scholarly journals TEOLOGI AGAMA-AGAMA DI INDONESIA, MENELISIK PENGEMBANGAN DAN TANTANGANNYA

Harmoni ◽  
2019 ◽  
Vol 18 (2) ◽  
pp. 7-27
Author(s):  
Steve Gaspersz ◽  
Nancy Novitra Souisa
Keyword(s):  
Cultural Context ◽  
Contextual Theology ◽  
World Religions ◽  
Theology Of Religions ◽  
Colonial Era ◽  
Post Colonial ◽  
Religious Traditions ◽  
Central Java ◽  
South Sulawesi ◽  
Cultural Plurality

Artikel ini membahas konteks sosial-budaya masyarakat Indonesia yang majemuk sebagai arena berteologi kontekstual. Salah satu pokok masalah dalam kemajemukan sosio-budaya masyarakat Indonesia, terutama sejak masa kolonial hingga pascakolonial, adalah perjumpaan berbagai tradisi keagamaan baik religiositas lokal masyarakat nusantara maupun interaksi dengan dan/atau konversi menjadi agama-agama besar dari luar. Artikel ini tidak melakukan kajian dogmatis tetapi menggunakan dialektika teologi kontekstual dan teologi agama-agama dari sudut pandang Kristianitas. Perspektif teologi agama-agama digunakan untuk menguji secara dialektis eksperimentasi teologi kontekstual Kristen di Indonesia. Model “antropologis” Bevans dipilih sebagai lensa kajian sekaligus sebagai kritik terhadap tipologi tripolar (exclusivism-inclusivism-pluralism) yang diperkenalkan oleh Alan Race. Tiga konteks kewilayahan dan kebudayaan, yaitu Yogyakarta (Jawa Tengah), Bali (Bali) dan Tana Toraja (Sulawesi Selatan), digunakan sebagai basis pengalaman berteologi. Eksperimentasi dan elaborasi teologis berbasis pengalaman pada tiga konteks itu dimunculkan sebagai proses awal untuk menemukan postur teologi agama-agama yang khas dalam kebudayaan majemuk masyarakat Indonesia. Kata kunci: teologi agama-agama, pluralitas sosio-budaya, identitas sosial   This article elaborates theological issues in socio-cultural context of Indonesian society as the arena for doing theology contextually. One main issue of socio-cultural plurality in Indonesia, primarily since the colonial up till post-colonial era, is about the encounter of various religious traditions either local community’s religiosity or interaction with and/or conversion into so-called world religions from outside. This article shall not conduct dogmatic exploration but using the dialectics of contextual theology and theology of religions from Christian viewpoints. Perspective of theology of religions shall be implemented firstly to examine an experimentation of Christian contextual theology in Indonesia. Bevans’ anthropological model has been chosen as the analytical lens as well as criticism against tripolar typology (exclusivism-inclusivism-pluralism) introduced by Alan Race. Three geographic and cultural contexts, namely Yogyakarta (Central Java), Bali (Bali) and Tana Toraja (South Sulawesi) are utilized as the basis for doing contextual theology. Experience-based of theological experimentation and elaboration in those three contexts have been constructed as the beginning process to discover a model of theology of religion in Indonesia. Keywords: theology of religions, socio-cultural plurality, social identity

scholarly journals Teologi Agama-Agama di Indonesia_Jurnal HARMONI

2020 ◽  
Author(s):  
Steve Gerardo Gaspersz
Keyword(s):  
Cultural Context ◽  
Research Process ◽  
Point Of View ◽  
Contextual Theology ◽  
Research Approach ◽  
Theology Of Religions ◽  
Post Colonial ◽  
Religious Traditions ◽  
Central Java ◽  
Phenomenological Perspective

