MULTICULTURAL PARADIGM AND DA'WAH STRATEGY BUILDING RELIGIOUS MODERATION IN REJANG LEBONG

The research looks at how the multicultural paradigm influences one's experience and what is the da'wah strategy in dealing with a multicultural society? To conduct this research, the researcher uses a mixed method research (qualitative and quantitative) which aims to combine two methods at once in order to obtain more comprehensive, valid, reliable and objective data. The subjects and objects of this research are students from 3 high schools in Rejang Lebong, Curup city, namely SMAN 1, SMAN 2 and SMAN Xaverius. The results of the research show that the portrait of the paradigm of experience High school students in Rejang Lebong have high enough confidence to consistently interact and adapt to differences. In fact, it is not only considered a luxury, but is interpreted as a necessity where they cannot avoid religious differences. This has implications for their multicultural behavior where they are able to be smart in responding to differences. In this context, the experience of students' multicultural behavior has a very good level of religious and cultural moderation. Of course, this is based on the cultivation of a formal and non-formal understanding of multiculturalism. This study found several strategies that were obtained in order to be able to carry out religious and cultural moderation in a multicultural society including: planting an understanding of the value of tolerance through an educational approach (crosscultural education) to develop universal values that can be accepted by different groups of people, cultural approaches and language, as well as approaches through socio-religious psychology.

EKSISTENSI BARONG DAN RANGDA (EKSPLORASI TEOLOGI HINDU)

<p><em>The dynamics of Balinese people's lives are constantly under the spotlight because of the variety of cultural activities that blend with various lives. The arts of barong and rangda are spread across all districts and cities in Bali, but not all pakraman villages or temples have barong and rangda arts. This is due to the existence of barong and rangda in the religious dynamics of Balinese Hindu society. although in reality barong and rangda are not merely an art form, but furthermore they are the implementation of theology (divine teachings) of Hinduism, both concerning the philosophical (essential) religious side and religious psychology (psychological/emotional aspect).</em></p>

Sanksi bagi Pelaku Pembunuhan yang Menderita Gangguan Bipolar Perspektif Hukum Islam

This study aimed to review and analyze appropriate sanction for murderer suffering from bipolar disorder based on the perspective of Islamic law. This research was qualitative descriptive research with library research methods and approaches such as: (1) normative theology (syar'i); (2) historical; and (3) religious psychology. The results showed that murder is an illegal act in Islam so that the culprit is punished severely. Murder committed by people with bipolar disorder according to the perspective of Islamic law is sanctioned qiṣāṣ if the act of murder is carried out when the perpetrator is in normal circumstances, but if the act of murder occurs when bipolar disorder relapses on the perpetrator, then the sanction is a full right on the part of the victim's family to still ask for a fine (diat).

Pendekatan Psikologis Dalam Upaya Manajemen Konflik Agama

ABSTRACT: This study uses a descriptive qualitative approach. The purpose of this study is to find out how the psychological approach of religion in conflict management efforts. In religious life, living in peace is a very important part. Even though it is realized that religion is often used to show radicalism and intolerance. Religion, which is universal in nature, is understood as a concept, experience and actualization of espoused values. Religion is expected to provide a solution to the problems of the soul of its adherents because the values contained include mutual respect and respect. Through a religious psychology approach, we can see the resolution of a conflict.

Marriage and Religion: Dynamics of Religious Conversion in Marriage and The Advancement of Community Religious Life Perspective of Religious Psychology and Sociology (Study in Lumajang Regency)

This study analyzes how and why interfaith couples tend to return to their religions after marriage. The results showed that the choice of interfaith couples to embrace their partner’s religion at the time of marriage is necessary, because they saw that their new religion provides attractive rewards (marriage). The discovery of the converters who later reverted to their original religion indicated that the religious conversion was carried out for the purpose of marrying their partners only. There were three reasons for the conversion: a) A strong belief in the original religion so that it is difficult to completely convert to a new religion when getting married. b) Freedom of religious observance given by the spouses and the families becomes social support which makes the converters remain calm and confident about their actions. c) The surrounding environment is also the reason as to why conversion occurs; the religion of the majority of the surrounding community can also influence conversion to the original religion. Penelitian ini akan menganalisis bagaimana dan apa alasan pasangan beda agama melakukan konversi agama kembali pasca perkawinan. Hasil penelitian menunjukkan pilihan pasangan beda agama untuk memeluk agama pasangannya ketika menikah adalah sebuah keniscayaan, sebab mereka melihat agama baru yang dianut memberikan reward yang menarik (menikah). Ditemukannya pelaku konversi yang kemudian kembali menganut agama asal menandakan konversi agama yang dilakukan tidak sungguhan, hanya sebatas untuk dapat mengawini pasangannya. Ada tiga alasan tindakan konversi yang dilakukan informan penelitian: a) Kuatnya keimanan pada agama asal sehingga sulit untuk harus secara total melakukan konversi agama ketika melangsungkan perkawinan. b) Kebebasan dalam menganut agama yang diberikan oleh pasangan dan keluarga menjadi dukungan sosial yang menjadikan pelaku konversi tetap tenang dan percaya diri atas tindakannya. c) Lingkungan sekitar juga menjadi alasan pelaku konversi, agama mayoritas masyarakat sekitar juga dapat mempengaruhi tindakan konversi pada agama semula.

