Pub Date : 2018-12-18DOI: 10.14421/jsa.2018.122-01
Afifur Rochman Sya'rani
Abdurrahman Wahid, well-known as Gus Dur, is the fourth president of Indonesia. He was also the leader of Nahdlatul Ulama’ (NU), the largest Muslim organization in the country. Located in the area of Pesantren (Islamic boarding school) Tebuireng, Jombang, East Java, his grave is one the most visited places for pilgrimage, not only in Java, but also in Indonesia. It is reported that in 2017, “more than 3.000 people visit the grave per day, and can increase three times as much during Saturday and Sunday”. Due to the growing number of visitors, the grave has been renovated, and infrastructural facilities have been built, including the establishment of museum, monument, library, and area of parking. It is noteworthy that pilgrimage to particular religious sites has been called as wisata religi (religious tourism). For example, Gus Dur’s grave has been awarded as the best religious tourism in East Java by Anugerah Wisata Jawa Timur (AWJ) in 2017. This is interesting, as it implies that pilgrimage is not always religious, but also may contain secular instances. This article, thus, seeks to investigate how the religious and the secular go hand in hand in the context of pilgrimage by using Gus Dur’s grave as a case of study. I would argue that the problems should be putted in the context of debate over pilgrimage and tourism, considering that the term wisata religi or religious tourism has been attributed to religious sites and gravesites in particular which have been objectified as a tourist site. Pilgrimage is not merely about religious-based practices, but also about tourist practices. Therefore, this implies that pilgrimage and tourism cannot be viewed in a binary opposition. In the context of global tourism, both are intertwined and overlapped in some ways. In other words, pilgrimage may contain both religious and secular elements. Keywords: Gus Dur’s Grave, Pilgrimage, Tourism, Religious, Secular
阿卜杜拉赫曼·瓦希德是印度尼西亚第四任总统。他还是该国最大的穆斯林组织Nahdlatul Ulama的领导人。他的坟墓位于东爪哇省琼邦的Pesantren（伊斯兰寄宿学校）Tebuireng地区，不仅在爪哇，在印度尼西亚也是朝圣者最多的地方之一。据报道，2017年，“每天有3000多人扫墓，周六和周日的扫墓人数可能会增加三倍”。由于游客数量的增加，坟墓已经翻新，基础设施也已经建成，包括博物馆、纪念碑、图书馆和停车场。值得注意的是，前往特定宗教场所的朝圣被称为wisata religi（宗教旅游）。例如，Gus Dur的坟墓在2017年被Anugerah Wisata Jawa Timur（AWJ）评为东爪哇最佳宗教旅游。这很有趣，因为这意味着朝圣并不总是宗教性的，也可能包含世俗的实例。因此，本文试图以Gus Dur的坟墓为例，探讨宗教与世俗在朝圣语境中是如何齐头并进的。我认为，考虑到wisata religi或宗教旅游一词被归因于宗教场所，尤其是被客观化为旅游场所的墓地，这些问题应该放在关于朝圣和旅游的辩论中。朝圣不仅仅是基于宗教的实践，也是旅游实践。因此，这意味着朝圣和旅游不能被视为二元对立。在全球旅游业的背景下，两者在某些方面是相互交织和重叠的。换句话说，朝圣可能包含宗教和世俗元素。关键词：Gus Dur墓，朝圣，旅游，宗教，世俗
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Pub Date : 2018-12-06DOI: 10.14421/JSA.2018.121-04
Syamsul Bakhri, Alan Sigit Fibrianto
Extracurricular compulsory curriculum became Scout at the elementary and secondary education as a pillar of character education in the nation. Unlike other extracurricular activities students select appropriate talent and interestin making this ektrakurikuler impressed forced. Descriptive method quantitative research aims to find out and analyze the relationship of the extracurricular activities of the Scout with the level of religious students. Research results based on the data analysis has been done on the relationship between Extracurricular Activities with Scout level of Religiosity in students who demonstrate 0575 (r count), while the value of sig 2 tailednya value 0.000 < 0.01. This means the Ha received his and Ho is rejected. So the hypothesis which says there is a significant relationship between extracurricular activities with Scout level of religiosity is right, and also in correlation with test use Product Moment shown with * marked * in the table correlation between extracurricular activities with Scout level of religiosity which means it shows the value