scholarly journals Islam dan Pendidikan Cinta Damai

2017 ◽  
Vol 2 (1) ◽  
pp. 73
Author(s):  
Moh. Toriqul Chaer
Keyword(s):  
Peace Education ◽  
Preventive Measures ◽  
Ethnic Violence ◽  
Religious Conflict ◽  
Early Prevention ◽  
West Kalimantan ◽  
Central Kalimantan ◽  
Social Violence ◽  
Destructive Factor ◽  
Positive Force

The nation of Indonesia is the pluralist nation. The plurality suggests the existence of a difference. The understanding and management of plurality would generate a positive force for the development of the nation. On the contrary, when it is not understood and managed properly, the plurality of faiths and cultures can be a destructive factor and trigger a disaster. Conflict and social violence that often occurs between community groups are part of the plurality of religions and cultures that are not managed properly. Religious conflict as happened in Maumere (1995), Surabaya, Situbondo and Tasikmalaya Rengasdengklok (1996), (1997), Solo, Jakarta and Kupang (1998), Poso, Ambon (1999-2002), not only claimed the casualties is not a little, but it has also destroyed hundreds of places of worship (whether a church or Mosque) caught fire and was destroyed. Similarly, notes smelling of ethnic violence, such as certain ethnic violence in West Kalimantan (1933), Central Kalimantan (2000). Necessary preventive measures as early prevention efforts, so that such events do not reoccur in the future. Peace education is an effort bring education more tolerant, understanding the diversity of religions, ethnicities, and cultures.

scholarly journals Why the Madurese? Ethnic Conflicts in West and East Kalimantan Compared

2006 ◽  
Vol 34 (3) ◽  
pp. 456-474 ◽  
Author(s):  
Huub De Jonge ◽  
Gerben Nooteboom
Keyword(s):  
Political Competition ◽  
Turn Of The Century ◽  
Ethnic Violence ◽  
Ethnic Composition ◽  
Ethnic Conflicts ◽  
Cultural Attitudes ◽  
Internally Displaced ◽  
West Kalimantan ◽  
Central Kalimantan ◽  
East Kalimantan

AbstractAround the recent turn of the century, violent clashes between Madurese and other ethnic groups took place in the provinces of West and Central Kalimantan. At least 1200 Madurese were killed, with several hundred thousands internally displaced. However, in the provinces of South and East Kalimantan, which also have Madurese minorities, such eruptions of violence did not occur. To reach a better understanding of the background, conditions and causes of such ethnic violence, we have compared the relationships between the Madurese and other population groups in conflict-ridden West Kalimantan and conflictfree East Kalimantan. The comparison shows that there are significant dissimilarities between the two regions with regard to the ethnic composition of the population, cultural attitudes, access to natural resources and political competition. Together with the negative characteristics attributed to the Madurese by other groups, these can largely explain why this minority, during the recent regime change, became the target of the frustrations and aspirations of others in the western part of Kalimantan but not in the eastern part.

Recontextualization of Islamic Peace Education

2018 ◽  
Vol 13 (2) ◽  
pp. 183-202
Author(s):  
Siti Rohmah ◽  
M. Syukri Ismail ◽  
Moh. Anas Kholish ◽  
Mona Novita
Keyword(s):  
Human Rights ◽  
Middle East ◽  
Religious Education ◽  
Alternative Model ◽  
Peace Education ◽  
Religious Conflict ◽  
Islamic Education ◽  
Education Environment ◽  
Education Model ◽  
Interreligious Education

Some circles suggest that the phenomenon of intolerance and religious conflict in Indonesia will be reduced by a religious education model dominated by a mono-religious approach. The approach that focuses on deepening the knowledge of all religions is considered to be the cause of the persistence of interfaith stigma and prejudice. However, there are objections from various circles to the concept and application of interreligious education which requires close dialogue and interaction, an appreciative attitude, and openness to adherents of other religions. This article argues that the development of a peaceful and diverse mono-religious education approach is possible. This study employs Mohammed Abu-Nimer's theory as an alternative model of Islamic peace education that is strategic, participatory and practical; it focuses on his experience in conflict areas and in the Islamic education environment, which is often stigmatized conservatively in the Middle East and Africa. This study confirms that monoreligious education provides room for peace education that builds pedagogy of tolerance, diversity and human rights.

