Balun Village Research Articles

Pancasila Village Tolerance Character Education Model: A Case Study of SDN 1 Balun Lamongan

This study examines the model of tolerance character education in Pancasila Village, a case study at SDN I Balun, Lamongan Regency. Balun Village is known as the "Pancasila Village" because of the harmonious diversity of religions and cultures in it. The purpose of this study is to explore and analyze the implementation of tolerance character education and its impact on students. The research uses a qualitative approach with a case study method, through observation, in-depth interviews with teachers, students, and parents, as well as analysis of documents related to the curriculum and school activities. The results of the study show that SDN I Balun has successfully integrated the values of tolerance in the curriculum and daily activities. The program is carried out through interfaith learning, group discussions, and joint activities in the celebration of religious holidays. This has proven to be effective in building mutual respect among students. In addition, support from the community and cooperation between schools and local religious leaders are key factors in the success of this educational model. The tolerance character education model applied at SDN I Balun can be an example for other schools in Indonesia in promoting Pancasila values, especially tolerance from an early age. Systematic implementation and community support are important elements in shaping the character of students who are inclusive and respectful of diversity.

Pancasila Village as a Role Model of Local Wisdom-Based Religious Moderation in Lamongan Regency

Balun Village in Turi sub-district, Lamongan Regency, known as a Pancasila Village, is one example of religious abstinence based on local wisdom. The aims of study are to:(1) identify the implementation of Pancasila Village as a demonstrate for devout control, (2) get it the points of view and parts of devout and community pioneers related to Pancasila Village, and (3) create the village as a demonstrate for devout control. This study was conducted in Baran Village employing a subjective approach. Information collection was carried out through in-depth interviews, documentation, and perception with key witnesses, and youth pioneers. The discoveries demonstrate that: 1) The implementation of Pancasila Village in Lamongan has succeeded through mutual tolerance and not the imposition of religious beliefs. 2) Religious and community leaders in Baran Village effectively communicate and prioritize common interface. 3) An interesting finding is the existence of a multi-religious grave digging team in the village.

TOLERANSI BERAGAMA ANTARA UMAT ISLAM, KRISTEN, DAN HINDU DI DESA PANCASILA BALUN KECAMATAN TURI KABUPATEN LAMONGAN

This study aims to describe religious tolerance practiced by Muslims, Christians and Hindus in Balun Pancasila Village, Turi District, Lamongan Regency. The subjects of this study were the Head of Balun Village, Balun Village religious leaders, Balun Village community, and Balun Village youth. The research method used is descriptive qualitative, with data collection techniques in the form of interviews, documentation, and observation. The data analysis technique used is through three stages, namely data reduction, data presentation, and drawing conclusions or data verification. As for checking the validity of the data in this study using source triangulation. The results of the study show that the people in Balun Village respect and appreciate religious differences, as seen from the forms of tolerance that exist such as when celebrating religious holidays, one house with three different religions, festivities, funerals, mutual cooperation, and caretakers of graves. Views from various religious communities are considered important for the continuation of the implementation of tolerance in Balun Village. The implementation of tolerance in Balun Village is certainly inseparable from the obstacles that have occurred, for now in Balun Village there has not been a major conflict involving the authorities, usually the obstacles that occur are only minor conflicts caused by differences of opinion. Efforts made by the government of Balun Village and religious leaders of Balun Village as a third party (mediator) if there is a conflict by providing a solution that is considered good for both parties involved. In addition, the village government always provides routine activities every year by involving interfaith communities with the aim of maintaining existing tolerance

Mapping Religious Activities and Pluralities in Houses: Case Study at Balun Village Lamongan

