Religious-based Conflicts Research Articles

Pastoral Care for Christian and Muslim Women Regarding Radicalism in Indonesia

Women are known as those who give birth to life and maintain life. However, the conflict that occurred in Indonesia has destroyed lives and made many women victims. In subsequent developments, women are not only victims but also perpetrators or victimizers, particularly in religious-based conflicts because of their involvement in radicalism movements. This happens a lot among Muslim women to defend their religion. The question that arises is whether the same thing also happens among Christian women as a result of the pressure and oppression they experience from the majority group, namely Muslims. Research on this topic was carried out using a mixed method between quantitative and qualitative research. This topic is reviewed from a feminist perspective. This research will be carried out in pastoral care to prevent women from being involved in radical movements and encourage them to become agents of peace who seek positive radicalism or peaceful radicalism.

Bhag-Rembhag Sabhala’an as a Method of Resolving Religious Conflicts in the Madura Legal Tradition

Religion-based conflicts often occur in various regions, including Madura. However, there is an interesting conflict resolution, namely through the bhag-rembhag sabhala'an tradition. This research aims to determine the mechanism for resolving religious-based conflicts based on local wisdom through bhag-rembhag sabhala'an which is practiced in Madura. This research uses empirical legal research methods with socio-legal and anthropo-legal approaches, which result in the discussion that: First, the resolution of religious conflicts in the context of national law only focuses on efforts to give verdicts of heresy and guilt to parties who, by the religious majority community, are considered contrary to the understanding of the majority of religious believers, not on efforts to open dialogue and find ways of peace between conflicting communities. Second, the resolution of religious conflicts with the bhag-rembhag sabhala'an emphasises efforts to open dialogue between conflicting adherents by utilising local village figures to find a peaceful way and find a variety of similarities amid striking differences caused by the outbreak of religious conflict. Bhag-rembhag Sabhala'an has long been practised in Madura in the event of differences in understanding and religious conflicts, where humanist and peaceful approaches are preferred over violent ways of resolving conflicts. The real contribution of this research is that the mechanism for resolving religious conflicts based on local wisdom can be the primary choice for parties in resolving religious conflicts. This method prioritises peaceful solutions and respect for religious differences.

Education on Religious Moderation in Entrop-Jayapura Subdistrict through the Moderation Village Assisted by STAKPN-Sentani

Religious-based conflicts arise in diverse societies and tend to be triggered by simpler issues that expand into large-scale conflicts in the name of religion. The aim of this community service is to build solidarity and tolerance among the community as a form of anticipation against religiously nuanced conflicts in Entrop, Jayapura City. This community service is framed in the form of a religious moderation village initiated by STAKPN-Sentani. The method applied in this community service has gone through several stages, such as observation and interviews, FGD (focus group discussions) as the core activity, the declaration of the moderation village, and the preparation of reports. The outcomes achieved from this initiative include the development of an understanding of religious conflict mitigation based on religious teachings, where this mitigation involves comprehension of quotes from each religion's holy scriptures. Additionally, the culmination of this activity is the establishment of the religious moderation village guided by STAKPN-Sentani in Entrop. Religious conflict mitigation in Entrop is closely related to the discourse in holy scriptures and the involvement of religious higher education, due to the framework of the community's condition. It is hoped that through this initiative, a sense of tolerance among religious communities can be fostered to create an always conducive atmosphere.

GEÇ DÖNEM ABBASİ IRAK’INDA MÜSLÜMAN-YAHUDİ ETKİLEŞİMİ: NESHİN MEŞRUİYETİ

Many discussions about abrogation are closely related to the science of Kalam. The locality of the abrogation, the premature abrogation of the provision, and the idea that an act ordered before cannot be prohibited later are some of them. al-Jaṣṣāṣ’ approach to these discussions is critical. It is also the case that al-Jaṣṣāṣ had a compatible approach with the views attributed to the Mu’tazila on issues related to abrogation. However, he also disagreed with the Mu’tazila. This situation becomes more vivid when considering the rich historical backdrop of Baghdad and Buwayhid politics during the period in which al-Jaṣṣāṣ lived. Baghdad, a melting pot where people from different religions, beliefs, and sects coexist, has witnessed religious-based conflicts as well as the influence of different religious groups on each other. The most obvious example of this is the idea that an action commanded first cannot be prohibited later. Accordingly, Allah commands what He commands because it is good, and He forbids what He forbids because He is knowledgeable. It is contradictory for God first to command and then forbid. There is no such contradiction in God's actions. al-Jaṣṣāṣ’ idea could find a limited number of followers among Hanafi scholars. al-Bāḳıllānī criticized this idea by attributing it to the Jews.