scholarly journals Social Capital and Civic Engagement in Times Of Tension: An Evidence from Interethnic Relation Developed in Stella Maris Credit Union Pontianak, West Kalimantan

Al-Albab ◽  
2020 ◽  
Vol 9 (1) ◽  
pp. 87-106
Author(s):  
Alanuari Alanuari ◽  
Mohammad Iqbal Ahnaf
Keyword(s):  
Social Capital ◽  
Civic Engagement ◽  
Ethnic Diversity ◽  
Peace Education ◽  
Credit Union ◽  
Main Question ◽  
Interethnic Relations ◽  
West Kalimantan ◽  
Political Tension ◽  
Ethnic Tension

This paper begins by questioning the sustainability of civic engagement with the notion of ‘social capital’ as the key concept of Peace and Conflict Studies. The main question is: to what extent does socio-political tension affect forms of civic engagement? This paper examines interethnic relations (Dayak, Malay, Chinese, and Javanese) developed in the Stella Maris Credit Union (SMCU) in Pontianak, West Kalimantan, Indonesia under the context of ethnic tension. SMCU is a microfinance association where people with various backgrounds (religion, race, and ethnicity) interact in an economic community, sharing benefits and values. In the beginning, SMCU was initiated as an economic program of Stella Maris Catholic Church in North Pontianak. This church did not only serve the church members, but also for all ethnicities and religions through Pontianak. As a site drastically impacted by ethnic conflict in the post-Suharto era, Pontianak recently has been growing as a city of ethnic diversity. However, the recent rise of ethnic tension has contested this growing multiethnic coexistence. It is important to see the strength of civic engagement in responding to issues of conflict in a multiethnic society. This study explores SMCU members and their personal experiences, wondering whether the tension may or may not affect the forms of civic engagement. It argues civic engagement can sustain under the moment of socio-political tension. Developing economy and peace education are the main reasons for interethnic relations among SMCU members. Moreover, although there are treats for the plural society, experiencing diversity in the form of associational and neighborhood relations contributes to social coexistence. This study finds that forms of civic engagement among the members shape expressions and attitudes of resilience in facing social tension.

Ethics of Early Prevention in Schizophrenia

2000 ◽  
Vol 34 (1_suppl) ◽  
pp. A208-A212 ◽  
Author(s):  
Alan Rosen
Keyword(s):  
Preventive Measures ◽  
Early Prevention ◽  
Ethical Guidelines ◽  
Ethical Considerations ◽  
Ethical Concerns ◽  
Current Thinking ◽  
Right Not To Know ◽  
Early Primary ◽  
The Right ◽  
Waiting Periods

Objective To represent a cross-section of current thinking on the ethics of early (primary) prevention in schizophrenia. Method Ethical considerations presented at the First Australian Schizophrenia Prevention Conference, Sydney, March 1999, particularly from the final session on ‘Ethics’, are recorded here together with complementary referenced material. Results Ethical concerns arise in the arenas of research over clinical priorities; screening ethics, including stigma, confidentiality, informed consent and support required through waiting periods; and the ethics of prolonged assessments in the absence of disorder, the right not to know and the possible ethical prematurity or otherwise of screening for schizophrenia. Conclusions There are several legitimate ethical concerns that must be understood and addressed by those undertaking the developing of primary preventive measures in schizophrenia. Such measures must still be regarded as more experimental the further ahead the measures are undertaken from the onset of the disorder. Anticipatory ethical guidelines should be developed to inform such research.

