People Of Different Religions Research Articles

Power and Confidence

Abstract This paper, utilising data from the World Values Survey, presents a pioneering examination of citizens’ confidence in political parties in mainland China spanning a twenty-eight-year period, juxtaposed with global counterparts. The analysis unveils a consistent strengthening of confidence among mainland Chinese citizens in political parties, essentially the Chinese Communist Party, from 1990 to 2018, with a marginal decline around 2012. This heightened confidence secures a noteworthy second-place ranking globally. It exhibits a positive correlation with confidence in government, parliament, civil service, armed forces, police, courts, and the press. Additionally, it aligns positively with perceptions of politics as important in life, national pride, age, trust in people of different religions, willingness to have neighbours of different races, and a sense of a secure neighbourhood. Conversely, it demonstrates a negative association with postmaterialism, educational attainment, support for greater income differences as incentives for economic development, and reliance on TV news for understanding current events.

Unity in Diversity of Religions in Bumi Flobamora, Indonesia: From Traditional to Modern Pluralism

The religiously diverse society of NTT (Bumi Flobamora) has received national title as the most tolerant province in Indonesia. However, reality shows that there are religious conflicts, such as the rejection of the establishment of Islamic places of worship and the emergence of various forms of violence with religious nuances. This study attempts to provide a new contemporary social philosophy explanation for the development of religious social conditions. With the help of philosophical methods, the results show that the ideology of pluralism has long lived in Bumi Flobamora. However, this model of "traditional pluralism,” which is based on local wisdom and supported by the government's policy of harmony, is currently no longer in line with demands for universal human rights, because "traditional pluralism" shows the unequal treatment of people of different religions. Therefore, contemporary social philosophy develops a "modern pluralism,” which is built on the principle of equality. To strengthen this new model of pluralism, efforts are needed to overcome the weaknesses of communitarianism. The main weakness of communitarianism is that it opens up a space for religious appreciation that only emphasizes the togetherness and unity of a spiritual community and views those outside the community as other people who may or should even be excluded. The study concludes that the unity of religions in Bumi Flobamora will only survive if traditional pluralism is replaced with modern pluralism, which is in line with the Political Ethics of the Indonesian nation, Bhinneka Tunggal Ika, and the basic philosophy of Pancasila.

Potential For Religious Exploitation of Conflict in Indonesia

In Indonesia, the problem of inter-religious relations seriously needs attention. Conflicts that use religious sentiment mostly exploit religious diversity to hide the real intention. The exploitation of religion in the form of falsifying religious identity is used as an effort to destabilize Indonesia, and religious interpretations are used as justification for discriminating against and dominating other religious groups, which is often found in conflicts in Indonesia. Potential adversaries likely use hybrid war to break unity and trust among Indonesians, to disintegrate the Republic of Indonesia and ultimately to control Indonesia's natural resources. Cross-institutional and civil group cooperation is needed to strengthen tolerance and affirm harmony in diversity, where Indonesian people embrace mutual understanding, care for diversity, and strengthen unity between people of different religions.

Islamic Etiquette for Slaughter viz a viz Mechanical Slaughtering

Meat consumption has become the basic need of a human societies. According to Islamic Shariah, Allah the Creator, has allowed humans to consume the meat of halal animals and has stated a complete procedure of slaughtering the legally permitted animals. Adopting this process ensures the meat lawful for human consumption. There are other methods and practices of slaughtering and killing animals followed by different people of different religions and thoughts. In the modern world various techniques are being used to kill animals on mass level in slaughterhouses. Gas chambers, electric current, rods and mechanical knives are used for this purpose. The users of these practices claim that these techniques make the slaughtering process easier and more convenient for the animal as compare to the shariah guided ways of slaughtering. In this article I have discussed various procedures of slaughtering and killing an animal. I have analyzed these procedures in order to find out the most convenient way for the animal. I have also discussed the impact of slaughtering process on the end product; the meat and its effect on human health. This article concluded that shariah guided way of slaughtering is the most convenient way of slaughtering and the animal bears less pain as compared to the rest of the methods and the meat produced as a result of shariah way of slaughtering is healthier and has better psychological impact on human's health.