This article discusses the socio-cultural context of Indonesia’s diverse society as a contextual theological arena. One of the main problems in the socio-cultural pluralism of Indonesian people, especially since the colonial to post-colonial periods, is the encounter of various religious traditions, both the local religiosity of theNusantara (Archipelago) people and their interactions with, and/or conversion to major religions from outside. This article does not employ dogmatic studies but uses the dialectics of contextual theology and theology of religions from Christian point of view. The theological perspectiveof religions is used to dialectically examine the experimentation of Christian contextual theology in Indonesia. Bevans’ “anthropological” model was chosen asthe lens of study, as well as criticism of the tri-polar typology (exclusivism-inclusivismpluralism) introduced by Alan Race. Three regional and cultural contexts, namelyYogyakarta (Central Java), Bali (Bali) and Tana Toraja (South Sulawesi), are used as the basis for theological experience.Qualitative research approach was carried observing behavior and lifestyles, in-depth interviews to obtain perspective data and phenomenological interpretations ofviews and beliefs, manifested through the attitudes and perspectives on the reality of the diversity of cultures, languages and religions that are practiced by theIndonesian people, especially in the three research process was then interpreted in phenomenological perspective to examine a Christian’s theological view on the theology of religions. Experimentation and theological elaboration based on experience in the three contexts were theological postures of religions that are typical in the plural culture of Indonesian society. This article wants to show a modelof theological construction of religions that does not begin with theological academic debates as they take place in formal seminars or lectures, but which starts from the narratives of the life experiences of various communities that live differences identity, while building open, positive and constructive relationships with others and the universe.

scholarly journals Beyond denial and exclusion: The history of relations between Christians and Muslims in the Cape Colony during the 17th–18th centuries with lessons for a post-colonial theology of religions

2016 ◽  
Vol 72 (1) ◽  
Author(s):  
Jaco Beyers
Keyword(s):  
South Africa ◽  
18Th Century ◽  
Theology Of Religions ◽  
Colonial Era ◽  
Post Colonial ◽  
The Future ◽  
History Of ◽  
Current Context ◽  
Muslim Communities ◽  
The Relationship

Learning from the past prepares one for being able to cope with the future. History is made up of strings of relationships. This article follows a historical line from colonialism, through apartheid to post-colonialism in order to illustrate inter-religious relations in South-Africa and how each context determines these relations. Social cohesion is enhanced by a post-colonial theology of religions based on the current context. By describing the relationship between Christians and Muslims during the 17th–18th centuries in the Cape Colony, lessons can be deduced to guide inter-religious relations in a post-colonial era in South Africa. One of the most prominent Muslim leaders during the 17th century in the Cape Colony was Sheik Yusuf al-Makassari. His influence determined the future face of Islam in the Cape Colony and here, during the 18th century, ethics started playing a crucial role in determining the relationship between Christians and Muslims. The ethical guidance of the Imams formed the Muslim communities whilst ethical decline was apparent amongst the Christian colonists during the same period. The place of ethics as determinative of future inter-religious dialogue is emphasised. Denial and exclusion characterised relationships between Christians and Muslims. According to a post-colonial understanding of inter-religious contact the equality and dignity of non-Christian religions are to be acknowledged. In the postcolonial and postapartheid struggle for equality, also of religions, prof Graham Duncan, to whom this article is dedicated, contributed to the process of acknowledging the plurality of the religious reality in South Africa.

Does Copernicus Help? Reflections for a Christian Theology of Religions

1977 ◽  
Vol 13 (2) ◽  
pp. 243-258 ◽  
Author(s):  
J. J. Lipner
Keyword(s):  
Belief Systems ◽  
The Other ◽  
Christian Theology ◽  
Christian Faith ◽  
World Religions ◽  
Important Distinction ◽  
Theology Of Religions ◽  
Religious Traditions ◽  
Religious Perspectives ◽  
The One

