Pub Date : 2021-06-13DOI: 10.14421/JSA.2021.151-01
Moh. Soehadha
Artikel ini membahas paradigma, perkembangan, serta tantangan kajian sosiologi agama di Indonesia. Kajian Sosiologi Agama di Indonesia yang telah tumbuh di lingkungan Perguruan Tinggi Agama Islam Negeri (PTKIN) di Indonesia, secara epistemologis adalah pengembangan dari Studi Agama-agama (religious studies). Dalam perkembangannya kini, sosiologi agama telah mengukuhkan visi keterbukaan dan keluasan pandangan (openness and broad-mindedness vision) untuk menyapa disiplin ilmu lain dalam mengembangkan studi Islam dan studi agama-agama. Perkembangan itu telah menghasilkan ragam kajian sosiologi agama menjadi tiga karakter menurut paradigma keilmuannya, yaitu; sosiologi agama sebagai bagian dari sosiologi, sosiologi agama sebagai bagian dari studi agama-agama, dan sosiologi agama sebagai bagian dari studi islam. Kini pada peradaban paskaindustrial, kajian sosiologi agama menghadapi tantangan untuk mengeksplorasi berbagai tema sosial keagamaan di Indonesia, diantaranya adalah Globalisasi, Virtual Community, Moderasi Beragama, dan sosiologi keseharian.This article discusses the paradigms, developments and challenges of the sociology of religion in Indonesia. The Study of the Sociology of Religion in Indonesia which has grow up within the State Islamic University (PTKIN in Indonesia, epistemologically is the development of the religious studies. Now the sociology of religion has established a vision of openness and broad-mindedness vision to interact with other disciplines in developing Islamic studies and the study of religions.The dynamics have produced various sociology of religion into three characters according to theirparadigms, namely; the sociology of religion as part of sociology, the sociology of religion as part of the religious studies, and the sociology of religion as part of Islamic studies. Now in the postindustrial era, the sociology of religion faces challenges to explore various socio-religious themes in Indonesia, including globalization, virtual communities, religious moderation, and everyday sociology.
{"title":"MENUJU SOSIOLOGI BERAGAMA: Paradigma Keilmuan dan Tantangan Kontemporer Kajian Sosiologi Agama di Indonesia","authors":"Moh. Soehadha","doi":"10.14421/JSA.2021.151-01","DOIUrl":"https://doi.org/10.14421/JSA.2021.151-01","url":null,"abstract":"Artikel ini membahas paradigma, perkembangan, serta tantangan kajian sosiologi agama di Indonesia. Kajian Sosiologi Agama di Indonesia yang telah tumbuh di lingkungan Perguruan Tinggi Agama Islam Negeri (PTKIN) di Indonesia, secara epistemologis adalah pengembangan dari Studi Agama-agama (religious studies). Dalam perkembangannya kini, sosiologi agama telah mengukuhkan visi keterbukaan dan keluasan pandangan (openness and broad-mindedness vision) untuk menyapa disiplin ilmu lain dalam mengembangkan studi Islam dan studi agama-agama. Perkembangan itu telah menghasilkan ragam kajian sosiologi agama menjadi tiga karakter menurut paradigma keilmuannya, yaitu; sosiologi agama sebagai bagian dari sosiologi, sosiologi agama sebagai bagian dari studi agama-agama, dan sosiologi agama sebagai bagian dari studi islam. Kini pada peradaban paskaindustrial, kajian sosiologi agama menghadapi tantangan untuk mengeksplorasi berbagai tema sosial keagamaan di Indonesia, diantaranya adalah Globalisasi, Virtual Community, Moderasi Beragama, dan sosiologi keseharian.This article discusses the paradigms, developments and challenges of the sociology of religion in Indonesia. The Study of the Sociology of Religion in Indonesia which has grow up within the State Islamic University (PTKIN in Indonesia, epistemologically is the