Plurality Of Religions Research Articles

MANY RELIGIONS, DIFFERENT CULTURES – ONE RELIGIOUS EDUCATION? YOUNG PEOPLE’S PERCEPTIONS OF RELIGION AND RELIGIOUS EDUCATION: A CHALLENGE FOR NEW CONCEPTIONS

In Hamburg you will not find a class whose pupils are homogeneously German and certainly not with a uniform Christian, in particular Protestant-Lutheran background. Two processes have had their influence on school: The drastic decrease in church membership in the last 20 years and the emergence of a plurality of religions which is mainly the result of immigration. Due to this, there are many children in the schools of our city who have only a weak tie to the traditional forms of Christianity or no tie at all. There is also a significant number of children who belong to other religions, primarily – but not exclusively to Islam. Furthermore, those who consider themselves as religiously committed cannot be looked upon as a homogenous group with regard to their adherence to one of the major religions.

As religiões na sociedade pós-industrial: leitura sociológico-filosófico-teológica

Pergunta-se: que lugar e que função podem ter as religiões no contexto pós-industrial? A pluralidade religiosa constitui um mal a ser eliminado? É uma realidade negativa, pecaminosa, contrária a vontade de Deus? Ela deve ser atribuída ao poder do demônio, sendo feita de politeísmo, de idolatria e de práticas imorais? Qual o sentido ou significado sociológico, filosófico e teológico das religiões, hoje? Embora haja muitas discordâncias quanto à determinação do lugar a ser ocupado pelas religiões, há uma aprovação por parte de muitos intérpretes: a afirmação de que as religiões são elementos imprescindíveis. Elas são espaços de articulação do sentido da vida; se revelam aptas a exercer funções na vida individual e social. A pluralidade das religiões é, portanto, um fenômeno de fato. Ao lado das grandes religiões, flutuam os novos movimentos religiosos: movimentos evangélicos; Renovação Carismática Católica; movimentos de vida comunitária; a Nova Era. Enfim, ligadas aos novos movimentos, encontram-se religiões individuais e privadas, construídas a partir dos ideais da modernidade e da ecologia. Acrescenta-se a todo este quadro religioso aquilo que Tillich chamou de as “quase-religiões”: religiões humanistas do progresso, da liberdade e da igualdade.

POLA INTERAKSI MASYARAKAT PLURAL AGAMA DI KELURAHAN SEI GOHONG KECAMATAN BUKIT BATU KOTA PALANGKA RAYA PROVINSI KALIMANTAN TENGAH

All social activities occur in relationships and interactions. There are four religions that live side by side and exude amid differences in Sei Gohong, namely Islam, Protestantism, Kaharingan, and Catholicism. The four religions are embraced by people who come from one ethnic Dayak ethnic. The study was analyzed using the theory of social interaction, plurality of religions, conflict theory, social change, social action, symbolic interaction, and social construction. Research using grounded method. The results of this research are: first, there is interaction pattern in the form of cooperation as in dayak customary activity, the accommodation of socialization and economic activities in Sei Gohong, the three patterns of interaction in the form of assimilation, ie, mixed marriages of Sei Gohong residents with Dayak residents or mixed marriages of different religions of Sei Gohon., Fourth, the pattern of interaction in the form of competition and conflict between religious differences. Factors inhibiting the social interactions of plural communities religion in Sei Gohong that is, cultural change, amputation of kademangan institution and mentality betang as institution of plurality begin to retreat. The conclusion of this study that different religions is not a barrier to spontaneous social mechanisms and harmony of life in Sei Gohong.

