebatinan groups in Yogyakarta, and tries to answer two main questions, those are: (1) What are the foundational values of paguyuban Tri Tunggal; and (2), Based on those values, how the followers of Paguyuban Tri Tunggal interpret their religiosity.
This research is an ethnographic survey of the behavior and teachings of Paguyuban Tri Tunggal which uses a theoretical assumption that perceives culture as a system of knowledge acquired by man through the process of learning that they use to interpret and at the same time to build strategies facing their environment. The subject of the research includes teachers, disciples, followers, and people who live in the environment. Data collection is conducted through indepth interviews, participatory observation and literary research which strengthen the field research results.
The research finding shows that there is a close relation between kebatinan and religiosity in Paguyuban Tri Tunggal. The relation is emphasized by the formulation of Teologi Kerakyatan, rooted in Javanese kebatinan, in the paguyuban to surpass the limitation of religion, ethnic, race, or group. These kebatinan values in turn influence how religion and/or religiosity are interpreted within the paguyuban.
Religion is seen by the followers within two categories: as an outfit (ageming aji) which is sometimes in opposition to the second category, the essence, or religiosity which transcends the boundaries of institutional religions, races, ethnics, and/or groups. This religiosity of the paguyuban is manifested by the followers of paguyuban in the praxis of healing which employs a holistic approach derived from different religious and cultural traditions. The healing reflects an unshakeable belief in God and the implementation of the noble value of healing people.

Oikonomia as a Model for the Church in Dealing with Ecological Problems in Indonesia

Thesis Review Thursday, 20 May 2010

Title : OIKONOMIA AS A MODEL FOR THE CHURCH IN DEALING WITH ECOLOGICAL PROBLEMS IN INDONESIA
Author : Eliasar Timotius Chandra (CRCS, 2005)
Keywords : oikonomia, churches services, and environmental (ecological) problems.
Abtract
The objective of this study is to explain ecological crises and how the churches in general and the churches in Indonesia in particular have responded to environmental problems and Oikonomia as one of the church service models to environmental problems.
It is a qualitative and quantitative study because it not only analyzed documents on ecological problems from the existing literary resources related to subject being studied but also collected data from fields about the practices of churches and Christianity dealing with environmental problems.
The results showed environmental problems or ecological crises are serious problems faced by human beings today and are the responsibilities of all parties. Human beings as subjects of development often exploit natural resources excessively that resulted in ecological crises such as: air pollution, forest denudation, environmental pollution, etc.
Church as one of religious institutions has responsibility to keep environment conserve together with government and other institutions such as other religious institutions, NGOs, and so on.
The churches in Indonesia, especially the members of The Fellowship of Churches in Indonesian (PGI) have given attentions as their responses to environmental (ecological) problems in Indonesia through various forms of service and oikonomia. Oikonomia as a model of the church services was deemed appropriate to respond to ecological/environmental problems. Oikonomia is hoped to give positive contribution in dealing with environmental problems today.

