scholarly journals Relasi Sosial Masjid Baitul Falah Dengan Gereja Bethel Indonesia (GBI) Rock Di Surabaya

2019 ◽  
Vol 14 (2) ◽  
pp. 126
Author(s):  
M Thoriqul Huda ◽  
Bisma Dwi Anggana
Keyword(s):  
Social Relations ◽  
Religious Conflict ◽  
Religious Communities ◽  
Social Activities ◽  
Religious Groups ◽  
Building Relationships ◽  
Form Of Life ◽  
Close Proximity ◽  
Living Together ◽  
Islam And Christianity

The relation between Islam and Christianity is indeed endless to study, perhaps these two religions often occur in the dynamics of inter-religious conflict. The Bethel Indonesia Rock Church and the Baitul Falah Mosque have succeeded in establishing harmonious relations which can be as an example of a form of harmony in the equality of states. The wealth of pluralism possessed in this country in fact shows that it has played a major role in building relationships that can build relationships and cooperation between religions. The Muslim-Christian network that took place by the Baitul Falah Mosque and Bethel Rock Church in Surabaya has succeeded in proving the importance of relations between religions such as Muslims and Christians. Social activities carried out together can be used as a benchmark in maintaining harmony between religious groups. Various forms of social activities can be said to be the beginning of an effort to not divide the problems that occur in the problem of religious people. In their efforts to shape these social activities, these two places of worship have indirectly established good relations with the scope of dialogue. This might happen because between GBI Rock and Baitul Falah Mosque, they participate in all activities in which they take care of each other's houses of worship without any disturbance. The two places of worship have carried out a form of life dialogue that reconciles Muslims and Christians through experiences of living together in close proximity to places. In this case, it can be understood that it is important to develop cooperation in maintaining harmony through establishing good social relations between religious communities, hence the creation of a peaceful and happy world even lives in the reality of a multi-religious society.

Taming the Gods: How Religious Conflict Shapes State Repression

2017 ◽  
Vol 63 (1) ◽  
pp. 112-138 ◽  
Author(s):  
Peter S. Henne ◽  
Jason Klocek
Keyword(s):  
Social Order ◽  
Religious Conflict ◽  
Religious Communities ◽  
Religious Groups ◽  
State Repression ◽  
Role Of The State ◽  
Time Period ◽  
The Cost ◽  
Vivid Memories

Despite a robust literature on general forms of state repression, the determinants of religious repression remain unclear. This article argues that a regime’s experience with religious conflict will lead it to be more repressive of religious groups within its territory for three primary reasons. Religious conflict increases the behavioral threat posed by religious groups, lowers the cost of repressing these communities, and evokes vivid memories of past religious violence that underscore the role of the state in taming religion to maintain social order. New, cross-national data on religious conflict and repression from 1990 to 2009 show that religious conflict has a significant and positive effect on the level of religious repression for the time period under investigation, expanding the types and severity of government restrictions on religion in a country. Our findings point to the importance of studying the causes and nature of negative sanctions against religious communities, specifically.

scholarly journals Inter-Religious Interaction In Central Kalimantan: A Study of Islam, Christianity, and Hindu Kaharingan in Palangka Raya City And Eastern Kotawaringin

Al-Albab ◽  
2018 ◽  
Vol 7 (2) ◽  
pp. 151
Author(s):  
Desi Erawati
Keyword(s):  
Social Relations ◽  
Social Life ◽  
Religious Communities ◽  
Self Concept ◽  
Actual Condition ◽  
Religious Groups ◽  
Central Kalimantan ◽  
Cultural Life ◽  
Back Stage ◽  
Patterns Of Interaction

Central Kalimantan is one of the provinces in Indonesia where the population is heterogeneous in terms of religion, culture and ethnicity. In several regencies and cities, there are places of worship located side by side (eg mosques, churches, Balai Basarah, and Vihara). Religious relations in several locations indicate awareness of social relations based on kinship. This work is aimed at exploring the patterns of interaction between the life of religious communities in religious, social activities and cultural life. The study employs a naturalistic qualitative approach where the actual condition in the field is being observed or to be natural with the conditions as they are. The data is based on observation, documents and interviews with selected informants from various religious groups including those practicing Islam, Christianity, and Hindu Kaharingan.  Two important findings of the work include, firstly, that the tolerance attitude among them is created because of the ideological strength of the local culture of ‘Huma Betang’ and the values of kinship. Secondly, the process of interaction occurrence is encouraged by the existed meaning of the 'front stage' (emphazising more on the interests of the group). It is an understanding of the differences among them without having to prioritize them in social life, culture and others as well as in the 'back stage' (personal self-concept) of being alert, prejudiced and more careful in daily communication.

