Religious People Research Articles

TASAMUH VILLAGE: A MODEL OF REALIZING TOLERANCE VALUES AS AN ANTIDOTE TO INTOLERANCE TO REALIZE RELIGIOUS MODERATION IN INDONESIA

This article describes the actualization of tasamuh values to be applied among religious people in Indonesia. Tasamuh is one of the attitudes that teach humans to be tolerant and fair, respect each other, and respect differences. However, it should be highlighted that the principle of tasamuh in Islam does not touch the field of faith but is actualized in the frame of brotherhood among human beings. In line with that, to meet the religious moderation program campaigned by the government, it is even stated in the National Medium-Term Development Plan (RPJMN) for 2020-2024. Thus, this article offers the concept of Kampung Tasamuh. The concept of Kampung Tasamuh mainstreams the principle of inter-religious openness. Everyone who lives in a village respects and respects each other regardless of differences. Everyone has the same opportunity to voice freedom of opinion and belief using dialogue in humanitarian matters. The findings of this article The concept of Kampung Tasamuh can be applied in tandem with several principles, namely intellectual humility, cultural empathy (caring for others), and open-mindedness (thinking inclusively).

Toleransi Beragama Berbasis Kearifan Lokal di Pulau Lombok Nusa Tenggara Barat

Tolerance is an effort made by religious people to respect each other and respect each other's beliefs. Lombok community with multicultural religion is very prioritizing the principle of tolerance through local wisdom. The approach used in this study is a qualitative approach with descriptive analysis method. The results of this study reveal that, local-based Tolerance conducted by religious people in Lombok as shown in the religious activities of the community that includes followers of other religions to participate in their religious practices. Such as Christmas, ' Eid, Vesak celebration, and other religious practices. Lombok's muslim community does not hesitate to invite their non-muslim neighbors to enliven the halal bi halal event, the Prophet's birthday and other celebrations, Hindus also invite their neighbors to enliven the ogoh-ogoh event which is their routine religious event, Christians also share and invite their neighbors to enliven their Christmas event. So that tolerance in the local wisdom of the people of Lombok is based on three aspects, namely solidarity, mutual cooperation, and deliberation. These three things are the local culture of the community that has been practiced for generations, in order to achieve a harmonious and orderly life.

Pendidikan Tinggi Agama Islam dan Kohesi Sosial di Indonesia

After the fall of authoritarian rule, religious people in Indonesia sought to improve relations through progressive Islamic education. Experts in this field study how community Islamic education leaders work to "renew" Islamic thought. They collected data between December 2005 and March 2006. The report examines the core values of education leaders as they seek to transform the State Institute of Islamic Studies into a true university. This study uses the tradition of promoting democracy through education as its basis. It further analyzes how this tradition has served as a foundation for teachers to promote cohesion in society and address social cohesion problems.

Creationism USA: Bridging the Impasse on Teaching Evolution

Creationism USA: Bridging the Impasse on Teaching Evolution

Student Action in Defending the Country Upholding Pancasila Values

Defending the country is essentially the awareness of filial piety to the country and the awareness of sacrificing to defend the country. It covers the best crimes and deeds for the nation and the state. Defending the country is love for the homeland, awareness of the government and state, being convinced of the power of Pancasila, being willing to sacrifice for the nation and state, and having the initial ability to defend the country. This study aims to find out how students take shape in protecting the country by upholding the values of Pancasila. The research method used is a skin method with natural observation, trying to understand and interpret the meaning of an event of human behavior interaction in a particular situation according to the researcher's perspective. The result of this research is that state defense is the attitude and behavior of citizens imbued with their love for the Unitary State of the Republic of Indonesia. State defense awareness in students is implemented when disposing of garbage in the space provided, protection and security for the community is good, religious observance by having carried out and carrying out worship and maintaining the harmony of life among fellow religious people and belief in God Almighty, consciously having cultivated me to be independent someday, and proud in the struggles of the heroes. However, there is a lack of awareness of state defense among students, namely participating in maintaining the security of the campus environment, not representing the campus enough in sports and arts activities.

