Islam, Local Wisdom and Religious Harmony: Religious Moderation in East-Java Christian Village Bases (original) (raw)

The Position of Local Religions in Interfaith Relations as a Form of Religious Moderation in Indonesia

Indonesian Journal of Religion and Society, 2023

The Constitutional Court granted the petition for judicial review of the regulation to empty the religion column for indigenous faiths in family cards and electronic ID cards on November 7, 2017. This research focuses on the role of local religions in interfaith relations as a manifestation of religious moderation in Indonesia. Using qualitative data through literature study, this research explores the contribution of local religions in creating moderation, especially through moderation values that accommodate local wisdom. Local religions and moderation in religion can coexist, creating harmony in interfaith relations. This study highlights that ancestral and local religions have continued relevance in the face of changing times, making them important contributors to religious moderation and interfaith relations in Indonesia. By considering the Pancasila perspective of local religions, this study reveals how national values and history shape religious moderation. Meanwhile, local religions provide a foundation for building a harmonious society by raising awareness of relationships with nature and the environment. The findings suggest that history, nationality and the preservation of natural harmony by local religions simultaneously contribute to religious moderation in the context of local religions in Indonesia.

Indigenous Islamic Multiculturalism: Interreligious Relations in Rural East Java, Indonesia

Ulumuna, 2023

This research-based article discusses interreligious relations and religious believers' views as determining forms of interreligious relations. It chose a village in a rural area as the research locus, namely Sukoreno, Jember Regency, East Java Province. This village has four religious communities (Islam, Hinduism, Christianity, Catholicism) and one mysticism community (Sapta Darma). So far, they have displayed a peaceful-productive relationship amid the cultural diversities, especially religious differences. This is interesting in Indonesia's current situation, which is often plagued by religious conflicts. It is also important in the context of multiculturalism discourse, which tends to be urban-biased and its enrichment in an Islamic perspective. Therefore, this study explores forms of interreligious relations and how the Sukoreno community uses them as cultural energy to build social cohesion. From an Islamic perspective, the findings can be used as a pilot model for multicultural Indonesian society, both in rural areas and urban areas, where demographically, the majority of citizens are Muslims. Moreover, interreligious relations in Sukoreno can prove that Indonesian people have the cultural wealth to build their own multiculturalism, rooted in the cultural treasures of their own locality, indigenous Islamic multiculturalism.

Managing Diversity as A Foundation of Religious Tolerance: A Study in Sidoasri Village, The Regency of Malang

Humaniora

Amongst other things, Indonesian history was rife with religious conflicts. Religious differences had thus far been factored in the causes of intolerance amongst believers of different religions. This study examined how religious tolerance that was established in Sidoasri village where Christians and Muslims were living together. This research used a qualitative descriptive method, where it would describe and explain data from the subject research on the form of religious tolerance in Sidoasri village. The results of this research show that religious tolerance is always built through the long process by way of mediating various past conflicts. Religious dogma has never been a cause of intolerance. Social, cultural, political, and economic factors are decisive in founding religious tolerance.

Inter-Religious Dialog Now and Then in West Java

Journal of Law, Policy and Globalization, 2021

Religious tolerance is a philosophy that is expected to be manifested in religious life in the Republic of Indonesia which is based on Pancasila. All religions in Indonesia, both those with majority and minority followers, have agreed to uphold the noble values contained in Pancasila. In addition, the government has also provided relatively clear boundaries, there is freedom, but there are still boundaries and must respect each other. Pancasila, the Constitution, UU, PP, Kepres and all regulations that apply in this country, must be upheld by every religious adherent in this country. The government guarantees the freedom to embrace one religion and practice it according to its beliefs. But it seems that in the concept of government, all Indonesian citizens are already religious, because it is based on the first precepts in Pancasila, namely: That the Unitary State of the Republic of Indonesia is based on the One God " This study considers the potential of the first sila of Pancasila as a healthy interculturality by virtue of its open concept of divinity, namely "cultured divinity". The finding is that the first sila of Pancasila can be defined as an open and active intercultural hermeneutics. The fluidic, accommodative, and open nature of the first sila of Pancasila, makin it possible to values contributed from anywhere, is the advantage of Pancasila that makes it acceptable to anyone living in Indonesia

Religious Pluralism and Harmony among Buddhist - Muslim Communities Living in East Lampung, Indonesia

Journal of Islamic Thought and Civilization

Village communities are usually homogeneous, so the presence of other groups often leads to rejection. In addition, the nature of the majority-minority relationship within the prevailing religious and ethnic background has the potential to cause conflict. However, the people of Sumber Sari village, East Lampung have successfully eluded such a conflict. This paper strives to show the interaction between religious communities that are positively intertwined. It uses a case study approach with a purposive sample. The unit of analysis remains the community of Sumber Sari village, East Lampung, consisting of Buddhists, Muslims, religious leaders, and community leaders. The archives of the Office of the Ministry of Religion of East Lampung Regency are also a source of secondary data in this study. Objectively, harmony in Buddhist and Muslim societies occurs in three forms. Firstly, internal harmony exists in the Buddhist society between assemblies, manifested in joint worship. Secondly, t...