scholarly journals The Relation of the Majority and Minority of Religious People in Aceh Singkil

2019 ◽  
Vol 2 (2) ◽  
pp. 56-65
Author(s):  
Arifin Zain ◽  
Syahrin Harahap ◽  
Syahrin Harahap ◽  
Hasan Bakti Nasution ◽  
Hasan Bakti Nasution
Keyword(s):  
Data Collection ◽  
Qualitative Analysis ◽  
Field Research ◽  
Religious Conflict ◽  
Religious Communities ◽  
Religious Groups ◽  
Structured Interviews ◽  
Religious People ◽  
Aceh Province ◽  
History Of

Aceh Singkil is one of the districts in Aceh province that has a history of inter-religious conflict. There have been several conflicts here, including in 1979 and in 2015. The conflict not only caused by disharmony but also caused by casualties and moral and material losses. The main problem in this paper is how relations are established between the majority and minority religious communities in Aceh Singkil. This research is a field research with qualitative analysis and data collection techniques used is in-depth non-structured interviews. The results of the study show that socially, the majority and minority religious groups coexist both in the areas of religion, social and culture and life is helping each other. Presumably conflicts arise due to several factors, including the weak enforcement of rules and the establishment of houses that are not in accordance with existing standards.

scholarly journals Dinamika Hubungan Islam-Kristen di Kota Mataram

2020 ◽  
Vol 1 (2) ◽  
pp. 124-134
Author(s):  
Arif Nasrullah ◽  
Ika Wijayanti ◽  
Siti Nurjannah ◽  
Dwi Setiawan Chaniago
Keyword(s):  
Social Relations ◽  
Human Life ◽  
Religious Communities ◽  
Community Literacy ◽  
Social Sphere ◽  
Religious Conflicts ◽  
The Social ◽  
History Of ◽  
Islam And Christianity ◽  
Low Levels

Religion is not only a teaching that is believed, but also practiced by its followers. Religionaims to regulate relations to God, humans, and other creatures to be able to work togetherand serve as a guide for world and afterlife. The aim of this noble religion becomestarnished when many religious communities had conflict in the name of religion. Althoughconflict can not be separated from human life, it would be strange if the conflict is of areligious background that should bring peace and eliminate chaos. Religious followes whohave a long history of conflict are between Muslims and Christians. The aim of this researchis wants to see how the social relations between Muslims and Christians, as well as thepotential for conflict between the two adherents of the religion. This research is located inthe city of Mataram, where religious conflicts have occurred in this city. The conflictbetween Muslims and Christians in Matatam occurred on January 17, 2000, which wasfinally called the Satu Tujuh Satu conflict (171). This research uses qualitative methods, andthe instruments are observation, interviews, and documentation. The results of this study arethe social relations between Islam and Christianity in Mataram quite well established. Thisis characterized by each religion interacting well in the social sphere such as at work,markets, schools and on campus. The potential for conflict in Mataram is economicinequality, low levels of community literacy, Christianization issues and other socialproblems such as garbage, and juvenile delinquency.

FEATURES OF ISLAM AND CHRISTIANITY REPRESENTATIVES’ INTERCULTURAL UNIVERSALS

2019 ◽  
Vol 7 ◽  
pp. 143
Author(s):  
Nadezhda Telepova ◽  
Mikhail Telepov
Keyword(s):  
Self Control ◽  
The Other ◽  
Cultural Value ◽  
Cultural Groups ◽  
Religious Groups ◽  
Building Relationships ◽  
Cultural Preferences ◽  
Islam And Christianity ◽  
Applied Knowledge ◽  
Basic Beliefs

Issues of intercultural universals among different ethnic and cultural groups’ representatives are becoming very relevant in various branches of scientific and applied knowledge. Religion is one of the factors of intercultural distance, which many ethnic psychologists stress in their research. On the other hand the features of intercultural universals among representatives of different religious groups are studied very little. The goal of the study is to consider intercultural universals and their degree among representatives of two religions: Islam and Christianity. To achieve this goal, we chose the following methods: diagnostics of the Cultural-Value Differential of a personality (CVD, G. Soldatova, S.Ryzhova), diagnostics of basic beliefs (World Assumption Scale, WAS, Janoff-Bulman), diagnostics on cultural preferences in the context of the universal “Individualism-Collectivism” (IC, M.Telepov, N.Telepova). The results of the study revealed that Christians and Muslims have a lot in common in manifestations of intercultural universals, which means that representatives of these religions have a serious basis for dialogue and building relationships. Statistically significant differences were found in terms of benevolence of world and self-control (according to diagnostics on the WAS). Statistically significant differences were also found in terms of peacefulness and openness among Christians (according to diagnostics of the cultural-value differential of a personality). 

