DINAMIKA AGAMA HINGGA NORMA BARU MASYARAKAT DI TENGAH PANDEMIK COVID-19 (Studi Kasus Masyarakat Desa Ploso Ngawi)

Pantara region (Panti-Tapus-Rao) is an area that lies on the border north Sumatra Indonesia consists of diverse cultures, ethnicities, races and religions. This area is a picture of a multicultural society, scattered in various corners of the village. The society of Pantara is a homogeneous society both in terms of custom and religion in Minangkabau. During the era Pagaruyung Kingdom in Minangkabau, Pantara region was given region's special autonomy status called "Lordship of Padang Nunang" located in Rao. The status of “Lordship” as shoreline areas (regions in power) is given by the special autonomous kingdom of Pagaruyung, contributing to strengthen society of "Pantara" as an honor for indigenous of Minangkabau tradition which holds the tradition of, "Tradition founded upon Islamic law, Islamic law founded upon the Qur'an" (adat basandi syara', syara' basandi Kitabullah). The massive arrival of Batak Toba and Mandailaing in the early days of independence to Pantara region(Panti-Tapus-Rao), change homogenous society into a heterogeneous society. The diversity in Pantara region covers ethnicity and culture as well as diversity in religion. Batak Toba and Mandailing society share the same patrilineal culture, but they are different in terms of religion. Batak Toba society made Protestants association or better known as HKBP while Mandailing community embraced Islam. Minangkabau people have the same religion as the Mandailing, because both are Moslem but they are different in customs. Mandailing embraced patrilineal while indigenous Minangkabau is matrilineal. On the other hand, Batak and Minang people different both in religion and culture. Batak are Christians while the Minangkabau are Muslims. The presence of Javanese people who come when it was brought by the Dutch, and the arrival of Malay people who chose to stay in the region participated Pantara enrich the diversity of Pantara region. Pantara region now has turned into a society that is heterogeneous in terms of ethnicity, religion, culture and language, they are live together in harmony, although sometimes arise, but can be mitigated and resolved quickly.There are some factors to live in harmony in diversity within the multicultural society of Pantara: 1). Understanding of religious teachings which are sublime and peaceful, 2). Values of local wisdom, 3). Recognition of newcomers, 4). And the pattern of leadership in the community

In Indonesia’s plural society, ethnicity and religion are often considered as two important independent variables to explain electoral behaviour. Many writers have used qualitative methods to relate the performance of political parties in terms of ethnicity and religion. This book questions these assumptions by looking at up-to-date data on the 1999 election and the 2000 population census. The authors, researchers from the Institute of Southeast Asian Studies in Singapore, statistically examine the strength of the impact of religious and ethnic variables relative to those of socio-economic variables (education, per capita income, migration, urbanization, and poverty) on the electoral behaviour of the seven major political parties. Their analysis and findings, together with detailed population profiles in terms of religion, ethnicity and socio-economic conditions at the provincial and district levels, throws light on not only the 1999 election but also the forthcoming 2004 election and beyond. This is the 2nd book in the ISEAS Series, Indonesia's Population.

Corona virus or covid-19 is A spreading epidemic to several countries or continents and in general infected Lots human beings and impact on rights child in the family overseas, From the results his research that in Hamlet Pringtutul , it turns out Still There is right child who doesn't obtain her rights like right education , religious rights , rights social and rights health by parents consequence The Covid-19 pandemic , because factor economic , family , social or environmental , parents , schools , facilities , infrastructure and religion. As for effort family overseas to rights child For obtain religious rights , rights education , rights social and rights health that is First , parents role active to child related with matter formal and non - formal education as well as parents must help or direct child in study school so no wrong or wrong in learning . Third , nature love Darling or parental attention given to  child more priority under the circumstances like this, especially in terms of religion, education , social and health so that more effective in reciting at the mosque / prayer room / TPQ, effective in learning at school , effective in interaction social , effective in guarding health so no There is difficulties and obstacles for kids at the moment Full Covid-19 pandemic limitations learning and religious activities at the mosque / musholla / TPQ always improved

