Eschatology is part of theology that discusses the last days, in Islamic teachings eschatology is closely related to the faith of a Muslim in the last days. And for a Muslim faith must be in line with the existence of evidence in the form of practice in everyday life that reflects an eschatology or faith in the last days. The practice of a science is very important because it will provide many benefits and significant developments for human life. Actually, there are many ways to practice and imply faith in the hereafter and eschatology, one of which is living a minimalist life. Then how can a minimalist life be said to be a practice of eschatology in remembering the last days or the afterlife. In this article, we will discuss this matter using qualitative research methods, in the form of literature review and literature study. The results of this study show that minimalist living can be used as the practice of eschatology in remembering the afterlife, because minimalist life is basically similar to qanaah and zuhud life, both of which focus on the afterlife. It also turns out that a minimalist life has been recommended from the beginning in Islamic teachings, namely living as simply as possible and not exaggerating in pursuing the world, and increasing practices to improve the quality of the afterlife.AbstrakIlmu eskatologi merupakan bagian dari ilmu teologi yang membahas mengenai hari akhir, pada ajaran Islam ilmu eskatologi erat kaitannya dengan keimanan seorang muslim kepada hari akhir. Dan bagi seorang muslim keimanan itu harus sejalan dengan adanya pembuktian berupa pengamalan dalam kehidupan sehari-hari yang mencerminkan suatu ilmu eskatologi atau keimanan pada hari akhir. Pengamalan suatu ilmu sangat penting karena akan memberi manfaat yang banyak dan perkembangan yang signifikan bagi kehidupan manusia. Sebenarnya banyak cara dalam mengamalkan dan mengimplikasikan iman kepada hari akhir dan ilmu eskatologi, salah satu diantaranya adalah hidup minimalis. Lalu bagaimana bisa hidup minimalis dikatakan sebagai sebuah pengamalan ilmu eskatologi dalam mengingat hari akhir ataupun alam akhirat. Pada artikel ini akan dibahas mengenai hal tersebut dengan menggunakan metode penelitian kualitatif, berupa kajian pustaka dan studi literatur. Hasil dari penelitian ini ternyata hidup minimalis bisa digunakan sebagai pengamalan ilmu eskatologi dalam mengingat akhirat, karena hidup minimalis pada dasarnya mirip dengan qanaah dan hidup zuhud, dimana sama-sama memfokuskan diri untuk kehidupan akhirat. Juga ternyata hidup minimalis memang sudah dianjurkan dari dahulu pada ajaran islam, yaitu hidup sesederhana mungkin dan tidak berlebih-lebihan dalam mengejar dunia, serta memperbanyak amalan untuk meningkatkan kualitas kehidupan akhirat.
末世论是讨论末世的神学的一部分，在伊斯兰教的教义中，末世论与穆斯林在末世的信仰密切相关。而对于穆斯林来说，信仰必须符合存在的证据，以实践的形式在日常生活中反映出末世论或信仰在最后的日子。一门科学的实践是非常重要的，因为它将为人类生活提供许多好处和重大发展。实际上，有很多方法可以实践和暗示对来世和末世论的信仰，其中之一就是过一种极简主义的生活。那么，极简主义的生活怎么能被说成是末世论的实践，因为它记住了最后的日子或来世。在本文中，我们将采用定性研究方法，以文献综述和文献研究的形式来讨论这个问题。本研究结果表明，极简主义生活可以作为末世论记忆来世的实践，因为极简主义生活与卡纳和祖hud生活基本相似，两者都关注来世。事实也证明，伊斯兰教义从一开始就推荐极简主义的生活，即尽可能简单地生活，不夸张地追求世界，并增加实践以提高来世的质量。[摘要]新疆维吾尔自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区自治区。丹巴吉是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林，是穆斯林。Pengamalan suatu ilmu sangat penting karena akan成员manfaat yang banyak dan perkembangan yang signfikan bagi kehidupan manusia。这是我的第一个生日，我的第一个生日，我的第一个生日，我的第一个生日。我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。帕达尔尼·阿坎迪巴哈斯的门外汉，但登根·蒙古纳坎的门外汉的门外汉素质，是帕达尔尼·阿坎德的门外汉研究文献。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是。我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:我的意思是:
{"title":"GAYA HIDUP MINIMALIS SEBAGAI PENGAMALAN ILMU ESKATOLOGI DALAM MENGINGAT HARI AKHIR DAN AKHIRAT","authors":"Rahmadila Dania Putri, A. Wasik","doi":"10.22373/arj.v2i2.13402","DOIUrl":"https://doi.org/10.22373/arj.v2i2.13402","url":null,"abstract":"Eschatology is part of theology that discusses the last days, in Islamic teachings eschatology is closely related to the faith of a Muslim in the last days. And for a Muslim faith must be in line with the existence of evidence in the form of practice in everyday life that reflects an eschatology or faith in the last days. The practice of a science is very important because it will provide many benefits and significant developments for human life. Actually, there are many ways to practice and imply faith in the hereafter and eschatology, one of which is living a minimalist life. Then how can a minimalist life be said to be a practice of eschatology in remembering the last days or the afterlife. In this article, we will discuss this matter using qualitative research methods, in the form of literature review and literature study. The results of this study show that minimalist living can be used as the practice of eschatology in remembering the afterlife, because minimalist life is basically similar to qanaah and zuhud life, both of which focus on the afterlife. It also turns out that a minimalist life has been recommended from the beginning in Islamic teachings, namely living as simply as possible and not exaggerating in pursuing the world, and increasing practices to improve the quality of the afterlife.AbstrakIlmu eskatologi merupakan bagian dari ilmu teologi yang membahas mengenai hari akhir, pada ajaran Islam ilmu eskatologi erat kaitannya dengan keimanan seorang muslim kepada hari akhir. Dan bagi seorang muslim keimanan itu harus sejalan dengan adanya pembuktian berupa pengamalan dalam kehidupan sehari-hari yang mencerminkan suatu ilmu eskatologi atau keimanan pada hari akhir. Pengamalan suatu ilmu sangat penting karena akan memberi manfaat yang banyak dan perkembangan yang signifikan bagi kehidupan manusia. Sebenarnya banyak cara dalam mengamalkan dan mengimplikasikan