Religious activities are basic things that are indispensable in life and are primary needs that must be met. Religious plurality is a social reality in life; it is a challenge to create religious harmony, but on the other hand, it is prone to conflict. The study aims to map religious activities in the settlement of religious plurality, namely Islam, Christianity, and Hinduism, in Balun village, Lamongan. It applied an environment behavior study approach with a place-centered mapping method to find individuals or groups using and accommodating their behavior in a certain time and space, with aspects studied, namely religious activities, space, and time. Data were obtained from direct observation and interviews with purposive, systematic samples. The results showed that religious activities at home with religious plurality were mapped into two categories: the religious activities of individuals or groups according to their religion; and the religious activities by inviting citizens to their religion and different religions. Mapping of space use showed that the use of semi-public and public space in the home for religious activities result in flexibility in spatial functions and changes in sacred-profane spatial boundaries. The research contributed to the theoretical development of using shared space in the home and creating a space of tolerance in Balun village's religious life. Kegiatan keagamaan merupakan hal mendasar yang sangat diperlukan dalam kehidupan dan menjadi kebutuhan primer yang harus dipenuhi. Pluralitas agama termasuk realitas sosial dalam kehidupan; merupakan tantangan untuk menciptakan kerukunan umat beragama, namun di sisi lain rawan konflik. Kajian ini bertujuan untuk memetakan aktivitas keagamaan dalam penyelesaian pluralitas agama, yaitu Islam, Kristen, dan Hindu, di desa Balun, Lamongan. Penelitian ini menerapkan pendekatan kajian perilaku lingkungan dengan metode place-centered mapping untuk menemukan individu atau kelompok yang menggunakan dan mewadahi perilakunya dalam ruang dan waktu tertentu, dengan aspek yang dikaji yaitu kegiatan keagamaan, ruang, dan waktu. Data diperoleh dari observasi langsung dan wawancara dengan sampel purposif, sistematik. Hasil penelitian menunjukkan bahwa kegiatan keagamaan di hunian dengan pluralitas agama dipetakan menjadi dua kategori yaitu kegiatan keagamaan individu atau kelompok menurut agamanya; dan kegiatan keagamaan dengan mengajak warga untuk beragama dan berbeda agama. Pemetaan pemanfaatan ruang menunjukkan bahwa pemanfaatan ruang semi publik dan publik di rumah untuk kegiatan keagamaan mengakibatkan terjadinya fleksibilitas fungsi ruang dan perubahan batas ruang yang sakral-profan. Penelitian ini berkontribusi pada pengembangan teori pemanfaatan ruang bersama di rumah dan penciptaan ruang toleransi dalam kehidupan beragama di Desa Balun.

Patterns of Sacred Spaces in the Settlement with Religious Plurality: Balun Village, Lamongan

Plurality in religion is one of the absolute realities of social reality that is inevitable. Religious plurality is a challenge to create harmony in the religious life and, on the other hand, a vulnerable source of conflict and disputes by various parties. This study explores the pattern of religious space structure in religious plurality settlements in Balun village, Lamongan Regency. Using a structuralist approach (Levi-Strauss) to structure religious activities in a (1) pragmatic (contextual/technical), (2) syntactic (pattern/layout), and (3) semantic (perception) about space, form and sign to explore the pattern of sacred space with the aspects studied, namely the structure, territory and spatial dynamics of various worship activities in religious plurality settlements on a micro, meso and macro scale. Data was collected through direct observation and in-depth interviews with systematic purposive sampling. The results showed that the pattern of spatial order of religious spaces was formed by utilizing public spaces for religious activities; the change of public space into a space of religious activity forms the flexibility of the functioning of space and changes in the territorial boundaries of sacred space – profane. This research contributes to the theoretical development of spatial patterns of religious spaces in religious plurality settlements and creates a space for tolerance in religious life in Balun village, Lamongan.

Maintaining Tolerance and Religious Harmony Through Nyadran and Tundun: Sociological, Philosophical, and Maqāṣid al-Sharī’ah Perspectives

This research aims to comprehensively analyze the tradition of nurturing tolerance and religious harmony in the Nyadran and Tundun traditions of Pancasila Balun Village, Turi District, Lamongan Regency. These traditions serve as a means to maintain religious tolerance and harmony amidst inter-religious conflicts in society. The study adopts a sociological field research approach, and data is collected through observation, interviews, and documentation. The findings reveal that the sociological dynamics underlying the Nyadran and Tundun traditions represent the efforts of the ancestors of Pancasila Balun Village to protect its community by fostering harmony among different religions through promoting religious tolerance. The Nyadran and Tundun traditions serve as social bonds in Pancasila Balun Village and, from a philosophical perspective, symbolize prayers for safety after birth and death, as well as a way to live together in a better society. These traditions align with Maqāṣid al-Sharī’ah, namely ḥifdh al-dīn (preserving religion), ḥifdh al-nafs (preserving human life), and ḥifdh al-‘aql (preserving intellect).

