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