iman kepada hari akhir dan ilmu eskatologi, salah satu diantaranya adalah hidup minimalis. Lalu bagaimana bisa hidup minimalis dikatakan sebagai sebuah pengamalan ilmu eskatologi dalam mengingat hari akhir ataupun alam akhirat. Pada artikel ini akan dibahas mengenai hal tersebut dengan menggunakan metode penelitian kualitatif, berupa kajian pustaka dan studi literatur. Hasil dari penelitian ini ternyata hidup minimalis bisa digunakan sebagai pengamalan ilmu eskatologi dalam mengingat akhirat, karena hidup minimalis pada dasarnya mirip dengan qanaah dan hidup zuhud, dimana sama-sama memfokuskan diri untuk kehidupan akhirat. Juga ternyata hidup minimalis memang sudah dianjurkan dari dahulu pada ajaran islam, yaitu hidup sesederhana mungkin dan tidak berlebih-lebihan dalam mengejar dunia, serta memperbanyak amalan untuk meningkatkan kualitas kehidupan akhirat.","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"56 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89124567","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Religion is a belief that has existed since humans on the surface of the Earth. As time goes by and the development of the times, religion is eternal and eternal in human life. However, religion which was originally eternal and eternal in human life was met with the progress of the times as time passed from time to time so as to bring together religion and technology. Technology is one of the results of the times in life, from time to time technology continues to develop and provide the latest innovations in human life. Along with the rapid development of technology developed by humans, so that it can deliver humanity to an era or era called the modern era. Therefore, it is necessary to conduct a study of religion and technological developments in the modern era. This study aims to determine that religion is not a barrier to humans in the modern era. Instead, religion is a controller in human life so that humans do not lose their way when thinking and acting with their minds. This research uses descriptive analysis methods through literature study. The results of this study are that religion is not an obstacle to technological development in the modern era because the role of religion in life cannot be replaced. This study concludes that religion provides space for its adherents to think and act by standardizing it to religion.AbstrakAgama adalah sebuah kepercayaan yang telah ada sejak manusia di permukaan Bumi. Seiring berjalannya waktu dan perkembangan zaman, agama senantiasa abadi dan kekal dalam kehidupan manusia. Namun demikian, agama yang awalnya senantiasa abadi dan kekal dalam kehidupan manusia dipertemukan dengan kemajuan zaman seiring berjalannya waktu dari masa ke masa sehingga mempertemukan agama dan teknologi. Teknologi merupakan salah satu dari hasil perkembangan zaman dalam kehidupan, dari waktu ke waktu teknologi terus berkembang dan memberikan inovasi-inovasi terbaru dalam kehidupan manusia. Seiring pesatnya perkembangan teknologi yang dikembangkan oleh manusia, sehingga bisa mengantarkan umat manusia ke zaman atau era yang disebut dengan era modern. Oleh demikian itu, perlu untuk melakukan kajian terhadap agama dan perkembangan teknologi di era modern. Penelitian ini bertujuan untuk mengetahui bahwa agama bukan penghambat manusia di era modern. Justru, agama merupakan pengendali dalam kehidupan manusia supaya manusia tidak kehilangan arah ketika berfikir dan bertindak dengan akal pikirannya. Oleh demikian itu, agama menjadikan manusia tidak liar dalam menjalani kehidupannya. Penelitian ini menggunakan metode deskriptif analisis melalui studi pustaka. Hasil dari penelitian ini bahwa agama bukanlah penghambat perkembangan teknologi di era modern sebab peran agama dalam kehidupan tidak bisa tergantikan. Penelitian ini menyimpulkan bahwa agama memberikan ruang bagi pemeluknya dalam berfikir maupun bertindak dengan menstandarisasikannya kepada agama.
宗教是一种信仰，自从人类出现在地球表面就存在了。随着时间的流逝和时代的发展，宗教在人类生活中是永恒的、永恒的。然而，原本在人类生活中是永恒的、永恒的宗教，却随着时间的推移，不时地遇到了时代的进步，使宗教与技术走到了一起。科技是生活中时代的产物之一，科技不时地不断发展，为人类生活提供最新的创新。随着科技的飞速发展，人类发展起来，使它能够把人类带到一个时代或时代，称为现代时代。因此，有必要对现代宗教与科技发展进行研究。这项研究的目的是确定宗教不是现代人类的障碍。相反，宗教是人类生活的控制者，使人类在用思想思考和行动时不会迷失方向。本研究采用文献研究法，采用描述性分析方法。本研究的结果是，在现代，宗教不是技术发展的障碍，因为宗教在生活中的作用是不可替代的。本研究的结论是，宗教通过将其标准化为宗教，为其信徒提供了思考和行动的空间。[摘要][摘要][footnoter.com] [footnoter.com] [footnoter.com] [footnoter.com]。在这里，我们将为您带来更多的快乐和快乐。Namun demikian, agama yang, awalnya, senantias, abadi, kekal dalam, kehidupan, dipertemukan, dengan, kemajuan, zaman, seing, berjalannya, waktu, dari, masaske, masasing，成员，pertemukan, agama, dan, technology。科技进步是一种进步，是一种进步，是一种进步，是一种进步，是一种进步。从技术角度看，现代科技的发展与发展，现代科技的发展与发展，现代科技的发展与发展，现代科技的发展与发展。奥雷·德米吉安图(Oleh demikian)， perlu untuk melakukan kajian, terhadap, agama, perkembangan technology, i era modern。Penelitian ini bertujuan untuk mengetahui bahwa agama bukan penghambat manusia di era modern。好了，我的天啊，我的天啊，我的天啊，我的天啊，我的天啊!Oleh demikian, agama menjadikan manusia dalam menjalani kehidupannya。Penelitian, mongunakan方法描述分析，研究文献[j]。这是一种新技术，它是一种新技术，它是一种新技术，它是一种新技术。Penelitian ini menypulpkan bahpaada agama成员ruang bagi peneluknya dalam berfikir maupun bertindak dengan menstandarasikannya kepaada agama。
