Religion in Social Classification and Social Orders: A Study of Catholicism in A Tibetan Village in Yunnan

"This article attempts a new perspective upon Catholicism in a Chinese Tibetan village> Cizhong of Yunnan Province. The article reviews the discussion on social classification by Durham and Bourdicu>and argues that Catholicism? together with the other local religion——Tibetan Buddhism——functions as a social classification inside the village. Catholicism>as well as Buddhism>involves a whole set of rules for the practice of daily life>that arc followed by villagers in Cizhong. By this social classification? the village achieves harmony under a reasonable order. The article> based on months of fieldwork,argues two things： First, how Catholicism has become a “local“ religion; and second, how the social classification functions in village affairs. The former focuses on historical material and reveals that Catholicism has gradually transformed to a “native“ religion> in some sense>during the past century after it was brought there by French missionaries. ’I'his transformation can be seen in the change of missionaries^ image in local legends and villagers' narrative. The latter is based on current empirical material from fieldwork and demonstrates that villagers have created a new order out of the two sets of practices>one rooted in Catholicism and the other in Tibetan Buddhism, to manage social affairs and sustain balance or harmony in the village. Though the tension between the two religions still exists> a new order that shifts delicately between the two is practiced in most situations like funerals.

Stability Analysis of Lotka-Volterra Model in The Case of Interaction of Local Religion and Official Religion

The purpose of this research is to examine the interaction of local religions and official religions using the Lotka Volterra equation model. This study uses a literature study, which means that all the material in this study is taken, collected and compiled from various existing book sources. The steps in this study are to find the equilibrium point of each equation, then examine the behavior of each equilibrium point obtained. In this study, an analytical study of the prey population model has three equilibrium points, namely and . The stability of the interaction between local religions and official religions is achieved at an equilibrium . From this it shows that the interaction of official religion and local religion does not necessarily lead to the extinction of a religion. The interaction of local religious and official religion there is a point of equilibrium, where the social reality they can work in harmony.

Etnisitas, teologi, dan musik dalam nyanyian gereja: sketsa awal studi etnoteomusikologi nyanyian Gereja Protestan Maluku

Church music is an essential part of Christian worship. The primary source to create Church music is commonly from the Bible, Christian tradition, and believers' experience. Yet, in the church music of the Protestant Church in the Moluccas (GPM), there is harmony between some elements such as ethnicity, theology, and music. In ethnicity, there is some local cultural tradition derived from the old local religion, which Christianity contextualizes. Using a descriptive qualitative research method, the harmony of all elements, ethnicity, theology, and music result in a new perspective, namely ethno-theo-musicology, to analyze and understand the church music existence. This research found that the Protestant Church member in the Moluccas appreciates all church music substances, which led them not only to praise God but also to experience God in their cultural experience in Maluku. Abstrak Musik gereja merupakan salah satu unsur penting dalam peribadahan Kristen. Musik gereja umumnya diciptakan bersumber dari kesaksian Alkitab, tradisi atau ajaran gereja tertentu, dan pengalaman iman orang percaya. Namun, dalam nyanyian Gereja Protestan Maluku (GPM), musik gereja bersumber dari harmonisasi unsur budaya lokal, teologi, dan musik. Dalam unsur budaya lokal juga ditemukan proses kontekstualisasi narasi-narasi mistik dari kepercayaan asli masyarakat sebelum menjadi Kristen. Dengan penelitian deskriptif kualitatif, artikel ini menjelaskan adanya perpaduan unsur etnisitas, teologis, dan musik yang kemudian menghasilkan suatu pendekatan etnoteomusikologis dalam mengartikan suatu nyanyian gereja. Penelitian ini menemukan bahwa Warga Gereja Protestan Maluku sebagai pemilik dari Nyanyian GPM, sangat mengapresiasi pendekatan etnotheomusikologis sebab dirasakan bahwa musik gereja selain memuliakan Allah juga mengantarkan mereka mengalami kehadiran Allah di dalam pengalaman-pengalaman budaya yang mereka miliki

POLA KOMUNIKASI MASYARAKAT DALAM MENUMBUHKAN KERUKUNAN DI BARUS (STUDI TERHADAP PENGANUT ISLAM, KRISTEN, DAN PARMALIM)