Sultan HB IX: His View and Attitude on Religion and Inter-Religious Relationship

Thesis Review Thursday, 20 May 2010

Title : Sultan HB IX (His View and Attitude on Religion and Inter-Religious Relationship)
Author : Cut Mita (CRCS, 2004)
Keywords : Sultan HB IX; Religion; Inter-religious Relationship; Religious Tolerance.
Abstract
This research is aimed at understanding the Sultan’s view and attitude on religion and inter-religious relationship also its impacts to religious tolerance at Yogyakarta. Moreover the other goal of this research is to know and identify about factors that influential toward the Sultan’s view and attitude on religion and interreligious relationship.The basic research is library research. Data that will be collected are data related directly to the Sultan’s view and attitude toward religion and inter-religious relationships. These data can be obtained from books, local newspapers, and so forth. To more detail, data will be analyzed by using descriptive method and content analysis.
This research also will be supported by interviews with several relevant individuals as abdi dalem and Sultan’s family. This research will use sociological approach i.e., approach gives attention to religious aspects or elements. In addition, the output of this research will be presented in a descriptive and analytical explanation.
From the research done, it could be concluded that as a Muslim king, the Sultan HB IX is well known as a democrat and tolerant king. He always maintains the tradition to keep tranquility and peace in Yogyakarta. Moreover the Sultan HB IX never differentiate religions, ethnics, or cultures of his citizenry. In making a decision, the Sultan HB IX always endeavors to hear the opinions of other groups, and religions through dialogues.
Further, the Sultan HB IX very realizes the pluralities among his populace. Awareness toward these pluralities does not only mean that the Sultan HB IX knows about those differences, but he also pays attention to handle those differences and pluralities through dialogues and making the policies. Therefore, the Sultan HB IX can be classified as a figure ‘Inclusive-Transformative’.
Inclusive, because he realizes that the truth and salvation do not only exist in his religion, but also exist in other religions. This inclusive attitude does not mean that the Sultan HB IX acts intolerant to other religions conversely he is tolerant without losing the basic foundation of his Islamicity.
On the other hand, he is labeled as transformative, because the interaction and dialogue that has been done between Sultan HB IX and his populace will express/utter the attitude of transformation i.e., an attitude of mutual respect and help among religions.
Actually, there are some factors influencing and forming the Sultan’s view and attitude on religion and inter-religious relationships, among them are: background of his life from childhood up to adult, the ancestor teachings, historical factor, cultural/tradition factor, the Wayang philosophy, and Javanese Ethic.
In the future, Indonesia needs figures such as Sultan HB IX. This is caused because all people whatever their religion, etnicity and culture should be able to hold a dialogue and to get the same interest/attention from Sultan HB IX.

The Meaning, Ritual, and Response of Bersih Desa in Sekoto's Society, Pare Kediri

Thesis Review Thursday, 20 May 2010

Title : The Meaning, Ritual, and Response of Bersih Desa in Sekoto’s Society, Pare Kediri
Author : Efa Ida Amaliyah (CRCS, 2007)
Keywords : ritual bersih desa, meaning, function, and response
Abstract
The purpose of this research is to know about the process, the meaning, and response of bersih desa in Sekoto’s society. Bersih desa is an annual ritual in Sekoto. The purpose of this ritual is to respect and to memorize the danyang (the founding of village). Ritual of bersih desa in Sekoto has several meanings; functions; and response depends on the person. It is because Sekoto is plural society. There are four religious organizations, that is NU (Nahdlatul ‘Ulama), Muhamadiyah, Sapto Darmo (mystic organization), and LDII (Indonesian Dakwah organization). Therefore, there are different responses, agree and disagree.
Bersih desa in Sekoto has many activities, such as nyadran (visiting the danyang grave to praying), hadrah (Arabic music tradition), and pengajian. The process of bersih desa is done for three days; the first day is praying together in Balai Desa, hadrah, and semaan Qur’an. The second day is nyadran; and the last day is pengajian and wayang.
There are three meanings of bersih desa for the people who believe, that is cosmological meaning, symbolic meaning, and shift of meaning (santrinisasi). The cosmological meaning is Sekoto’s society believe that the danyang is more pious and more super than ordinary people in Sekoto, and the danyang more close to God. Therefore, they argue that if we praying in danyang’s grave is acceptable. Symbolic meaning is the meaning behind the sesaji, ambengan, merang, etc. They believe that all of thing (sesaji, ambengan, merang, etc) can make their wish easier to accept by God. The last is the shift of meaning. Previously, perform of bersih desa in Sekoto has mystical and kejawen condition. Today, they change perform bersih desa more religious, such as pengajian, sema’an Qur’an, and hadrah. It is because, Sekoto’s society more pious than before. Bersih desa in Sekoto has not only meaning, but also function. There are two functions, the first transfer of knowledge. It means that the parent in Sekoto’s society tries to introduce their custom (bersih desa) to their children in order to the child have to memorize their danyang. Second, bersih desa is as an integration space. When they visit the grave, they come together to perform nyadran. It is as a place to them to tell about their activities, and place to visiting each other.
Response of bersih desa comes from the people who do not agree with this ritual. Response comes from Muhamadiyah and LDII, they argue that bersih desa is the way to syirik (believe to another things beside God). The danyang is the ordinary people. He/she is same with us. Allah is the Great One. Therefore, according to them this ritual is forbidden (haram).