{"title":"AGAMA DAN PERKEMBANGAN TEKNOLOGI DI ERA MODERN","authors":"Andika Andika","doi":"10.22373/arj.v2i2.12556","DOIUrl":"https://doi.org/10.22373/arj.v2i2.12556","url":null,"abstract":"Religion is a belief that has existed since humans on the surface of the Earth. As time goes by and the development of the times, religion is eternal and eternal in human life. However, religion which was originally eternal and eternal in human life was met with the progress of the times as time passed from time to time so as to bring together religion and technology. Technology is one of the results of the times in life, from time to time technology continues to develop and provide the latest innovations in human life. Along with the rapid development of technology developed by humans, so that it can deliver humanity to an era or era called the modern era. Therefore, it is necessary to conduct a study of religion and technological developments in the modern era. This study aims to determine that religion is not a barrier to humans in the modern era. Instead, religion is a controller in human life so that humans do not lose their way when thinking and acting with their minds. This research uses descriptive analysis methods through literature study. The results of this study are that religion is not an obstacle to technological development in the modern era because the role of religion in life cannot be replaced. This study concludes that religion provides space for its adherents to think and act by standardizing it to religion.AbstrakAgama adalah sebuah kepercayaan yang telah ada sejak manusia di permukaan Bumi. Seiring berjalannya waktu dan perkembangan zaman, agama senantiasa abadi dan kekal dalam kehidupan manusia. Namun demikian, agama yang awalnya senantiasa abadi dan kekal dalam kehidupan manusia dipertemukan dengan kemajuan zaman seiring berjalannya waktu dari masa ke masa sehingga mempertemukan agama dan teknologi. Teknologi merupakan salah satu dari hasil perkembangan zaman dalam kehidupan, dari waktu ke waktu teknologi terus berkembang dan memberikan inovasi-inovasi terbaru dalam kehidupan manusia. Seiring pesatnya perkembangan teknologi yang dikembangkan oleh manusia, sehingga bisa mengantarkan umat manusia ke zaman atau era yang disebut dengan era modern. Oleh demikian itu, perlu untuk melakukan kajian terhadap agama dan perkembangan teknologi di era modern. Penelitian ini bertujuan untuk mengetahui bahwa agama bukan penghambat manusia di era modern. Justru, agama merupakan pengendali dalam kehidupan manusia supaya manusia tidak kehilangan arah ketika berfikir dan bertindak dengan akal pikirannya. Oleh demikian itu, agama menjadikan manusia tidak liar dalam menjalani kehidupannya. Penelitian ini menggunakan metode deskriptif analisis melalui studi pustaka. Hasil dari penelitian ini bahwa agama bukanlah penghambat perkembangan teknologi di era modern sebab peran agama dalam kehidupan tidak bisa tergantikan. Penelitian ini menyimpulkan bahwa agama memberikan ruang bagi pemeluknya dalam berfikir maupun bertindak dengan menstandarisasikannya kepada agama.","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"76 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75198319","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mutual respect and mutual respect is an attitude that must be owned by everyone to realize a tolerance. Tolerance is the most important aspect of social life. Where in social life of course everyone wants a safe, peaceful, and peaceful life. In terms of the teachings of religious moderation, it is not only belonging to one particular religion, but various religions and even world civilizations also have things like that. This study concludes that religious moderation is necessary, especially now that religious moderation aims to create a generation that is moderate and not easily influenced by radical ideas spread from cyberspace. As in Confucianism, this ethnic Chinese religion also upholds a sense of tolerance. This is done on the grounds that differences are certain things and differences should not be to divide but to complement each other.AbstrakSaling menghargai dan saling menghormati adalah suatu sikap yang harus dimiliki oleh setiap orang untuk terwujudnya suatu toleransi. Toleransi merupakan aspek terpenting dalam hidup bermasyarakat. Dimana dalam hidup bermasyarakat tentu semua orang menginginkan hidup yang aman, tentram, dan damai. Dalam hal ajaran moderasi agama bukanlah hanya kepunyaan satu agama tertentu saja, melainkan berbagai agama bahkan peradaban dunia juga mempunyai hal seperti itu. Penelitian ini menyimpulkan bahwa moderasi beragama sangat diperlukan apalagi saat ini moderasi beragama bertujuan agar mencetak generasi yang moderat dan tidak gampang terpengaruh oleh paham-paham radikal yang disebarkan dari dunia maya. Seperti halnya didalam agama Khonghucu, agama etnis Tionghoa ini juga menjunjung tinggi rasa toleransi. Hal tersebut dilakukan dengan alasan bahwa perbedaan merupakan hal yang pasti adanya dan perbedaan seharusnya tidak untuk memecah belah melainkan untuk saling melengkapi
相互尊重和相互尊重是每个人都必须拥有的态度，才能实现一种宽容。宽容是社会生活中最重要的方面。在社会生活中，当然每个人都想要一个安全，和平，和平的生活。就宗教中庸的教义而言，它不仅属于某一特定的宗教，各种宗教甚至世界文明都有这样的东西。这项研究的结论是，宗教节制是必要的，特别是现在宗教节制的目的是创造一个温和的一代，不容易受到网络空间传播的激进思想的影响。和儒家一样，这个中国民族宗教也秉持宽容的精神。这样做的理由是，差异是某些东西，差异不应该是分裂的，而应该是互补的。摘要:枸杞、枸杞、枸杞、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃、猕猴桃等。宽容的merupakan说，这是一种住宿方式。Dimana dalam hidup bermasyarakat tentu semua orang menginginkan hidup yang aman, tentram, dan damai。Dalam hal ajaran现代的agama bukanlah hanya kepunyaan satu agama tertentu saja, melainkan berbagai agama bahkan peradaban dunia juga mempunyai hal seperti。Penelitian ini menypulkan bahwa moderasi beragama sangat diperlukan apalagi saat ini moderasi beragama bertujuan agar menetak generasi yang moderatak gampang terpengaruh oleh paham-paham radial yang disebarkan dari dunia maya。我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。haltersebut dilakukan dengan alasan bahwa perbedaan and merupakan halyang pasti danperbedaan and seharusnya tidak untuk memecah belah melainkan untuk salingkapi