I want to consider in this paper a question that is looming large in the theology of most world religions, not least in the Christian tradition. The following discussion will be confined to the Christian standpoint, though I hope mutatis mutandis the main points will be seen to apply to other religious perspectives as well. Specifically then, this question can be ex–pressed in two ways. We may ask, (i) in the context of the contemporary dialogue situation, how is the committed Christian to regard the adherents of non–Christian religions? and (ii) what status do these alien belief–systems have with respect to the Christian faith–response? Both forms of the issue are often discussed it seems to me without due attention being given to an important distinction between them. So, at the outset, it will be useful to make one or two observations about this. First of all, it is inevitable, I think, that an evaluational factor is implied by both formulations. We are pondering a basically Christian assessment of religious traditions that are non–Christian, and any solution suggested which eventually eliminates a one-sided overall perspective will apparently put us in a dilemma. For, on the one hand, a Christian theology of religions will be expected to produce a Christian (and therefore evaluational) result; on the other hand, a finally nonevaluational solution seems unable to be called a Christian view of things at all. In the event of such a ‘neutral theology’ as the latter resulting (by no means a purely speculative question as we shall see), is the dilemma that becomes apparent a genuine one, or can it be resolved by a more stringent analysis of the relevant issues?

Playing human

2021 ◽  
Vol 14 (3) ◽  
pp. 333-353
Author(s):  
Dibyajyoti Lahiri
Keyword(s):  
Cultural Context ◽  
Historical Context ◽  
Cultural Perceptions ◽  
Cultural Shift ◽  
Colonial Era ◽  
Post Colonial ◽  
Indian Cinema ◽  
Close Analysis ◽  
Previous Argument ◽  
Film Text

While Indian cinema has a rich tradition of ‘creature features‘, these films have traditionally drawn from Indigenous myth and folklore, rather than engaging with the environmentalist themes that are a staple in Western creature features. S. Shankar’s 2.0 (2018) marked an important moment in Indian cinema as the first true example of a mainstream Indian film that is unequivocally categorisable as ecohorror. However, the emergence of such a film text is not devoid of a historical context, nor is the near-absence of environmentalism in previous Indian ‘creature features’ devoid of reason. This essay is an attempt to trace how a film like 2.0 emerges within the Indian cultural context, how it assimilates prefigured Indigenous ideas as well as culturally translocated and subsequently Indianised ideas, and what new meaning is created in the process. My discussion primarily revolves around the theme of anthromorphism, which is commonly used in the visual and narrative portrayal of monsters in ‘creature features’. My arguments, while inter-linked, are divisible into four broad parts. Firstly, I locate the differences in Indian and Western ‘creature features’ in the differing cultural perceptions of anthropomorphism and anthropomorphised beings. For this, I draw on Paul Ricoeur’s theory of threefold mimesis, which links narratives to particular cultural repositories, and James Clifford’s notion of ‘traveling cultures’, which describes the modification of those repositories through cultural exchange. I locate the Indian economic liberalisation in the 1990s as an important historical juncture for the modification of the cultural repository. To make my case, I refer to existing criticism of Indian sf, marking the shifts from the post-colonial era through the post-1990s era. Secondly, I engage with the visual form of 2.0’s monster, focusing on the incorporation of both nature and technology in its design, and how it is significant. I draw from Western posthumanist theory, especially Donna Haraway’s concept of the ‘humanimal‘, and compare it with the Indigenous ecocentric imagination of the world where humans and nonhumans are kindred figures. Thirdly, I argue that the film, both at the narrative and visual level, constructs a vision of the Anthropocene that is not anthropocentric. It accomplishes this by consciously de-centring human characters, shifting the focus to everything that is of humans. Fourthly, I consolidate the previous argument by analysing how the film makes use of humour, especially dark humour, in order to accentuate its decentring of humans by the anthropomorphised, or human-like. Looking ahead, I propose the likelihood of 2.0 being the first of many Indian ‘creature features’ that mark a cultural shift from the mythological paradigm to the environmentalist paradigm. As such, a close analysis of the film as text and its corresponding context, focused on how it draws from and modifies its cultural repository, is significant in terms of laying the groundwork for future discussion.

scholarly journals Multiple Religious Belonging: Hermeneutical Challenges for Theology of Religions

Open Theology ◽  
2017 ◽  
Vol 3 (1) ◽  
Author(s):  
Daan F. Oostveen
Keyword(s):  
Religious Diversity ◽  
Christian Theology ◽  
Theology Of Religions ◽  
Post Colonial ◽  
Religious Traditions

