Conflict Resolution in Tobelo North Halmahera

Background: Leprosy is still a serious health problem in Indonesia. The rate of transmission of this disease is still high, but the discovery of new cases is low and the rate of dropping out of treatment is high. This indicates that the strategies for treating leprosy that have been implemented so far have not been effective enough. So appropriate efforts are needed to overcome the problem comprehensively and sustainably. Objective: Conduct educational interventions about leprosy for religious and traditional leaders to help find cases to increase the New Case Detection Rate of leprosy. Method: Quasi-Experimental with one group pretest-posttest design. Population: are religious leaders and traditional leaders. The sample size was 50 people. Results: there was a significant increase in the variables of knowledge (p-value<0.05), positive attitudes (p-value<0.05), and actions (p-value<0.05) from religious leaders and traditional leaders regarding leprosy after the intervention. Traditional and religious leaders have a joint commitment to eradicate Hansen's Disease after intervention. Conclusion: Educational interventions for religious and traditional leaders significantly increased the knowledge, attitude and actions in supporting new case detection rate of leprosy. Recommendation: This intervention model can be followed up by relevant stakeholders to solve the problem of detecting new cases of leprosy.

This study aims to identify the various socio-cultural conditions of Tolaki people in Konawe that often engaging in inter-family conflict. The process of identifying the socio-cultural conditions leads to find the correlation between socio-cultural conditions and the types of inter-family conflicts and how they get resolved at the community level. Religious leaders are part of the efforts of solving the conflicts. In addition, this study is also aimed to determine and analyze the types of inter-family conflicts that exist and the processes for conflict resolution among families in the Tolaki in Konawe. The research data is based on two categories of informant; traditional leaders and ordinary informants that are public figures such as religious leaders, government officials within the scope of sub-district, village, and community members both at the level of individuals, families, and communities. The traditional leaders get involved in conflict resolution while public figures have experience on dealing with such conflicts and are sometime involved in a conflict. The work indicates that the conflicts in the Tolaki people take the form of closed and open conflicts. While the sources or the causes of the conflict come from tulura (speech), peowai (actions), and powaihako (behavior). The sources of the conflict then are manifested in the daily life of Tolaki people and become sisala'aineperapua (conflict in marriage), sisala'aine hapo-hapo (conflict by treasure), and conflict in social relations. Social and cultural conditions that often lead to inter-family conflicts are the difference in social strata, economic inequality, and religious differences. Tolaki People then settle their conflict through the expertise and charisma of religious and cultural leaders by the completion of melanggahako, mesokei, peohala, mombopoo'rai, sombalabu, and mosehe.

Religious leaders are considered respected members of the community and they could bring an end to fighting because of their honesty and soft power resources. In this context, the present study deals with the role of religious leaders in conflict resolution. A sample size of 361 respondents was selected in the district Dir Lower Tahsil Maidan through Random Sampling Technique. Chi-square X2 statistics were used to determine the association between independent and dependent variables. Most respondents (52.1%) stated that religious leaders in Pashtun cultures symbolize peace. Similarly, more than two third of the respondents (70.9%) endorsed that religious leaders do resolve conflict by taking inputs from religious and cultural values. Most of the respondents (58.4%) opined that the participation of religious leaders is considered necessary in jirga/ culture base peacemaking. Moreover, Religious leaders among Pashtuns are considering customary leaders, having a strong influence over Pashtun costumes, and were found significant in conflict resolution respectively. The study concluded that religious leadership among Pashtun had always contributed positively to conflict resolution. The study also recommends that government should give more attention to involving religious leaders in conflict resolution and peacebuilding processes. This needs to integrate all sorts of leadership at the community level, which would boost their level of understanding regarding each other.