Idea of Civil Religion in Indonesia

Thesis Review Thursday, 20 May 2010

Title : IDEA OF CIVIL RELIGION IN INDONESIA: Searching The Format of Religious Democratization
Author : Elma Haryani (CRCS, 2004)
Keywords : Civil religion, democratization, Pancasila, contextualization.
Abstact
This research is aimed to found a fundamental stucture based on the discourse of Civil Religion generally and its contextualisation in the religious community in Indonesia and furthermore its reability in Indonesia.
The model of research prefer to library research. Then in collecting abundant data to observe analysis object of research that Civil Religion: searching for a comprehensive feature about it in books, magazines, journals and articles. Hence all of collected data will be formulated by using content analyze method and its result will be contextualized in the sociological level of community in Indonesia.
Originally the term of Civil Religion appearance in such countries for instance in Japan and America. Being published by Robert N. Bellah is a thinker who inspired also by J.J Rosseau and Emile Durkhein as the founding fathers of that term. Andrew Shrenk, Philip Hammond and John Coleman continue to spread and develop that idea. Moreover, this term progressively increase in such countries adapt with their local wisdom and local culture.
Mainly the proponent factors of raising this term in Indonesia is in Pancasila and the diversity of ethnicities, religions, language correlated with the high sense of tolerance and sense of pluralism. This term more emphasize in theological and interpretation level and at the same time searching for a larger space proportionally between religion and politic participating democracy in civil religion socialization.
I come to conclude that with a particular adaptation to local culture in Indonesia upon religious life will enrich the understanding and appreciation to see relationship between religion and politic.

Liberation Theology in Qur'anic Interpretation

Thesis Review Thursday, 20 May 2010

Title : Liberation Theology in Qur’anic Interpretation (Farid Esack’s Perspective on Inter-Religious Cooperation against Injustice) Author : Erik Sabti Rahmawati (CRCS 2006) Keywords : Liberation theology, qur’anic interpretation, interreligious cooperation Abstract This research aims to answer the problems that is related to Farid Esack’s perspective: (1) How did Esack apply principles of Liberation Theology in his Qur’anic interpretation? (2) How is Farid Esack’s perspective on inter-religious cooperation against injustice? (3) Why did Farid Esack propose his perspective on inter-religious cooperation in Al-Qur’an? This research uses histories and the hermeneutic approach. The historical approach is used to map chronologically the side of history that has to do with Esack’s perspective, as Causal explanation of the idea and the hermeneutical approach used to sharpen the understanding of Esack’s perspective, as historical data. The result of this research: First, Esack’s Hermeneutics does not only rotate at discourse and comprehend a text, but praxis. In this case, Esack seems to follow path hermeneutics circle raised by liberation theologians: praxis (experience) to text (reflection) to praxis (experience). In consequence, he proposed keys of hermeneutics as follow: taqwa, tauhid, nas, mustadl`afin, adl and qist, and jihad, which is typically pursuant to context of South Africa in the struggle for justice. Second, pluralism of religion and inter-religious cooperation, according to Esack, is not only based on reason and intention of sociologies or praxis, but theologies. According to Esack, acknowledgement al-Qur’an to religious pluralism is not only from other clan acceptance side as valid socio-religious community but also from their spirituality life acceptance aspect and salvation through different way, it means that al-Qur’an, explicitly and also implicitly esteems and accepts truth of other religions, so that cooperation between Muslin and non-Muslim obtain and must be done on the basis of theologies awareness. Third, Esack’s perspective about pluralism and inter-religious cooperation, emerge because of the first, the spirit of age, that is the age of convergence or ecumenism of religions (conference of religions), and the second empiric condition in South Africa. In the oppressed condition and the weakness, Islam people still do not want to struggle with “others” for the shake of upholding the truth that exactly represent important vision of Islam, because most classic interpretations which is exclusive do not allow them to do cooperation with other religions.