Конфликтное поведение сунданских студентов-мусульман: роль идеологии и предполагаемой несправедливости

<p style="text-align: justify;"><strong>Objective. </strong>Exploration of the psychological factors of conflict-related action among Sundanese Muslim students in Indonesia. <br><strong>Background. </strong>Religious-based conflicts have been widely examined in various disciplines, attracting responses and factors in every cultural context. <br><strong>Study design. </strong>Study 1 used an indigenous-based survey and was analyzed by thematic analysis. Study 2 examined the role of political ideology and perceived injustice in conflict-related behavior using hierarchical regression analysis. <br><strong>Participants. </strong>Study 1: 224 people (35,7% of men, 64,3% of women) from 18 to 49 years old (<em>M </em>= 20,98; <em>SD</em> = 3,72). Study 2: 494 people (35,6% of men, 64,4% of women) from 17 to 49 years old (<em>M</em> = 20,00; <em>SD</em> = 1,52).<br><strong>Measurements. </strong>Indonesian-language versions of the scales of religious fundamentalism ideology by Muluk and colleagues, violent extremist attitude by Nivette and colleagues, nonviolent direct action by Brown and colleagues, and sensitivity to injustice by Schmitt and colleagues. <br><strong>Results. </strong>Study 1 showed specific patterns of cognitive, emotional, and behavioral responses. There are differences in the respondents' responses to conflicts between and within religions. These differences are caused by ideology orientation towards religion and perception of injustice towards their groups. Study 2 confirmed Study 1 that religious fundamentalism predicts both violent and nonviolent behavior. Also, perceived injustice of victims moderates the effect of religious fundamentalism to violent behavior. Meanwhile, perceived injustice of perpetrators predicts only nonviolent behavior. <br><strong>Conclusions. </strong>There is a significant effect of religious-based ideology and perceived injustice on conflict-related behavior in the Sundanese Muslim context.</p>

The Dimension of Religion in Political Conflict and Violence: An Experience In Indonesia

<p>This article aims to discuss the religious dimension in political conflict and violence in Indonesia Indonesian society is heterogeneous, especially in religious affiliation. A series of cases of violence in Indonesia involving religion, such as the events in Pekalongan (1995), Situbondo (1996), Poso (1998), Ambon (1999), Tasikmalaya (1996), Sukabumi (2008), and also other violence in several parts of Indonesia . This incident caused various kinds of losses both in terms of community facilities and the many casualties that fell. This is based on an excessive commitment to the religious aspects of Indonesian society... The method used in this article is a qualitative research method that consists of library research. Thus, the data obtained comes from literary sources such as books, scientific articles, research reports, and so on. The data analysis technique is a qualitative data analysis technique of Miles et al. The results of the study show that the religious dimension is the main factor in the various events of political conflict and violence in Indonesia. These religious-based conflicts are used by political elites to gain political power. The various religious and political conflicts and violence is due to hyper commitment in most religious societies and the factor of religious differentiation.</p><p><strong> </strong></p>

THE EFFECTS OF RELIGIOUS BASED CONFLICT ON REGIONAL SECURITY: THE CASE OF RAKHINE

Due to the attacks led by the Buddhist monks, hundreds of Muslims (Rohingyas) in the Arakan region of Myammar lost their lives, and an important part of them had to emigrate. The international community has long remained silent, apart from a few weak reactions, to the discrimination and violence that the Rohingya Muslims have suffered. If the violence continues, this situation caused by Buddhist religious radicals is likely to spread to India and Bangladesh and turn into a regional conflict. The USA wants to use the conflicts between India and China to surround China. The growth of these conflicts will create difficult security problems in the region, as in the Middle East. The main problematic of the study; the extent to which religious-based conflicts affect regional security.

Faktor dan Strategi Fundamentalisme Agama pada Mahasiswa Muslim

Religious-based conflicts often occurred in a country where certain religion became majority. This is an important thing to identify because it will greatly determine the welfare of the people and tolerance in the community. This study aims to explore influential factors and strategies of religious fundamentalism. The method used was qualitative approach. A set of open-ended questions was distributed to 47 Muslim university students in Bandung. The data was analyzed using thematic analysis. Results show that religiocentrism and identity can be the influential factors of religious fundamentalism. Also, they tend to use persuasive approach, religion-based learning, and internalization to implement the fundamentalism. This study contributes to the individual formation of religious fundamentalism, particularly in the context of Indonesian university students.