Early marriage, a marriage conducted before the age of 18, is now widely recognized to be deeply rooted in socio-cultural, economic and religious fabrics of society in which it prevails. This paper examines the knowledge, attitude and practice of the traditional and religious leaders towards girl child marriage in Sokoto State, Nigeria. The study relied heavily on the open-ended tradition of participatory and qualitative research tools, using specifically in-depth interviews (IDI). Interviews were conducted with a total of 48 respondents made up of 18 religious leaders and 30 traditional leaders. The study finds that there appears to be a marked difference between the attitude of rural and urban religious and traditional leaders towards early marriage. The urban religious leaders appear to have a more favorable attitude towards girl-child education which translates into delayed marriage until age 18. Enrolment and retention of girl child in formal school is the most neutral and non-controversial route to rising age at marriage.

This study aims to analyze the understanding and practices of the Sambori community in inheritance distribution and dispute resolution, with a particular focus on the interaction between Islamic law and customary law. Using a qualitative empirical approach, data were collected through observation, in-depth interviews with religious leaders, community leaders, and village officials, as well as documentation. The findings reveal that although many members of the Sambori community are familiar with Islamic inheritance principles, they tend to adopt customary practices in distribution, as these are considered more flexible and capable of preserving family harmony. Inheritance disputes are typically resolved through family deliberation and mediation by religious or traditional leaders before resorting to the religious court. Customary law, transmitted across generations, continues to dominate the inheritance process, although there is a growing tendency, particularly among the younger generation, to adopt Islamic law. These findings highlight a dynamic interplay between religious norms and local cultural values, leading to a hybrid inheritance model within the Sambori community. It can be concluded that inheritance distribution in Sambori is not merely a legal matter but also a reflection of the community’s social, cultural, and religious values.

The goal of this research is to find out how religious leaders may help to avert conflict in a multicultural society. This study took place in Medan, Indonesia's North Sumatra Province. To conduct the study, the author employs a qualitative method in the form of a case study. Direct interviews with religious leaders from Islam, Christianity, Protestantism, Hinduism, Buddhism, Confucianism, religious organization leaders, and government officials were used to gather data. The Miles and Huberman approach was used to examine the interview data thematically. According to the findings of the study, religious leaders make three efforts to prevent conflict: I use online applications such as YouTube, Facebook, websites, and zoom meetings to disseminate religious teachings, and ii) using online applications such as youtube, Facebook, websites, and zoom meetings to disseminate religious teachings. iii) They hold regular meetings, both online and offline, to debate religious moderation and conflict prevention; iii) develop collaboration between religious harmony forums and security forces in the prevention of religious disputes. Religious leaders' involvement in a multicultural society plays a vital role in conveying information about religious moderation. Furthermore, the findings of this study show that religious leaders were successful in mediating religious moderation in order to create a moderate and tolerant community. Religious leaders' functions of monitoring and direction in conflict resolution are able to maintain religious moderation and avert disputes in Indonesia's multicultural society.

Feasibility of impementing pre-marital genetic counseling in kano, northern Nigeria using the cfir-eric model

This study explores the role of Raja Sang Naualuh Damanik in the development and consolidation of Islam in the Kingdom of Siantar between 1900 and 1933, a crucial period of transition from traditional monarchy to Dutch colonial rule. This research is significant as it demonstrates how traditional leaders mediated cultural and religious transformation during a time of external pressure. The study aims to analyze Sang Naualuh Damanik’s policies, decisions, and alliances with local elites and colonial authorities that contributed to the spread and strengthening of Islam within Simalungun society. Employing a qualitative, historical-descriptive approach, data were collected through colonial archives, royal manuscripts, historical literature, and interviews with traditional and religious leaders. The findings indicate that Sang Naualuh Damanik combined political leadership with religious patronage, transforming Islam into a tool for social integration and cultural resilience. His efforts included mosque construction, the appointment of clerics, and the institutionalization of Islamic education, all of which reinforced religious identity and social cohesion. This study concludes that Sang Naualuh Damanik was a visionary leader who safeguarded Simalungun’s cultural identity while legitimizing his rule through Islam. His legacy highlights the dual function of traditional rulers as cultural guardians and agents of religious transformation in colonial-era Sumatra