The Crucifixion of Yesus : A Theological Debate between Christians and Muslims

Thesis Review Thursday, 20 May 2010

Title : The Crucifixion of Yesus (A Theological Debate between Christians and Muslims)
Author : Dian Nur Anna (CRCS, 2004)
Abstract
The crucifixion of Jesus is an issue which compare from Christian and Muslim perspectives. This is based on both religious arguments about the crucifixion of Jesus with support from both scriptures. It is problematic also because their scriptures explain about this issue ambiguously. This issue still arises in both Christians and Muslims because they have opinion not only based on the scripture itself, but also influenced by historical discoveries and the interpretation of scriptures when the issue was raised, especially about the crucifixion of Jesus.
I explain the crucifixion of Jesus in synthesis methods or an academic-cum doctriner or scientific-cum-suigeneric perspective. This view means that the crucifixion of Jesus can be understand from many dimensions. It does not only talk about doctrine itself, but also includes the history where the crucifixion of Jesus happened, and its eschatological impact. I research the crucifixion of Jesus looking for what happened on the cross based on Christian and Muslim sources.
The crucifixion of Jesus is an event that involves theological issues, because these events include also the divinity aspect, and automatically includes the role God plays. It relates to the position of Jesus in Christian belief that Jesus did not only have position as human, but also as God. These views influence the way of thinking of Christians. In the theological aspect, actually, according to Christian and Muslim perspectives.
Beside the theological issue, the event of crucifixion is also the issue of history, because theology is not separate from history and the event was a long time ago and it is impossible to reconstruct what happened clearly. The authenticity of this event is debatable if we only try to look at the ordinary data. The historical aspects of the crucifixion of Jesus include the event and participants of crucifixion. The crucifixion of Jesus is an issue in eschatology in Christian and Muslim perspectives. In this part, I separated Jesus’ first coming and second coming. The first coming means that Jesus came, as a messiah this is part of the purpose that Jesus must die. This means that one of the reasons to accuse Jesus is Jesus as the Messiah. This is included in the eschatological issue. The second coming means that Jesus came again after he died.
In this thesis, I also try to illustrate how Christians and Muslims talk about the crucifixion of Jesus and the possibility to make an understandable between both religions. The crucifixion of Jesus is not debatable in Christianity. Christianity believes that Jesus was dead on the cross for salvation. Islam, as a religion beginning after Christianity, also respects Jesus, especially the death of Jesus. Muslims have different opinions about the death of Jesus. I have divided them into two groups. The first group believes that Jesus did not crucify and did not die on the cross. The second groups of Muslims agree that Jesus crucified, but maintain that he did not die on the cross.
Although among Christian and Muslim followers there are different arguments about the crucifixion of Jesus, both religions have similarities in the crucifixion of Jesus and there is the possibility to mutual understanding between them. That means both Christian and Muslim opinions about the crucifixion of Jesus can be compared and we can look a similarity, especially about the circle of crucifixion of Jesus. Both religions believe in the event of crucifixion and argue that the event of crucifixion is really accord, argue that Jesus is a prophet, a redeemer, a savior, that he died with divine love and divine triumph, the honor of God, and the dignity of humanity.
Based on my thesis, I can know the meaning of crucifixion of Jesus from both Christians and Muslims. For Christians, the meaning of crucifixion of Jesus is a proof of love and triumph of God. Jesus is an incarnation of God dead to redeem a great sin of human being and he was resurrected.
For Muslims, the meaning of crucifixion of Jesus is a proof of love and triumph of God. God save Jesus from death on the cross with take Jesus beside God. Then, Muslims can understand how God sent Jesus as human to redeem human beings and God loves Jesus as a prophet with special status.

