Hindu identity maintenance of mixture marriage in DKI Jakarta (original) (raw)

Marriage and Divorce for the Sake of Religion: The Marital Life of Cadari in Indonesia 1

The religious transformation experienced by cadari (face-veiled women) in Indonesia belonging to two revivalist movements, Tablighi Jamāʿat and Salafism, has propelled them to change their habitus. The nature of their new pious habitus has shaped the life of these women including their marital life. The embodiment of this pious habitus can be seen in practices related to marriage ranging from choice of marriage partner, interactions with marriage partner, new marriage practices (arranged marriage, early marriage and mass marriage) and termination of marriage. All of these can be regarded as their efforts to construct a pious self and an ideal Islamic family, keluarga sakinah (harmonious family). Since religious doctrines are very important in the life of the cadari, religious homogamy is a crucial aspect in their decision to get married or divorced. While there are some studies on the importance of religious homogamy in sustaining marital satisfaction and stability, the experiences of women in such marriages has often been neglected. This article focuses on the importance of religious homogamy by listening to the experiences of cadari women.

Inter-Religious Marriage: A Controversial Issue in Indonesia

Contemporary Issues on Interfaith Law and Society

Different religious marriages we often encounter during society especially among the affluent and celebrities. This kind of marriage has been done by Muslim men married to non-Muslim women or otherwise Muslim women married to non-Muslim men. Sometimes in response we only follow the understanding of some people who greatly glorify freedom in all fields (Liberal), although it is in terms of a very private as well as religion. In a liberal sense the beliefs of religious differences in marriage are not a problem. Liberalism is a notion that requires the freedom of individuals in all fields. This study is intended to analyze the legal basis of inter-religious marriage or mixed marriage in Indonesia. This study highlighted and found that inter-religious marriage is become complicate problem when trying to determine some basic rights, including the property, child, and the others.

Religious Values and Beliefs Toward Interfaith Marriage in Indonesia in Pluralism Perpsective

2017

Interfaith marriage until recently become a problem in Indonesia. Due to it not yet been regulate on Marriage Law that cause uncertainty. Validity of marriage required couple have the same religion. Fact that interfaith marriage arise and Indonesia society consist of pluralism suh as, religion, etnis, law, adat law, traditions, and legal culture. The purpose of study to analize the meaning of marriage according to each religion and belief, relationship between meaning of marriage in general and meaning of marriage according interfaith marriage couple. This study based on law research and technic of collecting law material resources is derived from primary law material and secondary law material. The result showed that not all religion and belief in Indonesia forbid interfaith marriage such in Islam allow muslim man marry to women from outside Islam, In Katholic on a certain degree they accept interfaith marriage as long as letter of dispentaion are get. There are similarity on how c...

Interreligious Marriage in Indonesia

Journal of Religion and Demography, 2019

Indonesia-home to the world's largest Muslim population-is an ethnically diverse archipelago with sizeable non-Muslim communities. There is a dearth of demographic study on how religions shape patterns of who marries whom in Indonesia. We use full enumeration data from the 2010 Indonesian Population Census to examine the incidence, regional variation, pairing patterns, and socio-demographic correlates of interreligious marriage (IRM). We derived a subset of over 47 million co-resident heads of household and their spouses from the 2010 Census. About 228,778 couples (0.5%) were enumerated as having different faiths at the time of the Census. Rates of IRM are higher in ethnically diverse provinces. Such findings are likely to underestimate the prevalence of interreligious marriage due to existing regulations and norms that effectively discourage IRM, and the associated practice of premarital conversions. Our multivariate analysis focused on three provinces with the highest rates of IRM: Jakarta, North Sumatra, and West Kalimantan. In Jakarta and North Sumatra, the likelihood of IRM is higher among non-Muslims and among those at the higher end of the education spectrum. In these provinces, the likelihood of IRM is lower among younger birth cohorts, supporting speculation about stronger institutional barriers against IRM over time. This is the first study attempting to derive national and regional estimates of patterns of IRM in Indonesia. Given the increasing polemics related to IRM and the Marriage Law in Indonesia, setting out this research is an important initial step for further study of this issue.

ACTORS AND NORMS IN AN ISLAMIC MARRIAGE: A Study of Madura Community in Rural Eastern East Java

JOURNAL OF INDONESIAN ISLAM

This article is concerned about everyday practice of marriage in religious community of Sumbersari, in Pasuruan, East Java. It analyses how actors and norms are involved to shape the practice. It also relates them to individual agencies of the couples. Materials of this article are based on my fieldwork that I did in early 2017. In this article, I suggest that the ideas of an ideal marital spouse are generally conceptualised in the set of localised notions of chastity (kesucian), good manner (apik), and good fortune (mompong) that necessarily culminate in the identity as santri (pious muslim). However, the implementation of these ideas are much dependent upon the roles of pelantar (traditional matchmaker) who mediates the communication of the two families concerned. In addition to pelantar, kyai (muslim cleric) is indeed important in the production of an Islam-based legal norm to control sexual morality that sometimes confronts against the state legal norm. Increasing participation in formal education and the rise of women's mobility have challenged this pattern. Girls have an autonomy to choose her preferred partner. Mutual love becomes more important, although the decision of marriage timing sometimes still belongs to the parents' authority.