development of the religious studies. Now the sociology of religion has established a vision of openness and broad-mindedness vision to interact with other disciplines in developing Islamic studies and the study of religions.The dynamics have produced various sociology of religion into three characters according to theirparadigms, namely; the sociology of religion as part of sociology, the sociology of religion as part of the religious studies, and the sociology of religion as part of Islamic studies. Now in the postindustrial era, the sociology of religion faces challenges to explore various socio-religious themes in Indonesia, including globalization, virtual communities, religious moderation, and everyday sociology.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43997292","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 : 2021-06-13DOI: 10.14421/JSA.2021.151-05
Nazar Nurdin, Ubbadul Adzkiya’
Artikel ini berusaha memotret strategi resistensi masyarakat Samin Kudus terhadap dominasi mayoritas dan penguasa. Komunitas Samin hidup dalam kondisi yang terpinggirkan. Di satu sisi, mereka membayar pajak pada negara. Pada sisi lain, keberadaan mereka masih terstigma sebagai kelompok yang terus melakukan perlawanan. Stigma perlawanan misalnya keengganan mengikuti program kawin massal. Penelitian ini menggunakan pola deskriptif-kualitatif. Data bersumber lapangan dan pustaka. Setelah data terkumpul, dilakukan analisis data, kemudian dianalisis secara deskriptif. Hasil penelitian menunjukkan, perlawanan yang dilakukan masyarakat Samin Kudus didorong karena stigma negatif sebagai kelompok yang menolak program pembangunan negara. Samin Kudus berusaha melawan stigma dan dominasi mayoritas dengan strategi resistensi tertutup sebagaimana teori James Scott. Samin Kudus melakukan resistensi tertutup bukan untuk mengubah sistem yang dominan, melainkan untuk bertahan hidup dalam sistem. Dalam perkembangannya, strategi resistensi tertutup menjadi terbuka. Strategi tertutup ke terbuka dimulai dari kemampuan mereka merespon perubahan, dengan memulai dari belajar menulis, memahami persoalan administrasi kependudukan, hingga membangun gerakan dengan berlandaskan badan hukum. Setelah strategi ini digunakan, Samin Kudus diakui oleh mayoritas dan penguasa serta diberikan fasilitas untuk mengelola komunitasnya sendiri. This article attempted to portray the resistance strategy of Samin Kudus society to the domination of the majority and rulers. The Samin community lived in marginalized conditions. They pay taxes to the state, but on the other hand, their existence is still stigmatized as a group that continues to fight, like reluctance to participate in mass marriage programs. This study used a descriptive-qualitative pattern. Data sourced from the field and library. After the data was collected, data analysis was carried out, then analyzed descriptively. The results showed that the resistance carried out by the people of Samin Kudus was encouraged because of the negative stigma as a group rejecting development programs. Samin Kudus tried to fight the stigma and domination of the majority with a closed resistance strategy as in James Scott's theory. Samin Kudus did a closed resistance not to change the dominant system, but to survive in the system. In its development, the closed resistance strategy becomes open. The closed-to-open strategy starts from their ability to respond to change, by starting from learning to write, understanding population administration issues, building a movement based on legal entities. After this strategy was used, Samin Kudus was recognized by the majority and authorities and given the facility to manage its own community.