PERKAWINAN BEDA AGAMA PASCA SEMA NO.2 TAHUN 2023 (Analisa Yuridis Sosiologis Perkawinan Beda Agama di Indonesia)

A small number of marriages of different religions in Indonesia are carried out because they have received court approval. The reason used as a basis is because religion is an absolute right of every person that cannot be forced and marriage is a citizen's right guaranteed by the State. This reason encourages researchers to study the problems of interfaith marriages mentioned above. The research method currently being carried out is library research, namely research that applies a conceptual approach by expressing various opinions of legal experts regarding marriage between people of different religions. The results of the research show that inter-religious marriages have two different interpretations: first, the marriage is declared valid and can be carried out based on 4 grounds, namely: 1) interpretation of the Marriage Law article 2, that marriages of different religions may be carried out, 2) The reason for submission is based on Supreme Court decision Number. 1400 of 1986, 3) Article 35 of the Adminduk Law, and 4) based on the reason that people whose marriages are not registered at the KUA, can be allowed to be united in one family and have a KTP with marital status written on it, as per the regulations in the Minister of Home Affairs Regulation No. 9 of 2016. Second, some reject interfaith marriages based on: 1) Article 2 of Law no. 1 of 1974 (with the interpretation that marriage must be of the same religion), 2) Article 4 of the KHI which prohibits marriages other than Muslims, 3) MUI Fatwa No. 4 of 2005, 4) Results of NU Congress No. 28 of 1989 and Tarjih Muhammadiyah No. 22 of 1989, 5) MK no. 56/PUU-XV/2017.

The Power of Small Talk Discourse as Mitigating Conflict in Different Religious Communities in Ntaram

Objective: This research analyzes explicitly the tiny talk (fatik) discourse used by the Ntaram (Manggarai) Flores community as a verbal force to mitigate conflict in plural communities (different religions) in Ntaram, Manggarai-Flores. Method: This research chooses qualitative (interpretive) because the data collected and analyzed is in words, phrases, clauses, or sentences. Data was collected through in-depth interviews with informants, which were determined purposively. In addition, the observation method is used to observe the daily communication of the plural community in Ntaram. Data were validated through (1) data source triangulation and method triangulation. (2) Checking validity through Focus Group Discussions involving key sources. Results and Discussion: Small talk (fatik) in communicating between people of different religions in Ntaram: (1) Small talk in the form of greetings. Ntaram people call "ite" which means we (first person plural personal pronoun). The word addresses the speech partner (second person personal pronoun). (2) Small talk in the context of greetings, such as nia ngaok, which means "noisy." These pleasantries explain sociologically that the social behavior of the Ntaram people is cheerful and happy to accept anyone. (3) Typical terms of respect related to religion are ata sili mai wae and ata le mai tana golo. Ata silimai wae means people who come from the coast or riverbanks. (4) Ethics of Interrupting Conversations. Ntaram people have small talk about interrupting conversations ethically through small talk such as eta ulu keta ite and no ramping dite. Eta ulu keta means that I uphold your opinion above my head. These four types of pleasantries are most productively used in the context of building brotherhood amidst religious and ethnic differences in Ntaram. Recommendations: The research findings recommend that (1) it is necessary to revitalize the small talk discourse in Ntaram in the form of content taught in schools. Thus, endemic inheritance is carried out well. (2) further research is needed regarding the antecedent factors that influence the harmony of multiethnic society in Ntaram. (3) Research in other areas must reveal how multicultural societies mitigate social conflict through small talk.