Penafsiran Ayat-Ayat Hoaks Perspektif Muhammad Husain Thabathabai: Solusi Kerukunan Masyarakat dalam Beragama

In terms of discourse, it is known that hoaxes are one of the main problems in the creation of intolerance and acts of violence in the paradigm of religious people. In the Indonesian contest, it is realized that the problem of intolerance is based on an individual's lack of knowledge of beliefs outside their beliefs, thus influencing violent behavior and restrictions on religious expression in the life of religious communities. This can be proven through SETARA Institute data which states that from 2018-2020, cases of religious intolerance and violence in Indonesia have increased; to 202, 327, and 422. An increase in cases necessitates mutual suspicion and hostility which has implications for the decline in the value of unity and thus threatens the integrity of the Unitary State of the Republic of Indonesia. This paper is a review of the literature on Muhammad Husain Thabathabai's thoughts regarding the interpretation of hoax verses which are studied through his main work, entitled "Tafsīr al-Mīzān". By using an analytical descriptive approach. The results of this paper, that to overcome the spread of hoaxes, Muhammad Husain Thabathabai through "Tafsīr Mīzān" explains 4 terms of hoax in the Koran, including; ifkun, Iftirā, kidzb, and buhtān to describe the dangers of hoaxes in human life. Furthermore, Muhammad Husain Thabatahabi offers 3 ways to avoid hoaxes to build religious harmony during the Covid-19 pandemic, including; critical thinking, introspection, and staying away from assumptions or prejudice

Manajemen Pendidikan Multikultural-Religius Dalam Stratifikasi Sosial

The term multicultural-religious education contains two integrated educational concepts, namely between multicultural education and religious education. Multicultural education is the basis of education that respects cultural pluralism, while religious education is the basis of education based on religious values ​​to give birth to religious people. The combination of these two educational concepts aims to be able to build an education system that can integrate both of them or reduce their weaknesses, especially to implement multicultural religious education management in the existing social stratification. With this there is a process of social change and heterogeneous or multicultural patterns of society. The main factors that determine a person's social strata are wealth, power, occupation, and education, but so are other factors, namely age, gender, religion, ethnic group, race, residence status, and other factors. Through multicultural education that has been managed with a management function, the attitudes and mindset of students will be more open to understanding and appreciating diversity.

God as an asset and some paradoxical implications

AbstractConventional monotheist religious believers commonly believe that God will sometimes assist them, will be on their side. God, in other words, they believe, is an asset. Conceptually an asset is anything (such as a person or an object) that can assist one, something that is prima facie good to possess or to have on one's side, that is likely to or can assist one to make one's life go better, overall. Having assets can have weighty implications, including moral ones. I argue that here the implications are quite surprising, and indeed paradoxical. In particular, the religious will have in certain circumstances good reasons, and sometimes even moral obligations, to give up their interests for those who lack such assets, namely secular non-believers. The claim is not that religious people actually see things in this way but that, normatively, given their beliefs, many of them should, in the sense of the subjective ‘ought’. This can be relevant both in this world and concerning the next. Moreover, in many situations plausible religious replies are not sufficient to block the move. This topic has not, to the best of my knowledge, ever been seriously analysed philosophically.

General gratitude and gratitude to God: associations with personality and well-being

ABSTRACT A growing body of research has focused on distinguishing general forms of gratitude from gratitude to God. We contributed to this area of research by examining correlates of personality traits and meaning in life in a cross-sectional study (N = 1,398). General gratitude was more strongly positively related to honesty-humility, extraversion, conscientiousness, agreeableness, openness, and meaning in life than gratitude to God. Moreover, gratitude to God moderated the positive relationship between general gratitude and meaning in life such that the relationship was stronger at lower than higher levels of gratitude to God. The results suggest that general forms of gratitude may be more important for well-being and positive traits than gratitude to God. General forms of gratitude may be particularly beneficial among less religious people, while gratitude to God may be particularly beneficial for people’s well-being among those who are less grateful in general.

PROBLEMATIKA STIGMA BURUK DAN INTOLERANSI ANAK "PUNK"

Religious moderation is one of the keys to creating tolerance and harmony. In a multicultural society like Indonesia, which has the largest Muslim population in the world, religious moderation is important. Religious moderation strives so that religious people are expected to treat others well, accept differences, and live together in peace and harmony. However, religious moderation in Islam is still lacking and there is a low sense of tolerance in society. One of them is that punk children are always underestimated when carrying out worship. Not only that. when they do good they are always suspected and underestimated. Therefore, the research method used is field research with a qualitative descriptive approach. The subjects in this study, namely the founder of Underground Tasawuf, namely Ustad Halim Ambiya, punk children, and street children who have settled in Underground Tasawuf. Data sourced from primary data and secondary data. The results of the study show that the implementation of religious moderation plays an important role in punk and street children after being educated through the Underground Sufism community.