A Mixed Bag: The Inter-Religious Marriage Experience in Bali

2014

This paper aims to investigate how marriage customs as well as the perception of religion and its role in daily and family life changes within the context of religious plurality. This study specifically focuses on the experience of interreligious marriages on the island of Bali in Indonesia. Semi-structured interviews were undertaken in both Bahasa Indonesia and English in north and south Bali and minimally in east Bali. Twenty-one respondents were garnered in seventeen interview sessions. Findings showed a variety of means of dealing with this plurality, including choosing to follow only one faith, practising aspects of several faiths together and participating in different traditions individually. Many of these experiences reflected the conditions at the time of marriage as well as the values upheld by the society. While this paper chooses to focus solely on the religious aspects of these marriages, it should be noted that religious differences also work in tandem with cultural, racial, ethnic and even caste differences. However these other aspects are not discussed at length here.

The Dynamics of Interreligious Marriage in Indonesian Religious and Legal Perspectives

ARRUS Journal of Social Sciences and Humanities

Mixed marriages due to ethnicity have become commonplace in Indonesia. Still, a wedding occurs due to differences in the faith or religion of the prospective partner. In that case, it will cause new problems related to the legal status of the marriage or the legal consequences arising from the wedding. This type of research is normative juridical research using data from primary, secondary and tertiary legal materials. Based on the research results, it is known that some religions in Indonesia strictly prohibit it, while others forbid it but are still allowed. For example, Islam strictly prohibits marriage to faith outside of Islam. Christianity and Catholicism are also banned because they consider marriage not ideal. If the Hindu religion believes that if it is done outside of Hinduism, then the marriage is deemed invalid, while Buddhism and Confucianism do not have a problem with this. Related to the formal juridical aspect, this interfaith marriage is legal because this interfait...

Description Of Family Communication Patterns In Decision- Making On Interfaith Marriages : A Case Study in Indonesia

Every human being has a social urge to seek and form an association, to communicate and build a commitment with other human beings. That encouragement is the reason why every humans form a family. In the family there is a common belief and becomes the basis for marriage. A marriage that is justified according to religion and marriage law. Based on this background, the focus of this research is the religious norms, communication pattern, interpersonal relations, and social penetration. This research uses the qualitative method with descriptive research methods. The data collection techniques, are obtained through the interviews, observations, and literature studies. The unit of analysis is the informant who is the source of information and considered as a key informant. With the criteria, couples who are interfaith married, the couples who do interfaith marriages not because they get coercion from anyone, have a long marriage and the couples who do interfaith marriages based on their own desires. The key informant is the married couples who do interfaith marriages (the three of couples who are interfaith married) and from the parents side, the informants is the fathers of each married couple who are interfaith married, and as additional informants, the informant who are considered to understand religious views on the phenomenon of interfaith marriage, and the informant consists of someone who is a Priest for Catholic religion and a Chaplain for Islam religion. So, the total number of informants who will be the source of the data in this research was 14 people. The research locations in Kujan Village, Lamandau District, Central Borneo Indonesia. The results of the study, it was obtained from the both of parents and the married couples. The main factor why the decision to marry interfaith is taken by both parties based on an effective system of interpersonal communication that has been established between of the two sides of the family. In every religious teaching and according to marriage law, interfaith marriages are not justified. This was initially contradicted by both sides of the family, firm belief in the faith of every parent in embracing their respective religions and concerns about the conflicts that will arise later, from the surrounding environment and the conflicts that will arise in the future when the couple has a children, this was felt by every couple who are interfaith marriage. But, with the establishment of good interpersonal communication between each family and married couples, so the description of family communication patterns in decision-making on interfaith marriages is formed.

Interfaith Marriage Phenomenon in Indonesia from the Perspective of Sadd al-Żarī'ah and Fatḥ al-Żarī'ah

FITRAH: Jurnal Kajian Ilmu-ilmu Keislaman

The subject of interfaith marriage in Indonesia, including its pros and cons, has been in the public purview recently. This research aims to answer public concerns, provide recommendations for strengthening regulations, and even prevent this type of marriage. A qualitative method alongside a sociological approach was applied, while data collection techniques included interviews and literature studies. It was concluded through sadd al-żarī'ah analysis, that interfaith marriage should be prohibited as it only leads to harm and difficulties in households and families. Furthermore, fatḥ al-żarī'ah analysis of the marriage of a Muslim man to an Ahlu al-Kitab woman is permitted by the majority of scholars. This is due to the possibility of benefits, namely the opportunity to guide the woman to embrace Islam. it is emphasized that this possibility is relative, as the Muslim man may change his faith. Therefore, this facility (al-żarī'ah) should not be opened (fatḥ al-żarī'ah...

Polemics on Interfaith Marriage in Indonesia between Rules and Practices

Al-Jami'ah: Journal of Islamic Studies

The Indonesian rules on marriage manage that a marriage is required to be one faith marriage, i.e., a man and woman to embrace the same religion, and prohibits interfaith marriage. However, in practice interfaith marriage is concluded and the couple of such marriage struggled to conduct the marriage and to have the marriage legitimized. One of the ways is to propose a designation or decree from the civil court to officially allow them to marry and to mandate the Civil Marriage Registrar to register their marriages. This article discusses the practice of interfaith marriages based on the permission from the civil courts’ judges in Surakarta. Deploying the socio-legal approach and based on interviews with some relevant persons and on the observation on a number of civil courts’ decrees, this article finds that there are interfaith marriages in Indonesia and interfaith couple struggled to get their marriages officially admitted and legalized by taking the advantage of the legal gap on ...