scholarly journals Potret Harmoni Kehidupan Keagamaan di Kabupaten Bojonegoro

2017 ◽  
Vol 7 (1) ◽  
pp. 133-176
Author(s):  
Ahmad Zainul Hamdi
Keyword(s):  
Religious Life ◽  
Cultural Factor ◽  
The State ◽  
Fundamental Question ◽  
Religious Conflict ◽  
Structural Factors ◽  
Early Prevention ◽  
Conflict Mediation ◽  
Main Factors ◽  
Party Institutionalization

This study aims to investigate the reasons why violence and religious conflict occurred in Bojonegoro district do not lead to radical actions. Departing from the fundamental question, “why does violence and religious conflict not extend into radical actions even though the potential for religious radicalization exists and even explode into destructive social conflict?”, this study found that there are two main factors that make religious life among believers in Bojonegoro keep running in balance and harmonious way, namely cultural and structural factors. The most important cultural factor is the existence of cross-cutting affiliation where there are neutral social spaces that make people from different backgrounds meet without being troubled by their primordial identity. Meanwhile, structural factors that prevent radical action and religious conflict are the presence of the State as a neutral and decisive party; institutionalization of assurance of freedom of faith; and the activeness of the State in early prevention and conflict mediation. [ Studi ini bertujuan untuk melihat mengapa di wilayah Bojonegoro kekerasan dan konflik keagamaan nyaris tidak pernah meledak secara berarti. Berangkat dari pertanyaan mendasar, faktor-faktor apakah yang menyebabkan tidak terjadi proses radikalisasi keagamaan, sekalipun terdapat beberapa potensi konflik yang sebetulnya bisa meledak menjadi kekerasan atau konflik sosial yang destruktif, penelitian ini menemukan bahwa ada dua faktor penting yang mampu menjaga kehidupan keagamaan masyarakat Bojonegoro tetap seimbang, yaitu kultural dan struktural. Faktor kultural terpenting adalah bekerjanya cross-cutting affiliation. Terdapat ruang-ruang sosial netral yang mempertemukan orang-orang dari latar belakang berbeda, tanpa dibebani oleh identitas-identitas primordial. Sementara, faktor struktural yang mencegah radikalisasi dan konflik keagamaan adalah hadirnya negara sebagai pihak yang netral dan tegas; institusionalisasi jaminan kebebasan berkeyakinan; dan keaktifan negara dalam melakukan pencegahan dini dan memediasi konflik.]

scholarly journals Social Media Da'wah Literacy on the West Java Saber Hoaks Program

2021 ◽  
Vol 15 (1) ◽  
pp. 81-102
Author(s):  
Imron Rosyidi ◽  
Zaenal Mukarom ◽  
Rif'at Fatkhurrohman Jaelani
Keyword(s):  
Social Media ◽  
Preventive Measures ◽  
Religious Conflict ◽  
Case Study Method ◽  
False Information ◽  
West Java ◽  
Study Results ◽  
Information Verification ◽  
Use Of Social Media