{"title":"MODERASI BERAGAMA DALAM AGAMA KONGHUCHU","authors":"M. Mawardi","doi":"10.22373/arj.v2i2.14585","DOIUrl":"https://doi.org/10.22373/arj.v2i2.14585","url":null,"abstract":"Mutual respect and mutual respect is an attitude that must be owned by everyone to realize a tolerance. Tolerance is the most important aspect of social life. Where in social life of course everyone wants a safe, peaceful, and peaceful life. In terms of the teachings of religious moderation, it is not only belonging to one particular religion, but various religions and even world civilizations also have things like that. This study concludes that religious moderation is necessary, especially now that religious moderation aims to create a generation that is moderate and not easily influenced by radical ideas spread from cyberspace. As in Confucianism, this ethnic Chinese religion also upholds a sense of tolerance. This is done on the grounds that differences are certain things and differences should not be to divide but to complement each other.AbstrakSaling menghargai dan saling menghormati adalah suatu sikap yang harus dimiliki oleh setiap orang untuk terwujudnya suatu toleransi. Toleransi merupakan aspek terpenting dalam hidup bermasyarakat. Dimana dalam hidup bermasyarakat tentu semua orang menginginkan hidup yang aman, tentram, dan damai. Dalam hal ajaran moderasi agama bukanlah hanya kepunyaan satu agama tertentu saja, melainkan berbagai agama bahkan peradaban dunia juga mempunyai hal seperti itu. Penelitian ini menyimpulkan bahwa moderasi beragama sangat diperlukan apalagi saat ini moderasi beragama bertujuan agar mencetak generasi yang moderat dan tidak gampang terpengaruh oleh paham-paham radikal yang disebarkan dari dunia maya. Seperti halnya didalam agama Khonghucu, agama etnis Tionghoa ini juga menjunjung tinggi rasa toleransi. Hal tersebut dilakukan dengan alasan bahwa perbedaan merupakan hal yang pasti adanya dan perbedaan seharusnya tidak untuk memecah belah melainkan untuk saling melengkapi","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"77 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85521374","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
M. Hidayat, Jihan Nurrizki Ahmadiyati, Ratna Sulistiyani, Lukluk Chaeratunnisya Vebryana, Y. Azzahra, Nursyahdina Al-Rahmah Bobihu, Luluk Maknuna
Hallyu or Korean cultural wave has become a cultural force in Asia and began to export its cultural products widely to the Middle East, Europe, South America, Africa and North America. Korean pop music or better known as K-pop has now succeeded in placing it self in the global market and producing a new musical sensation. K-pop has the characteristics of music that can provide its own pleasure for the audience, so that this type of music is increasingly favored and consumed by many people regardless of gender or age range. Individuals in early adulthood tend to have a strong attraction to celebrities in their lives, such as pop idols, movie stars, and the like. This will eventually give rise to fan groups who are the most visible part of the audience of cultural texts and practices dominated by people in early adulthood. Fan groups that appear in K-pop culture are called K-popers (K-pop Lovers) or the K-pop community who hunts for all information about their favorite K-pop idols such as groups of singers and Korean music groups commonly referred to as Boy Bands and Girlbands. This study aims to determine the process of forming social groups and how the phenomenon of K-pop fan groups in the process of group formation is viewed from the point of view of social psychology. The method used in this research is to use a literacy study method or commonly referred to as a literature study, where the data obtained are sourced from recording and processing the research data obtained.Abstrak Hallyu atau gelombang budaya korea telah menjadi kekuatan budaya di Asia dan mulai mengekspor produk budayanya secara luas hingga ke Timur Tengah, Eropa, Amerika Selatan, Afrika dan Amerika Utara. Musik pop Korea atau lebih dikenal sebagai K-pop kini berhasil menempatkan diri di pasar global dan menghasilkan sensasi musik yang baru. K-pop memiliki ciri khas musik yang dapat memberikan kesenangan tersendiri bagi para penikmatnya, sehingga jenis musik tersebut semakin digemari dan dikonsumsi oleh banyak orang tanpa membedakan jenis kelamin maupun rentang usia. Individu pada masa dewasa awal cenderung memiliki ketertarikan yang kuat terhadap selebritas dalam kehidupannya, seperti idola pop, bintang film, dan semacamnya. Hal ini pada akhirnya akan memunculkan kelompok penggemar yang merupakan bagian paling tampak dari khalayak teks dan praktik budaya yang didominasi oleh orang-orang pada tahap dewasa awal. Kelompok penggemar yang muncul dalam budaya K-pop disebut dengan K-popers (K-pop Lovers) atau komunitas K-pop yang berburu segala informasi tentang idola K-pop yang disukainya seperti kelompok penyanyi dan grup musik Korea yang biasa disebut dengan Boy Band dan Girl Band. Penelitian ini bertujuan untuk mengetahui proses pembentukan kelompok sosial dan bagaimana fenomena kelompok penggemar K-pop dalam proses pembentukan kelompok yang dirtinjau dari sudut pandang ilmu psikologi sosial. Metode yang digunakan dalam penelitian ini yaitu menggunakan metode studi literasi atau b
