Pub Date : 2020-06-30DOI: 10.14421/rejusta.2020.1601-07
M. Yusuf
Human life can not be separated from the natural world around it. Nature is the main source of humans to connect the chain of life. Suber food basically comes from nature which is then processed in such a way by humans. That way, it is very necessary to have actions that are caring and conserving nature so that it is maintained. In Hinduism, there is the term Panca Yadnya which contains the worship or sacrifice which is done sincerely and sincerely from the heart. One of the elements of the five Yadnya is done to the Butha to preserve nature and harmony of human life during the world called the Bhuta Yadnya. In another sense, Bhuta Yadnya is an offering made with the welfare of plants. Of course this is also related to natural conditions which are an important component in supporting the survival of human life. The relationship between nature and humans is inseparable because the two are interrelated, therefore, it is necessary to have a reciprocal relationship in maintaining a balance between the two. In this paper, it explains about the role of the Panca Yadnya ceremony or the five types of sacrifices performed in Hindu beliefs, especially regarding the Bhuta Yad whose role is to preserve nature. In undergoing the life cycle of the world, humans play an important role in preserving the surrounding natural preservation.
{"title":"BHUTA YADNA SEBAGAI AJANG PELESTARIAN ALAM DI BALI","authors":"M. Yusuf","doi":"10.14421/rejusta.2020.1601-07","DOIUrl":"https://doi.org/10.14421/rejusta.2020.1601-07","url":null,"abstract":"Human life can not be separated from the natural world around it. Nature is the main source of humans to connect the chain of life. Suber food basically comes from nature which is then processed in such a way by humans. That way, it is very necessary to have actions that are caring and conserving nature so that it is maintained. In Hinduism, there is the term Panca Yadnya which contains the worship or sacrifice which is done sincerely and sincerely from the heart. One of the elements of the five Yadnya is done to the Butha to preserve nature and harmony of human life during the world called the Bhuta Yadnya. In another sense, Bhuta Yadnya is an offering made with the welfare of plants. Of course this is also related to natural conditions which are an important component in supporting the survival of human life. The relationship between nature and humans is inseparable because the two are interrelated, therefore, it is necessary to have a reciprocal relationship in maintaining a balance between the two. In this paper, it explains about the role of the Panca Yadnya ceremony or the five types of sacrifices performed in Hindu beliefs, especially regarding the Bhuta Yad whose role is to preserve nature. In undergoing the life cycle of the world, humans play an important role in preserving the surrounding natural preservation.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":"201 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76413179","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 : 2020-06-28DOI: 10.14421/rejusta.2020.1601-02
Asep Sandi Ruswanda
AbstractThis paper discussed the Constitutional Court’s decision in 2017 as a chance to encourage reconciliation of “agama” and “kepercayaan.” This paper collects responses from religious organizations through statements on the internet such as online media, the organization’s official website, or even official social media. The data is then classified based on religious affiliation and their attitude towards the Constitutional Court’s decision in 2017. On 7 November 2017, the Constitutional Court granted a judicial review of Law No. 23/2006 amended by Law No. 24 of 2013 concerning Civic Administration (UU Adminduk). This law is very significant for the group of “kepercayaan.” However, the group of “agama” has not yet fully accepted the group of “kepercayaan.” So, there needs to be reconciliation between groups of “agama” and “kepercayaan” after the decision of the Constitutional Court in 2017. By looking at the importance of the decision, it is also truly an opportunity to stop discrimination and social stigma against followers of “kepercayaan.” This paper concluded that the decision of the Constitutional Court in 2017 was an opportunity to encourage reconciliation between “agama” and “kepercayaan.”Keywords: Constitutional Court’s decision, agama, kepercayaan, reconciliation