COMPARISON OF CIVIL INHERITANCE LAW AND TOBA BATAK TRADITIONAL INHERITANCE LAW REGARDING THOSE WHO ONLY HAVE DAUGHTERS AS HEIRS

The state guarantees freedom of religion, as well as forming a marriage. Registration of marriages, especially mixed marriages, is regulated in Article 57 of Law no. 16 of 2019 concerning Marriage. This mixed marriage is also related to interfaith marriage which is also a right for Indonesian citizens. The Supreme Court in this case made SEMA No. 2/2023 dated 17 July 2023 concerning Appointments for Judges in Adjudicating Cases on Applications for Registration of Marriages Between People of Different Religions and Beliefs, at point No. 2 explains that "The court did not grant the request for registration of marriages between people of different religions and beliefs." If this SEMA is analyzed it is in conflict with Article 35 letter (a) of Law no. 23 of 2006 in conjunction with Article 50 of Minister of Home Affairs Regulation no. 108/2019. Therefore, the author analyzes the binding strength of SEMA No. 2/2023 dated 17 July 2023 regarding the failure to grant the request for registration of interfaith marriages. Meanwhile, Minister of Home Affairs Regulation no. 108/2019 states that interfaith marriages must be proven, which automatically results in an application being made to the court. This is also related to Article 35 letter (a) of Law no. 23 of 2006 concerning Population Administration which regulates marriages determined by courts for people of different religions. Therefore, the author analyzes the above problem with the problem, namely the binding force of SEMA No. 2/2023 regarding the judge's decision in the application for registration of interfaith marriages. The method used is normative juridical research, with an analysis of the theory of authority and legal certainty. The approaches used are the conceptual approach, statutory approach and case approach. The conclusion to be reached in this writing has future perspective value and is in accordance with its axiology, namely the aim of law is justice.

A Cross-Sectional Study of Gender Politics in Nepal

This research paper examines the different dynamics of intersectionality in the political and cultural set-up of Nepal, where people of different religions, ideologies and ethnicities have lived for centuries. The paper tried to argue that variables such as class, gender, ethnicity, religion, region, disability and even caste influence the political and social status of Nepal. To study the real problems of women, all those parts that directly or indirectly affect their position must be underlined in the research paper. The article uses Crenshaw's theory of intersectionality to examine the dominant variables of patriarchy. The article focuses on the problems of Madheshi, Muslim and Dalit women who have always been marginalized in the political and social framework of the country. The primary finding of the study is that women belonging to marginalized class, caste, ethnicity, disability, religion and region are more oppressed in the country than women belonging to other categories. Because intersectionality is a burning approach to analyzing the position of women in patriarchy, theorists and researchers whose perspectives and ideas matter are brought into the discussion.

The Symbolic Meaning of Traditional Woven Fabric Ulos as A Spiritual Expression in Batak Toba Rituals

Every society in the world has a certain ability to produce traditional woven cloth as a result of its culture. Likewise, for the Batak people, the traditional woven cloth is called ulos, it is accepted as a symbol of a Batak spiritual expression. In the Batak tradition, giving or receiving a ulos is done based on the rules and procedures generally accepted in society. Giving and receiving ulos also represents a number of ideal values from the people who adhere to it. In substance, these are the values that are symbolically conveyed to someone and it is hoped that they will be realized in the future, accompanied by hopes and prayers. Typically, giving ulos does not have to take into account the particular religion or belief of the person receiving it, and the person to whom the ulos is given receives it with joy. So, ulos itself is universal because it is able to strengthen the solidarity of Batak people of different religions, both personally and collectively. The theory used refers to Clifford Geertz's theory regarding religion as a symbol system found in every culture. In Sandra Niessen's perspective, ulos is an expression and spiritual image of the Toba Batak people. For this reason, it is necessary to carry out research through a study process to find out whether the traditional ulos woven cloth is closely related to the spiritual values that the Batak have had since ancient times.