{"title":"TRADISI PERLAWANAN KULTURAL MASYARAKAT SAMIN","authors":"Nazar Nurdin, Ubbadul Adzkiya’","doi":"10.14421/JSA.2021.151-05","DOIUrl":"https://doi.org/10.14421/JSA.2021.151-05","url":null,"abstract":"Artikel ini berusaha memotret strategi resistensi masyarakat Samin Kudus terhadap dominasi mayoritas dan penguasa. Komunitas Samin hidup dalam kondisi yang terpinggirkan. Di satu sisi, mereka membayar pajak pada negara. Pada sisi lain, keberadaan mereka masih terstigma sebagai kelompok yang terus melakukan perlawanan. Stigma perlawanan misalnya keengganan mengikuti program kawin massal. Penelitian ini menggunakan pola deskriptif-kualitatif. Data bersumber lapangan dan pustaka. Setelah data terkumpul, dilakukan analisis data, kemudian dianalisis secara deskriptif. Hasil penelitian menunjukkan, perlawanan yang dilakukan masyarakat Samin Kudus didorong karena stigma negatif sebagai kelompok yang menolak program pembangunan negara. Samin Kudus berusaha melawan stigma dan dominasi mayoritas dengan strategi resistensi tertutup sebagaimana teori James Scott. Samin Kudus melakukan resistensi tertutup bukan untuk mengubah sistem yang dominan, melainkan untuk bertahan hidup dalam sistem. Dalam perkembangannya, strategi resistensi tertutup menjadi terbuka. Strategi tertutup ke terbuka dimulai dari kemampuan mereka merespon perubahan, dengan memulai dari belajar menulis, memahami persoalan administrasi kependudukan, hingga membangun gerakan dengan berlandaskan badan hukum. Setelah strategi ini digunakan, Samin Kudus diakui oleh mayoritas dan penguasa serta diberikan fasilitas untuk mengelola komunitasnya sendiri. This article attempted to portray the resistance strategy of Samin Kudus society to the domination of the majority and rulers. The Samin community lived in marginalized conditions. They pay taxes to the state, but on the other hand, their existence is still stigmatized as a group that continues to fight, like reluctance to participate in mass marriage programs. This study used a descriptive-qualitative pattern. Data sourced from the field and library. After the data was collected, data analysis was carried out, then analyzed descriptively. The results showed that the resistance carried out by the people of Samin Kudus was encouraged because of the negative stigma as a group rejecting development programs. Samin Kudus tried to fight the stigma and domination of the majority with a closed resistance strategy as in James Scott's theory. Samin Kudus did a closed resistance not to change the dominant system, but to survive in the system. In its development, the closed resistance strategy becomes open. The closed-to-open strategy starts from their ability to respond to change, by starting from learning to write, understanding population administration issues, building a movement based on legal entities. After this strategy was used, Samin Kudus was recognized by the majority and authorities and given the facility to manage its own community.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66961799","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 : 2021-06-13DOI: 10.14421/JSA.2021.151-06
Nani Minarni
Stagnasi dalam dialog antaragama menjadi kegelisahan akademis, oleh karena dialog yang dilakukan oleh beberapa institusi agama hingga pemerintah melalui FKUB dianggap tidak dapat menjalankan visi dan misinya sebagai gerakan dialog. Alasan gagalnya dialog adalah tidak adanya fondasi yang kuat dalam proses dialog itu sendiri, baik secara sosio-antropologis maupun kultural-teologis, demikian juga menyangkut materi dialog dan pendekatan yang digunakan. SOBAT dapat menjadi salah satu alternatif. Hasil penelitian terhadap SOBAT dapat menjadi contoh karena terus berkelanjutan dan mampu membangun iklim damai dalam konteks lokal. SOBAT merupakan forum dialog yang diprakarsai oleh Sinode Geeaja Kristen Jawa, Pesantren Edi Mancoro dan LSM PERCIK di Salatiga. Forum tersebut sudah berjalan lebih dari 10 tahun. Teori gerakan sosial Sidney Terrow digunakan untuk menjelaskan tentang SOBAT. Terrow melihat kombinasi gerakan sosial (social movement) dengan faktor kesempatan politik (contentious politic) sebagai peluang besar pembawa perubahan yang diharapkan. Hasil penelitian menunjukkan bahwa faktor kesempatan politik cukup kuat melatarbelakangi lahirnya SOBAT. Sedangkan proses framing melalui nilai-nilai agama, mobilisasi dan penyebaran, menjadi penentu keberlanjutan gerakan sehingga menghasilkan model dialog yang khas SOBAT.Stagnation in interfaith dialogue is an academic concern. The reason for the failure of dialogue included FKUB that initiated by government is the absence of a strong foundation in the dialogue process itself, both socio-anthropological and cultural-theological, dialogue topic and the approach used. What dialogue alternative models are suitable for grassroots communities in Indonesia? SOBAT can be an alternative, because it is sustainable and so able to build a climate of peace in a local context. SOBAT is a dialogue forum initiated by the Synod of the Javanese Christian Churches, Pesantren Edi Mancoro, and PERCIK that stays in Salatiga that has been working for more than 10 years. Sidney Terrow's social movement theory is used to explain SOBAT. Terrow’s thought about the combination of a social movement with the factor of political opportunity (contentious politics) as a great opportunity will bring the expected change. The results of research showed that the political opportunity factor was quite strong behind the birth of SOBAT, while the framing process through religious values, mobilization, and dissemination, became the determinants of the sustainability of the movement to produce a dialogue model.
