Religion In Indonesia Research Articles

Resiliensi Komunitas Agama Baha’i Di Masa Pandemi

This research paper aims to explore the Indonesian Baha’is community and its conceptual discourse on resilience and social solidarity in religious actions during the global pandemic of covid-19. Although the Baha’i faith is not registered as an official religion in Indonesia like Islam, Christianity, Buddhism, Hinduism, etc., the Baha’is community and its religious, as well as social movement during covid-19, is interesting to analyze. As a new world religion promoting the principle and the moral value of unity in diversity, the Baha’is community in Indonesia started to organize digital activism to build solidarity among interfaith and religious minority groups like penghayat kepercayaan. Religion and solidarity in this context refer to a German sociologist, Emile Durkheim (1858-1917), on his functionalism perspective stating that religion must have social function and solidarity. Durkheim demonstrated the function of religion can be understood as collective action as a moral value in our society. Religion not only has a meaning but also a function which is collectively built by society based on the collective consciousness. By digital ethnographic approach, this research paper tries to examine how the Baha’is community and other minority groups in Indonesia cope with the global pandemic of covid-19 while activities have moved to virtual and digital space. It is also interesting to perceive how the resilience of the Baha’is community in existing religious dakwah throughout digital activism.

The Challenges and Opportunities of the Constitutional Court Decision Implementation on Recognition of the Indigenous Religions in Indonesia

The Constitutional Court of Indonesia has held the followers of the indigenous religion (the Penghayat) can have their own religious identity on their identity card (ID) in 2016. The 1945 Constitution of Indonesia mentions a non-discriminatory principle which has been applied by the Constitutional Court to this case. However, the implementation of the Constitutional Court decision will face challenges and opportunities on the field. The author has used of both normative and empirical methodology by providing related legal information and the result of the interview with the local leader of the indigenous religion as sources of analysing the issues. As the result of the research shows the following challenges for the implementation of the Constitutional Court decision ; a. unification of the laws, b. lack of affirmative action for the followers of the indigenous religions, c. Lack of the updated and integrated administrative data base of the citizens with the Constitutional Court decision, d. religiously and ethnically based politics effecting the decision of public officials to accommodate public services for the followers of the indigenous religions while the following opportunities of the implementation of the Constitution Court decision are the constitutional recognition and protection of the indigenous community, the existence of the National Ombudsman Commission, the rule law principle in the 1945 Constitution, final and legally binding status of the Constitutional Court decision.

MEMBANGUN PERDAMAIAN LINTAS IMAN MELALUI PENDEKATAN INTERRELIGIUS DALAM PENDIDIKAN ISLAM: BELAJAR DARI PESANTREN SOKO TUNGGAL

Conflicts and sentiments between religions in Indonesia have yet to be fully resolved convincingly. This is because many parties still use their beliefs to mobilize interests. Recognizing this phenomenon, this article seeks to examine and analyze the experiences carried out by the Soko Tunggal Islamic Boarding School in mitigating conflict through an inter-religious approach in the praxis of Islamic Religious education. Through qualitative research methods, data were obtained through interviews, observation, and documentation of important data in the field, which in the following stages were analyzed using a multidisciplinary perspective. This study found that the inter-religious approach in the context of Islamic education was carried out to minimize the potential for inter-religious conflict. Through the involvement of religious figures, interfaith dialogue does not want to make Islam a syncretic religion. Through this approach, Islamic education is articulated not only in exclusive-primordial academic activities. But it also opens up space for intellectual awareness that Muslims are an integral part as citizens of the world who are entrusted with maintaining social harmony based on divine, human, and national values.

PROBLEM KONSEPTUALISASI ‘AGAMA’ DI INDONESIA DAN IMPLIKASINYA

This article discusses how the word <em>'agama'</em> (religion) in Indonesia has developed so far from its origin. Also how the world religion paradigm (WRP) affects the construction of <em>agama</em> in Indonesia; and the implications thereafter. Through literature study, data were collected and analyzed descriptively, and the results showed that: First, the concept of '<em> agama</em> ' was constructed by political policies and academic activities in Indonesia from the Dutch colonial period, the Japanese occupation to post-independence. As a result, the concept of '<em>agama</em>' has become rigid, exclusive and discriminatory. Second, the construction of '<em>agama</em>' is influenced by the WRP with Islam as the 'model' and monotheism as the main feature. This paradigm is increasingly hegemonic with the presence of the precepts of ‘<em>Ketuhanan Yang Maha Esa</em>’ (Belief in One Supreme God) in Pancasila which agrees with this feature, and is used by the state in identifying <em>agama</em>. In this way, this WRP further narrows the identification of <em>agama</em>, limits the official religions to only six, and gives an exclusive place to the Abrahamic tradition. At the same time, it also excludes traditions that are not identical with world religions. Third, the conceptualization of <em>agama</em> has implications for five things; (1) Islam, Catholicism and Protestantism as world religions with monotheistic feature become models of <em>agama</em>. (2) Practices outside the Abrahamic tradition, such as Hinduism, Buddhism and Confucianism, need to adapt their theology as a commitment to Pancasila, to be recognized by the state. (3) The conceptualization of <em>agama</em> has established the position of world religion as the 'official religion' in Indonesia which is managed and facilitated by the state, while the local religion is positioned as <em>aliran kepercayaan</em> (traditional belief) only. (4) Academically, this WRP affects the theoretical framework in religious studies and biased research. (5) Local religions that are not recognized by the state, face discrimination related to citizenship rights and stigma as; primitive, animist, and irreligious.

