scholarly journals TOLERANSI BERAGAMA (Toleransi Masyarakat Muslim dan Budha di Dusun Sodong Perspektif Islam)

2021 ◽  
Vol 3 (2) ◽  
pp. 48-82
Author(s):  
Umarwan Sutopo
Keyword(s):  
Field Research ◽  
Religious Communities ◽  
Religious Tolerance ◽  
Way Of Life ◽  
Positive Potential ◽  
Educational Role ◽  
The Social ◽  
The Difference ◽  
Religious Aspects ◽  
And Behavior

Indonesia sebagai negara yang majemuk memiliki beragam suku, bahasa, ras bahkan agama. Perbedaan itu menyimpan potensi positif sebagai kekuatan dan kekayaan bangsa. Namun demikian seandainya tidak dirawat dengan baik, potensi positif tersebut berubah menjadi negatif, yaitu konflik yang merugikan masing-masing pihak. Usaha untuk merawat kemajemukan tersebut adalah menumbuhkembangkan toleransi. Masyarakat Sodong sebagai kumpulan 2 (dua) komunitas beragama berbeda memberikan potret bahwa mereka telah mengimplementasikan hal tersebut secara intens dalam aspek sosial, ekonomi, politik dan bahkan persoalan agama. Hal ini tentu menimbulkan pertanyaan, bagaimana bisa penganut agama yang berbeda memahami dan mengejawantahkan toleransi yang begitu besar dalam kehidupan sehari-hari, padahal setiap agama secara lazim mempunyai ciri khas dan batasan-batasan hubungan dengan agama lainnya?, terkecuali daripada itu, bagaimana pandangan islam  terhadap kenyataan tersebut, karena  nyatanya islam sebagai agama pedoman hidup muslim memiliki pandangan sendiri kaitannya dengan toleransi. Penelitian ini bercorak field research dengan mendeskriptifkan terhadap persepsi dan perilaku masyarakat Sodong terhadap toleransi berikut pandangan islam terhadapnya. Hasil penelitian mengungkapkan bahwa toleransi agama yang terbangun di sana tidak semata-mata berlatar belakang agama, melainkan juga berasal dari aspek sosial, budaya dan politik. Praktik-praktik toleransi yang telah terjadi perlu penguatan, terutama di bidang sosial kemasyarakatan. Adapun pada persoalan yang bersinggungan dengan agama masih membutuhkan perhatian dan peran edukasi pemuka  muslim agar toleransi tidak mengarah pada tindakan sinkretisme.Kata Kunci:Sodong, toleransi beragama. Indonesia as a pluralistic country has various ethnicities, languages, races and even religions. The difference holds positive potential as the strength and wealth of the nation. However, if it is not properly cared for, the positive potential turns into a negative one, namely a conflict that harms each party. Efforts to maintain this plurality is to cultivate tolerance. The Sodong community as a collection of 2 (two) different religious communities provides a portrait that they have implemented this intensely in social, economic, political and even religious aspects. This of course raises the question, how can adherents of different religions understand and manifest such great tolerance in daily life, even though every religion in general has characteristics and limitations on relations with other religions? to this fact, because in fact Islam as a religion as a way of life for Muslims has its own views regarding tolerance. This research is a field research by describing the perception and behavior of the Sodong community towards tolerance and the Islamic view of it. The results of the study reveal that the religious tolerance that is built there is not solely a religious background, but also comes from social, cultural and political aspects. Tolerance practices that have occurred need to be strengthened, especially in the social field. As for issues that intersect with religion, it still requires attention and the educational role of Muslim leaders so that tolerance does not lead to acts of syncretism. Keywords:Sodong, religious tolerance.

scholarly journals ELIT AGAMA DAN HARMONISASI SOSIAL DI PALANGKA RAYA

2018 ◽  
Vol 16 (2) ◽  
pp. 277
Author(s):  
Abubakar HM ◽  
Mualimin Mualimin ◽  
Nurliana Nurliana
Keyword(s):  
Cultural Values ◽  
Social Life ◽  
Qualitative Method ◽  
Field Research ◽  
Religious Communities ◽  
Personal Choice ◽  
Human Right ◽  
Collaborative Relationships ◽  
The Social ◽  
Patterns Of Interaction