Protestant Buddhism and “Influence”

AbstractCritiques of the concept of “Protestant Buddhism” claim to tell a different story about the relation between religion and modernity (“Protestantism”) in South Asia. They seek to reconstruct the temporal relation between the past and the present, contesting postcolonial conceptions of history, time, and religious practice. This story of temporality is staked on the question of “influence,” which has a genealogy that includes not just colonial, missionary, liberal politics but also contemporary legal-political questions about foreign influence on democracy and sovereignty. This article argues that preoccupation with influence inscribes an a priori ontology that already separates the past from the present. This makes it difficult to understand the relation between temporality and a form of life in a discursive tradition, as the question of influence grounds the ostensive plurality of religions in some preexisting ontological difference. Once religion as such is understood as an object of influence, the temporality of the form, which is encountered within power—that is, the formations of particular sensibilities and dispositions within the coherence of a tradition—is rendered marginal if not irrelevant to the embodied life of religion. The article calls for renewed attention to the temporality of sensibilities to think about the temporality of a form of life within the limits of a tradition.

Nalar Inklusif Ayat-ayat Kebebasan Beragama dalam Tafsir Al-Mishbah

This article examines the inclusive reasoning in the interpretation of Al-Misbah which specifically explores the verses of religious freedom and their implications in realizing awareness of the plurality of religion and belief in Indonesia. This manuscript begins with a sketch of the interpretation of Al-Misbah as one of the local interpretations that has been produced by al-Quran interpreter M. Quraish Shihab, then continues with a discussion of the interpretation of verses on religious freedom and an analysis of the tendencies of theological reasoning. Inclusive reasoning as seen in the interpretation of Al-Mishbah has its own relevance in developing Islamic attitudes that are able to respect and realize diversity. The model of open interpretation as practiced by Quraish Shihab provides new hope in encouraging a harmonious life between religious communities by sticking to their respective beliefs.

Автономия религии и религиозный плюрализм в лингвистической философии и феноменологическом религиоведении

Автономия религии и религиозный плюрализм в лингвистической философии и феноменологическом религиоведении

The Right to Believe that only one Religion is true

Some philosophers claim to show that religious diversity should lead rational beings to find some conciliation between them. They say that diversity should mean that no one could pretend to hold the truth. We must therefore renounce alethic exclusivity, the claim that a certain religion possesses by itself the truth. This encourages religious scepticism, because when well-informed and reasonable people disagree about their religious or anti-religious beliefs, their confidence in the justification of their beliefs must be reduced or diminished even if that belief were true – to the point that these people are intellectually reconciled. Let us call this claim the Principle of Intellectual Conciliation. I will first claim that it is not a sound principle of intellectual ethics. For that, I will first show that if this Principle claims to sceptically conclude to the plurality of religions, it is, in reality, a reasoning from a sceptical dogma, and not only a reasoning that leads to scepticism. I mean that it is a hidden atheistic argument disguised as an honest neutral reasoning. As it calls for an ethical requirement of rationality, without being then so transparent that it seems, it is important to show that this Principle borders on deception. I am secondly going to show that, even if one accepts to allow oneself to be conciliated by reasoning, the Principle has serious flaws, especially with regard to the philosophical psychology of religious faith. My conclusion will be that it is wrong that we should suspend any religious belief that an alleged epistemic peer does not share as soon as we become aware that he does not share it. It is not true that it is rational in any case to respect the Principle of Intellectual Conciliation, and that another attitude would always be irrational and morally disgusting.

Pluralitas Agama Menurut Tokoh-Tokoh Agama Dayak

Religious plurality is condition that no rejected by human. One thing that need is haow respond plurality that. So far recorded attitude that used by adherents religion in respond other religions in between exclusivism, inclusivism, and plurality. Exclusivism that known which claim absolute truth looked at no corresponding by current condition, thereby also which inclusivism that although no claim ownership absolute but tend see other religions as shadows from one religion, based weakness that owned by two attitude. Mode plurality appear as attitude that looked at corresponding for respond religious plurality. Like that there in village Kapul districts Halong regency Balangan. In this village there various kind of religion like religion of Islam, Kreisten Katolik, Hindu, Budha, and local religion.This research aim for known religion pluraly according to view religion figures Dayak in village Kapul districs Halong regency Balangan. This research is research qualitative by approach sociology use theory charismatic Max Weber. As for method this research is methd observation, directly plunge to field in Village Kapul districs Halong regency Balangan, interview, and documentation.This reaserch concluded that influence charismatic religions figures in Dayak religion when lead ritual event or in life daily has give harmonios life for people Dayak in districs Halong regency Balangan. So religion plurality in this village no make adherents religion Dayak other religion as people that intolerance.