Culture, Religion, and Harmony: The Struggle for Roles in Diversity in Indonesia

Purpose: The purpose of this study is to analyze the contribution of religious attitudes to harmony, and the contribution of Javanese culture to harmony in the context of a multireligious society in Ngandong, Girikerto. As well as finding the most influential social capital in building harmony for a multireligious community in Ngandong Hamlet, Girikerto. Methods: This research is qualitative, presenting field data descriptively. Data collection was used in this study through in-depth interviews, observations, and literature studies. The data analysis carried out, first carried out at the time of recording field data, and the second was carried out after data collection was completed. Then conclude from the results of the data analysis. The data analysis process used follows the model developed by Creswell. Results and Conclusion: Based on the results of research conducted in Ngandong Hamlet, Girikerto the Javanese cultural heritage is firmly held by its citizens as the strongest social capital. This is evidenced by the involvement of citizens from various religious backgrounds to succeed in every cultural event in Girikerto. Cultural activities become a unifier of people of different religions. As a result, the Ngandong people can continue to preserve Javanese cultural values that prioritize harmony: harmony, togetherness, and oneness. Research implications: The impact of this research has proven that there is harmony in Ngandong, which can be seen directly in the form of social activities, starting from daily activities. Harmony in Ngandong emerged as a combination of religious expression with cultural expression (Javanese tradition) which has become Javanese cultural heritage and can be firmly held by its citizens as a strong social capital of harmony. Originality/value: The originality of this research lies in the concept of religion, culture, and harmony in Ngandong Girikerto Village, Yogyakarta, Indonesia.

Harmonizing Religious Diversity: Exploring Effective Intercultural Communication in Dukuh Sampetan Village

Religious tolerance is important to be instilled and carried out in building an interaction relationship in order to avoid divisions that can lead to conflict in society. The existence of a tolerant attitude towards religious differences and is expected to encourage the creation of a peaceful situation so as to create harmony in the interaction of people of different religions. In addition, it is also necessary to foster good harmonious communication so that it can form an understanding that leads to unity. Dukuh Sampetan is one of the dukuhs in Sampetan Village whose people consist of various religions, namely Buddhism, Christianity and Islam. This research uses qualitative research and the theory used is Effective Intercultural Workgroup Communication Theory. This research discusses cultural diversity, which means religious diversity in community groups in Sampetan Village in forming group communication that is able to achieve decisions, satisfaction and effectiveness of group performance in fostering tolerance between religious communities. The conclusion in this study is that communication that occurs in social life in Dukuh Sampetan runs effectively so that religious tolerance exists there is indeed true, seen from the forms of communication seen from general activities, communication that is usually carried out and religious activities.

Legal Study of Interfaith Marriage According to Positive Law and Religious Law Regarding the Practice of Interfaith Marriage in Indonesia

Interfaith marriage raises legal issues that require special attention, even though they are considered sacred in religious communities in Indonesia. The study aims to determine how Indonesia's positive laws and religion view marriage between people of different religions. Normative juridical and descriptive-analytical were used to conduct this research. After being obtained from library materials and secondary data, the data is analyzed qualitatively to obtain deductive conclusions. The study found that Law No. 1 of 1974 on Marriage stipulates marriage rules in Indonesia. It states that each spouse's religious beliefs determine whether the marriage is valid or not. Furthermore, Law Number 16 of 2019, which amends Law Number 1 of 1974, sets the age limit at which a person can marry. However couples with different religious backgrounds often face problems. Religions have different views on marriage. These concepts affect the legal status of marriage. The law affects the status and position of children, marital status, and administration of residence. Therefore, a deep understanding of positive religious and legal perspectives is necessary to resolve these legal issues in a fair and balanced manner.