This research aims to analyze the influence of modernization on the implementation of Passampo Siri' in Bugis marriages in East Kolaka from a sociological perspective of Islamic law. Using a sociological approach to Islamic law and case study methods, this research involved in-depth interviews with traditional leaders, religious leaders, husband and wife couples, and people who understand Passampo Siri'. Data was also collected through participant observation and related documentation. The research results show that modernization has had a significant influence on the practice of Passampo Siri' in Bugis weddings, with changes in traditional elements such as mappacci and mappetettong ri ade' which have become more flexible due to adaptation to modern values. However, the core principles of Passampo Siri', namely maintaining family honor and the dignity of marriage, are still maintained. The sociological perspective of Islamic law supports the understanding that the changes in Passampo Siri' values are still in line with the principles of honor and dignity in Islamic teachings. Therefore, the strategy for preserving Passampo Siri' involves cultural education, outreach through religious and traditional leaders, strengthening traditional regulations, and strong traditional communities. This research recommendation emphasizes the importance of collaboration between local governments, traditional institutions, religious leaders, and the educational community to ensure harmonization between local culture and Islamic law in the modern era.

This study investigates local government’s opportunities for implementing religious multiculturalism policies, which refer to the regional autonomy system. The subject of this research is Tangerang City, Banten Province, which has an urban and pluralistic image of society due to its location as a buffer for the city capital. Data collection in this study used a qualitative method which refers to in-depth interviews of 15 respondents who came from representatives of the government and religious leaders. In addition, secondary data in this study relates to observations, field notes, documentation, and relevant literature. The result of this study indicates several indicators that lead to the possibility for Tangerang City’s local government to apply a religious multiculturalism policy: government institutions in strengthening harmony and handling religious conflicts. The Religious Harmony Forum (FKUB) promotes religious harmony, a grant program to accommodate the needs of religious groups, a supportive and open-minded Mayor, cultural and religious festivals, successful resolution of religious conflict, and intensive dialogue between religious leaders.

This study aims to identify the various socio-cultural conditions of Tolaki people in Konawe that often resulting of inter-families conflict. The process of identifying socio-cultural conditions are then directed to see the correlation between socio-cultural conditions with the types of inter-families conflict and how inter-families conflicts was resolved at the community level. In addition, this study also aimed to determine and analyze the types of inter-families conflicts that exist in the Tolaki and processes for conflict resolution among families in the Tolaki in Konawe. Perspective theory used in order to analyze the data is a conflicts perspective and family conflicts, structural functional perspective, and conflict resolution. Conflicts Perspective and family conflicts is to reveal the types of inter-families conflicts that often occurred in Tolaki people. Structural functional perspective is essentially an effort to show the functional relation between a cultural element or a socio-cultural phenomenon particular to the social structure that exists in a society. While the perspective of conflict resolution is to reveal the strategies used by the Tolaki people in the process of conflict resolution. Observation and interview is the method used in this study in order to find the data. While the research informants are divided into two categories, the key informant were traditional leaders and ordinary informants that public figures such as religious leaders, government within the scope of sub-district, village, and community members both at the level of individuals, families, and communities. Selection of traditional leaders, religious leaders, and government within the scope of sub-district and village as an informant because they are involved in conflict resolution While the selection of members of the public of the level of individuals, families, and society are because they have or are involved in a conflict. The results of this study indicate that the conflict in the Tolaki conflicts took the form of closed and open conflict. While the source or cause of the conflict is tulura (speech), peowai (actions), and powaihako (behavior). The sources of this conflict then manifested in the daily life of Tolaki people become sisala'a ine perapua (conflict in marriage), sisala'a ine Hapo- Hapo (conflict by treasure), and conflict in social relations. Social and cultural conditions that often lead to inter-families conflicts is the difference in social strata, economic inequality, and religious differences. Tolaki People then settle their conflict through the completion of melanggahako, mesokei, peohala, mombopoo'rai, sombalabu, and mosehe.