Religious Local Wisdom For Strengthening Social Harmony: Study in Banyumas Indonesia and New Delhi India

2020

This research aims to explore and analyze religious local wisdom for strengthening social harmony. We will prove the thesis that local wisdom was excavated from religious values has strong power for social harmony, especially majority and minority relation. In Java, Indonesia, in the early Islam, Sunan Kudus tried to understand social context. So, he didn’t fight frontally. He used religious local wisdom to respect Hindu as a majority by prohibiting his congregation to slaughter cow and its beef. He applied sad aldariah, a concept in Islam as a risk management. This concept is still valid until now. He built mosque (masjid) by adopting Hindu architecture. This is a cultural and social language. In Banyumas, Jawa, Indonesia, there is the concept of cablaka. It’s talking for what it is. Bawor (name of puppet) is an icon of cablaka. The genealogy of cablaka can be traced from Islamic values. Cablaka is a communication model in Region in Jawa, especially in Banyumas. Researchers collect...

Religious Tolerance Base on Local Wisdom in Indonesia

Journal of Modern Islamic Studies and Civilization

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 celeb...

The Model Of Religious Moderation In Social Life: Study of Living Religion in Badongan, Kudus

ADDIN

This study explain the model of religious moderation in social life with the concept of living religion in Badongan community, at Tumpangkrasak village, Kudus Central Java. Here, people of Badongan are heterogeneous community consisting of interfaith even cross ethnicity. As known, Badongan has a mosque and two churches that are close together, but this does not necessarily cause conflict and clash because of a difference of their beliefs. This study uses descriptive qualitative method; the data is done by interview, and observation. The results of this study indicate that the religious moderation model has been strengthening tolerance values, eliminating social barriers in social activities, and getting along in harmony in every social activity. Such behavior can be entrenched because it is inseparable from the advice of the ancestors of Badongan who prioritize tolerance between religion communities, the view of citizens in society is far from negative attitudes and good communicat...

Religious Moderation in Javanese Culture in the Community of Trirenggo Village, Bantul, Yogyakarta MODERASI BERAGAMA DALAM BUDAYA JAWA PADA MASYARAKAT DESA TRIRENGGO BANTUL YOGYAKARTA

Penamas, 2022

The phenomenon of radicalism and violence with religious nuances encourages the emergence of a discourse of religious moderation. Religious moderation is expected to direct a moderate, tolerant, and friendly related to the balance between religious commitment and the attitude toward religious relations. Indonesian people, especially the Javanese people, along with their rich culture and traditions, can encourage the discourse of religious moderation based on local culture in the form of social practices, institutions, and various traditions. This article reveals the practice of religious moderation in Javanese culture, which is grounded in the behaviour and way of life of the people of Trirenggo Village, Bantul Regency, Yogyakarta. The research was conducted using qualitative methods through data collection techniques in the form of observation, interviews, and focus group discussions (FGD). The study results show that the Javanese cultural values adopted by the Trirenggo community teach an attitude of living in harmony with the environment, including relationships among residents and religious adherents. Various social activities show Javanese cultural values that are in harmony with religious moderation carried out interfaith and the Javanese’s social view of life, manners, and work concepts. The traditional expression as a reflection of the philosophy of life is internalized into self-awareness and morality, and externalization is in the form of views and moderation behaviour in carrying out social relations in society. The Trirenggo people construct themselves as Javanese people who get along harmoniously through moderate attitudes and behaviour. Thus, Javanese culture can be important for strengthening religious moderation in society.

Strengthening Religious Moderation: Learning from the Harmony of Multireligious People in Indonesia

Journal of Population and Social Studies

Religious moderation is an urgent entity for Indonesian people because they are multireligious. Hence, this qualitative study aimed to explore the religious moderation factors of multireligious people residing in the Sekaran, Rama Agung, and Cigugur villages of Indonesia and to analyze the people’s most vital factors of religious moderation. Fifteen religious and communal leaders from the three villages were purposively involved as the participants. An interactive model was adopted to analyze the data from interviews and focus group discussions. This study found five factors of religious moderation exhibited by Sekaran people, namely the principle of togetherness, socio-religious traditions, social traditions related to the values of the Indonesian Republic, and family. Rama Agung people showcased three factors: accepting the reality of differences, putting aside exclusivity, and upholding the harmony of life. Cigugur people demonstrated ten factors extending to family, awareness of...