Implications of Supreme Court Circular Letter in the Context of Marriage Between People of Different Religions

<em>Law No. 1 of 1974 persistent, particularly in areas such as the legal interpretation of marriage, marriage registration, and unions involving individuals from different religious backgrounds. The situation has been exacerbated by the recent issuance of Supreme Court Circular No. 2 of 2023, specifically in clause 2, which denies requests for registering marriages between individuals of different religions and beliefs. The research addresses two key questions: 1) How can the validity of marriages under Law No. 1 of 1974 be reinterpreted in the context of unions between individuals of diverse religious beliefs? 2) What are the legal ramifications of Supreme Court Circular Letter No. 2 of 2023 for future marriage-related legal practices in Indonesia? The study adopts a normative juridical research approach, using secondary data gathered through literature review and legislative analysis, and employs qualitative analysis techniques. </em>

Analisis Pernikahan Beda Agama tentang Pandangan Hukum Positif Agama dan Sosiologi

Marriage is a bond of agreement between human individuals to build a household ship with a happy and eternal goal until the end of their life. In a marriage, there are many factors supporting similarities, differences, economics, religion, social status and so on. Our aim is to research to find out whether it is permissible to marry religious differences are in accordance with the results of the methodology that we are looking for, namely in accordance with the perfective Indonesian positive law, religious law and sociological views on interfaith marriages. Indonesia has its own regulations which are regulated in its law book in the Civil Code, while according to the perspective of religious law in Indonesia, marriages from people of different religions are not allowed, they are considered invalid or forbidden, the sociological view of marriages between different religions is considered valid. Just because in social science a marriage occurs because of mutual love and does not prioritize religion because love occurs because there are similarities and differences that complement each other and there is an attitude of tolerance between partners so that the marriage is eternal and happy.

Sedekah Bumi (Earth Charity) as a Means of Social Interaction Amongst Religious Communities in Kalimangli Subvillage, Karang Tengah Village, Tuntang District

Dusun Kalimangli, Karangtengah Village, Tuntang District, Semarang Regency, possesses a local wisdom known as 'sedekah bumi' (earth charity). The implementation of sedekah bumi occurs annually through three main activities: cleaning the streets and rivers, a cultural parade followed by a communal meal, and a shadow puppet (wayang kulit) performance. This study aims to explore how sedekah bumi serves as a medium for social interaction among religious communities in Kalimangli Subvillage, Karang Tengah Village, Tuntang District. The research adopts a qualitative descriptive research method, employing social interaction theory and social action as analytical tools. The findings reveal that sedekah bumi acts as a medium for social interaction among people of different religions. It is evident that all residents of Kalimangli Subvillage, regardless of their religious background, come together to collectively clean the streets and rivers, prepare offerings, create ceremonial structures, and participate in a cultural parade. They wear traditional attire and celebrate the occasion with a wayang kulit performance that emphasizes universal values and human virtues rather than focusing on a particular religious narrative.

Kinship as Panacea for Christian/Muslim Relations in Yorubaland: A Focus on Iwo Land

Despite the heterogeneous composition of Nigeria as a multilingual ethnic and multi-religious society, there are indices which over the years have fostered peaceful and harmonious coexistence, across the different lines of ethnicity and religion. One such aspect is kinship ties in the midst of raving ethnic bigotry, religious intolerance and violence. Studies have shown that kinship ties without reservation have played a mediation role in fostering peace and ensuring harmonious coexistence especially among people of different religions. The present study investigates the mediating role of kinship ties as a panacea for harmonious Christian – Muslim relations in Iwo land, Osun State Nigeria. Adopting a qualitative method of data analysis, the study adopted the interview approach. Twenty-five persons: fifteen Christians and ten Muslims were purposively selected and interviewed. Tracing the antecedents of the two Abrahamic religions, Christianity and Islam in Iwo, the study finds that though Iwo Land is predominantly a Muslim territory, it has enjoyed peaceful and harmonious coexistence among the two religions. Despite the different areas of conflict, which include marriage, chieftaincy, land acquisition, the ebi commonwealth among the populace has guaranteed peace among the people. Some other factors such as a proper understanding, joint efforts in condemning social vices among others have also contributed to the relative harmonious atmosphere among the religions. It concludes that the commonality and communality in Iwo Land revolves around the kinship ties in the land.