内部对话的停滞变成了学术焦虑，因为在政府通过FKUB之前，几个宗教机构进行的对话被认为无法实现其作为对话运动的愿景和使命。对话失败的原因是，对话过程本身，无论是社会人类学还是文化神学，以及对话主题和所使用的方法，都没有坚实的基础。SOBAT可能是一种替代方案。对SOBAT的研究可以成为一个例子，因为它继续并能够在当地建立和平气氛。SOBAT是一个对话论坛，由Sinode Geeaja Kristen Jawa、指挥官Edi Mancoro和LSM PERCIK在萨拉蒂加宣布。这已经持续了10多年了。西德尼·特罗的社会运动理论被用来解释SOBAT。Terrow认为，社会运动与政治争议机会的结合是实现预期变革的绝佳机会。研究表明，SOBAT背景下的政治机会因素相当强烈。而通过宗教价值观、动员和传播来构建的过程是这场运动进展的决定因素，因此它产生了一种特殊的对话模式。宗教间对话停滞不前是学术界关注的问题。包括政府发起的FKUB在内的对话失败的原因是对话过程本身缺乏坚实的基础，包括社会人类学和文化神学、对话主题和使用的方法。哪些对话替代模式适合印度尼西亚的基层社区？SOBAT可以是一种替代方案，因为它是可持续的，因此能够在当地营造和平的氛围。SOBAT是一个对话论坛，由爪哇基督教会议会、Pesantren Edi Mancoro和PERCIK发起，在萨拉蒂加已经工作了10多年。西德尼·特罗的社会运动理论被用来解释SOBAT。Terrow认为社会运动与政治机会因素（有争议的政治）相结合是一个巨大的机会，这将带来预期的变化。研究结果表明，SOBAT诞生背后的政治机会因素非常强烈，而通过宗教价值观、动员和传播的框架过程成为产生对话模式运动可持续性的决定因素。
{"title":"MENEMUKAN ALTERNATIF MODEL DIALOG ANTARUMAT BERAGAMA (BELAJAR DARI FORUM SOBAT)","authors":"Nani Minarni","doi":"10.14421/JSA.2021.151-06","DOIUrl":"https://doi.org/10.14421/JSA.2021.151-06","url":null,"abstract":"Stagnasi dalam dialog antaragama menjadi kegelisahan akademis, oleh karena dialog yang dilakukan oleh beberapa institusi agama hingga pemerintah melalui FKUB dianggap tidak dapat menjalankan visi dan misinya sebagai gerakan dialog. Alasan gagalnya dialog adalah tidak adanya fondasi yang kuat dalam proses dialog itu sendiri, baik secara sosio-antropologis maupun kultural-teologis, demikian juga menyangkut materi dialog dan pendekatan yang digunakan. SOBAT dapat menjadi salah satu alternatif. Hasil penelitian terhadap SOBAT dapat menjadi contoh karena terus berkelanjutan dan mampu membangun iklim damai dalam konteks lokal. SOBAT merupakan forum dialog yang diprakarsai oleh Sinode Geeaja Kristen Jawa, Pesantren Edi Mancoro dan LSM PERCIK di Salatiga. Forum tersebut sudah berjalan lebih dari 10 tahun. Teori gerakan sosial Sidney Terrow digunakan untuk menjelaskan tentang SOBAT. Terrow melihat kombinasi gerakan sosial (social movement) dengan faktor kesempatan politik (contentious politic) sebagai peluang besar pembawa perubahan yang diharapkan. Hasil penelitian menunjukkan bahwa faktor kesempatan politik cukup kuat melatarbelakangi lahirnya SOBAT. Sedangkan proses framing melalui nilai-nilai agama, mobilisasi dan penyebaran, menjadi penentu keberlanjutan gerakan sehingga menghasilkan model dialog yang khas SOBAT.Stagnation in interfaith dialogue is an academic concern. The reason for the failure of dialogue included FKUB that initiated by government is the absence of a strong foundation in the dialogue process itself, both socio-anthropological and cultural-theological, dialogue topic and the approach used. What dialogue alternative models are suitable for grassroots communities in Indonesia? SOBAT can be an alternative, because it is sustainable and so able to build a climate of peace in a local context. SOBAT is a dialogue forum initiated by the Synod of the Javanese Christian Churches, Pesantren Edi Mancoro, and PERCIK that stays in Salatiga that has been working for more than 10 years. Sidney Terrow's social movement theory is used to explain SOBAT. Terrow’s thought about the combination of a social movement with the factor of political opportunity (contentious politics) as a great opportunity will bring the expected change. The results of research showed that the political opportunity factor was quite strong behind the birth of SOBAT, while the framing process through religious values, mobilization, and dissemination, became the determinants of the sustainability of the movement to produce a dialogue model.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48831073","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 : 2020-12-27DOI: 10.14421/JSA.2020.142-01
A. Zahid