韩流已经成为亚洲的一股文化力量，其文化产品开始广泛出口到中东、欧洲、南美、非洲和北美。韩国流行音乐或更广为人知的K-pop现在已经成功地将自己置于全球市场，并产生了一种新的音乐轰动。韩国流行音乐的特点是可以为观众提供自己的快乐，所以这种类型的音乐越来越受到许多人的喜爱和消费，无论性别或年龄范围。成年早期的人往往对生活中的名人有很强的吸引力，比如流行偶像、电影明星等等。这最终会产生粉丝群体，他们是由成年早期人群主导的文化文本和实践的最明显的受众部分。出现在K-pop文化中的粉丝团体被称为K-popers (K-pop Lovers)或K-pop社区，他们寻找他们最喜欢的K-pop偶像的所有信息，比如歌手团体和韩国音乐团体，通常被称为男孩乐队和女孩乐队。本研究旨在确定社会群体形成的过程，以及如何从社会心理学的角度看待K-pop粉丝群体在群体形成过程中的现象。本研究使用的方法是使用素养研究方法或通常所说的文献研究，其中获得的数据来源于对获得的研究数据的记录和处理。【摘要】Hallyu atau gelombang budaya韩国telah menjadi kekuatan budaya di亚洲danmulai mengekspor产品budayanya secara来自帖木儿tenga，欧洲，美洲，非洲和美洲Utara。韩国流行音乐，韩国流行音乐，韩国流行音乐，韩国流行音乐，韩国流行音乐，韩国流行音乐，韩国流行音乐，韩国流行音乐，韩国流行音乐，韩国流行音乐韩国流行音乐成员kikii khas musik yang dapat成员kan kesenangan tersendiri bagi para penikmatnya, seingingis musik tersek，但semakin digemari dan dikonsumsi oleh banyak orang tanpa成员kikikikhas kelamin maupun rentang usia。个人padada masa dewasa awalderung memiliki ketertarikan yang kuat terhadap selebritas dalam kehidupannya，独立的idola流行音乐，bintang电影，dan semacamya。哈尔尼帕达·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅·阿肯雅Kelompok penggemar yang muncul dalam budaya K-pop disebut dengan K-popers (K-pop Lovers) atau komunitas K-pop yang berburu segala informasi tentenidola K-pop yang disukainya seperti Kelompok penyanyi dan group music韩国yang biasa disebut dengan男孩乐队和女孩乐队。Penelitian ini bertujuan untuk mengetahui proses pembentukan kelompok social和bagaimana现象kelompok penggemar K-pop dalam proses pembentukan kelompok yang dirtinjau dari sudut pandang ilmu psikologi social。Metode yang digunakan dalam penelitian ini yitu menggunakan方法研究文献(atau biasa diseebut juga sebagai study kepusstakan)， dimana data yang diperoleh bersume dari mencatan dan mengolah数据penelitian yang didapatkan。
{"title":"KEBERAGAMAN PADA KELOMPOK PENGGEMAR K-POP DI INDONESIA","authors":"M. Hidayat, Jihan Nurrizki Ahmadiyati, Ratna Sulistiyani, Lukluk Chaeratunnisya Vebryana, Y. Azzahra, Nursyahdina Al-Rahmah Bobihu, Luluk Maknuna","doi":"10.22373/arj.v2i2.12194","DOIUrl":"https://doi.org/10.22373/arj.v2i2.12194","url":null,"abstract":"Hallyu or Korean cultural wave has become a cultural force in Asia and began to export its cultural products widely to the Middle East, Europe, South America, Africa and North America. Korean pop music or better known as K-pop has now succeeded in placing it self in the global market and producing a new musical sensation. K-pop has the characteristics of music that can provide its own pleasure for the audience, so that this type of music is increasingly favored and consumed by many people regardless of gender or age range. Individuals in early adulthood tend to have a strong attraction to celebrities in their lives, such as pop idols, movie stars, and the like. This will eventually give rise to fan groups who are the most visible part of the audience of cultural texts and practices dominated by people in early adulthood. Fan groups that appear in K-pop culture are called K-popers (K-pop Lovers) or the K-pop community who hunts for all information about their favorite K-pop idols such as groups of singers and Korean music groups commonly referred to as Boy Bands and Girlbands. This study aims to determine the process of forming social groups and how the phenomenon of K-pop fan groups in the process of group formation is viewed from the point of view of social psychology. The method used in this research is to use a literacy study method or commonly referred to as a literature study, where the data obtained are sourced from recording and processing the research data obtained.Abstrak Hallyu atau gelombang budaya korea telah menjadi kekuatan budaya di Asia dan mulai mengekspor produk budayanya secara luas hingga ke Timur Tengah, Eropa, Amerika Selatan, Afrika dan Amerika Utara. Musik pop Korea atau lebih dikenal sebagai K-pop kini berhasil menempatkan diri di pasar global dan menghasilkan sensasi musik yang baru. K-pop memiliki ciri khas musik yang dapat memberikan kesenangan tersendiri bagi para penikmatnya, sehingga jenis musik tersebut semakin digemari dan dikonsumsi oleh banyak orang tanpa membedakan jenis kelamin maupun rentang usia. Individu pada masa dewasa awal cenderung memiliki ketertarikan yang kuat terhadap selebritas dalam kehidupannya, seperti idola pop, bintang film, dan semacamnya. Hal ini pada akhirnya akan memunculkan kelompok penggemar yang merupakan bagian paling tampak dari khalayak teks dan praktik budaya yang didominasi oleh orang-orang pada tahap dewasa awal. Kelompok penggemar yang muncul dalam budaya K-pop disebut dengan K-popers (K-pop Lovers) atau komunitas K-pop yang berburu segala informasi tentang idola K-pop yang disukainya seperti kelompok penyanyi dan grup musik Korea yang biasa disebut dengan Boy Band dan Girl Band. Penelitian ini bertujuan untuk mengetahui proses pembentukan kelompok sosial dan bagaimana fenomena kelompok penggemar K-pop dalam proses pembentukan kelompok yang dirtinjau dari sudut pandang ilmu psikologi sosial. Metode yang digunakan dalam penelitian ini yaitu menggunakan metode studi literasi atau b","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"28 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85895132","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Sufism is part of Islamic Shari'a and is also the spirit of Islamic Shari'a. Sufi spiritual teachings can be used as a solution to overcome various kinds of problems in human life and can maintain harmony both internally and between religious communities, because the foundation of Sufis is love and compassion (mahabbah). In essence there is no dispute between fiqh scholars and Sufism scholars because these two scientific elements are included in the joints and foundations of Islamic Shari'a, fiqh scholars guard Shari'a outwardly while Sufism scholars guard Shari'a inwardly (spirit), like the two wings of a bird that need each other. one another. ABSTRAKTasawuf merupakan bagian dari Syariát Islam dan juga merupakan ruh dari Syariát Islam. Ajaran spiritual sufi dapat dijadikan sebagai solusi untuk menanggulangi berbagai macam problematika kehidupan manusia serta dapat menjaga kerukunan baik intern maupun antar ummat beragama, karena pondasi dari sufi adalah cinta dan kasih sayang (mahabbah). Pada hakekatnya tidak ada perselisihan antara ulama fiqih dengan ulama tasawuf karena kedua elemen keilmuan ini termasuk dalam sendi-sendi dan pondasi Syariát Islam, ulama fiqih menjaga Syariát secara lahiriah sedangkan ulama tasawuf menjaga Syariát secara batiniah (ruh), bagaikan kedua sayap burung yang saling membutuhkan satu sama lain.