Slight religiosity associated with a lower incidence of any fracture among healthy people in a multireligious country

BackgroundThe aim of this study was to evaluate the association between the degree of religiosity and subsequent fractures and a decrease in bone mineral density in a Japanese population.MethodsWe conducted a retrospective longitudinal study at St. Luke’s International Hospital in Tokyo, Japan, from 2005 to 2018. All participants who underwent voluntary health check-ups were included. Our outcomes were any fractures and the change in T-score from baseline to each visit. We compared these outcomes by the self-reported degree of religiosity (not at all; slightly; somewhat; very) and adjusted for potential confounders.ResultsA total of 65,898 participants were included in our study. Their mean age was 46.2(SD:12.2) years, and 33,014(50.1%) were male. During a median follow-up of 2,500 days (interquartile range (IQR):987–3,970), 2,753(4.2%) experienced fractures, and their mean delta T-score was -0.03%(SD:18.3). In multivariable longitudinal analyses, the slightly religious group had a statistically lower adjusted odds ratio (AOR) for a fracture than the nonreligious group(AOR:0.81,95% confidence interval(CI):0.71 to 0.92).ConclusionsWe demonstrated that slightly religious people, but not somewhat or very religious people, had a lower incidence of fracture than nonreligious individuals, although the T-scores were similar regardless of the degree of religiosity.

QUR'ANIC INSIGHTS ON RELIGIOUS MODERATION AND ITS RELEVANCE TO RELIGIOUS HARMONY IN INDONESIA

Indonesia is a plural country consisting of various religions, tribes, races, cultures, and languages, from all of that, many of us will encounter various kinds of problems, especially young people today or often known as the millennial era. At this time the most we will encounter is the issue of Religious moderation or about how tolerance between religious people. Therefore, the emergence of religious moderation insights in the Islamic perspective can provide space for us both in studying and understanding how religious moderation should be in the Qur'an. Not only that, the important role in the emergence of various problems in the religious field makes it an attraction or study material that should be resolved. The Qur'an provides answers to all the problems we face, be it religious, cultural, or even more suggestive of politics which is all set out in the Qur'an. We only need to understand and study, especially with the problem that has always been a problem, namely moderation and tolerance in the perspective of Islam or the Qur'an.

Review: Under the Banner of Heaven, by Dustin Lance Black

Review: <i>Under the Banner of Heaven</i>, by Dustin Lance Black

Hak Pendidikan Agama Islam bagi Siswa Muslim di Sekolah Non Muslim

&#x0D; &#x0D; &#x0D; &#x0D; Religious education aims to develop students' ability to understand, live and practice religious values in harmony with their mastery of science, technology and art. Every education unit in all paths, levels and types of education is obliged to organize religious education. Every student in an education unit in all channels, levels and types of education has the right to receive religious education according to the religion he adheres to and is taught by educators of the same religion. Religion is the basic right of every religious human being so that wherever religious people are, the right to religion must still be given. They have freedom of religion, but freedom of religion and belief still faces certain problems and obstacles in various parts of the world, including in Indonesia. Therefore, freedom of religion or belief still needs continuous struggle at various levels of life. &#x0D; &#x0D; &#x0D; &#x0D;

Religious Tolerance Base on Local Wisdom in Indonesia

Tolerance is an effort made by religious people to respect and respect each other's beliefs. The people of Lombok with a multicultural religion prioritize the principle of tolerance through existing local wisdom. The approach used in this research is a qualitative approach with descriptive analysis method. The results of this study reveal that local-based tolerance is practiced by religious communities in Lombok as shown in community religious activities that involve adherents of other religions to participate in their religious practices. Such as Christmas, 'Eid al-Fitr, Vesak celebrations, and other religious practices. Lombok's Muslim community does not hesitate to invite non-Muslim neighbors to join in enlivening the halal bi halal event, the Prophet's birthday and other celebrations, Hindus also invite their neighbors to join in enlivening the ogoh-ogoh event which is their routine religious event, Christians also share and invited his neighbors to join in celebrating their Christmas event. So that tolerance in the local wisdom of the Lombok people is based on three aspects, namely Solidarity, mutual cooperation, and deliberation. These three things are the local culture of the community which has been practiced for generations, in order to achieve a harmonious and orderly life.

Reporting Rape of Islamic Boarding School Student in Bandung on Detik.com and Republika.co.id

At the end of 2021, the public was shocked by the viral rape case of 13 female Islamic boarding school students in Bandung by Herry Wirawan and has quickly seized public attention. The news was first published on December 9, 2021, by several online media, including Detik.com and Republika.co.id. This study aims to find out the framing of two online media reporting the news of the rape case of Herry Wirawan against his students. The paper uses the Zhongdang Pan &amp; Gerald M. Kosicki framing model, which explores the media framing of syntactic, script, thematic and rhetorical structures. This study uses the constructivist paradigm and qualitative research as methods. The result of this study finds that despite Detik.com aggressively reporting the case, the news looks neutral. There is no tendency to cover up rape cases involving the name of the Islamic boarding school nor to judge the perpetrators explicitly. Although there is no term for neutral journalism, Detik.com presents the title, writes the news in smooth language, is packaged straightforwardly and carefully, and tends to be impartial. Compared to Republika.co.id, who frames the news in a more aggressive approach. It is portrayed from the explicit statements in the news presented, cornering the perpetrators for dragging and tarnishing the image of the Islamic boarding school for their rape case. It appears that Republika.co.id, with its Islamic ideology, is trying to uphold the truth of the facts concerning the views of religious people on the rape case that has occurred.