Social characteristic of religious rituals

1997 ◽  
pp. 8-12
Author(s):  
Valentyna Bodak
Keyword(s):  
Social Relations ◽  
Social System ◽  
Social Life ◽  
Social Role ◽  
Religious Communities ◽  
Social Characteristic ◽  
Religious Rituals

Society is a person in its social relations. If the term "society" is used to determine reality as a system of interconnections and relationships between people, then its social system appears as an entity in which human societies are diverse in character and social role. Social life is expressed in the grouping of members of society on the basis of certain objectively predetermined types of relations between them. The integrity and unity of religious communities, their qualitative specificity determines the content of the doctrine and cult, on which they grow.

scholarly journals An Analysis of the Post-War Community Relations between Buddhists and Muslims in Sri Lanka: A Muslim’s Perspective

2016 ◽  
Vol 9 (6) ◽  
pp. 42
Author(s):  
Ahmad Sunawari Long ◽  
Khaidzir Hj. Ismail ◽  
Kamarudin Salleh ◽  
Saadiah Kumin ◽  
Halizah Omar ◽  
...  
Keyword(s):  
Sri Lanka ◽  
Total Population ◽  
Community Relations ◽  
Religious Groups ◽  
Islam And Christianity ◽  
Post War ◽  
Almost All ◽  
Religious Aspects ◽  
The Relationship ◽  
Community Relationship

Sri Lanka is a multi-ethnic, multi-religious country comprising four of the world’s major religions: Buddhism, Hinduism, Islam and Christianity. Buddhists are the predominant ethnic group, constituting 70.19% of the total population, while Muslims make up the second largest minority in the country. There are many records in the history to prove well the cordial relationship between Buddhists and Muslims in Sri Lanka. However, in the past couple of years, particularly during the aftermath of the civil war, tension may be observed in the relationship between these two religious groups. This is due to a campaign undertaken by a several Buddhist nationalist groups whose intensions are to create a division among these respective societies. These groups have been carrying protests against Muslim social, cultural and religious aspects, including issuing Halal certification, slaughtering of cattle, conducting prayer services, etc. Moreover, they have disseminated misinterpretations about Muslims and Islam with derogatory speeches among the Buddhist public, for the purpose of accomplishing above division. Given the above backdrop, this paper attempts to determine the post-war relationship between Muslims and Buddhists in the country, including major interrupting factors, through analyzing Muslims’ point of views. According to the results, there is no remarkable fluctuation in the relationships between Muslims and Buddhists, and Muslims have posited that there are several social, cultural and religious practices them that act as significant barriers to maintaining a better community relationship with Buddhists, such as slaughtering of cattle for meals. Therefore, almost all of the Muslims have been demanding proper guidelines regarding the slaughtering of cattle, the Niqabs (face cover of Muslim women), and other factors related to interrupting a better interaction with the Buddhists for better cordiality, within the context of Sri Lanka.

scholarly journals Tradisi Doa Berantai dan Inklusi Sosial Keagamaan di Desa Kepung Kabupaten Kediri

2020 ◽  
Vol 18 (1) ◽  
pp. 139-153
Author(s):  
Asyhabuddin Asyhabuddin
Keyword(s):  
Social Inclusion ◽  
Religious Diversity ◽  
Social Groups ◽  
Active Participation ◽  
Religious Conflict ◽  
Religious Groups ◽  
Religious Attitudes ◽  
Unique Method