{"title":"INDONESIAN CONSTITUTIONAL COURT’S DECISION NO. 97/PUU-XIV/2016: A CHANCE TO ENCOURAGE RECONCILIATION BETWEEN “AGAMA” AND “KEPERCAYAAN”","authors":"Asep Sandi Ruswanda","doi":"10.14421/rejusta.2020.1601-02","DOIUrl":"https://doi.org/10.14421/rejusta.2020.1601-02","url":null,"abstract":"AbstractThis paper discussed the Constitutional Court’s decision in 2017 as a chance to encourage reconciliation of “agama” and “kepercayaan.” This paper collects responses from religious organizations through statements on the internet such as online media, the organization’s official website, or even official social media. The data is then classified based on religious affiliation and their attitude towards the Constitutional Court’s decision in 2017. On 7 November 2017, the Constitutional Court granted a judicial review of Law No. 23/2006 amended by Law No. 24 of 2013 concerning Civic Administration (UU Adminduk). This law is very significant for the group of “kepercayaan.” However, the group of “agama” has not yet fully accepted the group of “kepercayaan.” So, there needs to be reconciliation between groups of “agama” and “kepercayaan” after the decision of the Constitutional Court in 2017. By looking at the importance of the decision, it is also truly an opportunity to stop discrimination and social stigma against followers of “kepercayaan.” This paper concluded that the decision of the Constitutional Court in 2017 was an opportunity to encourage reconciliation between “agama” and “kepercayaan.”Keywords: Constitutional Court’s decision, agama, kepercayaan, reconciliation","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":"60 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78400121","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 : 2019-10-09DOI: 10.14421/rejusta.2019.1502-01
Deni Irawan
Agama menjadi sesuatu yang sangat penomenal karena agama disatu sisi menjadi acuan, panutan dan pedoman hidup namun disisi yang lain agama menjadi sesuatu yang sangat menjadi objek perhatian karena sekarang persoalan agama terkadang menjadi sumber pemicu terjadi konflik dan kekerasan. Oleh karena itu, maka harus bijak juga untuk menggunakan agama sebagai sebuah resolusi konflik mendamaikan kedua belah pihak.Keyword: Agama, Resolusi, Konflik
{"title":"MENCIPTAKAN HARMONI MELALUI DIALOG ANTAR UMAT BERAGAMA","authors":"Deni Irawan","doi":"10.14421/rejusta.2019.1502-01","DOIUrl":"https://doi.org/10.14421/rejusta.2019.1502-01","url":null,"abstract":"Agama menjadi sesuatu yang sangat penomenal karena agama disatu sisi menjadi acuan, panutan dan pedoman hidup namun disisi yang lain agama menjadi sesuatu yang sangat menjadi objek perhatian karena sekarang persoalan agama terkadang menjadi sumber pemicu terjadi konflik dan kekerasan. Oleh karena itu, maka harus bijak juga untuk menggunakan agama sebagai sebuah resolusi konflik mendamaikan kedua belah pihak.Keyword: Agama, Resolusi, Konflik","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":"14 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85562399","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 : 2019-10-09DOI: 10.14421/rejusta.2019.1502-05
Yulia Pradesi
In international relations, especially relations between countries, it will always have the potential to have cooperation, agreements, even disputes. In general, all countries in the world make relations between countries as a manifestation of wanting peace because every country definitely needs other countries to be able to meet their country's needs. The current concept of Diplomacy is something that international actors are currently doing to establish cooperation with a country. However, when the path of diplomacy cannot be used, using hard power in the form of war is an instinctive thing that is done by a country to achieve its interests. Islam has its own perspective and guidance in studying relations between countries, through peace, the concept of diplomacy and the circumstances in which war is permitted.Keywords: Peace-Diplomacy-War, Islamic Perspective, International Relations.