Abstract: This paper aims to analyze the social interaction among the religious elites in Palangka Raya. The focus of this writing was the patterns of interaction among the religious elites, the encouraging factors of interaction, and the implications of interaction among the religious communities towards the social life among the religious communities in Palangka Raya. This research is a field research using a qualitative method. The data was collected through observation and interview. It was concluded that the interaction among the religious elites in Palangka Raya was supported by the integrative strengths which enable the harmonious relationship among the religious elites. These integrative strengths were the cultural values which have rooted and have been inherited to the next generations, especially to Dayak society. The religious difference in Dayak culture is not seen as the opposing form, but as a human right and a personal choice of each person. On this level the patterns of interaction which will be formed is integrative solidarity. The harmonious relationship among the religious elites then has implications towards the social life among the religious communities. These implicationswere the realization of the harmonious and collaborative relationships among the religious communities in Palangka Raya.  Paper ini bertujuan untuk menganalisis interaksi sosial antara elit agama di Palangka Raya. Fokus kajian dalam tulisan ini terkait dengan pola interaksi elit agama, faktor pendorong interaksi, dan implikasi interaksi antara elit agama terhadap kehidupan sosial antar umat beragama di Kota Palangka Raya.Penelitian ini merupakan penelitian lapangan dengan menggunakan metode kualitatif.Untuk memperoleh data dilakukan dengan observasi dan wawancara.Hasil temuan dapat disimpulkan bahwa interaksi antarelit agama di Kota Palangka Raya ditopang oleh kekuatan integratif yang memungkinkan terjadinya hubungan harmonis antara elit agama.Kekuatan integratif tersebut adalah nilai-nilai budaya yang telah mengakar dan diwariskan secara turun-temurun khususnya pada masyarakat Dayak. Perbedaan agama dalam budaya Dayak tidak dipandang sebagai bentuk pertentangan, tetapi sebagai hak asasi dan pilihan pribadi setiap orang. Pada tataran ini pola interaksi yang akan terbentuk adalah bersifat solidaritas integratif. Hubungan yang harmonis antara elit agama kemudian berimplikasi pada kehidupan sosial antarumat beragama di Palangka Raya. Implikasi tersebut terutawa terwujudnya hubungan yang harmonis dan kolaboratif antarumat beragama di Palangka Raya.

scholarly journals Assistance to people with mental disabilities: a discussion from the social integration

2016 ◽  
Vol 31 (2) ◽  
pp. 95 ◽  
Author(s):  
Tahyná Duda de Almeida ◽  
Paula Mendes Santos ◽  
Gabriela Lopes Angelo ◽  
Suélen Alves Teixeira ◽  
Ana Cristina Oliveira
Keyword(s):  
Social Integration ◽  
Social Inclusion ◽  
Educational Institutions ◽  
Mental Disabilities ◽  
Assistance Programs ◽  
The Social ◽  
The Disabled ◽  
The Difference ◽  
Targeted Assistance ◽  
And Behavior

Objective: While the process of social inclusion have promoted respect for the person with mental disability, the stigma against this individual is still very present in society, so that individual identified from their difference, now identified as being a weak, fragile and sometimes abnormal and identified as someone with a determination that can break barriers, even the difference. Considering that the social integration of individuals with disabilities still means a great challenge for society, this study sought to discuss issues related to targeted assistance to the population with mental disabilities within this integration process. The way society perceives and relates to people with disabilities is a repetition of the speech and behavior of its own professionals and programs involved in social integration and rehabilitation of these individuals.Conclusion: The educational institutions of human resources, and assistance programs aimed at the disabled, need to promote reflections on the densest kind of discourse and practices used in everyday life of these people and their families. They should not act based on rejudice.

scholarly journals TOLERANSI BERAGAMA PERSPEKTIF ISLAM DAN KONG HU CU

2021 ◽  
Vol 1 (1) ◽  
pp. 41
Author(s):  
Taslim HM Yasin
Keyword(s):  
Religious Pluralism ◽  
Religious Life ◽  
Qualitative Approach ◽  
Religious Communities ◽  
Religious Tolerance ◽  
Mutual Respect ◽  
Library Research ◽  
The Social ◽  
Social Interests ◽  
The Government