of positive correlation. That is, the better the student in carrying out activities through extracurricular activities the Scouts then the higher levels of religiosity in students. School social system in shaping the character of the religious students through extracurricular Scouts can go well because the fourth social system functions (adaptation, goal attainment, integration, and latency) can walk properly and mutual related.Keywords: Extracurricular Scouts, Religiosity, Students, Social Systems.ABSTRAKEkstrakurikuler Pramuka menjadi kurikulum wajib pada pendidikan dasar dan menengah sebagai pilar pendidikan karakter bangsa. Tidak seperti ekstrakurikuler lainnya yang siswa pilih sesuai bakat dan minatnya membuat ektrakurikuler ini terkesan dipaksakan. Penelitian kuantitatif dengan metode deskriptif ini bertujuan untuk mengetahui dan menganalisis hubungan kegiatan ekstrakurikuler Pramuka dengan tingkat religius siswa. Hasil penelitian berdasarkan data analisis yang telah dilakukan mengenai hubungan antara Aktivitas Ekstrakurikuler Pramuka dengan tingkat Religiusitas Siswa yang menunjukkan 0.575 (r hitung), sedangkan nilai sig 2 tailednya bernilai 0,000 < 0,01. Ini berarti Ha diterima dan Ho nya ditolak. Sehingga hipotesis yang mengatakan terdapat hubungan yang signifikan antara aktivitas ekstrakurikuler pramuka dengan tingkat religiusitas adalah benar, dan juga dalam uji korelasi dengan menggunakan Product Moment ditunjukkan dengan tanda ** dalam tabel korelasi antara aktivitas ekstrakurikuler pramuka dengan tingkat religiusitas yang berarti menunjukkan nilai korelasi positif. Artinya, semakin baik siswa dalam melaksanakan aktivitas melalui kegiatan ekstrakurikuler pramuka maka semakin tinggi tingkat religiusitas siswa. Sistem sosial Sekolah dalam membentuk karakter religius siswa melalui ekstrakurikuler Pramuka bisa berjalan dengan baik karena keempat fungsi sistem sosialnya (ad
课外必修课程成为童军中小学教育的支柱，成为全国品格教育的重要内容。与其他课外活动不同，学生选择合适的才能和兴趣使这一ektrakurikuler印象深刻。描述性定量研究的目的是找出和分析童军的课外活动与宗教学生水平的关系。在数据分析的基础上，对表现为0575 (r计数)的学生的课外活动与童子军宗教信仰水平之间的关系进行了研究，而sig 2的值为0.000 < 0.01。这意味着Ha收到了他的，而Ho被拒绝了。因此，课外活动与童军宗教性水平之间存在显著相关的假设是正确的，并且与测试使用产品时刻相关，表中*标记*表示课外活动与童军宗教性水平之间存在正相关值。也就是说，学生通过童子军的课外活动开展的活动越好，那么学生的宗教信仰水平就越高。学校社会系统在塑造宗教学生的性格方面之所以能够顺利地通过课外童子军进行，是因为社会系统的第四种功能(适应、目标实现、整合和潜伏期)能够正常地行走并且相互关联。关键词:课外童子军，宗教信仰，学生，社会制度。【摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】这句话的意思是:“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。”Penelitian kuantitatif dengan metode deskriptif ini bertujuan为她mengetahui丹menganalisis hubungan kegiatan ekstrakurikuler Pramuka dengan tingkat religius siswa。Hasil penelitian berdasarkan数据分析yang telah dilakukan mengenai hubungan antara Aktivitas Ekstrakurikuler Pramuka dengan tingkat Religiusitas Siswa yang menunjukkan 0.575 (r hitung)， sedangkan nilai sig2 tailednya bernilai 000 < 0.01。我是说，我是说，我是说，我是说，我是说。这句话的意思是:“我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思。”Artinya, semakin baik siswa dalam melaksanakan aktivitas melalui kegiatan ekstrakurikuler pramuka maka semakin tinggi tingka religiusitas siswa。系统社会Sekolah dalam membentuk karakter religius siswa melalui ekstrakurikuler Pramuka bisa berjalan dengan baik karena keempat真菌系统社会(适应，目标实现，整合，发展)bisa berjalan sebagaimana mestinya dan saling terkait。Kata Kunci: Ekstrakurikuler Pramuka, Religiusitas, Siswa, system social。
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Pub Date : 2018-12-06DOI: 10.14421/JSA.2018.121-02
Moh. Soehadha