Orientation of religiosity and radicalism: the dynamic of an ex-terrorist’s religiosity

Recognition of the religious motives and orientations of acts of radicalism and terrorism is often preached by mass media. The religious motive in the context of Islamic radicalism is often referred to the term of jihad, it is the act of seeking Allah's blessings or Lillahi ta'ala. The motive or religious orientation in the view of Religious Psychology is called an intrinsic religious orientation, turning religion a goal of action because of religion itself. This is distinguished from the extrinsic religious orientation that makes religion as a tool for obtaining subjective goals. We aim to understand to what extent the consistency of recognition is viewed from the perspective of religious orientation theory. This is because there is often an inconsistency between claimed motives with attitude. To examine more deeply on this issue, we raised the case of the dynamics of the religious orientation of a former terrorist, Yusuf Adirama, who experienced the dynamics and religious orientation changes of a radical and terrorist into a moderate one. This research reveals that in the case of Yusuf Adirama, the meaning of jihad could change over time following his life experience. Jihad, originally interpreted as taking up arms against the enemies of God, has turned into opposing various acts of violence and helping the needy (Dhuafa) who need help, including those caused by terrorism, both for the perpetrator and victim.

TAZKIYYAT AL-NAFS, DHIKR, AND SENSITIVITY AS CULTURAL MODEL OF INDONESIAN COMMUNITIES IN FACING COVID-19 PANDEMIC

This article used a qualitative method with the approach of study- ing literature in the fields of religious psychology, Islamic psychology, and culture to obtain concepts and theories that are relevant to studies on facing the anxiety and worries caused by the outbreak of COVID-19. The results reveal the COVID-19 outbreak has various impacts on Indo- nesian people, they are encouraged to express optimism, psychological sensitivity, and social piety through various empathical (caring) ways as the implementation of the theology of al-Ma’un. And through tazkiyyatu al-Nafs and dhikr as models to eliminate anxiety and worries caused by COVID-19. Media reporting about COVID-19, besides being informa- tive, also causes anxiety so that sensitivity and social piety of the com- munity are needed. This article explained that through the rites of tazkiyyatu al-Nafs, dhikr, and implementation of al-Ma’un theology de- veloped by KH. Ahmad Dahlan, as well as a collaboration of cultural approaches with the psychology of religion, can reduce the level of anxi- ety, worry, and fear of the people caused by COVID-19.

Hawthorne’s Dimmesdale and Waliullah’s Majeed Are Not Charlatan: A Comparative Study in the Perspective of Destabilized Socio-Religious Psychology

The purpose of this paper is to discuss comparatively Hawthorne&rsquo;s The Scarlet Letter and Waliullah&rsquo;s Tree Without Roots to address the social and religious challenges behind the psychology of a man. Dimmesdale and Majeed are not hypocritical. Nathaniel Hawthorne is an important American novelist from the 19th century, while Syed Waliullah is a famous South Asian novelist from the 20th century. Despite being the authors of two different nations, there is a conformity between them in presenting the vulnerability of Dimmesdale and Majeed in their novels. Whether a religious practice or not, a faithful religion is a matter of a set conviction or a force of omnipotence. If a man of any class in an unfixed socio-religious environment finds that he is unable to survive financially or to fulfill his latent propensity, he subtly plays with that fixed belief. In The Scarlet Letter, the Puritan Church minister, Arthur Dimmesdale cannot publicly confess that he is also a co-sinner of Hester&rsquo;s adultery in Salem. In Tree Without Roots, Majeed knows that the &lsquo;Mazar of Saint Shah Sadeque&rsquo; is a lie to the ignorant people of Mahabbatpur. There is also a similarity, however, between Dimmesdale and Majeed. They understand the cruelty of man-made, unsettled social and religious verdicts against a man&rsquo;s emotional and physical needs. So, despite suffering from inner torment against goodness and evil, they are not willing to reveal their truth of wrongdoing in public action to save their status as well to survive.

Review of the monograph by Anna Kulagina-Stadnichenko "The phenomenon of individual beligion of the Orthodox Believer"

The review analyzes the key statements of the study by Anna Kulagina-Stadnichenko "The phenomenon of individual religiosity of the Orthodox believer". The problems raised in the monograph focus on the research of the influence of Orthodoxy onto the world view (religious consciousness), world perception and sensation (religious psychology), world attitude, formation of religious behavior and social activity (religious practice), the subject of Orthodox faith. Through the analysis of the works of psychologists, religion scholars, theologians and sociologists, the author managed to discover wide variety of factors that go far beyond the purely religious sphere but have rather strong impact on the formation of individual religiosity. The abovementioned points to the author's holistic approach to the analysis of the phenomenon of man, in which none of the spheres of their existence can be understood without tight connection to the other spheres. Therefore, the formation of individual religiosity possesses psychological, social, cultural and even economic nature, what has been successfully demonstrated by the author.