Islam is a universal religion that regulates all aspects of life, including teachings about religious harmony. Normatively, the Koran has included verses related to religious pluralism, multiculturalism and tolerance of religious life. Historically the Medina pajamas are historical witnesses that the Prophet laid the foundation and became an example in living a life of different religions and cultures. For Muslims in Indonesia the elimination of seven words in the Jakarta pajamas is a tangible form of inter-religious harmony shown by Muslims. Likewise with the Confucian religion, there are teachings that can lead its adherents to live in harmony with other religions, among the teachings or five noble characteristics of Wu Chang, which are seen as the concept of teachings that can create a harmonious life. The two religions generally maintain harmony with each other, but in particular there are often misunderstandings such as reality shows that there are not a few actions that deviate from the values of tolerance. The method in this discussion uses a library research (library research), with a qualitative approach. The results of this discussion illustrate that Islam and Confucianism positively support the existence of tolerance between religious communities and the government. Furthermore, religious tolerance has limits that must be maintained and respected, for example in the form of the social interests of the two teachings, while regarding the creed, both are not allowed to tolerate. The similarity of tolerance according to both is the harmony of life between religious communities, which is something that is mentioned in the Al-Quran and the book of Lun Yu. Like mutual respect, please help and be fair to every people. Meanwhile, what distinguishes religious tolerance is that Islam does not allow marriage to a non-Muslim, while Confucianism allows marriage to people of different religions

scholarly journals KONTENPLASI MASYARAKAT MUSLIM MELAYU PALEMBANG DALAM TANTANGAN EKONOMI GLOBAL

2019 ◽  
pp. 143-156
Author(s):  
Raden Ayu Erika Septiana ◽  
Raden Ayu Ritawati
Keyword(s):  
Social Relations ◽  
Global Economy ◽  
Work Ethic ◽  
Field Research ◽  
Muslim Community ◽  
Way Of Life ◽  
Muslim Identity ◽  
Muslim Communities ◽  
Fast Flow ◽  
And Behavior

Along with the fast flow of change and the strong acculturation process of Palembang Malay Muslim community, Malay culture is like a ship that sails in the middle of a storm. This is based on the fact that our development places too much emphasis on material aspects that have given birth to an imbalance in the behavior patterns of the Palembang Malay Muslim community, which has increasingly been eroded by economic globalization. Excessive material competition has produced anomicous societies. The embodiment of the way the Palembang Malays behave is also reflected in their work ethic which can be roughly seen from the social structure and norms of the community. The purpose of this study is to determine the extent to which the global economy has the potential to obscure the Malay identity and the pure Muslim identity. The qualitative approach was chosen using the method of field research carried out in an effort to understand the symptoms in such a way as a phenomenon that is not external expressed through their views. The results of this study found the fact that enthusiasm and work ethic were actually not reflected in most Palembang Malay Muslim communities. Malay and Islamic relations actually obscure the role and competitiveness of the community in the practice of social relations and in earning a living. Religion is still considered as an element of local culture which is concentrated in the form of traditional customary behavior, not as a foothold, direction and way of life. Indeed religion serves to encourage humans to get involved in economic roles and behavior, because religion can reduce anxiety and fear not too found in this study. Where the aftereffect of this condition arises a generation that is deprived of values, a generation that is fragile from the spiritual aspect, easily influenced, not easily cared for and loses its cultural footing.

scholarly journals POVERTY AND PROSPERITY VIEWED BY THE VIDZEMES TEACHERS

2016 ◽  
Vol 1 ◽  
pp. 447
Author(s):  
Sandra Mihailova
Keyword(s):  
Low Income ◽  
Life Style ◽  
Negative Attitude ◽  
Social Benefits ◽  
Way Of Life ◽  
Original Proposal ◽  
The Social ◽  
The Difference ◽  
Almost All ◽  
Selection Of

This article analyses the opinions about the difference between poverty and prosperity among the teachers, it seeks to find the border between these phenomena; it summarizes the teachers' ideas of how to diminish poverty and use one's own money effectively in times of prosperity. By using the open ended questionnaire the results of 1 teacher groups from schools of 2 Latvian districts were analyzed. Summarizing the results one can conclude that the interviewed teachers with the word "poverty" and "prosperity" understand material things. Teachers associate money the means of living which is acquired by working and earning. None of the respondents admitted that they would ask for help, look for support and receive the social benefits or would seek for the cause of poverty within themselves in case of experiencing poverty. In case of becoming prosperous the teachers will meet all their needs and then be ready to share with others. Almost all teachers' answers disclosed that they will spend money rather than invest it and make accumulation or accruals. The interviewed teacher did not make any original proposal to resolve poverty issue. The main boundary between poverty and wealth is the amount of money which allows or does not allow meeting their own needs and desires thus ensuring certain way of life or life style. The second boundary is the place of living and appearance. Essential boundary is also emotional comfort or discomfort, a happy relationship or lack of it. It should be noted that this study only shows the trend since a very specific selection of respondents was involved. However, it allows making the assumption that teachers had a healthy attitude towards money and hardly any teacher had a negative attitude towards money or prosperity, however, everybody believed that poverty can be avoided by working and earning money. Thus it is possible to conclude that the teachers of this selection don't hold the "ideology of low-income people".