PENDIDIKAN MULTIKULTURAL DENGAN PENDEKATAN ADITIF DI SEKOLAH DASAR

The plurality of Indonesians becomes a challenge for the educational world in managing people, not conflict. Until present still few people understand what is really behind the culture of the nation. Elementary School have being basic layers of education need for multicultural education ystematically. Multiculturalism education is important because for aware the students to be tolerant to diversity of Indonesian. Multicultural education can not be determined by a certain time standard, creating a plurality of tribes, races, cultures and religions to develop strengths and provide multicultural education as a national curriculum development approach. Besides, multicultural education in elementary schools can be through an additive approach.

The Pluralistic Style and the Demands of Intercultural Rhetoric: Swami Vivekananda at the World’s Parliament of Religions

ABSTRACTIntercultural contexts introduce unique sources of complexity into our theories of rhetoric and persuasion. This study examines one of the most successful cases of intercultural rhetoric concerning religion: the case of Swami Vivekananda, a Hindu monk from India who came to the United States in 1893 for the World’s Parliament of Religions. He arrived as an unknown monk, but he left America years later as the nationally known face of Hinduism. Facing a tense scene in 1893 that featured a plurality of religions and American organizers and audiences who judged Hinduism as inferior to Christianity, Vivekananda enacted a unique rhetoric of pluralism to assert the value of his form of Hinduism while simultaneously respecting other religions. This study extracts from Vivekananda’s popular performance at the parliament a pluralistic style of rhetorical advocacy, one that builds upon his unique reading of Hindu religious-philosophical traditions. This pluralistic style can be used to unravel some of the theoretical issues created by invitational rhetoric’s reading of persuasion as inherently violent to disagreeing others.

The Pluralistic Style and the Demands of Intercultural Rhetoric: Swami Vivekananda at the World’s Parliament of Religions

ABSTRACT Intercultural contexts introduce unique sources of complexity into our theories of rhetoric and persuasion. This study examines one of the most successful cases of intercultural rhetoric concerning religion: the case of Swami Vivekananda, a Hindu monk from India who came to the United States in 1893 for the World’s Parliament of Religions. He arrived as an unknown monk, but he left America years later as the nationally known face of Hinduism. Facing a tense scene in 1893 that featured a plurality of religions and American organizers and audiences who judged Hinduism as inferior to Christianity, Vivekananda enacted a unique rhetoric of pluralism to assert the value of his form of Hinduism while simultaneously respecting other religions. This study extracts from Vivekananda’s popular performance at the parliament a pluralistic style of rhetorical advocacy, one that builds upon his unique reading of Hindu religious-philosophical traditions. This pluralistic style can be used to unravel some of the theoretical issues created by invitational rhetoric’s reading of persuasion as inherently violent to disagreeing others.

Tinjauan Fenomenologi terhadap Pernikahan Lintas Iman di Dusun Kalibago Desa Kalipang Kecamatan Grogol Kabupaten Kediri

This research tries to describe a phenomenon of interreligious marriage in Kalibago-Kalipang village-Grogol district-Kediri regency. Using phenomenology method this project is conducted. This papers is arraged Basend on observation and interview more or less 7 days among several Muslim, Chatolic and Hindus people in there. Finally, the conclution of this research is finding the interesting phenomenon that the harmony relation among some religions while interreligion marriage happen in there. Interreligious marriage does note become a problem and source of conflict. In fact, peope of Kalibago can built an harmony culture on the plurality of religion.