Sociology studies of religion today have developed in various Islamic colleges in Indonesia. As a science developed in universities, the sociology of religion is built with a strong epistemological foundation. Unlike the sociology of religion developed from sociology in public universities, the sociology of religion in Islamic higher education is also influenced by the Comparative Science of Religion or the Study of Religions. The following article describes the development of religious sociology studies at the UIN Sunan Kalijaga which is distinctive. The distinction of the study of the sociology of religion is influenced by the history of the development of religious sociology study programs and the praxis of religious sociology to solve social and religious problems in Indonesia. Studi sosiologi agama dewasa ini telah berkembang di berbagai perguruan tinggi agama Islam di Indonesia. Sebagai ilmu pengetahuan yang dikembangkan di perguruan tinggi, maka sosiologi agama dibangun dengan landasan epistemologi yang kuat. Berbeda dengan sosiologi agama yang dikembangkan dari ilmu sosiologi yang ada di perguruan tinggi umum, sosiologi agama di perguruan tinggi agama Islam juga dipengaruhi oleh Ilmu Perbandingan Agama atau Studi Agama-agama. Tulisan berikut mendeskripsikan tentang perkembangan studi sosiologi agama di UIN Sunan Kalijaga yang bersifat distingtif. Distingsi kajian sosiologi agama tersebut dipengaruhi oleh sejarah perkembangan program studi sosiologi agama dan kebutuhan praksis sosiologi agama untuk menyelesaikan problem sosial keagamaan di Indonesia.
{"title":"DISTINGSI KEILMUAN SOSIOLOGI AGAMA (Sejarah Perkembangan, Epistemologi, dan Kontribusi Praksis)","authors":"Moh. Soehadha","doi":"10.14421/JSA.2018.121-02","DOIUrl":"https://doi.org/10.14421/JSA.2018.121-02","url":null,"abstract":"Sociology studies of religion today have developed in various Islamic colleges in Indonesia. As a science developed in universities, the sociology of religion is built with a strong epistemological foundation. Unlike the sociology of religion developed from sociology in public universities, the sociology of religion in Islamic higher education is also influenced by the Comparative Science of Religion or the Study of Religions. The following article describes the development of religious sociology studies at the UIN Sunan Kalijaga which is distinctive. The distinction of the study of the sociology of religion is influenced by the history of the development of religious sociology study programs and the praxis of religious sociology to solve social and religious problems in Indonesia. Studi sosiologi agama dewasa ini telah berkembang di berbagai perguruan tinggi agama Islam di Indonesia. Sebagai ilmu pengetahuan yang dikembangkan di perguruan tinggi, maka sosiologi agama dibangun dengan landasan epistemologi yang kuat. Berbeda dengan sosiologi agama yang dikembangkan dari ilmu sosiologi yang ada di perguruan tinggi umum, sosiologi agama di perguruan tinggi agama Islam juga dipengaruhi oleh Ilmu Perbandingan Agama atau Studi Agama-agama. Tulisan berikut mendeskripsikan tentang perkembangan studi sosiologi agama di UIN Sunan Kalijaga yang bersifat distingtif. Distingsi kajian sosiologi agama tersebut dipengaruhi oleh sejarah perkembangan program studi sosiologi agama dan kebutuhan praksis sosiologi agama untuk menyelesaikan problem sosial keagamaan di Indonesia.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49572021","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 : 2018-12-06DOI: 10.14421/JSA.2018.121-01
Tyas Amalia