scholarly journals Urgensi Toleransi Antar Agama dalam Perspektif Tafsir al-Syaârawi

2019 ◽  
Vol 8 (1) ◽  
pp. 44
Author(s):  
M. Thoriqul Huda ◽  
Uly Dina
Keyword(s):  
Human Life ◽  
Religious Communities ◽  
One Dimension ◽  
Religious Tolerance ◽  
Mutual Respect ◽  
Way Of Life ◽  
Holy Book ◽  
The Way

Al-Qur'an is a Muslim holy book which regulates all human life. Not only set the way of life, but the Qur'an is the life of the Muslims themselves. Each verse in the Qur'an contains complete, perfect, and comprehensive messages. Both of the verses are global and even specific. The contents of the Qur'an in regulating human life not only discuss one dimension, but are very multi-dimensional, among them dimensions in theology, bermuamalah, worship, and so on. Muslims and non-Muslims in interacting socially have boundaries that have been arranged in the Qur'an. Tolerant values ​​are explained in Q.S. al-Baqoroh: 256. This article about the concept of tolerance in the Qur'an, that in terms of worship and aqeedah there is no tolerance. Because in terms of aqeedah that is absolute. Therefore, cases that can injure aqeedah should be avoided. The context of tolerance between religions here is free to worship according to the beliefs of each. There is no mutual prohibition in carrying out their worsip. Tolerance will overestimate mutual respect and cooperation between religious communities. Religious tolerance causes believers in God. Different people can live and coexist with each other safely and peacefully so that harmony is created. In understanding verses in the Qur’an well, then the interpretation is the main key to achieving it. At the end of the 20 Mcentury an exegete from Egypt was born. He is Imam Mutawalli al-Sya’rawi with a wll known interpretation of Sya’rawi.

scholarly journals Strategi Pendidikan Toleransi Beragama dan Implikasinya terhadap Keutuhan NKRI di Bangka Belitung

2020 ◽  
Vol 6 (1) ◽  
pp. 93-110
Author(s):  
Suparta Suparta
Keyword(s):  
Social Dynamics ◽  
Religious Community ◽  
Religious Communities ◽  
Religious Tolerance ◽  
Educational Strategies ◽  
The People ◽  
The Social ◽  
Tolerance Education ◽  
The Government ◽  
High Level

This article aims to review and describe the strategy of religious tolerance education and its impact on the integrity of the Negara Kesatuan Republik Indonesia (NKRI) in Bangka Belitung. In the Bangka Belitung Islands, the life of the people is very heterogeneous and has a high level of plurality. There are many portraits of the diversity of ethnicities, cultures, religions, ethnicities and languages ​​that are integrated into the social dynamics of the people in Bangka Belitung. Of course, this plurality has the potential to cause horizontal conflict in society. Therefore, to study and examine in depth this reality an in-depth interview technique is used to obtain clear information about the principles of religious tolerance from the perspective of Islam, Christianity, Buddhism, Hinduism, and Confucianism. As a result, there are three educational strategies that can be developed by religious communities in Bangka Belitung; first, the strategy of educating the internal religious community; second, the strategy of educating people to maintain harmony between fellow religious communities; and third, the strategy of educating people to maintain harmony with the government. Artikel ini bertujuan untuk mengulas dan memaparkan strategi pendidikan toleransi beragama dan dampaknya terhadap keutuhan Negara Kesatuan Republik Indonesia (NKRI) di Bangka Belitung. Di Kepulauan Bangka Belitung kehidupan masyarakatnya sangat heterogen dan memiliki tingkat pluralitas yang tinggi. Ada banyak potret keragaman suku, budaya, agama, etnis, dan bahasa yang  menyatu dalam dinamika sosial masyarakat di Bangka Belitung. Tentu, pluralitas tersebut berpotensi menimbulkan konflik horizontal di tengah masyarakat. Oleh karena itu untuk mengkaji dan menelaah secara mendalam realitas tersebut digunakan teknik wawancara mendalam untuk mendapatkan informasi yang jelas mengenai prinsip toleransi beragama dalam perspektif agama Islam, Kristen, Budha, Hindu, dan Konghucu. Hasilnya, ada tiga strategi pendidikan yang dapat dikembangkan oleh umat beragama yang ada di Bangka Belitung; pertama, strategi mendidik dalam internal umat beragama; kedua, strategi mendidik umat untuk menjaga kerukunan antara sesama umat beragama; dan ketiga, strategi mendidik umat untuk menjaga kerukuan dengan pemerintah.