The Future of Desa Pancasila as Indigenous Knowledge: Comparative Study of Balun Village in Lamongan and Nogosari Hamlet in Bantul

<p class="Abstract">Pancasila as a state ideology needs to continue to be
 actualized. One way to actualize it is to make the village one of the practical
 spaces. Villages are also an implication for the space for indigenous knowledge
 to occur. the two pancasila villages used as research objects are Balun village
 and Nogosari hamlet. Both of them have their own character and background as
 Pancasila Village. The character in each village provides sharpening of the
 character of Pancasila village as indigenous knowledge trough the worldviews.
 Therefore, this study aims to make the findings as a future concept for
 Pancasila Village. The purpose is based on the position of Pancasila Village as
 Indigineous Knowledge. The method used is a field study, namely in balun
 village, Lamongan, east java and Nogosari hamlet, Bantul, Yogyakarta. Data
 collection methods are interviews, observations, and libraries. The result
 obtained is that the ideal concept of pancasila village based on indigenous
 knowledge is to pay more attention to the relationship between individual
 knowledge and the social and environment. Focusing on the relationship of
 social cognition can provide optimization to the preservation of the
 originality of knowledge that exists in the community and the regulation of the
 direction of development of Pancasila Village.<o:p></o:p></p>

The Future of Desa Pancasila as Indigenous Knowledge: Comparative Study of Balun Village in Lamongan and Nogosari Hamlet in Bantul

<p class="Abstract">Pancasila as a state ideology needs to continue to be
 actualized. One way to actualize it is to make the village one of the practical
 spaces. Villages are also an implication for the space for indigenous knowledge
 to occur. the two pancasila villages used as research objects are Balun village
 and Nogosari hamlet. Both of them have their own character and background as
 Pancasila Village. The character in each village provides sharpening of the
 character of Pancasila village as indigenous knowledge trough the worldviews.
 Therefore, this study aims to make the findings as a future concept for
 Pancasila Village. The purpose is based on the position of Pancasila Village as
 Indigineous Knowledge. The method used is a field study, namely in balun
 village, Lamongan, east java and Nogosari hamlet, Bantul, Yogyakarta. Data
 collection methods are interviews, observations, and libraries. The result
 obtained is that the ideal concept of pancasila village based on indigenous
 knowledge is to pay more attention to the relationship between individual
 knowledge and the social and environment. Focusing on the relationship of
 social cognition can provide optimization to the preservation of the
 originality of knowledge that exists in the community and the regulation of the
 direction of development of Pancasila Village.<o:p></o:p></p>

Moderasi Beragama untuk Generasi Milenial Pancasila

Religious harmony and tolerance in the village of “Pancasila” Balun, Turi, Lamongan, East Java, is a lesson for the practice of religious moderation which needs to be learned and used as an example. All of studies that already exist, the principle of harmony and tolerance in Balun village is the result of nonformal education construction, even though talking about character building could not be divided from the role of formal educational institutions. This research is trying to complement the formal religious education institution which in this case is Madrasah Ibtidaiah (MI) Tarbiyatus Sibyan in establishing and strengthening religious moderation in the village of “Pancasila” Balun. This is a qualitative research with a formal object of religious moderation and the object of MI Tarbiyatus Sibyan. Data collection was done by literature study, interviews, and FGD with teachers and students of MI Tarbiyatus Sibyan. This research shows: (1) MI Tarbiyatus Sibyan was considering religious moderation as part of the local wisdom of the village that must be preserved and maintained; (2). MI Tarbiyatus Sibyan instilling insight into religious moderation in the learning process through the internal class activities and external by visiting the Jawi Wetan Balun Christian Church; and (3). MI Tarbiyatus Sibyan students was playing an important role in supporting socio-religious activities in Balun village. In summary, this study explains the contribution of formal education in which local wisdom can strengthen students' religious moderation insight. Therefore, it is necessary to develop formal educational institutions which defend local wisdom as part of the emphasis on the educational process in madrasas or schools.