{"title":"RESOLUSI KONFLIK DI DUNIA ISLAM: ANTARA DAMAI, DIPLOMASI, DAN PERANG (PERSPEKTIF ISLAM DAN HUBUNGAN INTERNASIONAL)","authors":"Yulia Pradesi","doi":"10.14421/rejusta.2019.1502-05","DOIUrl":"https://doi.org/10.14421/rejusta.2019.1502-05","url":null,"abstract":"In international relations, especially relations between countries, it will always have the potential to have cooperation, agreements, even disputes. In general, all countries in the world make relations between countries as a manifestation of wanting peace because every country definitely needs other countries to be able to meet their country's needs. The current concept of Diplomacy is something that international actors are currently doing to establish cooperation with a country. However, when the path of diplomacy cannot be used, using hard power in the form of war is an instinctive thing that is done by a country to achieve its interests. Islam has its own perspective and guidance in studying relations between countries, through peace, the concept of diplomacy and the circumstances in which war is permitted.Keywords: Peace-Diplomacy-War, Islamic Perspective, International Relations.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":"27 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-10-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77225426","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 : 2019-07-19DOI: 10.14421/REJUSTA.2019.1501-07
Khoirun Nisa Urrozi
Realitas yang plural mengantarkan masyarakat pada perbedaan yang seringkali menimbulkan konflik, ketidak siapan masyarakat atas perbedaan agama, idiologi, keyakinan dan ritual pada lingkungan sosial menjadikan agama keluar dari fungsinya sebagai penuntun pada perdamaian. Agama merupakan sistem yaitu sebagai kontrol sosial yang pada dasarnya mengontrol manusia agar manusia dapat senantiasa menjadi insan yang ihsan. Melihat realitas idiologi dan keyakinan yang berbeda menjdikan fungsional bagi sebagian segmen dan menjadi tidak fungsional bagi sebagian segmen yang lain, dalam hal tersebut perlu kiranya memunculkan kembali sub sistem yang memang pada dasarnya merupakan bagian dari sistem agama yaitu toleransi, toleransi dibutuhkan sebagai upaya menjembatani perbedaan tersebut dengan menekan rasa egoisitas dan kepentingan untuk kemaslahatan bersama dalam hidup berdampingan.
{"title":"TOLERANSI SEBAGAI IDIOLOGI BERAGAMA (KAJIAN FUNGSIONAL ATAS KERAGAMAN AGAMA)","authors":"Khoirun Nisa Urrozi","doi":"10.14421/REJUSTA.2019.1501-07","DOIUrl":"https://doi.org/10.14421/REJUSTA.2019.1501-07","url":null,"abstract":"Realitas yang plural mengantarkan masyarakat pada perbedaan yang seringkali menimbulkan konflik, ketidak siapan masyarakat atas perbedaan agama, idiologi, keyakinan dan ritual pada lingkungan sosial menjadikan agama keluar dari fungsinya sebagai penuntun pada perdamaian. Agama merupakan sistem yaitu sebagai kontrol sosial yang pada dasarnya mengontrol manusia agar manusia dapat senantiasa menjadi insan yang ihsan. Melihat realitas idiologi dan keyakinan yang berbeda menjdikan fungsional bagi sebagian segmen dan menjadi tidak fungsional bagi sebagian segmen yang lain, dalam hal tersebut perlu kiranya memunculkan kembali sub sistem yang memang pada dasarnya merupakan bagian dari sistem agama yaitu toleransi, toleransi dibutuhkan sebagai upaya menjembatani perbedaan tersebut dengan menekan rasa egoisitas dan kepentingan untuk kemaslahatan bersama dalam hidup berdampingan.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42206507","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 : 2019-04-30DOI: 10.14421/REJUSTA.2019.1501-06
Roni Ismail
Aluk To Dolo merupakan agama asli Suku Toraja yang sejak tahun 1969 mendapatkan status sebagai cabang dari agama Hindu Dharma. Di antara praktik agama Aluk To Dolo yang masih bertahan sampai sekarang adalah upacara kematian “Rambu Solok” dan disebut-sebut sebagai ritual kematian termahal. Orang yang merayakan ritual ini rela menghabiskan ratusan juta bahkan milyaran rupiah. Orang Toraja percaya bahwa ketika seorang mati dan belum diupacarakan Rambu Solok, ia sedang sakit dan diperlakukan layaknya orang hidup seperti disajikan makan dan minum, dan diajak bicara sewaktu-waktu. Orang mati ini baru dimakamkan di batu atau tebing setelah diupacarakan Rambu Solok dengan melakukan korban hewan kerbau dan babi sebanyak mungkin sehingga biayanya sangat mahal sekali. Hal itu berkaitan dengan konsep bekal di alam roh yang bernama “puya”. Semakin banyak “korban”, semakin banyak dan terjamin kehidupannya di “puya”. Puya dipercaya sama persis dengan dunia ini, hanya ia bersifat abadi atau kekal, karenanya diperlukan kebutuhan-kebutuhan hidup seperti di dunia ini. Semua bekal di “puya” ini ditentukan oleh sedikit banyak hewan yang dikorbankan dalam ritual kematian Rambu Solok. Oleh karena itu, masyarakat Toraja yang percaya filosofi Rambu Solok dalam agama Aluk To Dolo ini berusaha sebanyak mungkin mengorbankan hewan-hewan, agar sang jenazah cukup membawa bekal untuk hidup di alam baru “puya”.