scholarly journals Toleransi Antar Umat Beragama dalam Film “?” (Tanda Tanya) dan Ayat-Ayat Cinta 2

2020 ◽  
Vol 14 (1) ◽  
pp. 1-15
Author(s):  
Ahmad Zaini
Keyword(s):  
Social Cognition ◽  
Social Context ◽  
Research Method ◽  
Religious Life ◽  
Religious Communities ◽  
Way Of Life ◽  
The West ◽  
Religious People ◽  
The Social ◽  
The Relationship

This paper aims to find out the discourse of tolerance among religious people featured in the film “?” (Tanda Tanya) and Ayat-Ayat Cinta 2. Both are viewed from the level of the text, the level of social cognition, and the level of social context. The research method used is qualitative analysis with Teun van Dijk's theoretical approach, namely data analysis at the level of text, social cognition and social context. The results showed that; First, the discourse of tolerance at the text level in the film “?” (Tanda Tanya) is related to various themes, both about harmony among religious communities, cultural diversity and about tolerance. Likewise the film Ayat-Ayat Cinta 2 also tells the story of religious life in European countries. Second, the discourse of tolerance between religious communities is seen from the level of social cognition. In the film “?” (Tanda Tanya), both the screenwriter and director want to explain the reality of the diversity of religions, cultures and customs that exist in Indonesia. He wants to explain the relationship between religious people in a vulgar way. In contrast to the more refined Ayat-Ayat Cinta 2 movie. Third, the discourse of tolerance between religious communities in terms of the level of social context. The film “?” (Tanda Tanya) is motivated by the number of bombings that occurred at the house of worship three or four years before. At the level of the social context of this film as a sequel to the previous Ayat-Ayat Cinta movie. The background of making this film is because it wants to illustrate that Islam can be used as a way of life wherever we live, including life in the West though.   Tulisan ini bertujuan untuk mengetahui wacana toleransi antar umat beragama yang ditampilkan dalam film “?” (Tanda Tanya) dan Ayat-Ayat Cinta 2. Keduanya ditinjau dari level teks, level kognisi sosial, dan level konteks sosial. Metode riset yang digunakan adalah analisis kualitatif dengan pendekatan teori Teun van Dijk, yaitu analisis data pada level teks, kognisi sosial dan konteks sosial. Hasil penelitian menunjukkan bahwa; pertama, wacana toleransi pada level teks dalam film “?” (Tanda Tanya) berkaitan dengan tema yang beragam, baik itu tentang kerukunan antar umat beragama, keragaman budaya maupun tentang toleransi. Demikian halnya film Ayat-Ayat Cinta 2 juga mengkisahkan tentang kehidupan umat beragama di negara Eropa. Kedua, wacana toleransi antar umat beragama ditinjau dari level kognisi sosial. Dalam film “?” (Tanda Tanya) sang penulis skenario maupun sutradara ingin memaparkan realitas tentang keragaman agama, budaya, adat istiadat yang ada di Indonesia. Ia ingin memaparkan hubungan antar umat beragama secara vulgar. Berbeda dengan film Ayat-Ayat Cinta 2 yang lebih halus. Ketiga, wacana toleransi antar umat beragama ditinjau dari level konteks sosial. Film “?” (Tanda Tanya) dilatarbelakangi banyaknya kejadian bom yang melanda rumah ibadah pada tiga atau empat tahun sebelumnya. Pada level konteks sosial film ini sebagai sekuel film Ayat-Ayat Cinta sebelumnya. Latar belakang pembuatan film ini karena ingin menggambarkan bahwa Islam dapat dijadikan pedoman hidup dimanapun kita tinggal, termasuk hidup di negeri Barat sekalipun.

scholarly journals The Socio-religious Construction: The Religious Tolerance among Salafi Muslim and Christian in Metro

Dialog ◽  
2021 ◽  
Vol 44 (2) ◽  
pp. 190-203
Author(s):  
Dharma Setyawan ◽  
Dwi Nugroho
Keyword(s):  
Social Networks ◽  
Social Construction ◽  
Research Methodology ◽  
Social Space ◽  
Religious Life ◽  
Religious Communities ◽  
Religious Tolerance ◽  
Local Organizations ◽  
The Social ◽  
Exclusive Group

