TABU DALAM KEHIDUPAN MASYARAKAT INGIN JAYA ACEH BESAR

Taboo is something forbidden to do which is still believed and practiced within the community even though people already live in the modern world and face globalization. Belief on taboo has long since existed from one generation to another. This study aimed to describe taboos in the community life of the people in Ingin Jaya Sub-district, Aceh Besar District. The study used field research approach with the qualitative method. The primary source of data came from interview, observation, and documentation. Library research was also carried out to support the data. The findings showed that the people of Ingin Jaya still believe various types of taboos. There are taboos involving hard and sharp objects such as prohibition in buying nails, needles, any hard/metal objects, and salt at night, prohibition in sitting under the stairs or at the door, and prohibition in sleeping under the open sky or no roof. The belief on taboos occurs due to two factors. The internal factors include family, education, and religious knowledge, while the external factor includes the socio-culture of the community which exists over generations. The community’s belief on taboos affects the people’ religious experiences in which the people tend to feel comfortable, safe, and secure whenever they follow the social rules by not violating those taboos.

MEMORI TRAUMA DALAM FILM G30S/PKI: SEBUAH INTERPRETASI TEOLOGIS

This article is motivated by the polemic surrounding watching the G30S/PKI film. The purpose of writing is to find new insights from film as one of the artifacts of popular culture: where film is a mirror of oneself, even a mirror of a nation. Through an effort to analyze the film Peng betrayan G30S/PKI, we capture a moral message about the gripping culture of a society that has suffered from chronic and traumatic historical wounds for so long. Through this film, we find a picture of power that appears as an “interpretation regime”, which monopolizes and controls the interpretation of the world of signs and symbols, namely the G30S/PKI film, so that the truth is bent for the sake of political propaganda. With a qualitative method, this paper intends to construct emancipatory meanings through reading films that speak of small narratives that function as trauma healers, and whose presence becomes an opponent for the domination of the big narratives of a nation's history. The results of this study confirm that the trauma passed down from generation to generation is faced not by running from it, but rather by facing it, re-watching it, making it a mirror of our own modesty in the past. It can be concluded that the narrative of a film is a means to restore spiritual shame, so that we can appreciate the shame of failing before God, to be restored and empowered again as a new human being.

MULTIKULTURAL PERSPEKTIF SOSIOLOGIS

This study discusses the concept of a multicultural society in a sociological perspective, where the Indonesian state as a gathering place for various ethnic groups, nations, religions and beliefs in its history has provided valuable lessons. There are times when diversity in Indonesia creates conflict, but in other places there is also the diversity that is owned by the Indonesian people as a source of strength to keep each other from being crushed by the progress of the times. Understanding multiculturalism is not something that must be owned by intellectuals or those from community leaders only, but all levels, layers, and lines of society become a necessity for the importance of understanding this multiculturalism. Because at this time the reality is that Indonesian people in general are very vulnerable to disaster due to SARA (ethnic, religion, race, and inter-group) issues that are blown by electronic media. In order to prevent "bloody conflict" disasters from happening again, multiculturalism will always be relevant to be discussed throughout the ages, considering that generations are always changing. The purpose of this study is to bring the understanding of multiculturalism in particular to the younger generation, and in general at all levels of society, not just an academic discourse. The method in writing this work uses library research, as well as by presenting examples of cases that have occurred in Indonesia. The results of the study in the discussion chapter, in general it can be concluded that the understanding of multiculturalism in Indonesia is not something that comes from outside, meaning that local wisdom created from ancient times has also strengthened the conditions of multicultural society. But on the other hand, unequal access to education by the community until now, the potential for horizontal conflict is always there. In the context of the consequences of a pluralistic society in Indonesia, that within a diverse structure, the seeds of conflict at times become a latent threat to damage the social order. And problems at the local level will easily become national problems because there are no longer limits for people to consume information