Interfaith marriage is still an interesting theme to be discussed which is full of controversy. Ahmad Nurcholish and Ang Mei Yong were one of the phenomenal interfaith marriages in Indonesia in 2003. This study focused on the conflict management model of interfaith marriage undertaken by both. Ahmad Nurcholish is a devout Muslim, and Ang Mei Yong is a Confucian. The interfaith marriages that are lived by them are mutual agreements without any element of coercion. According to Ahmad Nurcholish, to deal with interfaith marriages there are at least 3 models, namely: self-reflection, asking for advice from the closest person, and presenting mediators, through the process of externalization, objectification, and internalization. While in conflict management there are several aspects, namely, competency, collaboration, compromise, avoidance, and accommodating.Keywords: Marriage different religion, Ahmad Nurcholis, Social Construction, Conflict Management AbstrakPernikahan beda agama masih menjadi tema menarik untuk diperbincangkan yang sarat akan kontroversi. Ahmad Nurcholish dan Ang Mei Yong merupakan salah satu pelaku nikah beda agama di Indonesia yang fenomenal pada tahun 2003. Kajian ini, memfokuskan pada model manajemen konflik Nikah beda agama yang dijalani oleh keduanya. Ahmad Nurcholish yang beragama Islam taat, dan Ang Mei Yong yang beragama Khonghucu. Pernikahan beda agama yang dijalani keduanya merupakan kesepakatan bersama tanpa ada unsur paksaan. Menurut Ahmad Nurcholish, untuk menangani nikah beda agama setidaknya ada 3 model, yaitu: refleksi diri, minta saran orang terdekat, dan menghadirkan mediator, melalui proses eksternalisasi, objektivikasi, dan internalisasi. Sementara dalam memanajemen konflik ada beberapa aspek yaitu, kompetesi, kolaborasi, kompromi, menghindar, dan mengakomodasi.Kata Kunci: Nikah Beda Agama, Ahmad Nurcholis, Konstruksi Sosial, Manjemen Konflik
跨宗教婚姻仍然是一个充满争议的有趣话题。Ahmad Nurcholish和Ang Mei Yong是2003年印度尼西亚非凡的跨宗教婚姻之一。本研究聚焦于双方共同承担的跨宗教婚姻冲突管理模式。Ahmad Nurcholish是一位虔诚的穆斯林，而Ang Mei Yong是一位儒家教徒。他们所生活的跨宗教婚姻是相互协议，没有任何强迫因素。根据Ahmad Nurcholish的观点，处理跨宗教婚姻至少有三种模式，即:自我反思，向最亲密的人寻求建议，以及通过外化、客观化和内化的过程呈现调解人。而在冲突管理中，有几个方面，即能力、合作、妥协、避免和适应。关键词:不同宗教婚姻，艾哈迈德·努尔丘利斯，社会建构，冲突管理Ahmad Nurcholish dan Ang Mei Yong merupakan salah satu pelaku nikah beda agama di印度尼西亚yang非凡的patada tahun 2003。Kajian ini, Kajian ini, konflik Nikah beda agama yang dijalani oleh keduanya。Ahmad Nurcholish yang beragama Islam taat, dan Ang Mei Yong yang beragama khonghuu。Pernikahan beda agama yang dijalani keduanya merupakan kesepakatan bersama tanpa ada unsur paksaan。Menurut Ahmad Nurcholish, untuk menangani nikah beda agama settidaknya ada 3模型，yitu: refleksi dii, minta saran orang terdekat, dan menghadikan mediator, melalui proses eksternalisasi, objektivikasi, dan internalisasi。Sementara dalam memanajemen konflik ada beberapa说yitu, kompetesi, kolaborasi, kompromi, menghindar, dan mengakomodasi。Kata Kunci: Nikah Beda Agama, Ahmad Nurcholis, Konstruksi Sosial, Manjemen Konflik
{"title":"MODEL MANAJEMEN KONFLIK PERNIKAHAN BEDA AGAMA DALAM PEMIKIRAN AHMAD NURCHOLISH","authors":"Tyas Amalia","doi":"10.14421/JSA.2018.121-01","DOIUrl":"https://doi.org/10.14421/JSA.2018.121-01","url":null,"abstract":"Interfaith marriage is still an interesting theme to be discussed which is full of controversy. Ahmad Nurcholish and Ang Mei Yong were one of the phenomenal interfaith marriages in Indonesia in 2003. This study focused on the conflict management model of interfaith marriage undertaken by both. Ahmad Nurcholish is a devout Muslim, and Ang Mei Yong is a Confucian. The interfaith marriages that are lived by them are mutual agreements without any element of coercion. According to Ahmad Nurcholish, to deal with interfaith marriages there are at least 3 models, namely: self-reflection, asking for advice from the closest person, and presenting mediators, through the process of externalization, objectification, and internalization. While in conflict management there are several aspects, namely, competency, collaboration, compromise, avoidance, and accommodating.Keywords: Marriage different religion, Ahmad Nurcholis, Social Construction, Conflict Management AbstrakPernikahan beda agama masih menjadi tema menarik untuk diperbincangkan yang sarat akan kontroversi. Ahmad Nurcholish dan Ang Mei Yong merupakan salah satu pelaku