Salafi Islamic community has been negatively constructed as puritan, extreme, and exclusive group separated itself from the social space. This justification precludes possibility that Salafi groups can synergize with surrounding socio-religious conditions. This article reveals the socio-religious life among Salafi community of Ma’had Ittiba’us Salaf in Purwoasri Village, Metro City to maintain the Islamic Salafi concept and expanding network of its followers. The research methodology is qualitative using observation, interviews, and documentation studies to expose the Salafi movement. This study shows that the presence of Salafi in Purwosari can build good relations with other religious communities, both Muslims and non-Muslims (Chrisrtian). The synergy between Salafi Muslims and Christians in building a strong social construction in maintaining the peace values is facilitated by the FPKM organization. This study concludes that Salafi da’wah is not entirely around the radical activities and leads to violence. Salafis in Metro City use a lot of social networks, technology facilities, and local organizations to preach, be economically, and socially. Keywords: salafi, socio-religious construction, religious relation, tolerance   Pandangan masyarakat tentang komunitas Islam Salafi telah terkonstruksi negatif sebagai kelompok puritan, ekstrim, dan ekslusif yang memisahkan dari lingkungan sosial. Justifikasi tersebut menutup kemungkinan Salafi dapat bersinergi dengan keberagaman sosial-keagamaan sekitarnya. Artikel ini bertujuan untuk mengungkap realitas kehidupan sosial-keagamaan komunitas Salafi Ma’had Ittiba’us Salaf di Kelurahan Purwoasri Kota Metro dalam mempertahankan konsep Islam Salafi dan memperluas jaringan pengikutnya. Metodologi penelitian ini adalah kualitatif dengan menggunakan data observasi, interview, dan studi dokumentasi untuk menjelaskan gerakan Salafi. Penelitian ini menunjukkan bahwa keberadaan Salafi di Purwoasri mampu membangun hubungan baik dengan komunitas kegamaan lainnya, baik Muslim maupun non-Muslim (Kristen). Sinergisitas antara Salafi dan Kristen dalam membangun konstruksi sosial yang kuat dalam menjaga nilai-nilai perdamaian difasilitasi dengan adanya Paguyuban FPKM. Penelitian ini menyimpulkan bahwa ternyata dakwah Salafi tidak secara keseluruhan terkonsentrasi dengan aktivitas radikal dan mengarah kepada kekerasan. Salafi di Kota Metro banyak menggunakan jaringan sosial, fasilitas teknologi, dan bergabung dalam Paguyuban untuk berdakwah, berekonomi, dan bersosial. Artikel ini masih terbatas pada skala penelitian di kota Metro, sehingga masih sangat mungkin untuk dilengkapi oleh kajian pada tempat lain dengan skala dan pendekatan yang berbeda. Kata Kunci: salafi, konstruksi sosial-kegamaan, relasi keagamaan, toleransi

scholarly journals Evolutionary essence of innovations

2018 ◽  
Vol 5 (3) ◽  
Author(s):  
Vladimir Eremin
Keyword(s):  
Diffusion Of Innovations ◽  
Evolutionary Economics ◽  
Innovation Process ◽  
Evolutionary Effect ◽  
Way Of Life ◽  
Internal Factors ◽  
The Social ◽  
The Difference ◽  
The One

The presented research belongs to the sphere of evolutionary economics. It indicates that it is innovation that is the trigger for the evolution of both the economy as a whole and its individual industries and regions. The maximum evolutionary effect of innovation is the transition of the economy to a new technological order. Equally important is the role of innovation in the social development of society. They change not only the means of transport, communication, education and medicine, but also the way of life habitual for society. The difference between the terms «innovation» and «innovation» is defined. The classification of innovations is considered, proceeding from their evolutionary component. Innovations with qualitative and quantitative evolutionary effect, innovations with the effect of social and spatial evolution are singled out. An analysis of the evolutionary essence of innovations, determined in the works of well-known authors, is carried out. Such as J. Schumpeter, N.D. Kondratiev, R. Nelson, S. Winter, and others. Influence of diffusion of innovations on the process of territorial evolution is determined. The types of diffusion of innovations with characteristics of each of them are described. It is indicated that in the process of changing business-routines there is a dual essence of innovations. It consists in that, on the one hand, innovations are external factors of evolution, and on the other hand – by its internal factors. The role of multiplicative effects as a mechanism that changes the trajectory of the development of the innovation process, making it less predictable and, accordingly, difficult to manage, is defined.

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