Libertà di culto e diversità religiosa nelle carceri inglesi

SOMMARIO: 1. Premessa - 2. La disciplina dell’esercizio della fede nei penitenziari inglesi - 3. La diversita delle fedi in carcere e il ruolo delle community chaplaincies - 4. Il carcere come spazio multi-religioso e i nodi irrisolti dall’Equality Act del 2010 - 5. La discriminazione per motivi religiosi nella giurisprudenza inglese e gli obblighi di prestazione a carico della pubblica amministrazione. Freedom of worship and Religious Diversity in English Prisons ABSTRACT: This article aims to highlight different aspects of the practice of faith in the British prison system. While the 1952 Prison Act gave a preeminent position to the chaplains of the Church of England, in the last decades multi-faith spaces of worship and spiritual-care groups have multiplied. Furthermore, ‘community chaplaincies’ and volunteers are active players in rehabilitation programs, especially in preventing recidivism, which is higher among ethnic and religious minorities. Both the Human Rights Act of 1998 and the Equality Act of 2010 have contributed to promote an ‘inclusive’ approach to religion pluralism, granting access to spiritual assistance and equal treatment among prison inmates. However, it is worth to consider if a State-centred management of religious diversity is a sustainable choice before the growing judicial litigation related to prisoners’ freedom of worship.

INTEGRASI NILAI KEARIFAN LOKAL DALAM PENDIDIKAN KERUKUNAN UMAT BERAGAMA DI SEKOLAH DASAR/MADRASAH IBTIDAIYAH (SD/MI) KOTA JAYAPURA

Local wisdom of the people of Jayapura City in the tradition of Satu Tungku Tiga Batu can be utilized in the education of religious harmony at elementary level of primary school. The synergy of religion and culture through local wisdom One Three Stone Furnace is effective to realize religious harmony in the midst of plurality of tribe, religion, and race in Jayapura City, so that there has never been found any conflict and violence with religion background in Jayapura City. This paper aims to examine the local wisdom of One Three Stone Stoves and its integration in the education of religious harmony. Two findings that can be described in this study are: First: Local Wisdom One Three Stone Furnace plays a role in fostering and maintaining harmony among religious people that are dynamic, humanist and democratic in Jayapura City. Second, the contextualization of religious harmony education with the real life of learners can be done with the integration of local wisdom values in the strengthening of thematic learning materials in SD/MI. The education of religious harmony needs to be strengthened since childhood at the level of basic education. The role can be optimally applied one of them by integrating the value of local wisdom on learning materials of learners to be more contextual with their daily life. The recommendations of this paper are: (1) The government should give more attention in the effort to cultivate the values through education level. Government policy in preparing facilities and other needs is still expected to be sustainability. (2) The value of local wisdom in strengthening the thematic learning materials in SD/MI is important to be done by educators as the implementation of curriculum 2013. It is hoped that with such integration, learners are more aware of the importance of growing and maintaining the harmony of religious communities in their surroundings.

Konsep "Satu Tungku Tiga Batu" Sosio-Kultutal Fakfak sebagai Model Interaksi dalam Kehidupan Antarumat Beragama

ABSTRACT: In the context of the plurality of religion in Indonesia, efforts to develop the study of "religious harmony" became very important. Unfortunately, the study about this topic still very rare. Since the reform era of information research focusing on aspects of religious harmony with the approach of the survey still small number of group, and its popularity is lower than with the research information related to religious conflicts. This paper is one of the efforts the study of harmony between religious communities in the context of Fakfak on the Province of West Papua. Community objective conditions that reflect the reality of the oneness of the Fakfak between plurality of religion with a determination for unity between the person itself and between people and between place. In terms of ethnic and cultural difference, but not a lot of religious and regional language with dialects into a form that is typical of the history of the Islands. To unite the Fakfak of Papua with the social and religious conditions like that, they make a consensus together to create a cultural system, referred to by the term "one-three-stone stove". One three-stone stove is seen as a cultural system that diabstrakan of concrete events, used to understand things living togetherness in individuals and society. Unity in the cultural system of society this defenseless Fakfak strong adhesive. Moreover, the condition of the community characterized the history of the third entry of the religion at the same time. The concept underlying mindset and setting the matter of integration as a force of ethnic fraternity, although different religions. This cultural system considered that gives direction and orientation to the citizens of the community to establish the same culture of tribal solidarity, harmony, tolerance between ethnic groups, religions, and social. Cultural system called a three-stone stove in public life as a manifestation of the Fakfak idiologi culture, are seen as important and valued so deceived behaviour in life between believers. KEYWORDS: one-three-stone stove, interact, believersÂ