The Covid-19 pandemic that has plagued since 2020 has changed the behavior of the world community and is no exception in Indonesia including in this Tualang village by carrying out health protocons by increasing its role and vigilance in anticipating the transmission of the Covid 19 virus in the community of Tualang Village in public places and facilities so as to help minimize the impact. caused by Covid 19. can be developed by each party in accordance with regional characteristics by familiarizing and routine Berwudhuk is an alternative in preventing this virus. The method used is a research and development method in English called Research and Development. Is Research And Development. This research begins with the potential and problems in the New Order period to reduce the risk of transmission of covid 19 in Tualang Village. The analysis carried out in this study using the Analysis is descriptive qualitative. This research will focus on improving the product by testing it to experts and practical to get the conclusions from the results of this research. The results of the study can be argued that: the emergence of Covid 19 in early 2020 causes serious problems, not a few of this virus causes death. done to prevent this deadly virus. For Muslims every time they carry out prayers are required to perform ablution. Regular ablution or at least the fardu prayer five times and the midnight and duha circumcision prayers which have been used as guidelines in the life of the people of Tualang Village are the Law As Tool of Social Engineering means that people must act in accordance with what is required by the norms so that people must comply and apply these norms to prevent Covid-19. The activity of washing hands and other members is a minimum of seven times. However, if Muslims are able to maintain wudh uknya is believed to be able to help prevent this covid -19 virus. Therefore, for the Talang community, Tawadhu in carrying out routine ablution-related activities is a condition of every human being to submit to Allah SWT with sincere intentions wholeheartedly to avoid the Covid -19 pandemic.

Upaya peningkatan kesadaran masyarakat Desa dalam pencegahan COVID-19 masih sangat perlu dilakukan karena masyarakat Desa masih menganggap virus corona bukan sebagai ancaman, rendahnya kesadaran masyarakat dalam menerapkan protokol kesehatan seperti penggunaan masker dan social distancing serta minimnya alat pelindung diri yang dimiliki masyarakat. Sosialisasi yang dilakukan pemerintah dalam menerapkan aturan pencegahan COVID-19 di masyarakat seperti cuci tangan yang baik, penggunaan masker yang benar dan social distancing (jaga jarak) melalui media sosial masih diabaikan oleh masyarakat sehingga perlu dilakukan penyuluhan dan pelatihan pembuatan serta distribusi APD sebagai penerapan pencegahan COVID-19 di masyarakat Desa. Pengabdian masyarakat ini bertujuan untuk memberikan edukasi tentang bahaya atau ancaman COVID-19 sehingga diharapkan dapat menumbuhkan kesadaran masyarakat Desa dan meningkatkan pemahaman pencegahan COVID-19. Kegiatan Pengabdian kepada Masyarakat dilaksanakan pada tanggal 10 Agustus 2020 – 10 September 2020 di Desa Matangaji Kecamatan Sumber. Metode yang dilakukan adalah Pembuatan dan pendistribusian Alat Pelindung Diri seperti handsanitizer, masker dan melakukan penyemprotan desinfektan serta melakukan sosialisasi pencegahan COVID-19 melalui pemasangan poster dan pendistribusian APD langsung ke Masyarakat Desa. Hasil yang diperoleh adalah pembuatan handsanitizer sebanyak 50 liter telah didistribusikan ke masyarakat Desa Matangaji, sterilisasi melalui penyemprotan telah dilakukan di tempat-tempat umum yang banyak dikunjungi masyarakat Desa Matangaji serta distribusi masker sebanyak 500 masker telah dibagikan kepada masyarakat Desa Matangaji. Setelah dilakukannya sosialisasi melalui pendistribusian APD dan pemasangan poster di beberapa tempat umum seperti Sekolah, Balai desa dan tempat-tempat yang sering dikunjungi, masyarakat Desa Matangaji memahami tentang cara pencegahan COVID-19 dan masyarakat Desa waspada terhadap bahaya COVID-19 sehingga mau menerapkan protokol kesehatan.