{"title":"KONTROVERSI ANTARA ULAMA SYARIÁT DENGAN ULAMA TASAWUF","authors":"Faisal Muhammad Nur","doi":"10.22373/arj.v2i2.13403","DOIUrl":"https://doi.org/10.22373/arj.v2i2.13403","url":null,"abstract":"Sufism is part of Islamic Shari'a and is also the spirit of Islamic Shari'a. Sufi spiritual teachings can be used as a solution to overcome various kinds of problems in human life and can maintain harmony both internally and between religious communities, because the foundation of Sufis is love and compassion (mahabbah). In essence there is no dispute between fiqh scholars and Sufism scholars because these two scientific elements are included in the joints and foundations of Islamic Shari'a, fiqh scholars guard Shari'a outwardly while Sufism scholars guard Shari'a inwardly (spirit), like the two wings of a bird that need each other. one another. ABSTRAKTasawuf merupakan bagian dari Syariát Islam dan juga merupakan ruh dari Syariát Islam. Ajaran spiritual sufi dapat dijadikan sebagai solusi untuk menanggulangi berbagai macam problematika kehidupan manusia serta dapat menjaga kerukunan baik intern maupun antar ummat beragama, karena pondasi dari sufi adalah cinta dan kasih sayang (mahabbah). Pada hakekatnya tidak ada perselisihan antara ulama fiqih dengan ulama tasawuf karena kedua elemen keilmuan ini termasuk dalam sendi-sendi dan pondasi Syariát Islam, ulama fiqih menjaga Syariát secara lahiriah sedangkan ulama tasawuf menjaga Syariát secara batiniah (ruh), bagaikan kedua sayap burung yang saling membutuhkan satu sama lain.","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75233311","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study aims to discuss the concept of cosmology Harun Yahya in the Koran with the theory (Big Bang) and his criticism of the concept of materialist cosmology. This paper uses library research and analysis of the character's thoughts, starting with examining all available data from primary sources, namely Harun Yahya's book, entitled "The Creation of Nature" and other secondary sources related to Harun Yahya's cosmological concepts. The results showed that Harun Yahya did the integration between religion and science. The integration that he did was the integration of the concept of cosmology version of the Koran with the concept of cosmology version of the Big Bang theory. According to him, the Qur'anic version of the concept of cosmology is very much in line with what is conveyed in the Big Bang theory. One of its relevance is to both mention that the universe began from nothing and has an end point. In contrast to the cosmological concept of materialists who explain that this universe has no beginning and no end. Furthermore, the concept of materialism claims that the universe is only filled with matter that is visible to the five senses, there is no room for spirit and God. This is in accordance with the statement that does not assume the existence of God (atheism). Therefore, with this integrative paradigm, a harmonious and harmonious life should be built between religion and science, by no longer creating a "gap" between the two. Because both are valid science and a coherent source of truth for the world.ABSTRAKPenelitian ini bertujuan untuk membahas tentang konsep kosmologi Harun Yahya di dalam Alquran dengan teori (Big Bang) dan kritikannya terhadap konsep kosmologi materialis. Tulisan ini mengunakan penelitian kepustakaan dan analisis pemikiran tokoh dimulai dengan menelaah seluruh data yang tersedia dari sumber primer yaitu buku karya Harun Yahya, yang berjudul “Penciptaan Alam” dan sumber sekunder lainnya yang berhubungan dengan konsep kosmologi Harun Yahya. Hasil penelitian menunjukkan bahwa Harun Yahya melakukan pengintegrasian antara agama dan sains. Pengintegrasian yang beliau lakukan adalah integrasi konsep kosmologi versi Alquran dengan konsep kosmologi versi teori Big Bang. menurutnya, konsep kosmologi versi Alquran, sangat selaras dengan apa yang disampaikan dalam teori Big Bang. Salah satu relevansinya adalah sama-sama menyebutkan bahwa alam semesta berawal dari ketiadaan dan memiliki titik akhir. Berbeda dengan konsep kosmologi kaum materialis yang menjelaskan bahwa alam semesta ini tidak memiliki awal dan tidak memiliki akhir. Selanjutnya konsep materalisme mengklaim, bahwa alam semesta ini hanya di isi oleh materi-materi yang tampak secara panca indera saja, tidak ada ruang bagi roh dan Tuhan. Hal ini sesuai dengan pernyataan yang tidak menganggap adanya eksistensi Tuhan (ateisme). Oleh sebab itu, dengan paradigma integratif ini, sudah seharusnya dibangun kehidupan yang rukun dan harmonis antara agama dan sains, dengan t
本研究旨在探讨哈伦·叶海亚在《古兰经》中的宇宙学概念与大爆炸理论及其对唯物主义宇宙学概念的批判。本文利用图书馆研究和分析人物的思想，首先检查所有可获得的第一手资料，即Harun Yahya的书，题为“自然的创造”和其他二手资料有关的Harun Yahya的宇宙学概念。结果表明，哈伦叶海亚做到了宗教与科学的融合。他所做的整合是将《可兰经》的宇宙学版本的概念与宇宙大爆炸理论的宇宙学版本的概念整合起来。根据他的说法，古兰经版本的宇宙学概念与大爆炸理论所传达的概念非常一致。它的相关性之一是两者都提到宇宙从无到有，有一个终点。与唯物主义者的宇宙学概念相反，他们解释说这个宇宙没有开始也没有结束。此外，唯物主义的概念声称宇宙只充满了五种感官可见的物质，没有精神和上帝的空间。这与不假设上帝存在(无神论)的说法是一致的。因此，在这种整合的范式下，宗教与科学之间应该构建和谐和谐的生活，而不是在两者之间制造“鸿沟”。因为两者都是有效的科学，是世界真理的连贯来源。【摘要】penelitian ini bertujuan untuk memhahas tentang konsmology, Harun Yahya di dalam Alquran dengan teori(大爆炸)and kritikannya terhadap konsmology materialis。tuisan ini mengunakan penelitian kepustakaan dan analysis . penikiran tokoh dimulai dengan menelaah seluruh data . yang tersedia dari sumber primer yitu buku karya Harun Yahya, yang berjudul " Penciptaan Alam " dan sumber sekunder lainnya . yang berhubungan dengan konsep kossmologi Harun Yahya。Hasil penelitian menunjukkan bahwa Harun Yahya melakukan pengintegrasian antara agama dan sains。彭integrasian yang beliau lakukan adalah integrasi konsep cosmologi versi Alquran dengan konsep cosmologi versi teori大爆炸。宇宙学与古兰经，宇宙学与宇宙大爆炸。Salah satu relansansya adalah sama-sama menyebutkan bahwa semesta berawal dari ketiadaan and memiliki titik akhir。从宇宙学的角度看，这是一种对物质的认识，是一种对物质的认识。Selanjutnya konalisme mengklaim, bahwa alam semesta ini hanya di i oleh material -materi yang tampak secara panca indera saja, tidak ada ruang bagi roh dan Tuhan。哈尔尼sesuai登干pernyataan yang tidak menganggap adanya eksistensi Tuhan (ateisme)。Oleh sebab itu，登根范例整合，sudah seharusnya dibangun kehidupan yang rukun dan harmonis antara agama dan sains，登根tidak lagi成员“gap”antar keduanya。Karena keduanya merupakan将会是有效的dan sumnumber kebenaran koheren bagi dunia。