Pluralism And Freedom Of Religion In Indonesia In Context Of The Religious Blasphemy Prevention Act

The point of the problem spectrum that becomes the legal issue in this article is in the establishment of the Act Number 1/PNPS/1965 on Prevention of Abuse and/or Blasphemy to the Religion as requested its examination to the Constitutional Court. The Constitutional Court of the Republic of Indonesia in its decision assess that the Applicant, in fact, wishes only to look for interpretation and form "freedom of religion and confidence" in Indonesia. For that, the legal analysis was done to the problem of pluralism of religion in Indonesia it's bearing on the implementation of the Religious Blasphemy Prevention Act, ideally, include three analysis, that is governance science (bestuurkundige), human rights, and freedom of religion values analysis of requested its examination to the Constitutional Court. Discussion concerning relations among religion and state become to draw to be studied by its bearing about how the ought relationship of religion and state in Indonesia society embracing pluralism. The freedom of religion and confidence, in fact, do not represent absolute matter the religious believers to free and ease, but Also have to at one's feet of demarcation the religious believers there are in Article 28J of the sentence (2) The 1945 Constitution of the Republic of Indonesia as the supreme law of the which represent Staatsfundamentalnorm roommates giving guidance of freedom of religion and confidence in Indonesia. In the context needed or it's not the Religious Blasphemy Prevention Act, all-important only how State or Government able give the guarantee that law and regulation the which published can become base management of conflict between society the which is plural wisely and can become socio-cultural supporter national tighten tying, arrange the democratic system and governance, so that various distortion potency flange at the happenings of interfaith conflict, internal conflict and external Also can lessen, not simply forming and equipping peripherals of law and regulation.

Bioethics, policy compromise, and religious pluralism

Summary Democratic society is defined by pluralism and diversity of religions, worldviews and lifestyles. According to a popular proposal, compromise is the preferred method for resolving disagreements about public policy regarding bioethical issues. Citizens are expected to make concessions in order to be able to practise as much of their religions or worldviews as possible. However, since religions and worldviews engage commitments, which are fundamental, moral identity-conferring and indefeasible, compromise can play only a limited role in a democratic society's efforts to arrive at public policy regarding controversial bioethical issues. An analysis of compromise shows that it can be a valuable method for resolution of bioethical disagreements if they do not engage the most fundamental, identity-conferring and indefeasible commitments of the disagreeing parties. When disagreement involves such commitments, a compromise is morally impossible for each party. The paper offers an alternative perspective on bioethical policy debates. Since bioethics emerged and developed in a democratic society, bioethical policy debate and its results should be conceived of as expressive of and defined by the values and ideals of a democratic society, rather than as simply a process of seeking a compromise. Bioethical debates are not and cannot be conducted in a social or normative vacuum. They are part of the practice of bioethics, which is defined by democratic values and ideals. Thus, bioethics is a bounded enterprise of inquiry and discourse developed in and for a democratic society. Sensitive and responsive to religions and worldviews, public policy solutions developed in such a society are premised on democratic values and ideals rather than on any particular religious, theological or philosophical doctrine. Bioethical policy debate presupposes a commitment of its parties to the democratic values and ideals. This commitment shapes the debate's process and outcome. Accordingly, a public policy debate on bioethical issues, which involve citizens’ most fundamental, identity-conferring and indefeasible commitments, should not be directed at a compromise – although there certainly is ample room for it – but at adjustment of both the debate process and its outcome to the values and ideals of a democratic society. The goal of bioethical debate or democratic debate on bioethical issues, aimed at generating public policy solutions to bioethical controversies involving citizens’ most fundamental, identity-conferring and indefeasible commitments, is not a compromise between the disputing parties but public policy adjustment to the democratic values and ideals.