{"title":"RITUAL KEMATIAN DALAM AGAMA ASLI TORAJA “ALUK TO DOLO” (STUDI ATAS UPACARA KEMATIAN RAMBU SOLOK)","authors":"Roni Ismail","doi":"10.14421/REJUSTA.2019.1501-06","DOIUrl":"https://doi.org/10.14421/REJUSTA.2019.1501-06","url":null,"abstract":"Aluk To Dolo merupakan agama asli Suku Toraja yang sejak tahun 1969 mendapatkan status sebagai cabang dari agama Hindu Dharma. Di antara praktik agama Aluk To Dolo yang masih bertahan sampai sekarang adalah upacara kematian “Rambu Solok” dan disebut-sebut sebagai ritual kematian termahal. Orang yang merayakan ritual ini rela menghabiskan ratusan juta bahkan milyaran rupiah. Orang Toraja percaya bahwa ketika seorang mati dan belum diupacarakan Rambu Solok, ia sedang sakit dan diperlakukan layaknya orang hidup seperti disajikan makan dan minum, dan diajak bicara sewaktu-waktu. Orang mati ini baru dimakamkan di batu atau tebing setelah diupacarakan Rambu Solok dengan melakukan korban hewan kerbau dan babi sebanyak mungkin sehingga biayanya sangat mahal sekali. Hal itu berkaitan dengan konsep bekal di alam roh yang bernama “puya”. Semakin banyak “korban”, semakin banyak dan terjamin kehidupannya di “puya”. Puya dipercaya sama persis dengan dunia ini, hanya ia bersifat abadi atau kekal, karenanya diperlukan kebutuhan-kebutuhan hidup seperti di dunia ini. Semua bekal di “puya” ini ditentukan oleh sedikit banyak hewan yang dikorbankan dalam ritual kematian Rambu Solok. Oleh karena itu, masyarakat Toraja yang percaya filosofi Rambu Solok dalam agama Aluk To Dolo ini berusaha sebanyak mungkin mengorbankan hewan-hewan, agar sang jenazah cukup membawa bekal untuk hidup di alam baru “puya”.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45747057","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 : 2019-04-30DOI: 10.14421/REJUSTA.2019.1501-05
Suluri Suluri
Indonesia is one of the largest multicultural countries in the world. It is not uncommon for us to hear social conflicts, whether related to ethnicity, race, culture or religion. Islam is a religion that carries the mission of Rohmatan lil'aalamiin, a religion that carries a mission of peace, compassion, both for others and the entire universe. then Multiculturalism Education multiculturalism education is an obligatory thing to be studied, understood and implemented in Indonesia, especially for Islamic education institutions. Islamic education which has the concept of Rahmatan Lil Aalamiin should be an example in addressing differences in multicultural societies. Thus, the output produced by educational institutions is not only competent with the disciplines they are engaged in, but also able to apply the values of rahmatan lil'aalamiin in understanding and appreciating in multicultural society.