nikah beda agama di Indonesia yang fenomenal pada tahun 2003. Kajian ini, memfokuskan pada model manajemen konflik Nikah beda agama yang dijalani oleh keduanya. Ahmad Nurcholish yang beragama Islam taat, dan Ang Mei Yong yang beragama Khonghucu. Pernikahan beda agama yang dijalani keduanya merupakan kesepakatan bersama tanpa ada unsur paksaan. Menurut Ahmad Nurcholish, untuk menangani nikah beda agama setidaknya ada 3 model, yaitu: refleksi diri, minta saran orang terdekat, dan menghadirkan mediator, melalui proses eksternalisasi, objektivikasi, dan internalisasi. Sementara dalam memanajemen konflik ada beberapa aspek yaitu, kompetesi, kolaborasi, kompromi, menghindar, dan mengakomodasi.Kata Kunci: Nikah Beda Agama, Ahmad Nurcholis, Konstruksi Sosial, Manjemen Konflik","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42749331","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 : 2018-12-06DOI: 10.14421/JSA.2018.121-03
Ahmad Habiburrohman Aksa
This research takes objective of social life of two different religiouseness ideologies in Islam, those are Sunni and Syi’ah which in Candi, banjaran village. The research applies quantitative method by collecting data with technical observation. It is interview and documentary. Theory applied as approach is structural fungtionalism. So, reality of the connection between Sunni and Syi’ah that run harmonically in Candi, can be referred to aspect of their social valuesand contribution of institution inside.Social harmony connection between Sunni-Syi’ah in Candi is formed by traditional values that prevail and have a vital role of public figures, which all this supported by all socuety elements. By considerating to a long-internaized norms in society, every part of society effort to maintyain the norms and values they have strongly as a manifestation of harmony in society. A role of public figure also supports to strengthen that condition, and society itself interacts each other to apply values consist of social values of religion, soico-cultural and mutual cooperation. Harmony in religious pluralism, flows by practice of silaturahmi betwen religious figure and society, through religious education with the purpose to support self awareness in society toward te defferenceKeywords: Social Harmony, Social Values, Role AbstrakPenelitian ini mengambil sasaran kehidupan sosial dua aliran kegamaan dalam Islam, yaitu: Sunni dan Syi’ah yang ada di dukuh Candi desa Banjaran. Penelitian ini menggunakan metode kualitatif deskriptif dengan mengumpulkan data dengan teknik observasi, wawancara dan dokumentasi. Teori yang digunakan sebagai pendekatan adalah fungsionalisme-struktural. Sehingga potret hubungan antara Sunni dan Syi’ah yang berjalan secara harmonis di Dukuh Candi, dilihat dari aspek nilai-nilai sosialnya dan peran serta institusi sosial di dalamnya.Harmoni sosial hubungan antara Sunni-Syi’ah di Dukuh Candi, dibentuk oleh nilai-nilai tradisional yang berlaku serta peran vital tokoh-tokoh masyarakat, yang semua itu didukung penuh oleh semua elemen masyarakat. Dengan mempertimbangkan pada norma-norma yang telah lama terinternalisir di kalangan masyarakat, maka anggota masyarakat berupaya dalam mempertahankan norma dan nilai yang dimilikinya dengan kuat sebagai manifestasi rasa harmoni dalam masyarakat. Peran tokoh masyarakat turut mengukuhkan kondisi tersebut, dan masyarakat sendiri saling berinteraksi untuk mengaplikasikan nilai-nilai yang terdiri dari: nilai sosial keagamaan, sosial budaya dan gotong royong. Harmoni dalam pluralisme keberagamaan yang ada, berjalan dengan praktik silaturahmi antar tokoh kegamaan dan masyarakat, yaitu melalui pendidikan keagamaan dengan tujuan menumbuhkan kesadaran dalam masyarakat terhadap perbedaan yang ada.Kata Kunci: harmoni sosial, nilai-nilai sosial, peran.