Previously, the Sumenep community defined the Islamic cleric as a sacred figure, possessing religious knowledge, and being close to the lay community. This definition agrees that the figure of him is the right choice in solving problems related to the Ummah. However, in the Sumenep community itself, such views have shifted, the figure is informed in a form that may be 360 degrees in difference, namely the political Islamic cleric. The dualism inherent is in the question, when he becomes the figure of a religious one and when he becomes a politician. The purpose of this research is to know this position in the Sumenep area, so as to avoid being biased towards the figure of the Islamic cleric. The method used in this research is descriptive qualitative with a critical approach, so that the theory and the results of the data are actually analyzed theoretically. The results of this study indicate that the position of the Islamic cleric in Sumenep experiences dualism. This happens because of the impact of globalization which changes the position from a religious figure into a politician one. So, it is not surprising if the position begins absurd and difficult to distinguish. Therefore, it effects on understanding pattern of the Sumenep community towards the Islamic cleric who has doubled positions, a religous one and a politician.
{"title":"DAMPAK GLOBALISASI DAN PERAN SOSOK KIYAI DI SUMENEP (Kajian Kritis Anthony Giddens pada Peran Kiyai di Sumenep, Madura)","authors":"A. Zahid","doi":"10.14421/JSA.2020.142-01","DOIUrl":"https://doi.org/10.14421/JSA.2020.142-01","url":null,"abstract":"Previously, the Sumenep community defined the Islamic cleric as a sacred figure, possessing religious knowledge, and being close to the lay community. This definition agrees that the figure of him is the right choice in solving problems related to the Ummah. However, in the Sumenep community itself, such views have shifted, the figure is informed in a form that may be 360 degrees in difference, namely the political Islamic cleric. The dualism inherent is in the question, when he becomes the figure of a religious one and when he becomes a politician. The purpose of this research is to know this position in the Sumenep area, so as to avoid being biased towards the figure of the Islamic cleric. The method used in this research is descriptive qualitative with a critical approach, so that the theory and the results of the data are actually analyzed theoretically. The results of this study indicate that the position of the Islamic cleric in Sumenep experiences dualism. This happens because of the impact of globalization which changes the position from a religious figure into a politician one. So, it is not surprising if the position begins absurd and difficult to distinguish. Therefore, it effects on understanding pattern of the Sumenep community towards the Islamic cleric who has doubled positions, a religous one and a politician.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46088405","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 : 2020-12-27DOI: 10.14421/JSA.2020.142-07
Yaspis Edgar N. Funay
This paper will analyze the interfaith relations based on people’s daily life patterns in Tana Sumbawa. Deeper, the author tries to see how a cultural-based lifestyle in society can also be one of the strengths and the closest way out to maintain community relations when they want to conflict or create post-conflict reconciliation. This paper draws a tentative conclusion that the original culture of the Sumbawa people can be a reconciliation of ideological conflicts and strengthen collective awareness because they have ethical values, morals, and good behavior as local products. Using a sociological perspective this paper examines the extent to which cultural values play a role in interfaith relations in Sumbawa. In the final part, this paper will explore the concept of Sumbawa culture as outlined in local philosophy as a concept of tolerance between religious communities in order to maintain the existence of the local cultural heritage.
