Midst Of Plurality Research Articles

Tafsir Tematik Moderasi Islam: Jalan Menuju Moderasi Beragama di Indonesia

Religious moderation as a religious narrative to provide an understanding of religious adherents and religious attitudes in Indonesia so that they are in the middle position. Religious moderation has an important role in understanding religion as a whole. Indonesia as a country with various tribes, nations, religions and cultures is a challenge in itself to create unity in the midst of pluralism. This study discusses religious moderation in Indonesia in the thematic interpretation of Islamic moderation. This research uses a qualitative research type of literature study using descriptive methods. The results of the study show that religious moderation is a moderate religious attitude between the two extreme poles, namely the right and left which is reflected in the seven main characters namely respecting various differences, knowing the main practices, not having excessive fanaticism, practicing religion easily, not understanding religious texts textually of course, making differences a strength, and being consistent in religion. This research recommends the government to make the thematic interpretation of islamic moderation a reference in carrying out religious moderation in Indonesia.

Paradigm of Multicultural Islamic Education Sociological Perspective

The current era is multicultural education, and more specifically Islamic multicultural education. Complexity, rapid social change, the era of information technology in the midst of plurality and multiculturality of Indonesian society, so multicultural education becomes very important and relevant. Therefore, prioritizing education in this style becomes an obligation for the Ministry of Education and the Ministry of Religion and higher education institutions in Indonesia. In the framework of enriching studies and also implementing multicultural education, paradigmatic thinking is needed. From a sociological perspective, there are several paradigms, such as the social fact paradigm of multicultural education, the social definition paradigm of multicultural education and the social behavior paradigm of multicultural education. From this paradigm, research and studies can certainly be carried out to develop theories and praxis of multicultural Islamic education.

The Evolution of Israel's Religion from Abraham to Pre-Exilic and Its Significance for Christians

This article examines the evolution of Israel's religion from the Abrahamic Pre-exilic (approx. 2100-586 BC). The main data of this research is a literature study with a qualitative methodology through an Integrative Critical Analysis (ICA) approach to achieving the aims or objectives of the research. The conclusion or research results obtained are that the evolution of Israel's religion occurred not only in an applicative manner but also substantively. The evolution of Israel's religion can be said to be inseparable from the population, natural, socio-political, marriage, or family factors, where religion is the ultimate concern for survival, aligning life with the universe (aligning one's self with the universe), appeasing the gods including Baal, Asherah, Molok, and others to get their favor (how to placate the deities and secure their favor) with the background of the principle that obedience can be a blessing and disobedience can be a curse. Its significance for Christians is that Israel's religion and Christianity have historical and theological links to deepen understanding of the Bible; as a mirror of faith and Christian life; and how Christians should practice their religion in a pluralist society and the midst of pluralism.

Dynamics of The Qur'an's Thematic Interpretation of Islam and Religious Plurality (Analysis of Yunahar Ilyas' Qur'anic Horizons)

The religious atmosphere that tends to dominate and deny the existence of adherents of other religions is a gloomy point in the presence of a healthy religious life in the midst of pluralism, all of which are the roots of radicalism in religion. This article aims to examine the Plurality of Religions which is based on the thoughts of Yunahar Ilyas. This study is a literature review using a descriptive qualitative approach. The technique used in analyzing the data in this study is to clarify, compare and interpret the themes of Yunahar's thoughts on Islam and the Plurality of Religion with several other writings that are relevant to this research. The results of this study show that first, religious plurality as a form of life reality that Allah S.W.T. outline its whereabouts. Second, Islam views plurality as limited to the context of the reality of the existence of other religions, not at the level of faith. Third, Islamic teachings that are universal and inclusive are the basis for recognizing the existence of other religions as an effort to form good relations.

Pendidikan Damai Berdimensi Sufistik: Alternatif Merajut Kebhinekaan Masyarakat Indonesia

Peace education with a Sufistic dimension is one of the middle ways to strengthen and restore the dynamics of unity in the midst of pluralism. The purpose of writing this article is to critically conceptualize and reconstruct peace education with a Sufistic dimension. The research method uses library research by collecting various reference sources from books, journals and various documents on the theme. The findings conclude that first, peace education has a Sufistic dimension as an educational model that internalizes the values ​​of nobility, peace, ethics, love, compassion, and a sense of humanity. Second, the role of peace education with a Sufistic dimension is to form a community of people who love brotherhood, live in harmony, and are strong in terms of social solidarity. Third, the contribution of peace education with a Sufistic dimension is to maintain social political and religious stability of the community, directing the moderate paradigm and strengthening social human values, then the challenge is the movement of radicalism, hoaxes, fanaticism, egoism, intolerance and lack of deep understanding of religion.