One of the steps to form compatibility in the family is mutual harmony or kafa’ah, a certain step to form a sakinah mawaddah wa rahmah family. The results of this study explain in the community of petok village, located in mojo subdistrict kediri regency, most of them really paying attention to and carry out kafa’ah in a marriage. In practice, there are those who prioritize kafa’ah in religion, however some people consider the concept of kafa’ah to be irrelevant, who rely on consensual elements as the basis for the marriages of their sons and daughters. A few of them put forward kafa’ah in terms of materials or prosperity. Most of the population of the petok village practice kafa’ah with one kufu in terms of religion, according to the madzabs of malikiyah, hanaafiyah, shafi’iyah and hanbaliyah, who agree that the implementation of kafa’ah is good. Meanwhile, the practice of kafa’ah in a small part of petok villagers who emphasizes kufu in material / financial terms, according to the malikiyah and syafi’iyah, is not justified, while according to others, hanafiyah and hanbaliyah, it does not fulfill other kafa’ah elements. Thus, the implementing part of consensual is not found in the concept of kafa’ah in islamic law.

<p>Europa Środkowa jest częścią kontynentu z własną tożsamością historyczną i kulturową oraz unikatową rolą geopolityczną (geopolitycznego klina między Niemcami i Rosją). Do Europy Środkowej należy zaliczyć ziemie ukraińskie i białoruskie, które przez wieki były przedmiotem rywalizacji między Polską i Rosją oraz obszarem wpływów mocarstw niesąsiadujących z tym regionem. W zależności od wyników tej rywalizacji status ziem ukraińsko-białoruskich wahał się między „wielkim pograniczem” a peryferiami różnych mocarstw, najczęściej Rzeczypospolitej lub Imperium Rosyjskiego. Jednak dla obu tych państw ich rola była odmienna. Dla Rzeczypospolitej stanowiły one konieczny zasób dla utrzymania jej podmiotowości, suwerenności, a w konsekwencji – niepodległości. Natomiast dla Rosji były szlakiem do opanowania Europy Środkowej oraz oddziaływania na Europę Zachodnią.</p><p>W dziejach ziem ukraińsko-białoruskich były możliwe trzy alternatywne warianty koncentracji i rywalizacji politycznej. Pierwszy – ukształtowanie w tym subregionie Europy Środkowej państw o wysokiej podmiotowości politycznej, opartej na znacznych zasobach demograficznych, geopolitycznych i gospodarczych. Drugi – zajęcie ukraińsko-białoruskiego pogranicza w całości przez jedno z sąsiednich mocarstw w wyniku działań militarnych lub układów unijnych, co czyniło z nich „wielkie pogranicze”, wzmacniające potencjał państwa swojej przynależności. Trzeci – podział ziem ukraińsko-białoruskich między organizmy państwowe o wysokiej podmiotowości (utrata statusu „wielkiego pogranicza” na rzecz bycia peryferiami), faktycznie uniemożliwiający wewnętrzną konsolidację polityczną, lecz pogłębiający zróżnicowanie subregionu pod względem religijno-wyznaniowym, etnicznym, kulturowo-językowym, mentalnym, a w konsekwencji również społeczno-gospodarczym. W procesie historycznym były realizowane wszystkie trzy scenariusze, co przyczyniło się do nadania ziemiom ukraińsko-białoruskim jako cechy konstytutywnej „syndromu środkowoeuropejskiego”, jednak kwestionowanego w środowisku międzynarodowym, przede wszystkim przez Rosję uznającą ten obszar za część własnego kręgu cywilizacyjno-kulturowego.</p>

In this paper, I present Leibniz’s understanding of natural theology and reason for which, according to him, any person in the world has her natural reason, through which she can realize eternal truths such as that every human soul is immortal. Secondly I discuss how Leibniz evaluated the Chinese theology. According to him, the ancient Chinese understood God or the supreme substance by the name of “Li (理)” or Shangdi (上帝), and without a revelation they knew that God created everything in the universe in accordance with His providence. Then I argue that although Leibniz’s understanding of the Chinese theology was not altogether accurate, we can still understand that in a limited sense, Leib- niz had a pluralistic view in terms of religion and culture that can foster dialogue today between the philosophies of the world.