Strategi Komunikasi Tokoh Agama dalam Membina Kerukunan Antar Umat Beragama di Desa Balun Kecamatan Turi Kabupaten Lamongan

In general, the Unitary State of the Republic of Indonesia is rich in cultural, ethnic, racial and religious diversity. In Indonesia, there are 6 recognized religions, namely Islam, Christianity, Catholicism, Hinduism, Buddhism, and Confucianism. They all live side by side in Indonesia. In order to maintain religious harmony, there have been many ways that have been applied by the government, as well as religious leaders. However, the reality is that there are many cases of inter-religious cases in Indonesia. In Balun Village, Turi Subdistrict, Lamongan Regency, there are 3 religions, namely, Islam, Christianity, and Hinduism. The three religions live side by side while maintaining a close sense of tolerance between their religious communities. This research is a field research that is research with data obtained from field activities. The location of the research was carried out in Balun Village, Turi Subdistrict, Lamongan Regency. In this study, the researchers used qualitative research, the researchers collected and analyzed data from interviews, observations and documentation of religious leaders in Balun village, Turi sub-district, Lamongan regency. The results of the study indicate that: (1) The communication established by religious leaders to their people for inter-religious harmony is by meeting directly with their people to maintain harmony whenever and wherever they are. (2) the supporting factors of religious leaders in the village of balun are support from the village government and the condition of the people who are already accustomed to it. The inhibiting factor is that during a pandemic like this, interactions between diverse people rarely occur. So it is feared that there will be friction between religious communities.

Management Dialectical Tension di Desa Pancasila, Kecamatan Turi, Lamongan dalam Meminimalkan Ketegangan pada Keluarga

This study focuses on the dialectical tension management strategy for married couples of different religions in Pancasila Village, Turi District, Balun, Lamongan. Balun Village was chosen because it has a high level of religious tolerance. Using the Rational Dialectical theoretical perspective, this study reveals how individuals feel in communicating, identifies the causes of tension in communication, and communication strategies in overcoming tensions in interfaith families. This study uses a qualitative-descriptive approach with a case study method, intending to be able to describe in detail how the tensions formed in interfaith families in Balun Village are minimized. Data collection techniques were carried out by in-depth interviews and observations, to obtain a complete picture of their daily communication practices. The results of this study indicate that there are different dialectical tension management patterns, which are based on the level of tension that arises and the issues that trigger tension. The main cause of tension in interfaith family communication is related to two things; lack of openness of the parties and the influence of stereotypes on different ethnicities in the family.

Internalisasi Nilai Multikulturalisme melalui Pendidikan Islam; Interelasi Tri Sentra Pendidikan pada Masyarakat Multireligius Desa Balun Lamongan

Balun Village community located in Turi Subdistrict, Lamongan Regency got predicate as Pancasila village. This social attribute is inherent not only because its inhabitants have theological diversity as a multi religious society, but because of their success in managing religious diversity into a harmonious and almost conflictless social order. This success story is behind this research, which aims to parse about the role of various parties in shaping the multicultural society order. This study uses qualitative method with phenomenological approach. This study successfully found, among others: 1) multiculturalism successfully internalized through various parties integrative-dialectical, both in the family environment, school and community, 2) internalized multicultural values include tolerance (tasamuh),social harmony (tawazun), mutual help (ta'awun) and moderation in religion (tawasuth),3) the process of internalization of multicultural values is carried out through two patterns both additively and transformative level. In addition, this study also found that the internalization of multicultural values goes through the stages of value transformation, value transactions and trans-internalization of values embodied through the teaching and culture of society with a tolerant attitude (tasamuh)as well as moderate( tawasuth).

Membangun Kerukunan Antar Umat Beragama : Belajar dari Desa Balun, Kabupaten Lamongan

Indonesian society has local cultures and traditions that are functionally able to maintain the environment situation in order to remain harmonious, both with fellow humans and the environment. These local traditions have important meanings and values, among others, as a reference for the behavior of the people in living their lives, including dealing with differences in interacting with other people with different cultures. These local traditions are actually the expression of local knowledge or local wisdom of a community in responding to their environmental situation. Balun Community Balun Village Balun District Lamongan Regency is able to maintain religious harmony, even though they have different religions. This is due to the existence of elements which become social glue in the form of local wisdoms that live in Balun society. Substantially, local wisdom is the values ​​that apply in a society. These values ​​are believed to be true and become a reference in the daily behavior of the local community. These local wisdom values ​​are seen as entities that determine dignity and human dignity in the community because it contains elements of creative intelligence and local knowledge from the elite and the community. Research conducted with this qualitative approach reveals local wisdom in the Balun community in maintaining harmony in the form of traditional expressions and festivity. The Balun community has a harmonious social outlook expressed through various traditional expressions such as the pillars of agawe santosa crah agawe bubrah.

