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Arsip:

indigenous religion

Reflecting on 2019: Indigenous languages and religions

Perspective Saturday, 11 January 2020

With the loss of indigenous religions and language, there is loss of life. With loss of biological life comes loss of indigenous religions and languages.

Religion and belief in Indonesia: what’s the difference?

Perspective Saturday, 23 December 2017

In insisting that “animist” faiths be given a lower status than “religion”, Islamic leaders ignore how the false divide between them was constructed in the first place.

Wed FORUM: Karatagan Ciremai, A Tale of Sunda Wiwitan Teenager

NewsWednesday Forum News Monday, 28 September 2015

WEDFORUM-KARATAGAN-CIREMAI-BANNER-03-CRCS-UGM
Abstract
Sunda Wiwitan is an indigenous religion of that is practiced by some Sundanese people in Cigugur, Kuningan, West Java. Although the state recognizes this spiritual practice as an aliran kepercayaan, or a recognized belief organization, this community still faces discrimination for practicing their ancestral religion both from the state and from members of the religious majority in their surrounding social environment.  
This fifteen-minute documentary tells the story of Anih, a 14 year old Sunda Wiwitan girl, and how she faces the challenges of the societal reactions to being part of a family of Sunda Wiwitan followers.   
Karatagan Ciremai is of one of six documentaries of the Kembang 6 Rupa series, a collaborative documentary project voicing girls’ points of view from six areas in Indonesia: Kuningan, Indramayu, Sleman, Sumedang, Sumbawa and Wamena.

Wed FORUM: Ammatoan Indigenous Religion and Forest Conservation

HeadlineWednesday Forum News Thursday, 10 September 2015

AMMATOA-INDIGENOUS-RELIGION-kecil
Abstract
Ammatoans of Sulawesi in the eastern part of Indonesia hold religious ideas of social actors that extend beyond human beings. Perceiving both human and non-human beings as equal and constitues inter subjective relationships, Ammatoans’ everyday behaviors and practices is set in this religious perception, including forest conservation. The forest, as vital part of Ammatoans’ life, is conserved by sets of regulations and punishment that restrictly enforced. This presentation will explores how the ideas and practices of Ammatoans’ forest conservation illustrate what scholars have called “religious ecology”.
Speaker
Dr. Samsul Maarif is the Secretary and Academic Coordinator of the Center for Religious and Cross-cultural Studies (CRCS), Graduate School of Universitas Gadjah Mada, Yogyakarta, Indonesia. Achieving Ph.D from Arizona State University, Temple, in Religious Studies and holding two master degree from Florida International University and Universitas Gadjah Mada; both on religious studies, Maarif has long experiences and intensive studies of indigineous religion, especially Ammatoan community.

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Since the end of 19th century, the Catholic Church Since the end of 19th century, the Catholic Church has conducted missionary activities among the Javanese in Muntilan, Indonesia, establishing it as the first Catholic mission site in Java. The missionary work not only impacted the Javanese but also the Chinese descendants in Muntilan. The conversion of the Chinese to Catholicism in sparked debates among the Chinese community, who perceived it as a contributing factor to the abandonment of Chinese characteristics. This contest leads to the dynamic and diverse identities of Chinese Catholics within the community, as Chinese characteristics and Catholic faith mutually influence each other.

Come and join the #wednesdayforum discussion with @astridsyifa at the UGM Graduate School building, 3rd floor. We provide snacks and drinks, don't forget to brong your tumbler. This event is free and open to public
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Setiap bahasa punya pendekatan dan penyebutan berb Setiap bahasa punya pendekatan dan penyebutan berbeda untuk menamai "pendidikan". Bahasa Arab membedakan antara tarbiyah, ta'lim, tadris, dan ta'dib ketika berbicara tentang "pendidikan". Sementara itu, bahasa Inggris memaknai "pendidikan" sebagai educare (latin) yang berarti 'membawa ke depan'. Jawa memaknai pendidikan sebagai panggulawênthah, 'sebuah upaya mengolah', dan upaya untuk mencari pendidikan itu disebut sebagai "ngelmu", bukan sekadar mencari melainkan juga mengalami. Apa pun pemaknaannya, hampir semua peradaban sepakat bahwa pendidikan adalah kunci untuk memanusiakan manusia.
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