KONSEP KETUHANAN DALAM KAJIAN FILSAFAT

Metaphysical theology is the study of God. God as the object of metaphysical study has a specificity compared to the other two objects of metaphysics. If the outward manifestation of the universe and the soul can be perceived by the senses, then the same is not true for the reality of divinity. God is something that cannot be grasped by the senses. Metaphysics that studies about God is called the philosophy of divinity (naturalist theology). If the philosophy of divinity makes God the final point or conclusion of the entire study, then revelation theology views God as the starting point for its discussion. The philosophy of divinity deals with proving the truth of the existence of God based on human reasoning. Divinity philosophy (naturalist theology) does not question the existence of God, the discipline only wants to underline that if there is no uncaused first cause, the relative-contingent position of objects cannot be understood by reason. From the above, there are several kinds of philosophical evidence that try to open the way to God; namely the proof of ontology, cosmology, teleology, morals, and this is at the same time an advantage of the philosophical approach compared to the approach of religion and other sciences. Science is limited to making descriptions based on empirical experience while religion departs from belief in one doctrine.

TRADISI PEUSIJUEK SEBAGAI SARANA MEDIASI DITENGAH SYARIAT ISLAM DI ACEH

The purpose of this research is to find out how the peusijuek tradition act as a media means in the mix of Islamic syaria law in districts of Kuta Baro Aceh Besar Region in the Aceh Province. And how the peusijuek tradition functions in society for it to be able to last until now in the presence of the assumption that the peusijuek tradition is a hindu tradition and considered a bid’ah and not according to the syaria law. This research uses the descriptive qualitative method, where the researcher gains the information straight from the result of interview and literature review. During the course of this research, the researcher uses the cultural functionalism theory according to Malinowski. Functionalistic theory explains that between the elements of a culture, there is a link, and why certain patterns happen or at least why the patterns still lasts and claimed by the society. Regardless it does not stray from the function that the culture has, like the peusijuk tradition that lives and color the social lives of Acehnese people. The peusijeuk tradition is an embodiment of gratefulness to Allah SWT for what have been obtained in someones life that is implemented in forms of ceremony. The peusijuek tradition is also a way to manifest peace in social life of the Kuta Baro district. The result form this research is to state that the peusijuek tradition as a media means in the mix of Islamic syaria law that has a very important role for the society, because it has a certain function, which is to bring prosperity, to expect blessing, to keep peace between people, and to protect and maintan the culture. To this day the peusijuek tradition is a social reality and also to become an identity of the Acehnese people, especialy to the Kuta Baro Kabupaten Aceh Besar district.

PEMAHAMAN PLURALISTAS ULAMA DAYAH DAN DAMPAKNYA TERHADAP PEMIKIRAN ISLAM DI ACEH

Plurality is understood as religious diversity in a society that is increasingly disturbing and undergoing friction. The Dayah clerics in Aceh view plurality as sunnatullah, but the plurality that is recognized is only limited to religious tolerance in the eyes of the syafii school. The research method in this study is field research with a qualitative approach. Data was collected by interviewing Tengku Dayah and campus intellectuals. In addition, data support was also carried out in the form of a literature study on the basis of the thoughts of figures related to Ulama Dayah and Islamic thinkers in Aceh. The results of the study concluded that the majority of Ulama Dayah rejected the plurality of sects more than the rejection of religious plurality. The Ulama Dayah contradicted and even forbade the congregation and their students from studying Islamic Thought. As a result, the treasures of Islamic thought in Aceh are hampered and can only be lived within the academic scope of the campus. If Islamic thinkers appear among the dayah, then they must contextualize according to the understanding and pattern of the Sunnah, otherwise Islamic thinkers will be rejected and even expelled from the majority congregation in Aceh.

ARUS TOP-DOWN DAN BOTTOM-UP PADA GERAKAN DIALOG ANTAR AGAMA DI INDONESIA

The interfaith dialogue movement in the top-down current as described above, namely the movement originating from the state, was welcomed by various communities in Indonesia as a bottom-up current, namely the interfaith dialogue movement originating from the people. At least in this bottom-up flow, there are two communities, namely dialogue developed in academic institutions, and dialogue conducted or facilitated by civil society institutions, such as NGOs (Non-Governmental Organizations), both focusing on dialogue and raising issues. -Other issues related to dialogue. In this research, the researcher focuses only on two groups, namely the state (top-down current) and academic institutions (bottom-up current) trying to examine religious movements in the realm of inter-religious dialogue using social movement theory. There are three key concepts in social movement theory which usually play a very important role in determining the success of collective action. The three concepts include (1) political opportunity structure, (2) mobilizing structures, and (3) framing of action.

