Journal articles on the topic 'Cultural pluralism Indonesia'
To see the other types of publications on this topic, follow the link: Cultural pluralism Indonesia.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Cultural pluralism Indonesia.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Kisman, Kisman. "Pluralisme Agama dan Implementasinya dalam Pendidikan Islam (Perspektif Al-Qur’an)." PALAPA 5, no. 1 (May 5, 2017): 138–54. http://dx.doi.org/10.36088/palapa.v5i1.39.
Full textAbstract:
The reality of a nation that shows the existence of conditions of cultural diversity, defines the choice to adopt pluralist principles. In the principle of pluaralism there is an awareness that the nation is not single, but composed of many different components. Indonesia is one of the largest pluralist countries in the world. The various plurality that exist in Indonesia consists of diversity of social class, ethnicity, race, gender, religion, language, and age. This fact leads us to a concept that Indonesia is not formed from one tribe, one culture, one religion, one race and group but precisely Indonesia is formed from diversity. Pluralism very appreciated by the Qur'an society consists of various diverse communities and different. With such diversity and distinction emphasized the necessity of each competing in virtue. The Qur'an is very democratic towards religious pluralism as a phenomenon and does not want a clash between clashes. The Qur’an concept of religious pluralism that has been mentioned in Islamic education is in the form of curriculum, teaching method, delivery of subjects from kindergarten to university to achieve the desired goals. This study attempts to reveal its implementation pluralism in Islamic education, in literary approach.
2
Pedersen, Lene. "Religious Pluralism in Indonesia." Asia Pacific Journal of Anthropology 17, no. 5 (October 19, 2016): 387–98. http://dx.doi.org/10.1080/14442213.2016.1218534.
Full text
3
Hasanah, Aan. "Sprit Pluralisme Dalam Konstruktur Karakter Bangsa Indonesia (Sebuah Pendekatan Sosio-Historis Pada Konsep Nation State)." Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 11, no. 01 (December 1, 2018): 1–19. http://dx.doi.org/10.30631/alrisalah.v11i01.472.
Full textAbstract:
The aim of this article is to discuss the pluralism values in building the nation characters. Indonesia consist of prular ethnis, nation, and religions that if its pluralisme is not well-maintained there will be secial conflict, even worse violence which result in many victims. Recent conflicts happen on behalf of communities, ethnic and even religion. To solve that problem, the nationcharacharecter neds to be built in order to creat a high-civilized, cooperative and peaceful nation. The nation-charchter can be build by the sprit of pluralism that is building the multi=cultural Indonesian into reak Indonesia who understand their position to build peaceful in Indonesia, the nation-character building is applied in two forms: autonomy and heteronomy that is the building from internal and esternal (anvironment) aspects.
4
Hasyim, Syafiq. "Majelis Ulama Indonesia and pluralism in Indonesia." Philosophy & Social Criticism 41, no. 4-5 (January 20, 2015): 487–95. http://dx.doi.org/10.1177/0191453714566547.
Full textAbstract:
This article highlights the role of Majelis Ulama Indonesia (MUI, the Council of Indonesian Ulama) in making anti-pluralism discourse and practice which are evident in its fatwa on belief (Arabic: ‘aqīda). It begins with the explanation of MUI which in the first three decades of its establishment was a fatwa body that supported pluralism, but since the downfall of the authoritarian Suharto regime in 1998, has changed its position from supporter to detractor of pluralism. This article argues that the institutionalization of anti- pluralism discourse through the MUI fatwa creates complexity especially because Indonesia contains the idea of pluralism (respecting cultural and religious diversity) in its constitution. The situation becomes more complex when the state and also Muslim organizations strengthen the position of MUI in monopolizing fatwa-making on ‘aqīda issues. The monopolization of fatwa on Islamic belief issues creates such a negative impact for religious freedom in Indonesia due to its fundamental characteristics that allow only a single judgment for the Muslim communities in understanding and interpreting their Islamic belief. Finally this article concludes the importance of Indonesia for protecting pluralism for maintaining the diversity of cultures and religions in this country.
