| 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. |
||
Arsip:
Thesis Review
| 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”. |
||
| 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. |
||
| 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. |
||
| 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. |
||
| 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. |
||