No sex before marriage? Migrant youth navigating restrictive norms regarding premarital relationships

ABSTRACT While restrictive norms on premarital sexuality are not exclusive for Muslims, most of the research on premarital sexuality is on Muslim women, while young men are virtually absent. This Dutch study also includes young people of other religious backgrounds and young men. It discusses how the 55 young people who were interviewed experience and navigate the virginity imperative and norm of sex segregation. The deeply religious young people experience virginity as a deep moral value. Others do not subscribe to the virginity imperative, but neither do they openly rebel. Many young women have had secret sexual relationships. While young men are believed to enjoy more sexual liberties, our male participants also felt monitored in their love life. These young people refrain from openly rebelling, because they do not want to disgrace their parents. By taking responsibility for their parents’ well-being in their sexual choices, they demonstrate a relational sexual agency.

Harmony of Relations between Religious People and Conflict Resolution in Kediri

&lt;span&gt;Conflicts between religions and religious sects in several parts of Indonesia are still an actual issue and a resolution formulation is still being sought. This paper seeks to reveal the social reality of religious harmony and inter-religious diversity in Kediri, East Java, Indonesia. This research is based on field data by releasing all the opinions of researchers in revealing facts and reality, the researchers propose a pattern of assumptions according to the developed hypothesis. Informants come from several people who have different religious backgrounds. This paper concludes: &lt;em&gt;First&lt;/em&gt;, the model of religious harmony and, the same religion in Kediri City is intertwined by compromising character, culture, the authority like scientific profession. Interaction of religious communities is built through the theological-social concept, namely upholding religious principles. &lt;em&gt;Second&lt;/em&gt;, socio-religious analysis confirmed that the phenomenon of religious harmony in the city of Kediri. The informants view that religion is right as a social controller that is dynamic and tolerant. Religion is outside the social layer as a fundamental value, that is, as the principle that God wants peace and humans are the same. The socio-religious sub-system is built by authority holders such as religious leaders, intellectuals, prophets, scholars, and the government.&lt;/span&gt;

«Disrespect for religious people’s feelings» as the aim of offences against freedom of religion (Article 148 of the Criminal Code of the Russian Federation): problems of legislative technique

The article concerns the topic of rightness of the lawmaker regarding disrespect for religious peoples feelings as the aim of offences against freedom of religion. As research material the provisions of Article 148, 282 of the Criminal Code of the Russian Federation were used applying which causes corresponding problems. The chosen topic relevance is explained by the questions as to application of Article 148 of the Criminal Code of the Russian Federation provoked by its change in 2013. Science novelty is attributed to lack of theoretical research of the juridical-technique drafting and application features of provisions concerning offences against freedom of religion. The research purpose is to analyse the aim factor of disrespect for religious peoples feelings as regards fulfilment of the quality requirements of the law, principles of justice and equal treatment under the law. Based on regulations of the criminal-law science the problems of legislative technique relating to the aim of disrespect for religious peoples feelings are demonstrated. The creators have expressed the opinion that non-standard use of the term disrespect to describe mens rea, not actus reus and also generic nature of the religious peoples feeling criterion are not defects. Particular recommendations were proposed that allow defining whether it was attempted to defile religious values. It was concluded that the most important shortcoming of the current legislative definition of the disrespect for religious peoples feelings aim is that it causes unreasonable inequality of religious people and atheists, religious and other socially vital feelings under the criminal law.

Understanding Symbols when Working with Anxious Religious Clients in Positive Psychotherapy

The article illustrates specifics of working with religious clients in the context of Positive and Transcultural Psychotherapy. The article touches upon important aspects of using metaphors which are close to the perception of a person’s spiritual and ideological characteristics. The use of metaphors, parables, and references to scriptures helps to establish a good contact with the patient, assisting the therapist to achieve a greater therapeutic success. A particularly significant effect is achieved in working with religious people with anxiety disorders. As noted below, it is extremely important to take into account clients’ cultural background and choose metaphors and images that are close to his/her worldview. This case clearly illustrates how well-chosen references to religious symbols improved the therapeutic effect of working with a psychologist.