The Great War, better known as World War I, was one of the most complex and dramatic events in the history of humanity. It radically changed the world’s viewpoint on history, politics, society, and life itself. There was no area of individual and social life that remained unaffected by the consequences of that devastating world conflict. Eventually, research on World War I became an ever-open field of challenging academic discussion for scholars in numerous fields, such as history, political science, international relations, social studies, and comparative literature.The Regional Institute for the History of the Resistance and for the Contemporary Era in Friuli Venezia Giulia in Italy, dedicated to historical investigation of the Great War, published a special edition of its journal QUALESTORIA in June 2020. This edition, edited by Alberto Basciani, comprises an introduction by the editor and a section called Studi e ricerche (Studies and Research) with five scholarly articles, three of which are written in Italian and the other two in English.This edition reexamines the Great War historically, underlining its fundamental role in contemporary European history and, more particularly, in the fate and history of the Eastern Adriatic countries. Southeastern European countries such as Serbia, Slovenia, Albania, Croatia, Romania, Bulgaria, and Greece faced critical developments in terms of governmental, state-building, territorial, ethnic, national, economic, and social statuses. The war exposed the fragile economies, the insufficiently developed armies, and the weak institutions of these countries. In the aftermath of World War I, the East Adriatic countries—both the winners and the losers—were left with the major task of fundamentally modernizing their societies in multiple aspects, and the fulfillment or failure to fulfill this task defined much of their contemporary histories.The articles included in this issue of Qualestoria focus extensively on the various political, economic, and social reforms that these countries had to undergo in order to achieve the much-needed modernization of their economies, state structures, and societies as a whole. As maintained by the editor, A. Basciani, in his introduction, the authors of the articles included in this issue use primary sources that are little known to the academic audience in Italy and aim to enlighten some little-explored aspects of the postwar period in several southeastern European countries.The first article of this volume is written by Giulia Albanese of the University of Padua, and it explores the complex concept of the brutalization of politics, not only addressing it as a historiographic category, but also examining its utility for understanding the postwar period. Albanese’s article provides important insight into the relation between the brutalization of politics, the extreme right wing in politics, and the implications of this brutalization in relation to the origins of fascism. It points to the need for additional analysis of the consequences of the Great War and how it wreaked havoc on European society as a whole. Albanese also provides a significant description of the role of the brutalization of politics after 1989, when the communist regimes in southeastern Europe collapsed. She suggests that such insights could be a good starting point for further analysis of some important political phenomena of the twentieth century, such as fascism, communism, and revolutionary politics, while present-day Europe faces hypernational tendencies, and it is no longer possible to think of democracy in the same terms as in the 1900s.The second article is written by Stefano Petrungaro and deals with the kingdom of Yugoslavia, underlining its significant internal conflicts, especially between the Croats and the Serbs, as well as the various ethnic and territorial conflicts with most of its neighbor countries. Petrungaro examines the postwar period in Yugoslavia, focusing on the social tensions and the measures taken to deal with delicate and marginalized components of the society, such as the prostitutes and the beggars, relating them to the marks that the war left on the Yugoslav society as a whole. Such approach has had limited application up to now; therefore, it represents a particularly interesting contribution to the issue. The author maintains that the purpose of the article is to put to the test the most recent historiographical thesis about “phantom-borders” and postimperial legacies, as well as a methodological premise—that is, the extent to which the traditional approach based on the national conflicts and minorities in Yugoslavia is indeed useful and appropriate for shedding more light on the postwar social transition of the country. He maintains that the interbellum period in Yugoslavia should not be limited to the framing of the postimperial legacies and the establishment of communism, as it is far more dynamic. These two components are seen as insufficient for a convincing and well-balanced historical approach, and the author highlights that the phenomena addressed in his article are of a European and transnational nature. He also points to the fact that many of the events that took place in Yugoslavia during World War II and after 1945 were actually shaped in the interbellum period.The following article in the volume, by Stefano Santoro of the University of Trieste, deals with the territorial changes in the Romanian Kingdom and, more specifically, with the much-discussed issues of Transylvania and Bessarabia. The inclusion of these important territories in the Romanian Kingdom, with their great variety and significance in terms of religion, culture, national minorities, and other elements, while it greatly increased the size of the kingdom, also reflects the centralizing tendency of the ruling class in Romanian politics of that time. Internal conflicts took place between the old kingdom and the new provinces, as full integration was not achieved, and the author maintains that this is seen in the inability of the state to harmonize the Romanians and the ethnic minorities, as well as life in the cities and the countryside. This failure led to the collapse of the democratic and parliamentary system in Romania.The next article in the issue, written by Danial Cain of the Institute of South East European Studies in Bucharest, addresses Bulgaria, the country in the Balkans that seems to have lost the most after World War I, as none of the Bulgarian intentions, such as the reestablishment of the medieval kingdom and the fulfillment of their nationalist dream, took place. Cain focuses on the battle at Dobro Pole, where the Entente defeated the Bulgarian troops, an event that greatly damaged the national feeling and the goals of Bulgarian politics. After this dramatic defeat, Bulgaria became the first of the Central Powers to exit the Great War, and the terms of the peace agreement after World War I signed in Paris in 1919 were mortifying for this country. As a consequence of the territorial losses and the considerable economic damage inflicted, not to mention the moral catastrophe, which led to general trauma for the entire society, Bulgaria had to deal with a very complex political situation in the interwar period.The article that concludes this issue of Qualestoria is written by the scholar Fabio Bego, and focuses on the political situation in Albania in the aftermath of the Great War. Despite being declared independent in 1912, Albania faced significant difficulties in exercising state power and functioning as a sovereign state. This resulted in continuous and significant threats from its neighboring countries, especially Italy and Yugoslavia, aiming at the annexation of Albanian territory. While analyzing the relation between state-building and violence, Bego maintains that violence influenced Albanians’ relation toward the national identity and the nation’s state-building purposes. The coercive means used by Albanians in the face of the political goals of Italy and Yugoslavia, which threatened the integrity of the Albanian territories, had their own consequences, both positive and negative. On the one hand, they consolidated national solidarity among Albanians and helped to legitimize their long-standing claims for self-determination, but on the other hand, they had destructive ethical and political implications, as they were purposely used by both internal and external parties to delegitimize Albanians’ very claims for self-determination. Eventually, this contributed to the creation of a very difficult situation for the Albanian state.All of the papers included in this issue of Qualestoria provide significant insight into the aftermath of the Great War in the East Adriatic countries and offer new and important historiographic perspectives that will greatly improve our understanding of the postwar period, especially in the Balkans. Such perspectives should help to shed light on wider aspects of the history of contemporary Europe.