The tradition of Saprahan is one of the local wisdoms of the Pontianak Malay community, rich in social, cultural, and spiritual values in community life. In the context of a diverse society and the potential for ethnic, religious, racial, and intergroup conflicts, this tradition has a strategic function as a means of conflict resolution based on custom that is in harmony with the principles of Islamic law. This study aims to analyze how the values of Saprahan are applied as a method of conflict resolution in the Pontianak Malay community and the extent to which these values reflect the principles of justice and peace in Islamic law. This study uses a qualitative approach with a case study method. Data was collected through in-depth interviews with traditional leaders, religious leaders, academics, and government officials, as well as documentation and participatory observation of Saprahan practices. Data analysis was conducted using reduction, categorization, and inductive reasoning techniques. The results of the study indicate that Saprahan not only serves as a traditional custom but also as an effective social institution for resolving conflicts without resorting to formal legal channels. The resolution process, which is based on deliberation, equality, and kinship, makes Saprahan a concrete manifestation of the principles of justice and peace in Islam. The harmony between local cultural values and Islamic law contributes significantly to maintaining social harmony and preventing conflict escalation in a multicultural society.

Following the presidential announcement of Zimbabwe’s harmonized 2023 electoral date, most Christian, African Traditional, and other religious leaders commendably resumed advocating for peaceful, free, and fair elections. However, as history usually repeats itself, the tables eventually turned. Some of the leaders regressively became divided, submitted to political infiltration, aligned themselves with oppressive politicians, betrayed their fellow leaders as well as God and humanity, and inadvertently supported totalitarianism. By employing Richard Osmer’s practical theological methodology and engaging with the existing literature, this paper reviewed the (dis)unity and (dis)engagement between Christian and African Traditional Religious (ATR) leaders. It also endeavored to address the underlying (dis)connections in view of Jesus Christ’s all-encompassing servant leadership model, diaconal mission, and the African Ubuntu philosophy. Observing that Zimbabwean religious leaders are retrogressively divided by their varying spiritualities, leadership styles, and political orientations, it is recommended to embrace inclusivity and unity amidst diversity. This can be achieved by resisting selfishness and promoting selflessness, unconditional love, generosity, hospitality, tolerance, peace-making, justice, and social cohesion. These values collectively play a role in the democratization of Zimbabwe and are imperative for its advancement.

The tradition of welcoming a baby has an important role in the Ende people of East Nusa Tenggara. This study aims to understand how religious and traditional aspects are dialectic in welcoming the birth of a baby. This research method uses an ethnographic approach, involving participatory observation, in-depth interviews with traditional and religious leaders, as well as literature studies to gain a comprehensive understanding of the traditional practices and Islamic values ??involved. The results of the study show that the tradition of welcoming babies in the Ende people is a blend of Islamic teachings and local cultural values. Religious aspects such as special prayers are integrated with local practices.. Despite social and religious changes, this tradition continues to function as a social glue and cultural identity for the Ende people.

This study seeks to identify a form of cultural reconciliation applied by the community to the radical belief clash between Dayak Indramayu mysticism and the Muslim community in Indramayu Regency, West Java, Indonesia. This study employed a strategy for resolving cultural conflicts by collecting data via observation and in-depth interviews with both parties. This investigation yielded multiple findings. First, the fight between Dayak Indramayu and Muslims in the Indramayu Regency is a religious dispute. The crisis began when the Indonesian Ulema Council (MUI) labelled Dayak Indramayu group as heretical. Following the labelling, Dayak Indramayu responded by criticizing Islamic religious leaders who engage in numerous unethical behaviours. Second, although this dispute affected religious leaders on both sides, it had no effect on the religious followers at the grassroots level. Thirdly, religious conflicts involving religious leaders and beliefs can naturally lessen due to the community-owned and religious leader-guided cultural framework. The author identifies this as a cultural resolution to religious problems. This study contributes to two aspects. First, as a model for resolving interfaith problems that can be replicated abroad through the application of cultural values' wisdom. Second, this idea of resolution contributes to the corpus of religious studies on the management of religious conflicts founded in radical views.