5
Waspodo, Muktiono. "PERAN PTK-PNF DALAM MENGHADAPI KERAGAMAN SOSIAL BUDAYA." JIV 3, no. 1 (June 30, 2008): 16–22. http://dx.doi.org/10.21009/jiv.0301.2.
Full textAbstract:
Indonesia has variety of social and cultural backgrounds which become the strength of the nation. This pluralism should be acknowledged and developed harmoniously. This article discusses how non-formal education should play its role in transforming the pluralism value to the Indonesian people, specifically how to conduct learning process based on the social and cultural pluralism.
6
Muhkam, Mirwan Fikri, and Sukri Badaruddin. "Religious Pluralism in the Framework of Pancasila Ideology." Al-Bayyinah 5, no. 2 (October 1, 2021): 129–41. http://dx.doi.org/10.35673/al-bayyinah.v5i2.1718.
Full textAbstract:
This study aims to explore the value of Pluralism to strengthen the unity of the nation's diversity. Ignorance of cultural values originating from the values of Pancasila is a mistake as a citizen who believes in God because Pancasila is in line with religious values. Pluralism is not just about diversity, but the involvement of diversity itself.Awareness of this plurality will lead to an attitude of mutual understanding of beliefs between citizens and in turn morality will be realized. This research method is qualitative in nature which examines various writings, both books and journals related to Pancasila education, pluralism, multicultural education, and the diversity of Indonesian society.The results of this study found that (1) in a democratic country such as Indonesia, which has the uniqueness of Pancasila democracy, pluralism must be a strength, because without pluralism, the concept of democracy will not be established in Indonesia, (2) through inter-religious education based on culture can prevent penetration outside culture (westernization) and wise use of technology can prevent potential divisions, and (3) Pancasila is a reference to reduce excessive fanaticism and encourage religious activities with respect for other religious people.The implication of this study is that diversity in Indonesia is unique and must be accepted by citizens by respecting each other between religious communities.
7
Huda, Fatakhul. "Semangat Pluralisme Untuk Menjaga Keutuhan NKRI." Taqorrub: Jurnal Bimbingan Konseling dan Dakwah 1, no. 2 (August 12, 2020): 1–12. http://dx.doi.org/10.55380/taqorrub.v1i2.64.
Full textAbstract:
The Indonesian nation was created by Allah SWT as a plural nation based on ethnicity, culture, race and religion by having the motto of Unity in Diversity. Plurality is a sociological reality which in reality society is indeed plural. Plural basically shows more than one and ism is something related to understanding or flow. Thus pluralism is an understanding or attitude towards multiple or many circumstances in everything including social, cultural, political and religious
All religions also strengthen national integration through teachings that emphasize a sense of fairness, compassion, tolerance of religious harmony, unity, unity, brotherhood and togetherness. Besides that, the noble values of culture and maintaining the integrity of the Unity and Unity of the Indonesian nation which is manifested through customs also play a role in binding the inner relations within each citizen and Indonesian nation. And if all that is not realized then there will be many conflicts in Indonesia.
The young generation must possess and instill a high sense of pluralism in providing a tolerance of religious harmony in Indonesia. Leaders are born from young generations to succeed the ideals of the Indonesian people.
Along with this pluralism, especially in Indonesia, there is an importance if we understand that in fact, all the differences that we have are not basic, not the breath of the establishment of the Unitary Republic of Indonesia. However, the Homeland was formed because of similarities and not differences.
8
Permana, Natalis Sukma. "MEMBANGUN SISTEM PENDIDIKAN MULTIKULTURAL DI INDONESIA." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 10 (April 17, 2018): 3–12. http://dx.doi.org/10.34150/jpak.v19i10.35.
Full textAbstract:
Education is one of the elements of character building and human self-development. Education is expected to provide learning so that learners are able to understand themselves, others, the community environment and all the differences that exist in the environment and be tolerant to all the differences that exist in society. Multicultural education is expected to be one of the ways in which learners develop tolerant attitudes toward different racial, ethnic, social and cultural groups, religions, etc.