Perkawinan Beda Agama dalam Perspektif Hak Asasi Manusia di Indonesia

Presence of law number 1 Year 1974 about marriage can not provide legal protection as a whole in every marriage phenomenon, particularly in marriage different religions in Indonesia. Marriage law legitimately based on religion, but on human rights as privileges asserted freedom and marriage customs, embraced religion as a fundamental right that cannot be intervened by anyone. Problems of research 1) How marriage settings different religions in Indonesia? 2) How different religious marriage is a logical consequence of human rights perspective? This research is normative method, legal research with the study of the library of primary and secondary legal materials. Based on the findings of the research: 1) the Act of marriage has not provided certainty for couples who make marriage difference religion, there’s still a void marriage norms about different religions and conflict norms regarding legitimately marriage. 2) Different religious marriage discriminatory, religion is fundamental right that has been reserved and disinterfacking, the phenomenon raises consequences for one party with bowed themselves follow the religion of her partner. The Government expected to conduct observations regarding the effectiveness of the rules marriage and harmonization in Indonesia was not going empty, blurred or conflict of norms.

REVIEWING POVERTY IN INDONESIA: KARL MARX'S VIEW OF RELIGION IS AN OPIUM

This study aims to review poverty through Karl Marx's view of religion as an opium. The method used in this research is qualitative with library studies approach. The current globalization and the order of capitalism occurred in Indonesia, certainly enriching the strong and impoverishing the weak. The role of religion in Indonesia in dealing with poverty is not much different from the reality faced by Karl Marx. Karl Marx thought of religion as an impediment to social change. This thought is reflected in his own assertion that religion is the opium of society. In Indonesia, religion only directs people to accept poverty and entertain them by inviting them to preach to the afterlife.

MODEL TOLERANSI PROPHETIK DI MADINAH PASCA HIJRAH DAN RELEVANSINYA TERHADAP PLURALITAS SOSIAL BUDAYA INDONESIA

Tolerance between religious communities is an important issue to be discussed. This is because in recent years various acts of radicalism and tolerance in the name of religion have increasingly occurred in various parts of the world. This study aims to analyze the inter-religious tolerance model practiced by the Prophet Muhammad in Medina. Using a qualitative method with a literature review approach, this research found that the tolerance built by the Prophet in Medina was dominant with the positive-active tolerance model. This study also found that the reality of tolerance in Medina is basically relevant to the plurality of religions in Indonesia. Therefore, the tolerance model developed by the Prophet in Medina is relevant to be implemented in Indonesia. Of course, the implementation of the tolerance model is by adjusting the sociocultural construction of today's society.

Instructing a model of inclusive Islamic education

Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

Protection the rights of minority communities in the era of religious freedom

Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

Strengthening democracy-based interfaith networks

Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

Building multicultural education that tolerates religious diversity

Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

Constitutional education related to the development of human rights as an effort to prevent radicalism

Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

Portrait Of Pai In A Catholic School (Case Study of St. Paulus Catholic High School Jember)

Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.Keywords: Islamic Religious Education, Catholic High School, and religiosity

Due to the absence of rules for the execution of Madliyah livelihood in the law of the Indonesian religion justice

Provisions for the execution of the madliyah livelihood conditions in statutory regulations, especially in the provisions of Article 70 of Law Number 7 of 1989 concerning the Religion Courts as amended by Law Number 3 of 2006 and Law Number 50 of 2009, directly result in a lack of certainty. The law on the right to maintain madliyah livelihood also has direct implications for the trust of society, especially women, in the Religion Courts which should be able to defend women's rights and serve as a bridge to resolve issues of rights that should be obtained, namely madliyah livelihood after divorce. The execution of the wife's madliyah livelihood has implications for the judge's decision, namely: first, the judge does not have a legal basis regarding how the procedure for carrying out the execution that should be carried out for the process of executing the madliyah livelihood. Second, there is no complete regulation up to the implementation of decisions in regulating the rights to support the wife and children - one of which is the madliyah livelihood. Efforts to be able to provide legal certainty for executions at the Religion Courts can be done by completing regulations and building mechanisms.

Analisis Buku Bahasa Arab Pegangan Guru dan Siswa Kelas XI Kurikulum 2013

This study aims to explain the quality of the teacher's handbook and the student's handbook of Arabic book on XI class with curriculum of 2013 printed by the Ministry of Religion in Indonesia. The existence of books has a very important role in learning in schools. In this case, the quality of the textbooks that are used as learning resources also determines the results of the achievement of learning objectives. One of the government policies in implementing the curriculum of 2013 is the use of student’s handbook that are equipped with a teacher's handbook. The approach in this research is descriptive qualitative (Library Research). The data in this study are related to the quality of teacher’s and student’s handbook. The source of the data was obtained from the textbooks of teachers and students of Arabic class XI curriculum of 2013 printed by the Ministry of Religion. Data collection techniques through documentation. Meanwhile, the data analysis technique is through clarification and description. Based on the analysis that has been done, the results of this study indicate that the quality of teacher and student textbooks is in the good category. However, there are several things that need to be completed, such as writing the address of the photo or image where it was obtained in the discussion of the material.