Islamic Education with National Insight Viewed from Islamic Perspective

There are three profound principles covered in this research including the Islamic view of national insight, the Islamic view of Islamic education with national insight and the implementation of Islamic education with national insight in the Republic of Indonesia. This research was intended to observe, identify and describe those issues. As the primary data were gathered by analyzing the various related literatures written by the experts of Islamic education as well as constitutional law, this research falls into the category of library research. Descriptive and analytical methods were simultaneously employed in carrying out this research. The former was to provide a general description of the issue to be interpreted, while the latter was to scrutinize the background of the issue. Data were then analyzed using content analysis technique. The finding of the research reveals that the proper model of Islamic education with national insight is the one with multi ethnicity and plurality of religion and culture for the sake of the unified Republic of Indonesia, a prosperous and blessed country.

PETIK LAUT: Social-Ideological Accommodation in the Fishermen Community of Kedungrejo Muncar Banyuwangi

This research aims to showing how accommodating the differences of two traditions ideologically and socially can create tolerance and peace in a plural society. The plurality of Muncar such ethnicity, religion, culture and class-economy could protect the conflict. They more choose the public interest than personal interest. The social reality of Muncar is showing with ritual Petik Laut which combines between Islamic and Osing tradition. Cosmologically both of them are different, Islam believes in the singular God and the Osing believes in the plural God. The main problem of this research is how the ideological and social accommodation between the Islamic and Osing tradition can work. So my conceptual framework of research that syncretism is the accommodation of differences which can create society to be peaceful. And the ritual collective is the combining media of how the differences because the ritual has the collective goal which is reached by society as the actors.This research shows that the differences of religion and ideology in the multi-ethnical and cultural society have potentials for conflict. But the conflict can be protected by involving the social agents of society like santri and kejawen in order to avoid riot. The ideological problem is significant and sensitive and it is easy to create raise strong emotions among the fishermen. The wrong interpretation of ideology can be fatal. However the coastal society generally is known as less temperamental and open-minded person and permissive for the religious and ideological plurality. Their attitudes which want to show ‘dignity’ (jati diri) are the characteristic of the coastal society. This attitude manifests in the petik laut ritual by involving the symbols of religions, cultures and ethnicities in Kedungrejo.The Kedungrejo society majority is Islam but they believe in Ratu Reja Mina as the fish Queen although it is the Osing belief. The honor for the Sayid Yusuf as the historical figure of the Petik Laut history is done together by them. These beliefs complete the Islamic belief for Prophet Hidir. The coastal cosmology of Kedungrejo is the result of accommodating between Islam and Osing. So it became the local ideology which can avoid the conflict. Because left one of two ideologies can create the ideological conflict in society. They are still doing the process for the survival society life peacefully although they have the different interpretation about ritual petik laut. The conflict of economy as the consequence of the work system between jaragan and pandiga, and the environmental conflict between fabric and society can assimilate in this ritual because the social function of petik laut can accommodate all of the elements of society even religion to include in this ritual. So the person who has the certain conflict became the ritual as the mediation for building up the social cohesion (silaturohmi) among the fishermen community, religious institution and the organization of the pesantren’s alumni. From the social accommodation, the social cohesion came back to unity so that peace can return to Kedungrejo.Â

MULTIKULTURALISME DALAM PERSPEKTIF ISLAM

Indonesia is inhabited by a pluralist society and the majority of Moslems, but there are groups who say that multiculturalism is a western idea that does not exist in Islam. They forbid following multiculturalism because according to certain groups and not in accordance with the Qur’an and Hadith. The implications of this superficial understanding of Islam can lead to conflicts in the name of religion, and can lead to religious exclusiveness. The purposes of this study are (a) How to understand multiculturalism and (b) how is multiculturalism in Islamic perspective. The conclusion of this study are (a) Multiculturalism is the concept where communities in the context of nationality can recognize, and accept the diversity, diversity, plurality of cultures, races, religions and languages in pluralist nations. (b) Multiculturalism within the Islamic perspective has existed since Alqur’an was revealed, and contained in Hadits.