印度尼西亚是世界上最大的多元文化国家之一。我们经常听到社会冲突，无论是与种族、种族、文化还是宗教有关。伊斯兰教是一种承载着Rohmatan lil’alamiin使命的宗教，它承载着和平、同情他人和整个宇宙的使命。那么多元文化教育多元文化教育在印尼是一件必须学习、理解和实施的事情，尤其是对伊斯兰教育机构来说。具有Rahmatan Lil Aalamin概念的伊斯兰教育应该成为解决多元文化社会差异的一个例子。因此，教育机构产生的产出不仅能够胜任他们所从事的学科，而且能够在多元文化社会中应用拉赫玛坦·利拉·阿拉米因的价值观来理解和欣赏。
{"title":"PENDIDIKAN MULTIKULTURALISME DALAM ISLAM","authors":"Suluri Suluri","doi":"10.14421/REJUSTA.2019.1501-05","DOIUrl":"https://doi.org/10.14421/REJUSTA.2019.1501-05","url":null,"abstract":"Indonesia is one of the largest multicultural countries in the world. It is not uncommon for us to hear social conflicts, whether related to ethnicity, race, culture or religion. Islam is a religion that carries the mission of Rohmatan lil'aalamiin, a religion that carries a mission of peace, compassion, both for others and the entire universe. then Multiculturalism Education multiculturalism education is an obligatory thing to be studied, understood and implemented in Indonesia, especially for Islamic education institutions. Islamic education which has the concept of Rahmatan Lil Aalamiin should be an example in addressing differences in multicultural societies. Thus, the output produced by educational institutions is not only competent with the disciplines they are engaged in, but also able to apply the values of rahmatan lil'aalamiin in understanding and appreciating in multicultural society.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42414979","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 : 2019-04-26DOI: 10.15575/rjsalb.v3i1.4099
M. T. Huda
Diversity is a reality for the Indonesian nation, one form of diversity, namely religion. Religion is a guide from the creator of how humans can live in differences so as to create an orderly and harmonious life. However, the phenomenon that occurs is just the opposite where religion in fact makes someone to claim the truth of each religion. This certainly becomes a serious conflict for the Indonesian people considering that Indonesia is a plural country and should have an understanding of tolerance. Actually tolerance is not just a concept that must be understood but must be realized in attitudes and behaviors so that a harmony between religious people will be realized. Amid the current global developments, technological sophistication cannot be dammed so that people can easily receive information. Responding to this phenomenon if we especially as youths who basically have an important role in building inter-religious harmony cannot properly take advantage of the existence of social media, it will easily accept and even spread hoax issues, the impact of this will certainly damage the relationship between harmony religious people should be as young people as filtering and wise in the use of social media. Through social media, we as young people can do positive things as well, pour creative ideas to channel talents that we have such as making writings or images so that they can be enjoyed by others, communicating with distant friends or adding friends by joining a social group that later will add insight and foster harmony among others Keywords: Social Media, Harmony, YIPC
{"title":"MEDIA SOSIAL SEBAGAI SARANA MEMBANGUN KERUKUNAN PADA KOMUNITAS YOUNG INTERFAITH PEACEMAKER (YIPC)","authors":"M. T. Huda","doi":"10.15575/rjsalb.v3i1.4099","DOIUrl":"https://doi.org/10.15575/rjsalb.v3i1.4099","url":null,"abstract":"Diversity is a reality for the Indonesian nation, one form of diversity, namely religion. Religion is a guide from the creator of how humans can live in differences so as to create an orderly and harmonious life. However, the phenomenon that occurs is just the opposite where religion in fact makes someone to claim the truth of each religion. This certainly becomes a serious conflict for the Indonesian people considering that Indonesia is a plural country and should have an understanding of tolerance. Actually tolerance is not just a concept that must be understood but must be realized in attitudes and behaviors so that a harmony between religious people will be realized. Amid the current global developments, technological sophistication cannot be dammed so that people can easily receive information. Responding to this phenomenon if we especially as youths who basically have an important role in building inter-religious harmony cannot properly take advantage of the existence of social media, it will easily accept and even spread hoax issues, the impact of this will certainly damage the relationship between harmony religious people should be as young people as filtering and wise in the use of social media. Through social media, we as young people can do positive things as well, pour creative ideas to channel talents that we have such as making writings or images so that they can be enjoyed by others, communicating with distant friends or adding friends by joining a social group that later will add insight and foster harmony among others Keywords: Social Media, Harmony, YIPC","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-04-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41737632","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 : 2019-04-26DOI: 10.14421/REJUSTA.2019.1501-04
Arafat Noer
