Religious Education Policy in Public Schools During the New Order

The new order government policy about religious education in state schools gradually led to an accommodative policy. If the old order government made religious education a facultative subject, then at the beginning of the new order the government strengthened the position of religious education by removing facultative provisions, even though they were not obligatory. Until finally, through Law number 2 (1989), the government required religious education to be taught in all channels, types, and levels of education. And the right of every student to get religious lessons by their religion and is taught by religious educators. This research includes historical research and policy studies, because it relies on past data, whose steps consist of four main activities, namely heuristics, verification, interpretation, and historiography. This accommodative policy is influenced by several factors, including; the government’s determination to implement Pancasila purely and consistently after it was diverted in the old order era; the weakening of the government’s power at that time so that it required the political support of muslims as the majority population; There is an intellectual transformation of muslim thinkers and political activists towards harmonious and complementary political relations between Islam and the state so that Islamic ideas are more easily accepted; and muslims experience a process of rapid social, educational, economic and political mobilization and so that more and more people are involved in government and can influence policies in a pro-muslim direction.

Acculturation Coalesce Between Islamic Leadership with Minangkabau Local Wisdom

The Minangkabau community has a long history of Islamic culture. This historical fact is assisted by the Minangkabau natural Tambo which contains philosophy, goals, ideals, normativity, regulations, and proverbs that presuppose consensus as to the goals of society. The purpose of this study, using the perspective of Jurgen Habermas, which is based on the theory of communicative action, the researcher is helped in studying the forms of deliberation from the democratic system of the Minangkabau natural society. Qualitative research is the research method used. The critical paradigm is the chosen solution. In this study, which is combined with the concepts of shari'a associated with communication theory, Habermas’ critical hermeneutic theory will be used. The results of this study show the discursive decision-making process in the Nagari, which is then questioned with the lareh dualism that gave birth to the Tuah sakato democracy. Then from a long study related to how the deliberation process in the Minang realm has the potential to be epistemic in the post-secular era, the researchers also found that the IKM regional organizations as developers of these potentials were outside the realm and had an impact on the Minang realm itself. The results of this study can trigger further researchers to participate in cultural studies and human resources related to the importance of epistemic attitudes in the post-secular era.

Social Construction of The Elite in The Quran (Analysis of Term Al-Mala’)

From a sociohistorical-anthropological perspective, the existence of an elite class with a class of people is known in the Qur’an. This research elaborates the verses of the Qur’an about elite society in social order. The existence of an elite society and its role in human civilization is the main concern in this study. Through the thematic interpretation method, typology and the role of elite society are explained. The terms prophet, apostle, malik, and al-mala’ refer to the elite. Prophets and messengers are elite groups based on revelation, malik based on political power relations. The term al-mala’ is part of an elite society divided into three groups, namely al-mala’, which opposes the apostles, al-mala’, which does not oppose the da’wah of the apostles, and al-mala’ which has a hypocritical character. Da’wah and education carry the regeneration mission for the birth of new elites who are partners in the benefit. As for the opponents of da’wah and the elite who are hypocritical in character, they must be anticipated so as not to cause chaos, crisis, and crime.

Religious Social Values in the Wiridan Tradition in the Village of Lubuk Bayas, North Sumatra

This article describes the wiriddan tradition carried out by the community in Lubuk Bayas Village, North Sumatra. The focus of this study is on two wiriddan traditions, which take place twice a week, once especially for male congregations and another day specifically for female congregations. This research uses interview, observation, and descriptive analysis methods. In this tradition, the congregation usually reads surah yasin, al-ikhlash, al-falaq, al-nas and takhtim takhlil. Wiriddan activities take place at the house of a community by applying a rotating system. Through the interview method, the writer can classify several social values that are considered by the community to be very important and make it a motivation to continue to carry out the wiriddan tradition. The socio-religious values that are felt by the community, including the moment of gathering, the opportunity to give alms, mutual assistance, respect for teachers, a forum for dialogue between residents, and through this way, they can strengthen brotherhood, especially between neighbors.

Understanding Islamic Dialectics in The Relationship with Local Culture in Buton Architecture Design

This study aimed to describe the shape and meaning of the architectural design of the Buton house both from an emic and ethical perspective. The focus of the problem was: (1). What was the shape and pattern of the house layout of the Butonese people? (2). What was the meaning of the traditional house architecture of the Butonese people? The data were obtained through a series of interviews, non-participant observation, and document review. All data were analyzed through some stages: formulation of questions, making descriptive narratives, data reduction, application, and interpretation, then concluding. Based on an analysis of the research problem, the following conclusions were obtained: (1). The shape of the Buton house had an aesthetic meaning related to belief or the dimension of religiosity, in this case, Islam; (2). The patron or pattern of the Butonese house building had become part of their system of thinking, so that eventually it became something standards, such as the standard of spatial structure, shape, structure, and ornamentation. In subsequent developments, there appeared to be an internal effort by the Butonese to provide a new perspective on the meaning of the Buton house, leading to interpretations oriented to Islamic values. The form of houses on stilts as depicted in malige and kamali by the local community was interpreted as a replica of a Muslim performing the prayer ritual. The model of a tiled roof was analogous to the composition or position when he was praying, where the place of the right hand was above the left hand. Whereas in the perspective of political power, the tiled roof was a symbol of political and religious unity. Pineapple ornaments played a role as a symbol of monotheism. This symbol also is a manifestation of the religious ethics Butonese, who always direct their life to the values ​​of monotheism.