The Culture of Democracy and Political Participation

Thesis Review Tuesday, 13 April 2010

Title : THE CULTURE OF DEMOCRACY AND POLITICAL PARTICIPATION (A Case Study of Political Behaviour of Muslims in Jekulo Kudus in the Post New Order Era) Author : Achmad Ta`yudin (CRCS, 2005) Abstract The purpose of the research is to explain the political behaviour of Islamic community (umat) in Jekulo Kudus the Central of Java in the 1999 and 2004 general election, which has shown a reality of the failure of Islamic parties in the religious communities. The raised question is “Why Islamic community in Jekulo who have a high level of virtuous were reluctant to choice the Islamic parties”. This interesting question becomes focus of this study. There are three main problems that would be analyzed in this study. First, to what extend does correlation between political aspiration, and voting behaviour of Islamic communities in Jekulo towards political parties in the 1999 and 2004 general election. Second, to what extend does correlation between level of understanding for religious teaching and voting behaviour of Islamic communities in Jekulo towards political parties in the 1999 and 2004 general election. Finally, are religious local elite (kiai) a determinant factor for voting behaviour of Islamic communities in Jekulo towards political parties in the 1999 and 2004 general election? The sampling method which was used in the research, besides the qualitative method (1) to make choice the religious people of Jekulo with using the probability of random distribution; (2) to choice domain sampling taken from religious people in the first point with using the non-probability of purposive distribution. The result of this research indicates that the failure of Islamic parties in Jekulo was determined by the increase of their tolerances to the diversity of faith, so that they do not want to dominate anymore other people based on their faith and political ideology. There are some factors of this social change. First, the dominant rules of New Order regime that marginalized the politic of Islamic syariat has changed the political orientation of Islamic communities based on religious liberalization. Second, the two biggest of Islamic Organization, NU and Muhammadiyah, have changed their social orientation based on politics of tolerant. Third, the level of education and the economic gaps among communities have weakened elite domination in Islamic communities. They cannot be influenced by political elite anymore. These all indicate that Islamic community with high level of virtuous become tolerance and democratic. They can separate whether it is a political or religious thing. Both political and religious things are sometimes difficult to be separated because of elite behaviours and their interests.

Applying Syariat Islam-Based Local Regulation

Thesis Review Tuesday, 6 April 2010

Title : Applying Syariat Islam-Based Local Regulation (Research For Applying District Regulation Content Syariat Islam And The Influencing To Inter-Religious Relationship In Bulukumba, South Sulawesi)
Author : Ashadi L. Diab (CRCS, 2006)
Keywords : Syariat Islam, District Regulation, and inter-religious relations.
Abstract
The discourse about applying syariat Islam has been rising ever since Indonesia declared independence in 1945. Muslim Santris have always supported implementing syariat Islam while it has been opposed by nationalist Muslims. There are two ways to apply syariat Islam: legally by using political ways through political parties and illegally by using rebellion, but those ways both failed. The movement to apply syariat Islam again got momentum when the New Order (ORBA) feel and the constitution (UUD) 1945 were being amended. The opportunity has been taken by Bulukumba Muslim society, South Sulawesi to apply syariat Islam. The result was four-syariat Islam-based local regulations that are zakat regulation, alcoholic drink, write-read Arabic, and muslimah clothing.
This research elaborates three points which are: what is the background of applying syariat Islam-based local regulation in Bulukumba? What are responses about applying it? And what are the effects for Muslims society and non-Muslims in Bulukumba? By elaborating on those questions, this research is able to give contribution and awareness for Bulukumba Muslim society about applying syariat Islam-based local regulation and the effect for inter-religious relations.
For achieving those purposes, this research uses a qualitative approach and data are analysed through descriptive analytic methods. The data collected, processed, and analysed through multistage and multilevel ways using purposive sampling. The ways for collecting data are documentation, observation, and indepth interview. This research uses Arskal?s theory (level of operating syariat Islam), Merton?s and Parson?s theory (about consensus), and Berger (social construction). The duration of the research was seven months from October 2005 through May 2006.
The results of research show that there are three backgrounds ideas for applying syariat Islam-based local regulation that is historical awareness, political factors and a social reality that neglect religious values. Generally there are four responses to that District regulation that are: agree, agree with noticed, disagree than agree, and disagree. After applying syariat Islam-based local regulation, the level of criminality decreased sharply. Based on my research, the applying syariat Islam-based local regulation just is able to practice in ordinary crime and never touch what called as extra ordinary crime like corruption. The district regulation also has had a bad effect on inter-religious relations.