Karya ini dilatarbelakangi oleh fenomena perbedaan paham pluralisme agama, terlebih setelah munculnya fatwa MUI yang menolak dengan keras bahkan menentang paham pluralisme agama. Mengenai pluralisme agama dalam Islam sangatlah rentan dan mengundang perdebatan dari berbagai kalangan. Selain itu pluralisme agama menjadi salah satu isu keagamaan yang berkaitan dengan Islam dalam hubungan antar agama dan negara, serta pada kurun waktu yang sama bertepatan dengan alur demokrasi pasca reformasi. Sejatinya, Islam mengakui dan memandang kemajemukan beragama secara kritis, tetapi tidak pernah menolak atau menganggapnya salah. Pluralisme agama lebih menekankan pada sebuah paham kesatuan agama menuju Yang Satu. Secara epistemologi, pluralisme agama memerlukan sebuah kerangka untuk menyikapi realitas alamiah yang tidak bisa dihindari. Istilah pluralisme agama terlalu menonjolkan paradigma kesatuan agama yang bersifat semu. Pluralisme yang hanya sementara masih menggunakan pendekatan atas pernyataan bahwa semua agama dan semua manusia secara bertahap akan menemukan kebenaran agama, kemudian akan mengikuti agama yang diyakini kebenarannya. Pemahaman pluralisme seperti ini justru tidak menghargai kekhasan dan nilai-nilai agama lain, tetapi secara halus berusaha menggunakan konsep global dan kategori-kategori agamanya. Pluralisme agama memerlukan pergeseran paradigma dari pluralitas agama sebagai sunnatullah menuju kooperatif agama-agama. Keberagaman agama, budaya, ras, suku, bangsa, bahasa diperlukan konsep agree in disagreement serta sikap inklusifis-pluralis, terbuka dalam menerima perbedaan, saling bekerja sama membangun peradaban manusia yang berkemajuan tanpa sekat-sekat agama, suku, ras, dan sebagainya untuk merealisasikan misi Islam, rahmatan li al-‘alamin, kasih-sayang bagi semesta. Penelitian ini menggunakan pendekatan hermeneutik (hermeneutics approach). Metode yang digunakan dalam pencarian data adalah penelitian kepustakaan (library research).
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Pub Date : 2019-03-06DOI: 10.14421/REJUSTA.2019.1501-02
N. Maharani
Ritual is religion in action. gumbregan is one of the rituals carried out every year by the community of Saptosari Gunungkidul. This ritual is only carried out by Gunungkidul farmers who have cattle. Cows as pets that are considered meritorious for the people of Saptosari who mostly work as farmers because they help in cultivating agricultural land. The gumbregan ritual is held every seven months at the time of Wuku Gumbreg (Javanese calendar). The purpose of the gumbregan ritual is related to the myth of the farmer, they have hope that the atmosphere is peaceful and avoid negative things, such as disturbing the peace of the soul. The author uses the theory of Victor Turner's liminality which analyzes the state of society when performing religious rituals and for studying aspects of the ritual. The author explains this gumbregan ritual using a field research data source. Which is supported by using the method of observation, interviews, documentation, and processed using descriptive analytical methods. This ritual is interpreted as a warning to the prophet Sulaiman who has ruled all animals in the universe, a form of gratitude to God, and as a step to unite the community in order to create safe and peaceful living conditions so as to foster a sense of togetherness in social matters.Keywords: Gumbregan ritual, religious social life, farming community.
{"title":"MAKNA GUMBREGAN TERHADAP KEHIDUPAN SOSIAL KEAGAMAAN MASYARAKAT PETANI DI SAPTOSARI, GUNUNGKIDUL","authors":"N. Maharani","doi":"10.14421/REJUSTA.2019.1501-02","DOIUrl":"https://doi.org/10.14421/REJUSTA.2019.1501-02","url":null,"abstract":"Ritual is religion in action. gumbregan is one of the rituals carried out every year by the community of Saptosari Gunungkidul. This ritual is only carried out by Gunungkidul farmers who have cattle. Cows as pets that are considered meritorious for the people of Saptosari who mostly work as farmers because they help in cultivating agricultural land. The gumbregan ritual is held every seven months at the time of Wuku Gumbreg (Javanese calendar). The purpose of the gumbregan ritual is related to the myth of the farmer, they have hope that the atmosphere is peaceful and avoid negative things, such as disturbing the peace of the soul. The author uses the theory of Victor Turner's liminality which analyzes the state of society when performing religious rituals and for studying aspects of the ritual. The author explains this gumbregan ritual using a field research data source. Which is supported by using the method of observation, interviews, documentation, and processed using descriptive analytical methods. This ritual is interpreted as a warning to the prophet Sulaiman who has ruled all animals in the universe, a form of gratitude to God, and as a step to unite the community in order to create safe and peaceful living conditions so as to foster a sense of togetherness in social matters.Keywords: Gumbregan ritual, religious social life, farming community.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-03-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46026571","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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