AbstractThe phenomenon of multiple religious belonging is studied from different perspectives, each of which reveals a different understanding of religion, religious diversity and religious belonging. This shows that the phenomenon of multiple religious belonging is challenging the applicability of these central notions in academic enquiry about religion. In this article, I present the different perspectives on multiple religious belonging in theology of religions and show how the understanding of some central scholarly notions is different. In Christian theology, the debate on multiple religious belonging is conducted between particularists, who focus on the uniqueness of religious traditions, and pluralists, who focus on the shared religious core of religious traditions. Both positions are criticized by feminist and post-colonial theologians. They believe that both particularists and pluralists focus too strongly on religious traditions and the boundaries between them. I argue that the hermeneutic study of multiple religious belonging could benefit from a more open understanding of religious traditions and religious boundaries, as proposed by these feminist and post-colonial scholars. In order to achieve this goal we could also benefit from a more intercultural approach to multiple religious belonging in order to understand religious belonging in a nonexclusive way.

scholarly journals BOROBUDUR TEMPLE PRE AND POST COLONIAL ERA

DeKaVe ◽  
2017 ◽  
Vol 8 (1) ◽  
Author(s):  
Baskoro Suryo Banindro
Keyword(s):  
Colonial Era ◽  
Post Colonial ◽  
Cultural Activities ◽  
Central Java ◽  
The World ◽  
Revitalization Effort ◽  
Tourism Economy ◽  
The Temple ◽  
World Records ◽  
Central Java Province

Borobudur temple is a heritage of Buddhism culture in Indonesia, which located at Magelang city, Central Java Province. The temple was built at the golden era of Syailendra dynasty, built among 800 AD or around 9th century. Beside known as one of Indonesia’s main tourism destination, it is also a central of Buddhism spiritual religion liturgies and rituals. Borobudur ever was in a tremendous golden era but also the darkness was covered its existence until hundred of years and it’s began to be revealed in the era of colonial. For decades, the rejuvenation and revitalization effort to rebuild the temple back to the original shape been accomplished. Through serious treatments, Borobudur becoming the inspiration source of cultural activities of various aspect that manifested, mainly history, arts, tourism, economy, research, science and also religion. The walls of Borobudur are full of reliefs that picture the Buddhism philosophy, and turn out to be a masterpiece with a high aesthetic in the accession of civilization in its era. Now, beside stated as one of the World Heritages by UNESCO, also 2 titles given to the temple; as the archeology site heritages, the biggest Buddhism temple in the world, and also recorded in Guinness World Records. 

IMPLEMENTATION OF SUSTAINABLE AQUACULTURE AS A MODEL OF SATO UMI TO IMPROVE PRODUCTIVITY WITHIN COASTAL AREA OF INDONESIA

2017 ◽  
Author(s):  
Suhendar I Sachoemar ◽  
Suhendar I Sachoemar ◽  
Tetsuo Yanagi ◽  
Tetsuo Yanagi ◽  
Mitsutaku Makino ◽  
...  
Keyword(s):  
Coastal Area ◽  
Sustainable Aquaculture ◽  
The South ◽  
West Java ◽  
The Public ◽  
Central Java ◽  
South Sulawesi ◽  
Similar Program ◽  
Technology Dissemination

The development of sustainable model of aquaculture by applying Sato Umi concept within coastal area of Indonesia has expanded from the center of first experiment in the northern coastal area of west Java to central Java (western Indonesia) and Bantaeng in the South Sulawesi of central Indonesia. The similar program has also been proposed for Maluku Province in the eastern part of Indonesia. In the next 5 years, Indonesia is developing the Techno Parks Program in some areas, in which aquaculture and fisheries activities development on the base of Sato Umi concept in the coastal area are involves in this program. The development of Techno Parks are directed as a center application of technology to stimulate the economy in the regency, and a place of training, apprenticeship, technology dissemination center, and center business advocacy for the public. Hopely, Sato Umi concept that has a similar spirit with Techno Park can be applied to support the implementation of Techno Park program in Indonesia

scholarly journals Failure to Meet up to Expectation: Examining Women’s Activist Groups in the Post-Colonial Period in Nigeria