This article analyzed the state of Singapore as a multiracial country and how Singapore issued regulations to harmonize life between different ethnicities in its society. This research used Systematic Literature Review (SLR) that allowed collecting relevant evidence on the given topic that fits the pre-specified eligibility criteria and have an answer for the formulated research questions. Data search was performed by searching the internet using databases such as Google Scholar, J store, Research Gate, Sage Journal, and Scientific Electronic Library Online (SciELO). The data source used in this research was the publication of the last 10 years. Some of the articles reviewed included minorities against Muslims, against ethnic minorities who were left behind in education and economics, and against people who failed to carry out the culture in the country of Singapore. These findings are largely consistent with the Singapore constitution, meaning that the Singaporean government provides equal treatment to all citizens. Article 152 of the Constitution of the Republic of Singapore guarantees the rights of minority communities to their religious belief and practice. However, in everyday life, there is discrimination against minorities, especially in terms of religion, culture, and social education. This research suggests enriching future research by obtaining interviews or direct questionnaires to minorities who live in Singapore.

: It seems to be a commonly held belief by many that Islamic values are incompatible with the ideals of democracy, and that Islam's tight grasp on the Arab Middle East is the underpinning of authoritarian rule in the region. However, this paper takes the view that the reasons for a lack of in the region go much deeper and seeks to understand the root issue. Many scholars and experts construe Islam as not only compatible with but also as demanding governance through many of the same ideals. Further, cultural and historical elements build a framework to better understand the context of modern day Arab Middle East, but do not fully explain the democracy deficit in the Arab Middle East. Post-World War II Italy evolved to embrace yet presents very similar patterns to the Arab Middle East in terms of religion, culture, and society. A comparison of material cultural and socioeconomic patterns points towards the contrary economic conditions and policies as the major difference between the two regions, and these economic conditions in the Arab Middle East were premised on their rentier economies. These economic conditions are an integral theme in practically all of the cultural and historical elements defining the modern Arab Middle East as well as the bedrock for the authoritarian regimes' power. Conditions created by these rentier economies enable the authoritarian regimes to maintain strict control over their social, economic, and political systems and thus delay the implementation of democratic ideals in the region.