There are several conditions of concern about Barus, namely that Barus is the Islamic Zero Point of the Archipelago, there is also the oldest church the 7th century, Nommensen also came with his mission, in Barus is also the oldest port of stop by world-class traders, in addition to In this area there is also a local religion developing there, namely Parmalim. Despite the variety, harmony is maintained. With this diversity and harmony, it is important to know how the religious communication patterns in the Barus area are. The data were obtained by conducting interviews with parties, then carrying out focused discussions (FGD), and certain matters through observation and document study, as well as tracing historical sites. In addition to the Barus area, the research areas are also in Barus District, North Barus District, Andam Dewi District and Manduamas District. The three sub-districts were formerly part of the Barus Residency area. The approach taken is scientific integration to integrate communication with the sociology of religion in order to find the theory of harmony communication. The results showed that the communication patterns built from the formation of Islamic-Christian communication patterns through visiting and inviting. Christian-Parmalim communication patterns are formed with culture and education. Parmalim-Islam communication pattern occurs with the pattern of doing together and sharing. However, there are no significant interpersonal communication patterns found, so that the theory of harmony communication is not described in detail as expected.

TOWARDS A CHRISTIAN APPROACH TO AFRICA TRADITIONAL RELIGION

Inter-Religious dialogue is a demand for the mission. Based on the theological investigation of scholars who explore and write on the subject, the article analyses the theological challenge of Inter-Religious dialogue especially in approaching African Traditional Religions. The discussion concerns the Christian theology of religious pluralism with the local religion in Africa looking at the theological progress, not just from the abstract world of books, but also, from connecting with the life of the people, appreciating and connecting points of convergences with the local culture and religions. Still, a long way to go on the reflection and there needs to open wider our vision concerning the action of the Spirit that has been always present in Africa.

Bishops and People: Looking for Local Religious Life in Late Antiquity

The religiosity of late antique and early medieval communities in the Mediterranean world has been vigorously examined and debated. This religious life has been called (among many other terms) ‘popular Christianity,’ ‘local Christianity,’ the ‘second church,’ ‘Religion zweiter Ordnung,’ and ‘the third paganism.’ In my article, I analyse late antique religious life from the viewpoint of encounters—between the ideals of the ecclesiastical elite and the people’s local cultic practices. These practices, embedded in the local communities, varied by regions but we can see similarities in the interaction of bishops with their local population. I will show how the ecclesiastical writers portrayed local cultic practices in negative terms as another religion (‘paganism,’ ‘idolatry,’ ‘demonic/ diabolic practices’), divergent from their own (‘Christianity’), or even as a distortion beyond ‘proper’ religion (‘magic’, ‘superstition’, ‘sacrilege’). In my analysis, I discuss and test various approaches that scholars have developed to understand the tensions between the bishops and the local people: David Frankfurter (local religion), Rubina Raja and Jörg Rüpke (local lived religion), and Nicola Denzey Lewis (magic as lived religion), Lisa Kaaren Bailey (lay religion) and Lucy Grig (popular culture). My focus is on the western Mediterranean world from the fourth to sixth centuries, and the cases of polemical encounters I analyse come from the writings of North Italian, Gallic and Hispanic bishops (Paulinus of Nola, Maximus of Turin, Philaster of Brescia, Caesarius of Arles, and Martin of Braga). I also compare the North Italian, Gallic and Hispanic situations with those in North Africa depicted by Augustine of Hippo.

AGAMA TANPA NAMA: KEHADIRAN, POLITIK, DAN IDENTITAS AGAMA MERATUS LOKAL DI DEPAN NEGARA DAN MEDIA (PENELITIAN PENDAHULUAN)

This article discusses the existence and framing of Meratus local religion in various media in the form of writings and videos, such as State regulations or documents, mass media news, research, and books that have searched and written down Meratus local religion. This article examines the problem above by focusing on two important questions. First, how is the representation and existence of religion before the media and the administration and politics of the State. Second, how is the fight of the Meratus Dayak community to the process of marginalization in an effort to gain recognition from the State, especially after the decision of the Mahkamah Konstitusi (MK) in 2017. By exploring various opinions and visual images that are less sympathetic to the Meratus local religion which is spread in various mediums above, the position of Meratus Dayak local religion is still marginalized, making the Meratus Dayak still have to submit to parties in framing and constructing what they believe and embrace until now. This condition makes the local religion of Dayak Meratus increasingly eroded and always loses in front of the State and official religion until now, because their religion is not compatible with the politics of order and development.