Resolution of Social Conflicts Through Multicultural Education

The purpose of this research is to analyze multicultural education as a solution to resolve social conflicts among students. The method used in this study is qualitative with data collection techniques through observation, interview, and documentation. Multicultural education offers an alternative through the application of educational strategies and concepts based on the utilization of diversity in society, especially those among students such as ethnic diversity, culture, language, religion, social status, gender, ability, age, and race. An approach through multicultural education is important. The education strategy is not only aimed at making it easy for students to understand the courses they are studying, but also to raise their awareness to always behave humanist, pluralist, and democratic. The results showed that Multicultural Education that has been applied in National education is expected to be an agent in the community that bridges the game in the midst of plurality, this can be seen from the substance contained in multicultural education that prioritizes attitudes and principles on democracy, equality, and justice, oriented to humanity, togetherness, and peace. Develop an attitude of recognizing, accepting, and appreciating cultural diversity. With this function, SARA conflict can be prevented.

Kebhinekaan dan Keberagaman : Integrasi Agama Ditengah Pluralitas

This study intends to convey the issue of religious integration in the midst of plurality. Integration is mixing until it becomes a unity. Integration in many scientific fields is roughly defined as a form of unifying elements that are out of sync with their character and classification according to concepts, frameworks, and units. Integration is a concept that is applied in many fields, from social, political, cultural, to economic. In this study, the author uses the Library Research method, which is to collect data or scientific papers that aim at the object of research. Plurality means understanding diversity in order to be able to live tolerantly in the midst of the people. The people here are people who are diverse both culturally, religiously, linguistically, politically. Including ethnicity, culture, tradition, language, to the diversity that is Indonesia's diversity, religion often causes problems caused by the disparity with various factors that surround it. Therefore, a progressive step is needed to deal with diversity news which can explode at any time and cause huge losses.

Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19

<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>

URGENSI PENDIDIKAN MULTIKULTURAL: SEBUAH JAWABAN ATAS PROBLEMATIKA PLURALITAS

ABSTRAK
 Pluralitas atau kemajemukan merupakan sebuah situasi riil yang mesti diterima oleh semua masyarakat Indonesia yang dibangun atas dasar perdebedaan-perbedaan.Perbedaan-perbedaan itu pada suatu titik tertentu dapat menciptakan konflik. Oleh karena itu, diperlukan sebuah solusi atau pencegahannya yakni pendidikan multikultural, agar pluralitas atau kemajemukan dapat dipertahankan dan diterima sebagai sebuah aset atau kekayaan yang dimiliki oleh bangsa Indonesia.Tujuan adalah untuk mempertahnakan harmonisasi dan integrasi bangsa.Metode penelitian yang digunakan adalah metode penelitian kualitatif deskriptif dengan mengacu pada teori Milles dan Huberman.Sehingga, hasil yang diperoleh bahwa pendidikan multikultural merupakan problem solving di tengah pluralitas atau kemajemukan, yang semakin mengarah kepada sesuatu yang negatif atau sikap fanatisme dalam berbagai aspek atau dimensi. Kesimpulannya adalah pluralitas atau kemajemukan merupakan fakta sosial yang mesti diterima secara sadar dan kritis agar terciptanya kondisi manusia Indonesia yang saling menghargai, saling menghormati, damai, aman, tertib, dan saling berbagi dalam rangka meningkatkan harkat dan martabat bangsa yang berdaulat, adil, makmur dan beradab.
 Kata Kunci:
 Pluralitas, konflik, dan pendidikan multikultural

Budaya Sebagai Perekat Hubungan Antara Umat Beragama di Suku Tenger

Indonesia is a country that has diversity in ethnicity, ethnicity, race,language, religion, and culture. However, this diversity is capable ofcausing conflicts both internally and externally. As with many cases thatoccur in Indonesia. Religion itself is a foothold, belief, and life guide, evenas a scapegoat for conflicts in society. But other than the tengger tribelocated in Lumajang Regency, Malang Regency, Pasuruan Regency andProbolinggo Regency, there are three religions that coexist in one villagenamely Islam, Hinduism and Buddhism. In the midst of pluralism,different societies of understanding and belief turned out to be able tohave an attitude of tolerance and mutual respect between each other.Religious diversity is not a problem for the agrosari community tointeract in carrying out daily activities. Regarding tolerance amongreligious people has recently become a very sticky issue amongacademics and the public. Local wisdom and culture are solutions toovercome this problem. Local wisdom in the Tengger tribe community isinseparable from the values of Javanese culture, as well as the culturalheritage of Majapahit which is still developing with mutual respect,tolerance, and respect for ancestral spirits and there are no strikingdifferences in ethnicity other than differences in religious beliefs.Togetherness is manifested in the form of traditional rituals such as theUnan-Unan ceremony, Bari'an (Selamatan). Each religion has its owndemands for tolerance in the Tengger tribe is ingrained, the Tenggertribe community also upholds equality and democracy in community lifeand respects religious leaders and dukun (sepiritual teachers) ratherthan administrative leaders. Because all are brothers, all families, stillpeaceful and harmonious, which is the mandate and ancestral heritage.