Protection of the Right to Freedom of Religion in Indonesia (Case Study: Destruction of the Ahmadiyah Mosque in Balai Harapan Village, Temunak District, Sintang District, West Kalimantan)

As in most modern law countries, the State of Indonesia has a regulation regarding guarantees for religious rights and freedoms. This is implied in the constitution of the State of Indonesia, namely the 1945 Constitution of the Republic of Indonesia, precisely in Article 28 E paragraph (1) which reads "Everyone is free to embrace religion and worship according to his religion, choose education and teaching, choose work, choose citizenship, choose a place to live in the territory of the country and leave it, and have the right to return.” Along with regulations related to religious freedom, the State also has a role in guaranteeing its people to be able to embrace their respective religions which has been stated in Article 29 Paragraph (2), namely "The State guarantees the independence of each resident to embrace their respective religions and to worship. according to his religion and belief." Although the guarantee of the right to freedom of religion has been regulated in the constitution of the Unitary State of the Republic of Indonesia, in its concretization there are still many obstacles and problems. Talking about the right to freedom of religion, there are interesting things to always talk about and it is hoped that there will be a solution in the future, namely related to acts of violence in the name of religion. Recently, the Indonesian people were shocked by the act of destroying the mosque belonging to the Ahmadiyah congregation by intolerance and radicalism, to be precise, on Friday, September 3, 2021, in Balai Harapan Village, Temunak District, Sintang Regency, West Kalimantan. Seeing the barbaric actions carried out by the intolerant, the government needs firmness in enforcing the law and mediating between the minority and the majority.

HOUSE OF WORSHIP AND RELIGIOUS IDENTITY:

The house of worship is one of the sacred places in the religious community. In addition, the house of worship is also one of the important icons in a religion. In the context of Islam, the Prophet Muhammad once ordered to destroy houses of worship. This is certainly contradictory to the house of worship as a sacred and iconic place. This paper discusses further about the traditions of the destruction of the house of worship. In addition, this paper also contextualizes the universal values ​​of the hadith with the context of religion in Indonesia. The double movement theory initiated by Fazlur Rahman which was further developed by Abdullah Saeed becomes a point of view in analyzing this reality. If we go back to past history, the order to destroy houses of worship at the time of the Prophet was caused by the existence of mosques that did not benefit the Muslim community. On the contrary, the mosque was used to spy on the Muslim community at that time. If you look at the context, then the destruction of mosques in Indonesia by using the hadith as a justification is certainly not appropriate because the context is different.

PEKERJA SOSIAL BERBASIS AGAMA DALAM PERSPEKTIF AL-QUR’AN

This paper seeks to analyze how social work can utilize religion aspect as a basic for social work practices and how the Koran’s prespectives toward social work based on religion. The paper deals particularly with the four issues as follows: (1) how is the role of religion toward social work practices; (2) how is the integration between religion and spirituality in social work practice; (3) what is the problem and challenge for religion social worker based on religion; (4) how is the opportunity and career prospect for social worker based on religion in Indonesia. The paper focuses its analysis on the social work of religion and its connection in Koran. The basic argument developed throughout this paper is that social worker can utilize religion aspect for their practices during intervention and assessment process. My paper also use Koran’s prespectives to view how is a social worker practice their ability to handle client’s case religion. Keywords : social work, religion, Koran

Regulating religion in a time of COVID-19 pandemic in Indonesia: context, dynamics, and implication

PurposeThis study aims to perform a systematic review of the dialectics and telematics strategy for regulating religion during the COVID-19 pandemic. The study also analyzes some important issues related to religions, state, and society.Design/methodology/approachA critical literature review was performed to complete this study, using media, institutional, national, and international reports, as well as recent and previous studies during the COVID-19 pandemic.FindingsReligion was one of the social entities that had a crucial effect on the COVID-19 pandemic. The new system in the form of social distancing affects its performance. Furthermore, the response of religion in Indonesia is unique when its status is considered as the largest Islamic country in the world. Therefore, this study attempts to analyze and demonstrate the dynamics of relationships between actors, religion, and state in the process and strategy of religious regulation.Research limitations/implicationsThis study was carried out using a single methodological approach.Practical implicationsThis study provides input to both religion and the state (government) in building a synergy of constructive responses to the effects of the COVID-19 pandemic.Social implicationsIt provides input to society in understanding the critical intersection between religion, state, and society.Originality/valueThis may be the first academic study that analyzes the problems of the process of regulating religion in the context of COVID-19.

Violating Christian Minority Freedom of Religion in Indonesia

Violating Christian Minority Freedom of Religion in Indonesia