The Religious Figure's Attitudes and Religious Understanding Related to the Social Aid Activities from Religious Institutions

Thesis Review Tuesday, 6 April 2010

Title : THE RELIGIOUS FIGURES’ ATTITUDES AND RELIGIOUS UNDERSTANDING RELATED TO THE SOCIAL AID ACTIVITIES FROM RELIGIOUS INSTITUTIONS (A Case Study in Gunungkidul, D.I. Yogyakarta)
Author : Amin Ma’ruf (CRCS, 2007)
Keywords : inter-religious attitudes, inter-religious understanding, potential conflict
Abstract
There is a reality in Gunungkidul that many activities of social aid are conducted by different religious institutions. The activities do not always get good response from people there. The rising issue is religious proselytizing, especially Christianity (Protestant and Catholic) or in a popular term, ‘Christianization’. The issue influences inter-religious relationship. Here, role of religious authority or local religious prominent figures becomes important and significant in interreligious relationship. This research aims to understand religious potential conflict in Gunungkidul by exploring their religious attitudes and understanding related to the social aid activities from different religious institutions.
The object of the research is religious institutions in Gunungkidul which have significant influence to society. This research uses purposive sampling method, observation and in-depth interview. In analysis, this research uses Miles and Huberman model, which are data reduction, empirical object explanation, conclusion, and verification.
The results of the research are: the attitudes of religious prominent figures can be divided into three kinds, which are acceptance, acceptance with certain prerequisite, and rejection. The attitudes have correlation to their understanding of theology, religious encounter history in the world, Indonesia/ local context, and contemporary situation. There are different motivations and cognitive aspects of the religious figures which have a consequence that one kind of attitude uncertainly has a background of similar understanding, even different understanding. The cognitive aspects which influence their attitude and understanding are inter-religious interaction, religious education background, and origin. Then, it can be understood that inter-religious situation there has a big potential conflict compare to a rapid social dynamic. Inter-religious relationship there is still burdened by religious conflict history; majority-minority paradigm tends to religious competition, and Government domination in inter-religious life.

The Dynamic of Javanese Religious Orientation: Early Twentieth Century of Javanese Epistemology

Thesis Review Wednesday, 31 March 2010

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.

The Son of the Mosque

Thesis Review Wednesday, 31 March 2010

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.

The Qur'an and Religious Pluralism: Fazlur Rahman's Perspective

Thesis Review Wednesday, 31 March 2010

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.

The KORDISKA'S Perception of Pluralism

Thesis Review Wednesday, 31 March 2010

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.

Theology of Solidarity in Times of Disaster and Suffering

Thesis Review Wednesday, 31 March 2010

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.