{"title":"KOSMOLOGI HARUN YAHYA DAN KRITIKNYA TERHADAP MATERIALISME: INTEGRASI AGAMA DAN SAINS","authors":"Juwaini Juwaini, Lilis Suci Rahmasari","doi":"10.22373/arj.v2i2.13404","DOIUrl":"https://doi.org/10.22373/arj.v2i2.13404","url":null,"abstract":"This study aims to discuss the concept of cosmology Harun Yahya in the Koran with the theory (Big Bang) and his criticism of the concept of materialist cosmology. This paper uses library research and analysis of the character's thoughts, starting with examining all available data from primary sources, namely Harun Yahya's book, entitled \"The Creation of Nature\" and other secondary sources related to Harun Yahya's cosmological concepts. The results showed that Harun Yahya did the integration between religion and science. The integration that he did was the integration of the concept of cosmology version of the Koran with the concept of cosmology version of the Big Bang theory. According to him, the Qur'anic version of the concept of cosmology is very much in line with what is conveyed in the Big Bang theory. One of its relevance is to both mention that the universe began from nothing and has an end point. In contrast to the cosmological concept of materialists who explain that this universe has no beginning and no end. Furthermore, the concept of materialism claims that the universe is only filled with matter that is visible to the five senses, there is no room for spirit and God. This is in accordance with the statement that does not assume the existence of God (atheism). Therefore, with this integrative paradigm, a harmonious and harmonious life should be built between religion and science, by no longer creating a \"gap\" between the two. Because both are valid science and a coherent source of truth for the world.ABSTRAKPenelitian ini bertujuan untuk membahas tentang konsep kosmologi Harun Yahya di dalam Alquran dengan teori (Big Bang) dan kritikannya terhadap konsep kosmologi materialis. Tulisan ini mengunakan penelitian kepustakaan dan analisis pemikiran tokoh dimulai dengan menelaah seluruh data yang tersedia dari sumber primer yaitu buku karya Harun Yahya, yang berjudul “Penciptaan Alam” dan sumber sekunder lainnya yang berhubungan dengan konsep kosmologi Harun Yahya. Hasil penelitian menunjukkan bahwa Harun Yahya melakukan pengintegrasian antara agama dan sains. Pengintegrasian yang beliau lakukan adalah integrasi konsep kosmologi versi Alquran dengan konsep kosmologi versi teori Big Bang. menurutnya, konsep kosmologi versi Alquran, sangat selaras dengan apa yang disampaikan dalam teori Big Bang. Salah satu relevansinya adalah sama-sama menyebutkan bahwa alam semesta berawal dari ketiadaan dan memiliki titik akhir. Berbeda dengan konsep kosmologi kaum materialis yang menjelaskan bahwa alam semesta ini tidak memiliki awal dan tidak memiliki akhir. Selanjutnya konsep materalisme mengklaim, bahwa alam semesta ini hanya di isi oleh materi-materi yang tampak secara panca indera saja, tidak ada ruang bagi roh dan Tuhan. Hal ini sesuai dengan pernyataan yang tidak menganggap adanya eksistensi Tuhan (ateisme). Oleh sebab itu, dengan paradigma integratif ini, sudah seharusnya dibangun kehidupan yang rukun dan harmonis antara agama dan sains, dengan t","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"11 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84431595","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-01DOI: 10.15642/religio.v12i2.2167
M. Zamzami, G. K. Gharamaleki, Abdullah Hosseinieskandian, Abd. A'la
The idea of producing religious science is known not only in Iran and the Islamic world but also in the Western world. This idea has created movements in the Western world and the Islamic world in the field of science production, which are mainly divided into three perspectives. In the sources of science production, a group has given originality to naqlī (narrative) knowledge, a group to human knowledge and experimental sciences, and the third group confirmed both views and considered the way to acquire knowledge to be both intellect and narration. Abdulkarim Soroush is among those who have given originality to experimental sciences and knowledge in this field. In this article, an attempt is made to explain the nature of religious science with a descriptive-analytical method, examine and explain Soroush’s point of view, and state his bases and arguments in explaining this theory, and finally to criticize his point of view. Confusion of the two authorities of demonstration and confirmation, failure to provide a criterion for judging between religion and human knowledge in times of conflict, and the invalidity of generalizing historical evidence to all ages are some of the things that undermine the acceptance of Soroush’s theory.
{"title":"On the Intersection of Science and Religion: A Critical Analysis of Abdulkarim Soroush’s Thought","authors":"M. Zamzami, G. K. Gharamaleki, Abdullah Hosseinieskandian, Abd. A'la","doi":"10.15642/religio.v12i2.2167","DOIUrl":"https://doi.org/10.15642/religio.v12i2.2167","url":null,"abstract":"The idea of producing religious science is known not only in Iran and the Islamic world but also in the Western world. This idea has created movements in the Western world and the Islamic world in the field of science production, which are mainly divided into three perspectives. In the sources of science production, a group has given originality to naqlī (narrative) knowledge, a group to human knowledge and experimental sciences, and the third group confirmed both views and considered the way to acquire knowledge to be both intellect and narration. Abdulkarim Soroush is among those who have given originality to experimental sciences and knowledge in this field. In this article, an attempt is made to explain the nature of religious science with a descriptive-analytical method, examine and explain Soroush’s point of view, and state his bases and arguments in explaining this theory, and finally to criticize his point of view. Confusion of the two authorities of demonstration and confirmation, failure to provide a criterion for judging between religion and human knowledge in times of conflict, and the invalidity of generalizing historical evidence to all ages are some of the things that undermine the acceptance of Soroush’s theory.","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"41 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82665678","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-01DOI: 10.15642/religio.v12i2.2102
D. Zaenuddin, Yekti Maunati, I. Ardhana, Dicky Sofjan
As a national agenda for development, democracy needs to be developed and deepened by both the Indonesian state and society to achieve a just and prosperous country. Within this framework, faith-inspired civil society organizations are expected to promote equality before the law and observe humanistic, pluralistic and tolerant religious social life. This study employs the theory of Bourdieu’s Habitus, Gellner’s Typology of Social Organization and Kymlicka’s Multicultural Citizenship. It also engages other sociological theories, namely the social capital theory of civic community from Putnam, Coleman, Uphof, and religion-state relations theory from Bolland, Menchik, and Hassan. This study is qualitative with a multidisciplinary approach derived from Sociology, Anthropology, Political Science, and History. Research findings suggestthe following: (1) The imbalance of bonding and bridging social capital has tended to result in hegemonic relations among faith-inspired civil society that to some extent excludes equal participation of ‘the others’; (2) The social capital of civil society organizations is highly nuanced and formed based on differences in religious and political orientations, which are the resultant interpretation and understanding of the Sacred texts and its religious culture; (3) Nahdlatul Ulama, Muhammadiyah and Persatuan Tarbiyah Indonesia with moderate religious orientations (wasatiyah) have contributed positively to social capital that is persistent and consistent with democracy, while Hizbut Tahrir Indonesia (HTI) and Front Pembela Islam (FPI) and to a lesser extent Gereja Masehi Injili di Minahasa (GMIM) with religious fundamentalist outlook tend to have an imbalanced social capital, which is resistant toward the so-called “Pancasila democracy”.