Hoax or false information is a problem and one of the impacts of the unwise use of social media. The spread of hoaxes on social media can potentially break the unity and trigger religious conflict. In response to these problems, West Java Saber Hoaks was formed to suppress and prevent the spread of hoaxes on social media. The purpose of this study is to reveal: (1) Jabar Saber Hoaks' efforts in preventing hoaxes; and (2) literacy of social media da'wah by Jabar Saber Hoaks. This study uses a case study method with a qualitative approach. Based on the study results, the following findings were obtained: (1) There were four efforts made by West Java Saber Hoaks to prevent hoaxes, namely opening a complaint service and monitoring content that has the potential to be a hoax, clarifying information, and providing literacy. (2) Social media da'wah literacy by West Java Saber Hoaks is carried out using preventive measures and information verification. From the results of this study, there are significant and recommendations, namely: (1) There is a need for mainstreaming social media literacy. (2) There is a need for preventive da'wah efforts on social media to ward off hoax information.Hoaks atau false information merupakan problematika dan salah satu dampak yang ditimbulkan dari penggunaan media sosial yang kurang bijak. Penyebaran hoaks di media sosial dapat berpotensi memecah persatuan dan memicu konflik keagamaan. Menyikapi persmasalahan tersebut, Jabar Saber Hoaks dibentuk untuk menekan dan menangkal penyebaran hoaks di media sosial. Tujuan dari studi ini ialah untuk mengungkap: (1) Upaya Jabar Saber Hoaks dalam menangkal hoaks; dan (2) Literasi dakwah media sosial oleh Jabar Saber Hoaks. Studi ini menggunakan metode studi kasus dengan pendekatan kualitatif. Berdasarkan hasil studi, didapatkan temuan berikut: (1) Ada empat upaya yang dilakukan Jabar Saber Hoaks dalam menangkal hoaks, yaitu membuka layanan aduan, memantau konten yang beprotensi hoaks, mengklarifikasi informasi dan memberikan literasi. (2) Literasi dakwah media sosial oleh Jabar Saber Hoaks dilakukan dengan cara upaya preventif dan verifikasi informasi. Dari hasil studi ini ada signifikasi dan rekomendasi, yaitu: (1) Perlu adanya mainstreaming literasi media sosial. (2) Perlu adanya uapaya dakwah preventif di media sosial untuk menangkal informasi hoaks.

scholarly journals A comparative analysis of literary depictions of social violence in two important 16th Century autobiographies, from the perspective of the fencing manuals of the Renaissance.

2015 ◽  
Vol 3 (1) ◽  
pp. 101-137
Author(s):  
Jean Chandler
Keyword(s):  
Armed Conflict ◽  
Life Story ◽  
Religious Conflict ◽  
16Th Century ◽  
High Status ◽  
Social Violence ◽  
Self Defense ◽  
Middle Strata ◽  
Insight Into ◽  
Renaissance Artist

Abstract In the late 16th century two interesting individuals made substantial contributions to the relatively new genre of the autobiography. In 1595 Bartholomäus Sastrow (1520–1603), a north German burgher, notary, diplomat, and eventually burgomeister of the Hanseatic City of Stralsund, penned his life story. Benvenuto Cellini (1500–1571), goldsmith, soldier, musician and famous Renaissance artist from Florence, wrote his memoir between 1558 and 1563. Though they were born twenty years apart, both men had similar backgrounds. Both were from the lower-middle strata of society but rose to high status, both were widely traveled and directly acquainted with the most powerful individuals of their time (as well as some of the most lowly) and both experienced firsthand some of the most dramatic and important political and military events of the mid-16th century. Amidst a backdrop of war and severe religious conflict, Sastrow, a German and a Lutheran, traveled to Italy, and Cellini, an Italian Catholic, travelled through Germany to France. This allows us to see each region from both a native and an outsider’s perspective. Both men participated in or were witness to numerous incidents of social violence and warfare during their lifetimes, as described in detail in their memoirs. These accounts give us an opportunity to examine the depiction of incidents of social violence by people who witnessed or participated in them first-hand, allowing us to contrast these episodes with the principles of self-defense as portrayed in the fightbooks. We can also compare these personal anecdotes with documented written and unwritten rules governing dueling, fighting, and the carrying of arms. This will help grant us further insight into the reality of personal armed conflict in the era of the fightbooks, and improve our understanding of their context and meaning.