Design Multicultural Islamic Religious Education Curriculum Elementary School

Multicultural education is required to foster harmony and the beauty of coexistence among people from various cultures, social backgrounds, languages, ethnicities, languages, groups, and so on. As a result, it must be nurtured through the creation of a multicultural education curriculum. Communities must be educated with multicultural insight so that diversity becomes a unifying nation, and awareness of multicultural values is introduced into educational institutions through educational policies. This study applied a qualitative approach centered on library research. According to the findings of this study, the textbooks on Islamic Religious Education and Elementary School Characteristics for the third grade were still general and did not specifically describe the value of multicultural education. Even though the Islamic Religious Education and Characteristics of Elementary School for the third-grade textbook did not yet include multiculturalism education, it is expected that it can be loaded in other lessons to prevent radicalism and that it can be concluded that in Islamic religious education material, a curriculum with a multicultural paradigm can be developed by combining other. a. Al-Qur’an material, which helps to understand and instill attitudes when interacting with people of different religions. b. The concept of nationality can be used to extend on how the Prophet Muhammad led the multi-ethnic and multi-religious Medina community. c. The laying of the national foundation is the moral material. d. The date material can be exemplified by the Prophet Muhammad’s process of building Medina, where there was recognition and appreciation for the values of plurality and tolerance.

Pergeseran Hukum Kewarisan Islam di Indonesia dengan Pemberian Wasiat Wajibah Kepada Istri yang Non Muslim Berdasarkan Putusan Mahkamah Agung Nomor 16k/Ag/2010

The problem of Islamic inheritance law is very broad and complex, because it covers the scope of human life and society, from the problems of unborn children to death, so it is impossible to reveal the whole. In one family, if there are several adherents of different religions, namely some who are Muslims and some who are non-Muslims, of course problems will arise, especially problems involving inheritance if one of the family members dies. Regarding inheritance from different religions, Legal Compilation Islam (KHI) does not explicitly state that religious differences are a barrier to inheritance. According to the Fatwa of the Indonesian Ulema Council in number 2, that the gift of property between people of different religions can only be done by means of a gift, will or gift, however, if the heir during his lifetime does not provide the assets are in the form of bequests, wills or gifts, but the Fatwa does not regulate that heirs of different religions can be given the heir's inheritance by means of a Compulsory Will.

The Legal Force Of Interfaith Marriage In Indonesia

religions to obtain legality, but the existence of the life of a pair of people of different religions as husband and wife is a reality that cannot be denied in fact, many couples want to live together as husband and wife but are constrained to different religions or beliefs. Some choose a way of life to be together without marriage ties or "cohabitation" while still maintaining their respective religions and beliefs. This situation is still allowed to exist without a solution or their behavior is considered as community waste which must be approached with a controlling approach. Then what about the consequences of their relationship that are not protected by the laws in force in this country, such as the existence of offspring that are born, the assets that are generated, and other rights? This problem will not be a solution if the marriage of interfaith couples is not registered by the authorized institution.

Pergeseran Hukum Kewarisan Islam di Indonesia dengan Pemberian Wasiat Wajibah Kepada Istri yang Non Muslim Berdasarkan Putusan Mahkamah Agung Nomor 16k/Ag/2010

The problem of Islamic inheritance law is very broad and complex, because it covers the scope of human life and society, from the problems of unborn children to death, so it is impossible to reveal the whole. In one family, if there are several adherents of different religions, namely some who are Muslims and some who are non-Muslims, of course problems will arise, especially problems involving inheritance if one of the family members dies. Regarding inheritance from different religions, Legal Compilation Islam (KHI) does not explicitly state that religious differences are a barrier to inheritance. According to the Fatwa of the Indonesian Ulema Council in number 2, that the gift of property between people of different religions can only be done by means of a gift, will or gift, however, if the heir during his lifetime does not provide the assets are in the form of bequests, wills or gifts, but the Fatwa does not regulate that heirs of different religions can be given the heir's inheritance by means of a Compulsory Will.