{"title":"Moderasi Relasi Lintas Agama Tau Samawa (Orang Sumbawa) Berbasis Keseharian di Tana Sumbawa","authors":"Yaspis Edgar N. Funay","doi":"10.14421/JSA.2020.142-07","DOIUrl":"https://doi.org/10.14421/JSA.2020.142-07","url":null,"abstract":"This paper will analyze the interfaith relations based on people’s daily life patterns in Tana Sumbawa. Deeper, the author tries to see how a cultural-based lifestyle in society can also be one of the strengths and the closest way out to maintain community relations when they want to conflict or create post-conflict reconciliation. This paper draws a tentative conclusion that the original culture of the Sumbawa people can be a reconciliation of ideological conflicts and strengthen collective awareness because they have ethical values, morals, and good behavior as local products. Using a sociological perspective this paper examines the extent to which cultural values play a role in interfaith relations in Sumbawa. In the final part, this paper will explore the concept of Sumbawa culture as outlined in local philosophy as a concept of tolerance between religious communities in order to maintain the existence of the local cultural heritage.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45488099","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 : 2020-12-27DOI: 10.14421/JSA.2020.142-08
Mutrofin Mutrofin, Ahmad Kharis
The emergence of information media has resulted in a massive revolution in the pattern of relations between people as individuals and groups. This changes the information media as a realm of upheaval in the propaganda community that has an interest, including as a propagator of radical ideology. Deradicalization program as a strategic action which is based on conceptual understanding to deal with issues related to the development of ideologies and axis of radicalism is very important to be implemented in adolescents in this millennial era. Through this paper the author wants to discuss efforts to counter radicalism activities among adolescents, especially on social media platforms. By examining issues related to the latest radicalism and analyzing literature literacy. The author hopes this article can be useful for deterring radicalism activities, especially on social media.
{"title":"Deradikalisasi Kaum Remaja dalam Membendung Radikalisme Media Sosial","authors":"Mutrofin Mutrofin, Ahmad Kharis","doi":"10.14421/JSA.2020.142-08","DOIUrl":"https://doi.org/10.14421/JSA.2020.142-08","url":null,"abstract":"The emergence of information media has resulted in a massive revolution in the pattern of relations between people as individuals and groups. This changes the information media as a realm of upheaval in the propaganda community that has an interest, including as a propagator of radical ideology. Deradicalization program as a strategic action which is based on conceptual understanding to deal with issues related to the development of ideologies and axis of radicalism is very important to be implemented in adolescents in this millennial era. Through this paper the author wants to discuss efforts to counter radicalism activities among adolescents, especially on social media platforms. By examining issues related to the latest radicalism and analyzing literature literacy. The author hopes this article can be useful for deterring radicalism activities, especially on social media.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48426926","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 : 2020-12-27DOI: 10.14421/JSA.2020.142-14
Nurul Khair
In recent developments the profane attitude produces fictional knowledge in understanding religious symbols, as a result religion is not seen as something sacred but a medium to achieve goals based on passion. The development of this paradigm, due to the power of human perception in understanding religious symbols. The power of perception increases the power of human imagination involving impulse in the self. This paper is an analysis of Emile Durkheim's thoughts about the profane attitude towards the paradigm of religious society. This paper aims to determine the influence of profane attitudes in shaping the framework of religious communities and providing solutions to the low paradigm of religious communities in understanding religious symbols. Aqliyah approach is a fundamental solution to overcome these problems. Durkheim explained that the process of uniting nature, humans, and God was due to the work process of reason, as the application of totem societies in understanding religious symbols. The implication, is to increase human existence in the religious frame and provide solutions as a form of attention to the lack of human knowledge in understanding the concept of religion
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Pub Date : 2020-12-27DOI: 10.14421/JSA.2020.142-03
A. Faiz