作为一项国家发展议程，印度尼西亚国家和社会都需要发展和深化民主，以实现一个公正和繁荣的国家。在这一框架内，受信仰启发的民间社会组织应促进法律面前的平等，并遵守人道、多元和宽容的宗教社会生活。本研究采用了布迪厄的“习惯”理论、盖尔纳的“社会组织类型学”理论和Kymlicka的“多元文化公民”理论。它还涉及了其他社会学理论，即Putnam, Coleman, Uphof的公民社区社会资本理论，以及Bolland, Menchik和Hassan的宗教-国家关系理论。本研究采用社会学、人类学、政治学和历史学等多学科方法进行定性研究。研究结果表明:(1)社会资本联结与桥接的失衡倾向于导致信仰激发型公民社会之间的霸权关系，在一定程度上排斥“他者”的平等参与;(2)民间社会组织的社会资本是高度微妙的，是基于宗教和政治取向的差异而形成的，这是对神圣文本及其宗教文化的解释和理解的结果;(3)具有温和宗教取向(wasatiyah)的Nahdlatul Ulama、Muhammadiyah和Persatuan Tarbiyah对持久且与民主一致的社会资本做出了积极贡献，而具有宗教原教旨主义观点的Hizbut Tahrir Indonesia (HTI)和Front Pembela Islam (FPI)以及Gereja Masehi Injili di Minahasa (GMIM)往往具有不平衡的社会资本，对所谓的“Pancasila民主”具有抵抗性。
{"title":"A Social Capital In Contemporary Indonesia: Examining Faith-Inspired Civil Society and Democracy","authors":"D. Zaenuddin, Yekti Maunati, I. Ardhana, Dicky Sofjan","doi":"10.15642/religio.v12i2.2102","DOIUrl":"https://doi.org/10.15642/religio.v12i2.2102","url":null,"abstract":"As a national agenda for development, democracy needs to be developed and deepened by both the Indonesian state and society to achieve a just and prosperous country. Within this framework, faith-inspired civil society organizations are expected to promote equality before the law and observe humanistic, pluralistic and tolerant religious social life. This study employs the theory of Bourdieu’s Habitus, Gellner’s Typology of Social Organization and Kymlicka’s Multicultural Citizenship. It also engages other sociological theories, namely the social capital theory of civic community from Putnam, Coleman, Uphof, and religion-state relations theory from Bolland, Menchik, and Hassan. This study is qualitative with a multidisciplinary approach derived from Sociology, Anthropology, Political Science, and History. Research findings suggestthe following: (1) The imbalance of bonding and bridging social capital has tended to result in hegemonic relations among faith-inspired civil society that to some extent excludes equal participation of ‘the others’; (2) The social capital of civil society organizations is highly nuanced and formed based on differences in religious and political orientations, which are the resultant interpretation and understanding of the Sacred texts and its religious culture; (3) Nahdlatul Ulama, Muhammadiyah and Persatuan Tarbiyah Indonesia with moderate religious orientations (wasatiyah) have contributed positively to social capital that is persistent and consistent with democracy, while Hizbut Tahrir Indonesia (HTI) and Front Pembela Islam (FPI) and to a lesser extent Gereja Masehi Injili di Minahasa (GMIM) with religious fundamentalist outlook tend to have an imbalanced social capital, which is resistant toward the so-called “Pancasila democracy”.","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85795435","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-01DOI: 10.15642/religio.v12i2.1931
St. Aflahah
This study aims to explore the perspective of three Indonesian Muslim students at Monash University concerning the availability of Religious Centre which facilitates some aspects of students’ spiritual inquiry. This study deals with the primary data through observation and semi-structured interviews as qualitative research. This research reveals that Religious Centre has a significant role in fulfilling students’ spiritual needs, including the prayer room for Muslim students, and also fosters students’ tolerance by putting prayer rooms for all religions in the same building. The university students found that Religious Centre is significant in preserving their religiosity and relieving them to perform prayers inside the campus. Likewise, it has eased students in managing academic challenges. In addition, this study found that Religious Centre has contributed to maintaining the religiosity of three Indonesian Muslim students: helping them cheering educational challenges and controlling their academic stresses.
{"title":"The Role of Religious Centre in Monash University: Perspective of Three Indonesian Muslim Students","authors":"St. Aflahah","doi":"10.15642/religio.v12i2.1931","DOIUrl":"https://doi.org/10.15642/religio.v12i2.1931","url":null,"abstract":"This study aims to explore the perspective of three Indonesian Muslim students at Monash University concerning the availability of Religious Centre which facilitates some aspects of students’ spiritual inquiry. This study deals with the primary data through observation and semi-structured interviews as qualitative research. This research reveals that Religious Centre has a significant role in fulfilling students’ spiritual needs, including the prayer room for Muslim students, and also fosters students’ tolerance by putting prayer rooms for all religions in the same building. The university students found that Religious Centre is significant in preserving their religiosity and relieving them to perform prayers inside the campus. Likewise, it has eased students in managing academic challenges. In addition, this study found that Religious Centre has contributed to maintaining the religiosity of three Indonesian Muslim students: helping them cheering educational challenges and controlling their academic stresses.","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"53 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86174126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-01DOI: 10.15642/religio.v12i2.1846
Hendrikus Paulus Kaunang, L. C. Epafras
The research is an inquiry to understand the socio-cultural interaction between the native Yogyanese and the incomers within multiculturalism. The focus of the study is the perception of the incomers toward Yogyakarta and Yogyanese. Considering pluralistic and multicultural Yogyakarta’s society is predominantly Muslim, the research explicitly detects the perception of non-Muslim incomers (pendatang), particularly Christians. The result of the study exposes the complexity of interaction between the natives and the incomers. The mood celebrates diversity, acceptance, cordial relationship, tension, and distance. The pressure might occur through the cultural contrast of Javanese and non-Javanese and the social, cultural, religious, and political dynamics at the local and national levels. However, the dynamic is an ongoing socio-cultural negotiation that attempts to befit the best molding.
{"title":"Up Close but Not Personal: Non-Muslim Incomer Experiences in Yogyakarta Special Region, Indonesia","authors":"Hendrikus Paulus Kaunang, L. C. Epafras","doi":"10.15642/religio.v12i2.1846","DOIUrl":"https://doi.org/10.15642/religio.v12i2.1846","url":null,"abstract":"The research is an inquiry to understand the socio-cultural interaction between the native Yogyanese and the incomers within multiculturalism. The focus of the study is the perception of the incomers toward Yogyakarta and Yogyanese. Considering pluralistic and multicultural Yogyakarta’s society is predominantly Muslim, the research explicitly detects the perception of non-Muslim incomers (pendatang), particularly Christians. The result of the study exposes the complexity of interaction between the natives and the incomers. The mood celebrates diversity, acceptance, cordial relationship, tension, and distance. The pressure might occur through the cultural contrast of Javanese and non-Javanese and the social, cultural, religious, and political dynamics at the local and national levels. However, the dynamic is an ongoing socio-cultural negotiation that attempts to befit the best molding.","PeriodicalId":31333,"journal":{"name":"Religio Jurnal Studi Agamaagama","volume":"38 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78489311","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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