Sharī’ah in the Public Sphere: The Discourse and Practices of Islamic Law and Inter-Religious Tolerance and Harmony

This article discusses the application of shari’ah in the public sphere. Mainly, it evaluates arguments and practices of Islamic law regarding tolerance and harmony among interreligious communities. It has been claimed as important due to it seems no scholarly works which significantly reconstruct inspirational ideas and practices of Islamic law in terms of emphasising tolerance and harmony between Muslims and believers of other religions. Applying phenomenological approach, it examines ideas and behaviour of interfaith leaders in Malang, East Java, Indonesia. The leaders have been members of the Forum for Religious Harmony (FKUB). It arguably asserts that the interfaith leaders have played significant roles in maintaining religious harmony in the region. They have participatorily anticipated and resolved religious-based conflicts. For them, the participation is essential in order to maintain interreligious harmony born out of dialogue, acquaintance and mutual cooperation. In the practical level of mu'āmalah, they have tended to be tolerant and pluralist. Thus, their roles might be considered as a best practice for various peacebuilding efforts in Indonesia and other countries.

Kerukunan Antar Umat BeragamaKeluarga Suku Dayak Ngaju di Palangka Raya

In the family of Dayak Ngaju ethnic group, their family members consist of the different religious adherent. Nevertheless, they live in harmony and peace to one another when in one roof without religious-based conflict. This research explores the dynamics of factors that facilitated the harmonious religious tolerance in this ethnic group. This research employs qualitative study with in-depth interview and observation to collecting data. In-depth interview and observation was conducted to families belong to Dayak Ngaju ethnic. The result of the research shows that three classifications attached to the characteristic of religious differences among their family members. 1) religious harmony is accommodate after serious conflict that leads to 'tolerant' attitude; 2) religious harmony is facilitated after medium conflict that leads to 'acceptance' attitude; 3) religious harmony is possible and maintained by all members of the family for they respect each other that leads to 'cooperation' attitude. This religious tolerance in the Dayak Ngaju family is possible because of three factors namely: the philosophy of huma betang, blood and family connection and the Kaharingan tradition as local wisdom.

The Integral Nature of Ethnicity and Religion during Northern Ireland’s Troubles

Northern Ireland’s Troubles conflict, like many complex conflicts through the world, has often been conceived as considerably motivated by religious differences. This paper demonstrates that religion was often integrated into an ethno-religious identity that fueled sectarian conflict between Protestants and Catholics in Northern Ireland during the Troubles period. Instead of being a religious-based conflict, the conflict derived from historical divides of power, land ownership, and civil and political rights in Ireland over several centuries. It relies on 12 interviews, six Protestants and six Catholics, to measure their use of religious references when referring to their religious other. The paper concludes that in the overwhelming majority of cases, both groups did not use religious references, supporting the hypothesis on the integrated nature of ethnicity and religion during the Troubles. It offers grounding for looking into the complex nature of sectarian and seemingly religious conflicts throughout the world, including cases in which religion acts as more of a veneer to deeply rooted identities and historical narratives.

Conflict between Groups of Different Religion and Beliefs Posing as Threat to Heterogeneity in Indonesia

After the 1998 political reform in Indonesia, conflicts between groups of different religions and beliefs continued to occur, regardless of the fact that attempts to bolster diversity have been carried out legally and formally by the government and the political elites. In view of such condition, this research attempts to disclose conflicts which increasingly pose dangers on national heterogeneity, various factors which create religious-based conflicts, the roles of government and political elites in handling such conflicts and the communication strategy adopted to establish a civilized heterogenous society. The research methodology is qualitative with its main focus on online data related with conflicts in Indonesia. Online data processing was performed to support the description of conflicts based on religions and beliefs in all its forms which potentially threat national unity in Indonesia. The findings of this research are as follows: Increasing frequency of conflicts, powerplay politics as fuel for conflicts, unoptimized roles of the government and political elites and lack of communication strategy substance between groups by those responsible for public security and welfare.

Religious-Based Conflicts through the Academic Dialogue

Religious-based conflicts in democratic states have been a subject of academic deliberation within a vast number of fields. The following chapter attempts to sort out the different questions generated by such conflicts, to analyze the primary method offered to diffuse them and its shortcomings, and to explain why specific characteristics of the legal system can be utilized as reconciling mechanisms for such conflicts.