Development of Learning Tolerance Values Religious in the Ogoh-ogoh Tourism Education in Balun Village

The purpose of writing this article is to produce an educational tour package that invites tourists and students to travel, interact and learn about tolerance through the art of making Ogoh-ogoh that teaches the values of religious tolerance in Balun Village. The approach used in this research is Research and Development by choosing 4-D stages, 1.) Define by observing, interviewing and documenting in the form of photos and videos, 2.) Design designing educational tour packages, 3.) Developing with realize and test tour packages, 4.) Dissemination revision and distribution. The results of this study are educational tour packages about tolerance values that are manifested from the mutual cooperation in the celebration of Ogoh-ogoh without distinguishing the religions they profess. This package also invites students to make a statue of Ogoh-ogoh together with a plural community in Balun. so that it can be used as one of the character education for tourists and students as souvenirs that can be practiced in social life by manifesting through the symbol of the Declaration of Tolerance Movement.

Embrio Destinasi Wisata Religi Baru: Identifikasi Komponen 3A Berbasis Wisata Ziarah Desa Balun, Lamongan

This study aims to examine the readiness and feasibility of supporting components in the midst of the designation of the Balun Village as the Pancasila Village and the Religious Tourism District of Lamongan Regency. Cultural attractions offered are the Mbah Alun Graveyard Site and the value of pluralism of religious community life in Balun Village. The study used a qualitative method with a descriptive analytic and participatory rural appraisal (PRA) approach. Data collection techniques in the form of narratives sourced from several informants, secondary statistical data, and field documentation. The results of the study indicate that the readiness represented in component 3A, namely: Attractions, in the form of cultural attractions either physical or tangible (pilgrimage sites) and non-physical or intangible (values of pluralism of society / diversity and religious festivals) have been owned and run for decades; Accessibility in the form of distance to Balun Village from strategic points relatively close (2-5 km) and road infrastructure conditions, as well as; Amenities and additional supporting elements in the form of services and other supporting services available such as accommodation for tourists, restaurants and culinary centers, souvenir centers, transportation points and access close to the main road. Another development that needs to be done is improvement in terms of accessibility considering the opportunity of arrival at the Balun Village Pilgrimage Site jumped dramatically on certain religious holidays.

KEBIJAKAN KERUKUNAN ANTAR UMAT BERAGAMA DI DESA BALUN, KAB. LAMONGAN

Indonesian society has local cultures and traditions that are functionally able to maintain the environment situation in order to remain harmonious, both with fellow humans and the environment. These local traditions have important meanings and values, among others, as a reference for the behavior of the people in living their lives, including facing differences in interacting with different people culture. These local traditions are actually the expression of local knowledge or local wisdom of a community in response to their environmental situation. Balun Community Balun Village, Turi Subdistrict, Lamongan Regency is able to maintain religious harmony, even though they have different religions. This is due to the existence of elements which become social glue in the form of local wisdoms that live in Balun society. Substantially, local wisdom is the values ​​that apply in a society. These values ​​are believed to be true and become a reference in the daily behavior of the local community. These values ​​of local wisdom are seen as entities that determine the dignity and human dignity of the community because they contain elements of creative intelligence and local knowledge from the elites and their communities.