Sexual cultures throughout the world are comprised of the socially and culturally created experience of human sexuality, including shared norms, values, beliefs, attitudes, and knowledges that shape and give meaning to behaviors related to sex. In Africa, a continent that is exceedingly diverse, patterns of sexual culture can be expected to exhibit considerable variation. In terms of religion, language, culture, topography, climate, economy, and governance, Africa presents a rich tapestry of distinctive ways of life. While Islamic cultures predominate in the semi‐tropical and desert regions north of the Sahara, extending southwards along both the east and west coasts, Christianity pervades in much of the forest and savannah regions south of the Sahara. Life in most all African societies today resonates with an infusion of traditions derived from these major religions plus more indigenous aspects of culture such as animism and matrilineal descent (western and central Africa), or ancestor honoring and patrilineal descent (eastern and southern Africa). The large cattle‐keeping pastoral societies of the east and south such as the Masai, Buganda, Shona, and Zulu present a stark contrast to the much smaller agricultural and foraging societies that inhabit the central rainforest belt. Africa is also home to the San people (often termed Bushmen), one of the world's longest surviving hunter‐gathering groups. Perhaps what is most common to all these societies is their rapid integration into national cash economies and global networks of trade and industry. Modern scholarship on African sexual cultures gives recognition to the great diversity of Africa and seeks to accurately reflect this diversity through empirically grounded studies of people's experiences of sexuality.

This research is motivated because the condition of Indonesia as a country that is rich in culture, of course, results in different patterns of life in society, so it is necessary to have a facilitator who can facilitate the unrest of the community. Therefore, this study aims to determine the role of interfaith and cultural counselors as problem solving in a multicultural society. This research uses a literature study approach. Sources of data that will be used as material for this research are books, journals, and internet sites related to the chosen topic. In this study, after the data was collected, the data was analyzed to get a conclusion. The results of this study are that religious and cultural sensitive counselors are counselors who must have awareness in knowing their own culture in all respects. Therefore, it is understood that what can influence the mindset, actions and feelings of a counselee can come from every culture. A counselor must be able to find the right approach or according to the characteristics of the counselee and should not force the counselee to follow the cultural values that the counselor wants. Therefore, the role of the counselor must really understand the characteristics of the counselee in terms of religion and culture.

This article is the outcome of our many conversations as scholars and activists about religion, race, politics, and justice, while living and working in the Netherlands. Raised in different households in terms of religion, race, culture, and migration, we were both unsatisfied, and frustrated even, of how these conversations normally go. In our engagement we wanted to take seriously the many complex dimensions that influence our lives differently, and the ways in which these shape our understanding of equality, our experiences of religion, and our shared struggle for justice. In our view, such conversations are often excluded from academic practice: first, due to processes of knowledge production and the 'objectification' of academic knowledge; and second, because definitions of 'race' and 'religion' limit the possibilities of such engagements. Although 'race' is increasingly being addressed in academic spaces, frameworks of 'colour blindness' and narrow understandings of race often hold back serious engagements with race and whiteness in academia. In addition, in reflections on Europe's problematisation of Islam and Muslims, 'religion' and the 'secular' often remain key terms of understanding. Even though race is increasingly engaged with, academics hardly scrutinise the role of whiteness, race, and theology in their own work. Despite deconstructions of 'the secular', moreover, it is not common practice to approach archives, now termed 'religion', as possible 'critique', or 'theory', as archives to think along, against, and within.

Religious pluralism is a constructive attitude, not only theological normative awareness but also social awareness, where we live in a pluralistic society in terms of religion, culture, ethnicity, and various other social diversity. In addition, religious pluralism must also be understood as a true affinity for diversity. Religious pluralism is a concept that has a broad meaning, is related to the acceptance of various religions, and is used in different ways. Pluralism aims to deconstruct absolutism, asserting relativism and underlying tolerance for differences, heterogeneity, and pluralism not only as facts that must be recognized but pluralism is seen and treated as a form of positivism, not negativism. Besides religious pluralism is also used as a unifying tool and glue for a country, both from the lower, middle and upper classes. In addition, a pluralist who promotes pluralism through pluralism must acknowledge and defend these differences, pluralism, and heterogeneity to be used as useful things. But in fact until now in the midst of society, there are still different perceptions in interpreting plurality and the term pluralism, understanding multicultural meaning based on sharia, not just mere personal perception.