Multicultural Training of the Teacher for Work with Children of Muslim Migrants

Abstract Activization of migratory processes led to increase in number of Muslim migrant children in educational institutions. Migrant children have a language barrier in communication with peers, difficulties with adaptation to new culture, new traditions, customs, value orientations, new relations in group. And a result is negative experience of training and high trait anxiety. Concerning children's age migrants studying is actual sociocultural, language, psychological and pedagogical aspects of adaptation. It should be noted that the problem of migrant children adaptation is rather well investigated. Models of migrant children’ and their families’ adaptation were created taking into account sociocultural features of different countries and regions, methods of language adaptation of children. Extensive date of empirical researches was collected; the system of monitoring was developed. At the same time researches of a problem of multicultural training of the teacher are at an origin stage. In this area there are no complete fundamental researches in the world science yet. Research objectives: to study by experiment adaptation of Muslim migrant children in the Republic of Tatarstan, justification of idea of intercultural dialogue as principle of multicultural training of the teacher for work with children of Muslim migrants. Method: To detect adaptation features of Muslim migrant children and their families in the receiving community we prepared two questionnaires. The first questionnaire was directed to detection of difficulties, which Muslim migrant children faced in the course of training. The second questionnaire included questions for identification the problems, which teachers had in work with Muslim migrant children. 150 elementary school teachers, 120 Muslim migrant children and their parents took part in research. Examinees were from Kazan, from the towns and the villages in the Republic of Tatarstan.Primary results processing revealed lack of negative attitude to Muslim migrant children at public school. Some children and parents told about existence of misunderstanding and the conflicts with certain teachers. Most of the parents noted absence of conditions at schools for Muslim ceremonies (Mohammedan prayer), the requirement of school uniform, lack of “halal” food, joint stay of girls and boys at physical education classes. Questioning of teachers showed that at public schools in the Republic of Tatarstan the number of migrant children was few; the overwhelming majority of migrant children are from Muslim families. The most actual problems which teachers face in the course of training and education of Muslim migrant children are: a language barrier, problems in learning of Russian grammar, ignorance of the child's customs of native culture, ignorance of culture of the host country. The analysis of questioning results also revealed that most of migrants were from low social groups. They had no opportunity to get good education, to join in refinement. Ignorance and lack of education of most migrants as a result generates social provocations, religious-based conflicts, manifestations of extremism, etc. In such conditions there is a need for special training of the teacher based on conceptual idea of intercultural dialogue. The principle of the intercultural dialogue is understood in science as interaction, influence, insight of different historical or modern cultures, as forms of their confessional or political coexistence. The Republic of Tatarstan in this regard is the unique region. Here for a long time both ethnic Muslim Tatars and representatives of other nationalities and religions live in friendship and chime.The scientific and educational project “Multicultural Training of the Teacher” is developing at the Kazan federal university at that moment. The project has complex interdisciplinary character and is directed to training of teachers for work with Muslim migrant children and their families.

MENCEGAH ESKALASI KONFLIK KEAGAMAAN:

Although religious conflict is one of the most serious problems in Indonesia in the post New Order era, there has been few reports either on mass media or research institutions that offer the data of resolved conflicts. This paper examines an interfaith conflict, Natal Bersama in Ungaran District, Semarang, Central Java in 2012. This paper attempts to explain as to why such a conflict happened and how it was resolved, and what is the implication for taming religious-based conflicts in Indonesia.

MULTICULTURALISM AND RELIGIOUS-BASED CONFLICT: EVENTS OF CONFLICT BASED ON ETHNICITY, RELIGION, RACE, AND INTER-GROUP RELATIONS (SARA) IN THE CITY OF PONTIANAK

There is a tendency of similar idea that caught the conflict prevention and management efforts nowadays to the articles of the Charter of Medina which was religious-based and containing the theory of civil society. It I mostly on the handling of conflict which tends to take preventive measures and to stop the conflict directly, as well as making a comprehensive synergistic effort to mange conflict. Conflict prevention is a core component of a comprehensive Conflict Management Program. This paper explores the conflict that occurred in Ponianak between a group of people from ethnic Dayak and members of an Islamic organization in 2012 which includes an important lesson for the people of West Kalimantan, both for the government and the community elements especially in dealing with a dispute between different groups of people. An integrative prevention has been proven to be able to answer the question of handling a conflict that has a potential to escalate into a full-scale riot. This work concludes that an integrative conflict handling model may become a viable alternative model to be adopted by the community of West Kalimantan in particular and other societies in general. A synergic integrative conflict handling model that reflects local wisdom of the people of Pontianak is expected to inspire real peace for various communities with a multicultural background.
 
 Key words: multicultural, religious-based conflict, ethnicity, religion

Coexistence or Confrontation? The Politics of Interaction between Orthodoxy and Islam in Putin's Russia: Culture, Institutions and Leadership

The interaction between Orthodoxy and Islam during the years of the Putin presidency was complex, dynamic and fraught with potential for conflict. Indeed a number of political, demographic and economic factors created conditions that were particularly hospitable for the eruption of religious-based conflict. This is particularly so given the ongoing problems of Islamic radicalism, which by the early Putin years had spread beyond Chechnya itself, and by the concomitant appearance and spread of xenophobia, racism and various strains of extremism. Nonetheless, despite rising tensions among communal groups, and also despite a general but unmistakable trend toward increasingly authoritarian tendencies by the central government, there was considerable evidence of the sort of leadership within both religious and governmental bodies that had the effect of mitigating or at least containing conflict. Such leadership at the national level may have been pivotal in containing tendencies toward conflict. While admirable and almost certainly driven more by prudential than idealistic motives, such leadership will necessarily need to develop a greater degree of accountability to the public than that which was in evidence as the Putin presidency completed its second term amid deepening concentration of power by the Kremlin.