NILAI SOSIAL TRADISI RITUAL KEAGAMAAN RATIB RAMBAI PADA MASYARAKAT KUBU KABUPATEN ROKAN HILIR

Ritual Ratib Rambai a hereditary tradition for appealing welfare and prevent a bad fortune which still continues till this day that contains a worth social value. It makes close to Allah SWT, has a good kinship, solidarity with others and they proud to have the culture. This research aims to find out the social values from Ritual Ratib Rambai for Kubu community Rokan Hilir Region, Riau Province. The study executes by qualitative method and descriptive view, that doesn’t use grades as a method but using information from community experiences to find out the social values which contained from Ritual Ratib Rambai and confirmed by continuous literacy. This study also explained the history and implementation of Ritual ratib rambai that exist in Kubu community.

PARTISIPASI MASYARAKAT MUSLIM BANDA ACEH DALAM PERAYAAN RITUAL PANGGHUNI UTHIRAM

Participation of the Muslim community in the celebration of the Panghuni Uthiram Ritual (case study in Banda Aceh). In 2014, to be precise on Sunday, April 20 2014, the Hindus of Banda Aceh celebrated a religious ritual called Maha Puja Panghuni Uthiram Triruvila at the Palani Andawer Temple, Gampong Keudah, Kuta Raja District, Banda Aceh City. The religious procession received widespread attention from the majority Muslim Banda Acehnese, so they came in droves to witness the ritual up close. The formulation of the problem is to find out how the form and level of participation of the Muslim community in Banda Aceh City in the celebration of the Panghuni Uthiram Ritual and what are the factors that encourage and prevent the Muslim community in Banda Aceh from participating in the celebration of the Panghuni Uthiram Ritual. To answer the problems that arise and the achievement of objectives, this research is a field study (Field Research), the method used in the preparation of this thesis uses qualitative and descriptive methods and for data collection is done by interviewing several respondents who are in accordance with the discussion, observation, and documentation. . Judging by the current phenomenon, both Muslim and non-Muslim communities in Gampong Keudah have been able to form a good participation in the celebration of the Panghuni Uthiram Ritual in Hinduism. The form of participation that occurs in Gampong Keudah is in the form of personnel participation. This happens because energy is considered the easiest and most effective form of participation. The participation of energy also prevents the Muslim community from directly interacting with the Panghuni Uthiram ritual celebration activities.

SULUK DAN PERUBAHAN PERILAKU SOSIAL SALIK (TELAAH TEORI KONSTRUKSI SOSIAL PETER L BERGER DAN THOMAS LUCKMAN)

Social change after following suluk is a result that must be achieved by the salik. The change in question is a change in attitude for the better in everyday life after following suluk. This article also aims to find out how to internalize the value of suluk on salik in life and social changes in society, and in this case it is reviewed from one of the theories put forward by Peter Berger. by referring to three aspects, namely externalization, objectification and internalization. This article is a study using qualitative and descriptive approaches, in which informants are obtained by using purposive sampling method. To analyze this paper, the author certainly still uses a social construction theory in which changes in society do not happen by themselves but there are certain patterns that encourage and influence them. Based on the results of what the author has done, both in the form of initial assessments and also interviews with several salik, namely to achieve internalization of the values of suluk in salik who have participated in suluk both in Lueng Ie dayah and Tgk, Zulfan, must have an objectivation externalization stage. only then at the internalization stage. In salik who have participated in suluk, not all of them are able to absorb the values that are applied to suluk worship activities significantly, this is due to the influence of interaction patterns and the process of assimilation with the outside environment that is still happening, so that these values have not been applied comprehensively in the form of changes. attitudes and behavior in social life, and this is of course not as easy as turning the palm of the hand. The salik must strive with all their might so that the very high values of suluk worship can be slowly applied in life in the hope of becoming an example for themselves and their environment.