本研究以班加兰坎迪村逊尼派和赛亚两种不同宗教意识形态的伊斯兰社会生活为研究对象。本研究采用定量方法，通过技术观察收集数据。它是采访和纪录片。作为研究方法的理论是结构功能论。因此，逊尼派和什叶派在伊拉克和谐相处的现实关系，可以指的是他们的社会价值观和内部制度的贡献。逊尼派和伊斯兰教徒之间的社会和谐关系是由传统价值观形成的，传统价值观盛行，公众人物发挥着至关重要的作用，这一切都得到了社会各方面的支持。考虑到一个长期内化的社会规范，社会的每一部分都努力维护他们所拥有的规范和价值观，这是社会和谐的一种表现。公众人物的角色也有助于加强这一条件，社会本身相互作用以应用价值观，包括宗教，社会文化和相互合作的社会价值观。关键词:社会和谐，社会价值观，作用摘要:penelitian ini mengambil sasaran kehidupan Social dua aliran kegamaan dalam伊斯兰教，yitu: Sunni dan Syi 'ah yang ada di dukuh Candi desa Banjaran。引用本文:彭立安，孟古纳坎方法定性描述，孟古纳坎数据，孟古纳坎技术观测，孟古纳坎文献。Teori yang digunakan sebagai pendekatan adalah功能主义-结构。suni 'ah yang berjalan secara harmonis di Dukuh Candi, diilihat dari as nilai-nilai social - nya, peran serta institui social - ddalamya。Harmoni社会hubungan antara Sunni-Syi 'ah di Dukuh Candi, dibentuk oleh nilai-nilai传统yang berlaku serta peran vital tokoh-tokoh masyarakat, yang semua itu didukung penuh oleh semua element masyarakat。邓干成员，孟加拉国的正常-正常-杨telah喇嘛，国际上的领袖，在kalangan masyarakat, maka anggota masyarakat berupaya dalam成员，在dannilai yang dimilikinya邓干kuatsebagai宣言，是一个和谐的dalam masyarakat。Peran tokoh masyarakat turut mengukuhkan kondisi tersebut, dan masyarakat sendiri saling berinteraksi untuk mengaplikasikan nilai-nilai yang terdiri dari: nilai social keagamaan, social budaya dan gotong royong。和谐dalam多元主义keberagamaan yang ada, berjalan dengan praktik silaturahmi antar tokkegamaan dan masyarakat, yitu melalui pendidikan keagamaan dengan tujuan menumbuhkan kesadaran dalam masyarakat terhadap perbedaan yang ada。Kata Kunci:和谐社会，和谐社会，和谐社会。
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This paper will review the comparison of loyalty of Abangan and Santri voters to two contestants in East Java Pilgub 2018. The reason, East Java Pilgub 2018 was followed by two contestants who both came from Nahdlatul Ulama. But on the other hand, political contestation in East Java cannot be separated from the cultural political dynamics scattered in the four corners of Mataraman, Tapal Kuda, Arek and Madura. These four regions certainly have the characteristics and loyalty of different voters both politically and sociologically. The political map certainly cannot be separated from Clifford Geertz classical study of the typology of the “aliran” politics (politik aliran) in Java. The method used in this paper is Library Research. The main information in this study was obtained through the analysis of the publication of the results of Kompas R&D survey in February and May 2018. The result of comparison analysis of loyalty of voters will not only know the extent of loyalty support of cultural groups on both candidates but see the tendency of reorientation of voting behavior in each cultural group from the influence of cadence and culture shifted to the orientation of the issues brought by the candidate.
{"title":"PERBANDINGAN LOYALITAS PEMILIH ABANGAN DAN SANTRI TERHADAP KHOFIFAH DAN SAIFULLAH YUSUF PADA PEMILIHAN GUBERNUR JAWA TIMUR TAHUN 2018","authors":"Budi Kurniawan","doi":"10.14421/jsa.2018.%x","DOIUrl":"https://doi.org/10.14421/jsa.2018.%x","url":null,"abstract":"This paper will review the comparison of loyalty of Abangan and Santri voters to two contestants in East Java Pilgub 2018. The reason, East Java Pilgub 2018 was followed by two contestants who both came from Nahdlatul Ulama. But on the other hand, political contestation in East Java cannot be separated from the cultural political dynamics scattered in the four corners of Mataraman, Tapal Kuda, Arek and Madura. These four regions certainly have the characteristics and loyalty of different voters both politically and sociologically. The political map certainly cannot be separated from Clifford Geertz classical study of the typology of the “aliran” politics (politik aliran) in Java. The method used in this paper is Library Research. The main information in this study was obtained through the analysis of the publication of the results of Kompas R&D survey in February and May 2018. The result of comparison analysis of loyalty of voters will not only know the extent of loyalty support of cultural groups on both candidates but see the tendency of reorientation of voting behavior in each cultural group from the influence of cadence and culture shifted to the orientation of the issues brought by the candidate.","PeriodicalId":52843,"journal":{"name":"Jurnal Sosiologi Agama","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66961670","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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