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.

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.

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).

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.

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.

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.