This paper seeks to examine the tradition of chain prayer and religious social inclusion in Kepung Village, Kediri Regency. The idea of this paper came from the growing religious conflict. The inhabitants of Kepung village in Kediri, East Java district, have a unique method to build harmonious relations between religions amid the potential conflicts of religious diversity they have. The data were obtained by interviewing people in Kepung Village, Kediri Regency. That method is a tradition of chain prayer which is carried out as a series of village cleaning traditions every month of Sura in the Javanese calendar. This tradition fosters social religious inclusion because this tradition builds inclusive religious attitudes, inclusive religious policies, and guarantees access and active participation of religious social groups. In addition, this tradition also narrows ethnic distance because it can provide the expectations of minority religious groups, thus generating trust between religious groups.   Tulisan ini berusaha untuk mengkaji tentang tradisi doa berantai dan inklusi sosial keagamaan di Desa Kepung Kabupaten Kediri. Ide tulisan ini berasal dari semakin berkembangnya konflik keagamaan, warga desa Kepung di kabupaten Kediri Jawa Timur memiliki cara unik untuk membangun keharmonisan hubungan antar agama di tengah potensi konflik keragaman agama yang mereka miliki. Data-data diperoleh dengan wawancara kepada orang-orang di Desa Kepung Kabupaten Kediri. Cara itu adalah tradisi doa berantai yang dilakukan sebagai rangkaian dari tradisi bersih desa setiap bulan Sura dalam penanggalan Jawa. Tradisi ini memupuk inklusi sosial keagamaan karena tradisi ini membangun sikap keagamaan inklusif, kebijakan keagamaan inklusif dan menjamin akses dan partisipasi aktif kelompok minoritas keagamaan. Selain itu, tradisi ini juga mempersempit ethnic distance karena mampu memberikan ekspektasi kelompok keagamaan minoritas, sehingga memunculkan rasa percaya (trust) antar kelompok keagamaan yang ada.

scholarly journals Implementasi Toleransi Umat Beragama : Telaah Hubungan Islam dan Kristen di Durensewu Pasuruan Jawa Timur

2021 ◽  
Vol 4 (1) ◽  
pp. 81-95
Author(s):  
Achmad Zainul Arifin
Keyword(s):  
Qualitative Study ◽  
Social Relations ◽  
Social Harmony ◽  
Social Communities ◽  
The Social ◽  
Long Time ◽  
Islam And Christianity ◽  
Research Objects

ABSTRACT Islam and Christianity are religions that have a long history in the life of social communities in Indonesia. The pairs of relations between the two religions have been going on for a long time. Conflict there are several regions in Indonesia that are related to social harmony with various supporting factors that exist in the community. This research will support how the pattern of participation of Islam and Christian minorities, as well as the field of harmony that unites the social relations of the two religions. Then this study is a qualitative study using observation techniques and direct interviews to the field to collect data with research objects. The results of this study suggest that both in Islam and Christianity are related to good relations within a religious and social framework. Furthermore, in building social relations that are found in several religious harmony fields, the yard is a place of worship, a village spring, a village hall and a village field. Keywords: Islam, Christianity, Tolerance, and social harmony.

scholarly journals PSYCHOLOGICAL VIOLENCE CONSEQUENCES FOR DIFFERENT AGE CATEGORIES

2020 ◽  
Vol 224 ◽  
pp. 6-13
Author(s):  
L.R. Aptikieva ◽  
Keyword(s):  
Social Relations ◽  
Sleep Disturbances ◽  
Physical Nature ◽  
Self Esteem ◽  
Psychological Violence ◽  
Building Relationships ◽  
Heart Attacks ◽  
Loss Of Self ◽  
Personality Changes ◽  
Traumatic Effect

An increase in the number of victims of psycho-violence, which has a traumatic effect on the personality, causing emotional stress, stress, discomfort, and depression, necessitates studying the consequences of psycho-violence for different age categories. Three categories of manifestations of psycho-violence are distinguished: verbal aggression; dominant behavior; manifestations of jealousy that affect the victim of violence in different ways. Violations developing after the experienced psycho-violence affect all levels of an individual’s functioning and lead to sustainable personality changes. Objective: to identify the consequences of psycho-violence for different age categories. My theoretical study of the consequences of psycho-violence for different age categories made it possible to identify specific features of the consequences for different age categories. Consequences for children: sleep disturbances; hyperreactivity; impaired memory and concentration; irritability; a sharp decline in school performance; change of worldview; the emergence of many complexes; low self-esteem; maladaptation; health problems (various diseases occur); difficulty in building relationships; developmental delays (mental, emotional, speech); constant stress, fear, expectation of danger; suicidal tendency, asocial lifestyle. The consequences of psycho-violence in adults are disorders of a psychological and physical nature: sleep disturbances; nervous breakdowns; irritability; depression; anxiety; difficulty concentrating; panic conditions, heart attacks; loss of self-esteem; decreased self-esteem; violation of social relations; decrease in labor productivity. The consequences of psycho-violence for different age categories are different, the general thing is that violations affect all levels of a person’s functioning and lead to persistent personality changes.

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