Forgiveness Therapy as A Religious Conflict Resolution of Violence Conflict (Carok) in Pamekasan Madura

This research efforts to answer the problem of conflict resolution models were used by Madurese society to resolve carok and why forgiveness can overcome carok conflict. The research tries to understand how the forgiveness stages between the parties involved in the case of carok in Madura? This research used a qualitative method to explore the power of forgiveness in the resolve of carok in Bujur Tengah Village, Batu Marmar, Pamekasan. In collecting data, the researcher used observation, interview, documentation, and triangulation techniques, while the analysis techniques used were data reduction, data presentation, and conclusion drawing. This research shows that the forgiveness model becomes a conflict resolution capable of controlling anger and retaliation to achieve true reconciliation. That is because the forgiveness mechanism has extraordinary power to rebuild the relationship or restore the effects of trauma from the victim's family. The forgiveness mechanism of forgiveness in the case of carok cannot be separated from the role of Kiai to resolve the disputes of land swap overland (village treasury) between two parties. The Kiai carries out many stages to accelerate the achievement of reconciliation; namely restoring security conditions, embracing the families of carok victims, strengthening friendship to prevent counter-conflict, the tabayyun process by presenting conflicting parties, accelerating dialogue, and holding reconciliation studies.

Commodification Practices in the Begawe Sasak’s Lombok Tradition

The begawe tradition, which has become the popular culture of Sasaknese, has begun shifted by the consumption of mass cultures, such as catering services, the use of tools or begawe needs, starting to be replaced by industrial products for rent or sale. The forms of commodification in the begawe tradition, especially in begibung (eating together) and betulung (helping each other), two things that become the ‘aura’ of begawe. This difference can be seen from the shifting values, from the principle of kinship to individualism; of various equipment that is transformed and then commercialized. The new ethnography in this case study becomes the basis for examining the commodification practice in the begawe tradition, which switches to catering services and traditional equipment and replaces by modern equipment. The author, who is part of the Sasak community, also takes a participatory approach in begawe events held by the community. This shows that the alienation of popular culture in society cannot be contained by massive mass culture, so that people, which were initially established with high social values, began to form individualist societies that competed to show their social status. The consumption of signs/symbols has formed a society trapped in a pseudo-need that is unwittingly oppressive. Awareness to be critical and filter the mass culture needs a sphere for negotiation to return the spirit of the social community based on kinship interaction.

Santoso’s Jihadism, Deradicalization, and Humanization: A Preliminary Investigation on Indonesian Terrorism

Indonesia. The rise of acts of terrorism by Santoso at that time makes the public ask: How far is the deradicalization program? Why do the various community groups become more radical and brave against the apparatus/officers who promote the deradicalization program? Humanization leads to the prevention or overcoming of intensification of conflict and escalation of violence, covering the way for human rights violations or acts of genocide. Humanization refers to a strategy designed to reduce the dynamics of conflict that are destructive and face violence, especially terrorism, as the culmination of radicalism. Indonesia is still not free from inter-religious conflict. Religion, which should be eager to spread liberation and peace for our fellow human beings, is just often breached, even disturbing the integrity of Unity in Diversity. Deradicalization also include humanization because it takes the participation of sincere and serious attention.

Islamophobia and Media Framing in West Media

The focus of this article is to explain the lousy illustration of Islam and Muslims in international media. The media worldwide is considered the most influential medium that’s formed the views of human beings related to each phase of societies. The media carry out a massive position in building the listener perspective and mindset related to any problem that emerges within the whole globe. In this context, the audiences take delivery as genuine. They expect from media to symbolize a clean photo relate to any affair which is taking place at each countrywide and international floor. In western media, Muslims are represented as an “other alien” on a global level. After September 11, Muslims and Islam have recognized as backward and violent traditions and faith. Muslim communities and their households are generally sufferers and focused via non-Muslims, victimization of a veiled Muslim girl and religious guys in public locations, as victims and targeted against the law. In gift days, Islam and Muslims are represented as a terrorist, illiterate, extremist and backward in global media. Although the framing of Muslims and Islam, mainly after the 7/7 bombing, September 11 terrorist assault, and Paris assault, a massive number of look at and research installation, that the world over the inclination of media reporting is exceedingly located negativity in the direction of Islam and Muslims, through affiliating it with extremism and terrorism.

Harmonious Values of Kupatan Tradition on Plosokandang Society, Tulungagung

This article aims to draw a comprehensive overview of some values which exist in Kupatan tradition on Plosokandang society, Tulungagung. The current research implements descriptive analysis, meanwhile the data collection method are interview, observation, and documentation. Kupatan is one tradition which happens by the reason of as a celebration that occurs after Eid al-Fitr. On Plosokandang-Tulungagung, Kupatan is held on the seventh day of Shawwal or 7 days after Eid. The result of the study shows that there is a value of harmony among society while applying kupatan. During kupatan, the people of Plosokandang distributed some kupat and various traditional foods to everyone who came to visit at this event who they didn't even know before. Moreover, the value of social harmony contained in the activity of Kupatan not only in according to Islam, but is also needed for a multicultural country like Indonesia.