Islamic Ethical Response to Over Population and Over Comsumption: The Case of the World Water Crisis

Thesis Review Wednesday, 31 March 2010

Title : ISLAMIC ETHICAL RESPONSE to OVERPOPULATION and OVER-CONSUMPTION (The Case of the World Water Crisis)
Author : Ainun Jariyah, 2006)
Keywords : Environmental crisis, overpopulation, over consumption, water world crisis, Islamic ethics and Muslim’s responses.
Abstract
World’s population today is 6.5 billions approximately with 76 millions growths per year. According to the UN, the world’s populations will add by 2.6 billion in 2050. The concern on overpopulation started with the damaged of natural resources and the environment. The high population growth and human over consumption is two main caused of the increasing of the pressure on earth natural resources. This matter caused by the inability of the earth to fulfill the need of the world’s population needs. The solutions on environmental problems are impossible without the solution on overpopulation and over consumption issue.The height of the population growth and over consumption are assumed as the root of environmental problems, one of which is water crisis. This situation is caused by the lack of human awareness on the limitation of water’s amount on this earth and the increasing of human population whose water need is all about the same. Those two things caused human lack of attention and lack of awareness to economize on water use, also by the increasing human population which estimated will reach the stable amount in 2050.
Main water ethical problems are the inequality access on clean water and the right of water ownership as natural resources able to be found in nature. The water quality is decreasing caused by the industrial and household waste pollution. The water ownership’s right is inquired when we are aware that water is naturally able to be found in nature and should be able to use by every human being. But it has become possession of some people for their economics’ benefits and this cause the financial loss of the public’s need especially the poor.
The common responses on all problems concern to natural resources’ use, over consumptions, and over population are three important things; justice principals, evenly balanced, and attentive behavior. We should fair on placing the wants so it won’t emphasize the individual needs/ wants on public needs/ wants, balancing the use of natural resources by behaving more attentive whether on himself or on others.

Gunung Saris Divide Mosques

Thesis Review Wednesday, 31 March 2010

Title : Gunung Sari’s Divide Mosques: the Competition among Islamic Group in Javanese Society
Author : Ahmad Salehudin (CRCS, 2006)
Keywords : religious expression, religion-social interaction, and religious social construction
Abstract
Gunung Sari is a hamlet where all citizens are Muslim. In the beginning, Gunung Sari society was Islamic-NU followers and only had a langgar. However, after other Islamic groups entered, the Islamic expression has also changed sharply. The one Islamic group become three Islamic groups that are: NU, Muhammadiyah, and Islam Tauhid. The Langgar that functioned as both a praying place and a meeting plan for all Gunung Sari citizens was destroyed, then they have developed there mosques that are: Zuhud Mosque of Islam Tauhid, Miftahul Huda Mosque of NU and al-Ikhlas Mosque of  Muhammadiyah. Those Islamic groups and mosques show that there are different Islamic expressions in Gunung Sari.
This research will elaborate three points which are: what are the religious expressions at Gunung Sari citizens? How do the expressions influence the religious interactions? And how have the religious expressions been constructed? By elaborating on those questions, this research is able to show the plural concept of truth in religiosity as understood by citizens of Gunung Sari not by outside opinions. Widely this research will look again at the concept of Islamic syncretism that is attributed to the Islamic, especially in Java, that was promoted by Geertz, Mulder, and Beatty.
For achieving the purposes, this research uses a qualitative approach and data will be analysed through descriptic analytic methods. The data collected, processed, and nalysed through multistage and multilevel ways using purposive sampling. The ways for collecting data are documentation, observation, and indepth interview. This research also uses some theories that are religion as system of culture (Clifford Geertz), social construction (Peter L. Berger) and religious expression (Joachim Wach). Duration of the research was eight months from October 2005 until May 2006.
The results of research show that the form of religious expression of Gunung Sari citizens both in thought, ritual, and community that are shown in ceremony, rites of passage and to be NU, Muhammadiyah and Islam Tauhid, are forms of response to ultimate reality (Allah). The differences in religious concepts among society have influenced religious social interaction that is expressed through words like wong ora duwe akhlaq (amoral people), wong jowo ora njwani (Javanese that are unjavanese), and panganene asu (dog food). The religious expressions have been influenced by religious social construction which is done by religious leader (elite), especially how they understanding sacred texts, inheritance of Islamic scholar, and how they look at connection between religion and local tradition. Indeed the differentiations of religious understanding have constructed many faces of Islam and also many kinds of pious people.