2020 ◽  
Vol 4 (1) ◽  
pp. 23-35
Author(s):  
Adebukola Dagunduro ◽  
Adebimpe Adenugba
Keyword(s):  
Colonial Period ◽  
Women's Activism ◽  
Women's Groups ◽  
Colonial Era ◽  
Nigerian Women ◽  
Post Colonial ◽  
Liberal Feminism ◽  
Political Landscape ◽  
Women’S Groups ◽  
Activist Groups

AbstractWomen’s activism within various ethnic groups in Nigeria dates back to the pre-colonial era, with notable heroic leaders, like Moremi of Ife, Amina of Zaria, Emotan of Benin, Funmilayo Kuti, Margaret Ekpo and many others. The participation of Nigerian women in the Beijing Conference of 1995 led to a stronger voice for women in the political landscape. Several women’s rights groups have sprung up in the country over the years. Notable among them are the Federation of Nigerian Women’s Societies (FNWS), Women in Nigeria (WIN), Kudirat Initiative for Democracy (KIND) and Female in Nigeria (FIN). However, majority have failed to actualize significant political, social or economic growth. This paper examines the challenges and factors leading to their inability to live up to people’s expectations. Guided by patriarchy and liberal feminism theories, this paper utilizes both historical and descriptive methods to examine these factors. The paper argues that a lack of solidarity among women’s groups, financial constraints, unfavourable political and social practices led to the inability of women’s groups in Nigeria to live up to the envisaged expectations. The paper concludes that, for women’s activist groups to survive in Nigeria, a quiet but significant social revolution is necessary among women. Government should also formulate and implement policies that will empower women politically, economically and socially.

scholarly journals Openbaring as principium theologiae

1993 ◽  
Vol 27 (1) ◽  
Author(s):  
M. A. Kruger
Keyword(s):  
South Africa ◽  
Contextual Theology ◽  
World Religions ◽  
General Revelation ◽  
Reformed Churches ◽  
The Relationship ◽  
Point Of Departure ◽  
The Universe

Theological renewal regarding different theological disciplines as well as the complete theological encyclopedia has lately been debated worldwide. Likewise, the Reformed Churches in South Africa are in a process of reconsidering the traditional reformed theological encyclopedia. This task can, however, not be fulfilled unless the basic issues are not also reconsidered. This article focuses on revelation as the principium theologiae. The line of argumentation centres round the fundamental confession in article 2 of the Belgian Confession. The truth implicit in this article, and accepted by the Reformed Churches, stresses that God can be known through his creation, sustenance and government of the universe, but He can be known more convincingly by studying holy Scripture. To prove this point of departure, Romans 1-4 and Romans 10 are discussed. The distinction between special and general revelation, contextual theology and the relationship to world religions and H. Bavinck's concept of the principium theologiae are also considered.

Colonial Education, Political Elites, and Regional Political Inequality in Africa

2021 ◽  
pp. 001041402199717
Author(s):  
Joan Ricart-Huguet
Keyword(s):  
Political Elites ◽  
Colonial Education ◽  
Short Term ◽  
Colonial Era ◽  
Political Inequality ◽  
Post Colonial ◽  
Strategic Bargaining ◽  
Recruitment Practices ◽  
Colonial Legacies ◽  
Home Region

Political elites tend to favor their home region when distributing resources. But what explains how political power is distributed across a country’s regions to begin with? Explanations of cabinet formation focus on short-term strategic bargaining and some emphasize that ministries are allocated equitably to minimize conflict. Using new data on the cabinet members (1960–2010) of 16 former British and French African colonies, I find that some regions have been systematically much more represented than others. Combining novel historical and geospatial records, I show that this regional political inequality derives not from colonial-era development in general but from colonial-era education in particular. I argue that post-colonial ministers are partly a byproduct of civil service recruitment practices among European administrators that focused on levels of literacy. Regional political inequality is an understudied pathway through which colonial legacies impact distributive politics and unequal development in Africa today. JEL: F54, I26, N37, N47

Sign in / Sign up

Export Citation Format

Share Document