Population Survey of Bornean White-Bearded Gibbon, Hylobates albibarbis,in Two Selective Logging Concessions in Central Kalimantan and West Kalimantan

2019 ◽  
Vol 91 (2) ◽  
pp. 108-121 ◽  
Author(s):  
Ahmad Yanuar ◽  
David Chivers ◽  
Ian Hilman ◽  
Chaerul Saleh ◽  
Ida Bagus Wiradnyana Putra ◽  
...  
Keyword(s):  
Population Survey ◽  
Selective Logging ◽  
West Kalimantan ◽  
Central Kalimantan ◽  
Hylobates Albibarbis

scholarly journals Hoya buntokensis (Apocynaceae, Asclepiadoideae), a new myrmecophytic species and Hoya wallichii subsp. tenebrosa, a new subspecies from Borneo (Kalimantan, Indonesia)

2021 ◽  
Author(s):  
S. Rahayu ◽  
M. Rodda
Keyword(s):  
West Kalimantan ◽  
Central Kalimantan ◽  
New Subspecies ◽  
Corolla Colour

We describe a new Hoya species from Central Kalimantan, H. buntokensis, and a new subspecies of H. wallichii from West Kalimantan, Hoya wallichii subsp. tenebrosa. Hoya buntokensis is part of a group of four species that form specialised leaf structures harbouring ants (here defined as megadomatia), and it is most similar to H. undulata. Hoya buntokensis differs from H. undulata in lamina margin (flat vs undulate); shape of corona lobes outer processes (fan shaped vs elliptic), and in the pollinarium morphology (corpusculum larger than pollinia vs corpusculum smaller than pollinia). Both H. wallichii subsp. wallichii and H. wallichii subsp. tenebrosa are slender plants with ovate to oblong, thinly coriaceous glabrous leaves, slender peduncles with 1 or 2 flowers open at a time, and broadly campanulate corollas. Hoya wallichii subsp. tenebrosa differs from H. wallichii subsp. wallichii in corolla colour (dark purple with a paler edge vs white-cream), corona lobe shape and surface (broadly elliptic, spreading and with a minute inner process, almost black with a velvety surface vs kidney-shaped, erect and with a well-developed acuminate inner process, purple with a shiny surface).

scholarly journals A Study of Carbon Dioxide Emission in Different Types of Peatland Use in Kalimantan

2015 ◽  
Vol 18 (1) ◽  
pp. 9
Author(s):  
Nyahu Rumbang
Keyword(s):  
Carbon Dioxide ◽  
Co2 Emissions ◽  
Co2 Emission ◽  
Sweet Corn ◽  
Aloe Vera ◽  
Groundwater Table ◽  
West Kalimantan ◽  
Central Kalimantan ◽  
Different Types ◽  
Corn Plants

Study of carbon dioxide emissions in different types of peatlands use in Central and West Kalimantan has been conducted in January-June 2006 and January-April 2007. The study represents 4 types of land use in Central Kalimantan as treatment: 5 years for chinesse cabbage, 10 years for chinesse cabbage, 5 years for sweet corns, and 10 years for sweet corns. As for the treatments in West Kalimantan, they include corn field, Aloe vera field, oil palm plantation, and rubber plantation. Carbon dioxide was measured using infrared gas analysis (model EGM-4, PP systems, Hitchin, UK). In Central Kalimantan, the highest CO2 is emitted from sweet corn plants (arable land for 10 years) by 0.79 g CO2/m2/hour, chinesse cabbage plants (for 5 years) by 0.73 g CO2/m2/hour, chinesse cabbage plants (for 10 years) by 0.67 g CO2/m2/hour and, the least, sweet corn plants (for 5 years) by 0.41 g CO2/m2/hour. The highest CO2 emission from West Kalimantan is released from rubber plants at 1.22 g CO2/m2/hour, followed by palm oil plants by 0.96 g CO2/m2/hour, Aloe vera plants by 0.68 g CO2/m2/hour and corn plants by 0.35 g CO2/m2/hour. Groundwater table depth are the most important factors among other factors that influence CO2 emissions. Groundwater table depth indicated a positive correlation with CO2 emissions in all types of peatlands use. C-organic production of sweet corn plants at 11.66 t C/ha/year is higher than that of chinesse cabbage plants at 1.64 t C/ha /year. Corn plants produce organic-C was 11.66 t C/ha/year, equivalent to the amount of loss of C through CO2 emissions by 11.29 t C/ha/year.Keywords: peat, types of land use, carbon, CO2 emission

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