Toleransi Meja Makan: Bisnis, Budaya Pedagang Kuliner, dan Interaksi Sosial Pedagang di Kota Singkawang

This study attempted to analyze the relationship between tolerance values amongst religious followers with culinary trade culture in running a business, which was a hereditary cultural heritage. The interaction activities of culinary traders in Singkawang City were very unique, such as "pekong porridge" traders selling the products in the Secretariat of the Indonesian Taoist Council of Singkawang City. The study focused on bussiness patterns in culinary trade culture and its implication toward the tolerance amongst religious followers and ethnic society. This study is a qualitative. The data were gathered through observation and interviews. This finding revealed that dining table tolerance in Singkawang City was formed through trade culture diplomacy. In addition, trade culture and culinary consumption culture in traditional areas and Hong Kong markets made a bridge dialogue, social interaction, and social harmonization between ethnicities and religions at Singkawang City. Therefore, it was concluded that culinary did not only represent the identity of a society but also became the right medium to establish harmony between ethnic and religious societies. In the context of culinary traders at Singkawang City, tolerance built on the dining table was a community culture to eat together, which was then interspersed with dialogue and interaction, which indirectly had implications for fostering an attitude of tolerance between religions and ethnicities in a plural society center.Keywords: Tolerance; Trade Culture; Culinary Culture; Singkawang

Can Deliberative Policy Reconcile Religious Conflict? A Construction from the Insight of Jamaah Ahmadiyah Indonesia

The state has failed to manage religious conflicts. Not only from the side of the government apparatus, which helped provoke the mass to the loss of life, but also weak and biased central regulations. The fact is that national policies do not complete the agenda and content of interests. This study argues that an important deliberative policy is made in each conflict area as a reinforcement for national policy. We construct a deliberative policy flow for religious conflicts based on academic guidelines and the case of the Jamaah Ahmadiyah Indonesia (JAI) in Colo Village, Kudus Regency, Central Java Province. This study is sourced from data collected in November 2018 through documentation, interviews, and observations. We have interviewed the village government, religious leaders, active congregations, and residents. The results of the interviews were processed through the process of transcription, determining keywords, categorizing, and defining. Data refined in October 2020 through literature studies and news clipping. We have described policies as triggers of conflict, identified four patterns of JAI conflict in Indonesia, and explained the dynamics of Ahmadiyyah diversity with local Muslims in Colo. Primarily, this study contains a deliberative policy-making process. The key to this policy is a participatory, informative, balanced, and thorough discussion of all parties. The task in the future is the need to examine the deliberative policy flow that we have constructed to ensure that this can be applied.Keywords : Religious Conflict; Deliberative Policy; Jamaah Ahmadiyyah Indonesia

INTERNALISASI JILBAB PADA WANITA MUSLIM (Studi Fenomenologi Antara Habblumnilaah Dan Habblumninannas Dalam Fenomena Sosial Di Kota Metro Lampung)

This study discusses the phenomenon of veiled women in Metro Lampung City. Furthermore, the method used in this research is descriptive qualitative using the phenomenological method. The results of this study are the first is the understanding of veiled women in the metro city of religious knowledge already understands the obligation to wear good clothes, religion or because of fear of the sins that have been committed. the second is wearing a veil that is forced, for example in an institution enforcing special rules in wearing a veil. Due to feeling uneasy, because the place he worked on average wearing a hijab. third, to look for comfort in life, because a woman who wears a hijab will feel protected. fourth, follow the current lifestyle. Lots of women wear hijab for work needs as a model, or endorsant. And the other thing is to make it look more beautiful and modern style. The fifth is strategy in the world of politics, namely using the veil as a tool to attract public sympathy. In a survey conducted by researchers proved that there are still many students in one of the Islamic tertiary institutions in the city of metro and the community said that he was wearing a hijab to meet the desires of lifestyle or something that is a trend. On the basis of the survey, one of the causes underlying the use of the headscarf by students themselves can be obtained. These conditions prove that the veil is not merely due to religious knowledge. It is possible that women who wear the hijab because of a psychic background are the need for the peace of mind that is obtained from the hijab as Muslim women's clothing which is closed to cover the whole body and is the best clothing.