Conflict accompanies religious life in Indonesia. Social interactions based on prejudice and stereotype still thrive in social relations. On the other hand, for some people religion is seen as a pathological source of conflict, not as a potential creativity for the building of a peaceful culture. In that context, this paper is compiled through a descriptive qualitative method with literature study. This method is used to discover key concepts and their application to efforts to find transformation and reformative strategies from religious conflicts. This transformation and reformative strategy is placed on the assumption that each culture has independent media to build a culture of peace through the internal culture of the community as an effective reconciliation force in building relationships between religious schools (mazhab) and social groups. From this analysis, three main concepts and strategies are found for the development of a culture of peace; first, opening the faucet of intercultural communication based on the existing culture in society, second, building a reformative-transformative national culture that is relevant to the needs of society and the current development. Third, the reformulation of religious understanding and interpretation as the spearhead of religious peace building. These three things have significance for efforts to build a basis for making every policy, social transformation and development of a peaceful culture to achieve future harmony for socio-religious life in Indonesia.
{"title":"TRANSFORMASI KONFLIK AGAMA DAN STRATEGI REFORMATIF PADA PEMBANGUNAN BUDAYA DAMAI","authors":"A. Faiz","doi":"10.14421/JSA.2020.142-03","DOIUrl":"https://doi.org/10.14421/JSA.2020.142-03","url":null,"abstract":"Conflict accompanies religious life in Indonesia. Social interactions based on prejudice and stereotype still thrive in social relations. On the other hand, for some people religion is seen as a pathological source of conflict, not as a potential creativity for the building of a peaceful culture. In that context, this paper is compiled through a descriptive qualitative method with literature study. This method is used to discover key concepts and their application to efforts to find transformation and reformative strategies from religious conflicts. This transformation and reformative strategy is placed on the assumption that each culture has independent media to build a culture of peace through the internal culture of the community as an effective reconciliation force in building relationships between religious schools (mazhab) and social groups. From this analysis, three main concepts and strategies are found for the development of a culture of peace; first, opening the faucet of intercultural communication based on the existing culture in society, second, building a reformative-transformative national culture that is relevant to the needs of society and the current development. Third, the reformulation of religious understanding and interpretation as the spearhead of religious peace building. These three things have significance for efforts to build a basis for making every policy, social transformation and development of a peaceful culture to achieve future harmony for socio-religious life in Indonesia.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42899237","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 : 2020-12-27DOI: 10.14421/JSA.2020.142-02
M. Nawir, M. Yusuf, Talabudin Umkabu, M. Y. U. Mayalibit, Sulis Maryati
Famajal is a kinship model that can be found in Papua. This tradition is carried out in religious rituals such as Aqika and Khitan. To strengthen kinship needed donations in the form of money from relatives and guests. In this tradition, there is an acknowledgment of kinship spoken by the money giver and singing a folk song about kinship. This study uses qualitative methods, verbs of social phenomenology with the research area in Lilinta village. the analysis model uses interpretive. The results of the study include 1. Religious rituals in Lilinta such as study in Islamic studies for children, Reciting Surah Yaseen by women, entering new homes accompanied by recitation of the prayer of Manakib, and Reciting Tahlil are a religious unit that is maintained in religious life in the Lilinta village community. 2. Religion can adapt to local culture so cause changes at the surface level. 3. No written source reveals about this tradition so that the tradition has shifted. 4. Not all religious rituals carried out in Lilinta village are combined with Famajal. 7. In Aqikah and Khitanan is not merely ceremonial, in the ritual the child is introduced about the kinship that exists in the family environment with various advice given. 8. Tradition can develop the beliefs, knowledge, and habits (meaning) of the local community which is unique and underlies mutual understanding, develops further interactions and actions in community life and knowledge about kinship.