Peran Budaya dalam Membangun Hubungan Antara Umat Beragama di Suku Tenger

Indonesia is a country that has diversity in ethnicity, ethnicity, race, language, religion, and culture. However, this diversity is capable of causing conflicts both internally and externally. As with many cases that occur in Indonesia. Religion itself is a foothold, belief, and life guide, even as a scapegoat for conflicts in society. But other than the tengger tribe located in Lumajang Regency, Malang Regency, Pasuruan Regency and Probolinggo Regency, there are three religions that coexist in one village namely Islam, Hinduism and Buddhism. In the midst of pluralism, different societies of understanding and belief turned out to be able to have an attitude of tolerance and mutual respect between each other. Religious diversity is not a problem for the agrosari community to interact in carrying out daily activities. Regarding tolerance among religious people has recently become a very sticky issue among academics and the public. Local wisdom and culture are solutions to overcome this problem. Local wisdom in the Tengger tribe community is inseparable from the values of Javanese culture, as well as the cultural heritage of Majapahit which is still developing with mutual respect, tolerance, and respect for ancestral spirits and there are no striking differences in ethnicity other than differences in religious beliefs. Togetherness is manifested in the form of traditional rituals such as the Unan-Unan ceremony, Bari'an (Selamatan). Each religion has its own demands for tolerance in the Tengger tribe is ingrained, the Tengger tribe community also upholds equality and democracy in community life and respects religious leaders and dukun (sepiritual teachers) rather than administrative leaders. Because all are brothers, all families, still peaceful and harmonious, which is the mandate and ancestral heritage.

Homo Politicus: A condição humana e o agir político segundo Hannah Arendt e Amartya Sen

Investigar o conceito de condição humana e sua identidade política e jurídica no pensamento de Hannah Arendt e Amartya Sen é o principal objetivo deste artigo. Entendemos que o valor da pessoa se fortalece na inserção ativa nas sociedades democráticas. A condição de agente sedimenta a maturidade social, a estabilidade política e os compromissos orientados para a justiça social. Com igual intensidade, a vida do homem, enquanto condição humana é uma vida de ação e discurso que se realiza entre os demais, na polis. Em meio à pluralidade cada sujeito faz surgir e construir coisas novas. O método de investigação é o indutivo, a técnica de pesquisa é a bibliográfica e a categoria é o conceito de pessoa. O homem, na condição de agente ativo é protagonista de sua história junto à comunidade. HOMMO POLITICUS: A condição humana e o agir político segundo Hannah Arendt e Amartya Sen

Educating for Commitment: Insights from Postmodernity

Secular pluralism in contemporary culture and current theological divisions within churches have important implications for Christian education. This paper addresses the question of how religious commitments can be made and convictions held outside of polarizing and exclusionary understandings of truth, and without the presence of uncontested doctrines. What habits, practices and dispositions should Christians cultivate in this context? It brings resources from postmodern theology and philosophy into conversation with the Anglican tradition, in order to propose ways that Christian education can foster faith commitment in the midst of pluralism and disagreement. The best lack all conviction, while the worst Are full of passionate intensity.—W. B. Yeats, The Second Coming Out beyond ideas of wrongdoing and rightdoing, there is a field. I'll meet you there.—Rumi

Postmodernism and Negative Theology

SummaryTo clarify our present-day postmodern context and to ascertain the critical consciousness of our time, we present a number of main lines of thought in the work of Wolfgang Welsch, Jean-Francois Lyotard and Richard Rorty. Each one of them has emphasized an aspect that perhaps is characteristic for the postmodern time. Welsch identifies the postmodern with the coming to consciousness of radicalised plurality, Lyotard with the attention for the moment of radical heterogeneity that shines in the midst of plurality, and Rorty with an insight into the radical particularity and contextuality of each narrative. A discussion of and with this threesome, yields our model of the ‘open narrative’ as a possible form of the contemporary critical consciousness, which is to say as a possible authentic mode of existence in the postmodern context. In as much as ‘negative theology’, as a philosophical notion, in contemporary thinking stands for the attempt to leave behind metaphysics and ontotheology, it also function...