THE INCLUSIVE VILLAGE OF INDONESIA (INTERFAITH TOLERANCE MODEL IN BALUN VILLAGE, LAMONGAN)

Purpose: This paper is the result of field research that aims to describe the model of tolerance among Muslims, Christians, and Hindus in the Balun Village Turi District of Lamongan Regency Indonesia. In addition, this research wants to encounter the International opinion which thinks that Lamongan as Terrorist Village.
 Methodology: The data are analyzed using multidisciplinary science, meaning depending on the data obtained, if obtained religious data then the analysis used is the study of religion and so forth.
 Result: The results of the study are: the first, Balun's religious paradigm in understanding his religious doctrines is an inclusive sub-paradigm. The second, the cultural background of tolerance in Balun is the factor of understanding the inclusive, sub-inclusive religious doctrines, pluralist political policies, tolerant socio-cultural traditions, the different religious traditions of marriage. The built tolerance models are: the first is the Plural Village Structure (Tool). The second is Multicultural (Democratic) Family, the third is “Ngaturi / Kenduri” Multicultural, the fourth is Inclusive Da'wah and the fifth is Multicultural Tombs. Balun village can be seen as an inspiration and a mirror for the people of Indonesia which are prone to conflict between people, so our hope to build a united, tolerant, progressive, peaceful and harmonious Indonesia can be realized.
 Applications: This research can be used for universities, teachers, and students.
 Novelty/Originality: In this research, the model of the inclusive village of Indonesia is presented in a comprehensive and complete manner.

Budaya Pluralisme dalam Penerimaan Masyarakat Desa Balun, Kabupaten Lamongan

Balun Village is an interesting village to this study. The village, called the Pancasila Village, has always instilled the values ​​of pluralism in daily life and well preserved until todays. Now, Pluralism has changed shape into a culture. The SARA issues that still exist in Indonesia there is no ways to give a significant impact and influence in Balun village people's acceptance of the culture of pluralism. The phenomenological approach with in-depth interviews is used to find out the accepted (reception) of the community towards the culture of pluralism. From the results of the study, it can be seen that Balun village community acceptance of pluralism culture is very good. This acceptance is inseparable from the existence of family ties among Balun village communities. But, their perceptions are still based on reason, which can be seen in their perceptions that see pluralism as a virtue and has a lot of benefits to create a harmonious and peaceful in social life.

Budaya Toleransi Studi Living Islam di Desa Balun, Lamongan

The Cultural research in this study was captured as a form of tolerance that hold a system of meanings or sense that were formed historically. The result of this research, that the religious diversity in the Balun village community was manifested in the form of tolerance which the emphasized of willingness to accept differences, and equal treatment of fundamental fair. Tolerance of inter-religious harmony of Balun village community, expressed in the form of culture maintained in activities that bring together three religions through the religions activities such as kenduri (kenduren) and the major days of each religion, as well as the forms of places of worship standing side by side hold tolerance values as a form of harmony between religious believers implied in the term Desa Pancasila.

The Worldview Of Social Harmony Bulding In The Pluralisme A Phenomenology Study in Balun Village, Turi District, Lamongan Regency

This phenomenon is interesting because in the midst of religious differences they can build a peaceful and harmonious socio-cultural life system. While in other areas differences in religion or belief become the legitimacy or trigger of conflicts and violence between groups in society. The impact of religious conflict or violence is the occurrence of inequality, insecurity, especially for minority groups, which in turn will affect national integration and unity. From this phenomenon, it is interesting to study how Balun people can process differences in religion, so they can foster and build a culture of tolerance in society. This study aims to uncover the paradigm, factors and models or forms of tolerance in Balun Village, Turi Subdistrict, Lamongan Regency, using research methods with qualitative approaches to informant units, namely Christian (Hindu) and Muslim (figures) and Balun Village Devices. Data collection methods using the method of observation (observation), in-depth interviews (depth interviews) with the Snowball model and literature review and FGD (Focus Group Discusion). Analysis of data using multidisciplinary science, meaning that depends on the data obtained, if the data obtained by religious data analysis uses religious studies and so on. The results of the study, the first Balun community paradigm in understanding its religious teachings (Islam, Hinduism, Christianity) is a substantive inclusive paradigm. Second, the factors underlying the culture of tolerance in Balun are the factors that are understanding of the religious teachings that are substantive-inclusive, pluralist political policies, tolerant socio-cultural traditions, maintained interfaith traditions of marriage. The tolerance model found in Balun is, first, Plural Village (Device) Structure. Second, Multicultural (Democratic) Family, Third, Ngaturi / Kenduri Multicultural and Fourth, Inclusive Da'wah. Hopefully the toll road model built in Balun Village can be an inspiration and mirror for other Indonesian people who are prone to conflict, so that our hopes of building a united, tolerant, advanced, peaceful and harmonious Indonesia can be realized.