{"title":"FAMAJAL (Potret Tradisi Pengakuan Kekerabatan Masyarakat Kampung Lilinta Distrik Misool Barat Kabupaten Raja Ampat Melalui Ritual Keagamaan)","authors":"M. Nawir, M. Yusuf, Talabudin Umkabu, M. Y. U. Mayalibit, Sulis Maryati","doi":"10.14421/JSA.2020.142-02","DOIUrl":"https://doi.org/10.14421/JSA.2020.142-02","url":null,"abstract":"Famajal is a kinship model that can be found in Papua. This tradition is carried out in religious rituals such as Aqika and Khitan. To strengthen kinship needed donations in the form of money from relatives and guests. In this tradition, there is an acknowledgment of kinship spoken by the money giver and singing a folk song about kinship. This study uses qualitative methods, verbs of social phenomenology with the research area in Lilinta village. the analysis model uses interpretive. The results of the study include 1. Religious rituals in Lilinta such as study in Islamic studies for children, Reciting Surah Yaseen by women, entering new homes accompanied by recitation of the prayer of Manakib, and Reciting Tahlil are a religious unit that is maintained in religious life in the Lilinta village community. 2. Religion can adapt to local culture so cause changes at the surface level. 3. No written source reveals about this tradition so that the tradition has shifted. 4. Not all religious rituals carried out in Lilinta village are combined with Famajal. 7. In Aqikah and Khitanan is not merely ceremonial, in the ritual the child is introduced about the kinship that exists in the family environment with various advice given. 8. Tradition can develop the beliefs, knowledge, and habits (meaning) of the local community which is unique and underlies mutual understanding, develops further interactions and actions in community life and knowledge about kinship.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41690290","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 : 2020-12-27DOI: 10.14421/JSA.2020.142-05
Arbi Mulya Sirait
This paper aims to describe the religious attitudes of salafi students who emerge and develop through religious and social activities in the Pogung Dalangan Mosque and the Pogung Raya Mosque, and so the extent of the functions and roles of the mosque in facilitating religious activities. In the final section, their social life and their responses to several developing issues are presented. To get the data in this paper, the writer uses interview, questionnaire and observation methods. The total sample in this study amounted to twenty-seven salafi students. This research uses the theory of religiosity and the sociology of religion theory. Based on the results of research conducted it can be concluded that in terms of beliefs, the principles used by this community are basically the same as Muslims in general, only in terms of expression, they are more strict and consistent as far as they understand. In the aspect of worship, this community only truly carries out religious activities that are based on religious norms, without opening up opportunities for cultural integration. They always try to maintain their religious originality to avoid things that threaten religion. Salafi students also do not provide positive response to western thought such as democracy, pluralism and gender equality. They assume that these thoughts cannot be compared with the teachings of Islam.
{"title":"JEMAAH MAHASISWA SALAFI DI MASJID POGUNG YOGYAKARTA","authors":"Arbi Mulya Sirait","doi":"10.14421/JSA.2020.142-05","DOIUrl":"https://doi.org/10.14421/JSA.2020.142-05","url":null,"abstract":"This paper aims to describe the religious attitudes of salafi students who emerge and develop through religious and social activities in the Pogung Dalangan Mosque and the Pogung Raya Mosque, and so the extent of the functions and roles of the mosque in facilitating religious activities. In the final section, their social life and their responses to several developing issues are presented. To get the data in this paper, the writer uses interview, questionnaire and observation methods. The total sample in this study amounted to twenty-seven salafi students. This research uses the theory of religiosity and the sociology of religion theory. Based on the results of research conducted it can be concluded that in terms of beliefs, the principles used by this community are basically the same as Muslims in general, only in terms of expression, they are more strict and consistent as far as they understand. In the aspect of worship, this community only truly carries out religious activities that are based on religious norms, without opening up opportunities for cultural integration. They always try to maintain their religious originality to avoid things that threaten religion. Salafi students also do not provide positive response to western thought such as democracy, pluralism and gender equality. They assume that these thoughts cannot be compared with the teachings of Islam.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43373001","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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