According to UU No. 20 Year 2003 about the National Education System mentions "Education is conducted in a democratic and fair and non-discriminatory way by upholding human rights, religious values, cultural values, and national pluralism". From article 4 it can be concluded that multicultural education becomes one of the attention in the national education system in Indonesia. Through a multicultural education, learners are able to appreciate the diversity of cultural diversity that exists in Indonesia, increasing the spirit of tolerance to the differences given that the culture of Indonesian society is very diverse.
Multicultural education is given to learners in the hope that they have the knowledge and understanding that in the country Indonesia is synonymous with plurality and prone to conflict. Multicultural education is expected to reduce the potential for conflict caused by various pluralism. Through the integration of curriculum and approaches in the learning process. In this case the school has a significant role in supporting the formation of a multicultural education society culture while the teacher also has a role in integrating and linking materials that lead to understanding and awareness of multiculturalism in Indonesia. Through multicultural education, learners are expected to have good competence, to behave and apply democratic values, humanism and pluralism in school and out of school. Thus, multicultural education system will be very possible to held with the cooperation of various parties that support the education process in Indonesia.
9
Hasanah, Aan. "Sprit Pluralisme Dalam Konstruktur Karakter Bangsa Indonesia (Sebuah Pendekatan Sosio-Historis Pada Konsep Nation State)." Al-Risalah 11, no. 01 (December 1, 2018): 1. http://dx.doi.org/10.30631/al-risalah.v11i01.472.
Full textAbstract:
This article is to discuss the pluralism values in building the nation characters. Indonesia consist of plural ethnics, nations, and religions that if its pluralism is not well‐maintained there will be social conflict, even worse violence which results in many victims. Recent conflicts happen on behalf of communities, ethnic, and even religion. To solve that problem, the nationcharacter needs to be built in order to create a high‐civilized, cooperative, and peaceful nation. The nation‐character can be build by the spirit of pluralism that is building the multi‐cultural Indonesian into real Indonesian who understands their position to build peaceful in Indonesia. The nation‐character building is applied in two forms: autonomy and heteronomy that is the building from internal and external (environment) aspects.
10
Gaspersz, Steve, and Nancy Novitra Souisa. "TEOLOGI AGAMA-AGAMA DI INDONESIA, MENELISIK PENGEMBANGAN DAN TANTANGANNYA." Harmoni 18, no. 2 (December 31, 2019): 7–27. http://dx.doi.org/10.32488/harmoni.v18i2.365.
Full textAbstract:
Artikel ini membahas konteks sosial-budaya masyarakat Indonesia yang majemuk sebagai arena berteologi kontekstual. Salah satu pokok masalah dalam kemajemukan sosio-budaya masyarakat Indonesia, terutama sejak masa kolonial hingga pascakolonial, adalah perjumpaan berbagai tradisi keagamaan baik religiositas lokal masyarakat nusantara maupun interaksi dengan dan/atau konversi menjadi agama-agama besar dari luar. Artikel ini tidak melakukan kajian dogmatis tetapi menggunakan dialektika teologi kontekstual dan teologi agama-agama dari sudut pandang Kristianitas. Perspektif teologi agama-agama digunakan untuk menguji secara dialektis eksperimentasi teologi kontekstual Kristen di Indonesia. Model “antropologis” Bevans dipilih sebagai lensa kajian sekaligus sebagai kritik terhadap tipologi tripolar (exclusivism-inclusivism-pluralism) yang diperkenalkan oleh Alan Race. Tiga konteks kewilayahan dan kebudayaan, yaitu Yogyakarta (Jawa Tengah), Bali (Bali) dan Tana Toraja (Sulawesi Selatan), digunakan sebagai basis pengalaman berteologi. Eksperimentasi dan elaborasi teologis berbasis pengalaman pada tiga konteks itu dimunculkan sebagai proses awal untuk menemukan postur teologi agama-agama yang khas dalam kebudayaan majemuk masyarakat Indonesia.
Kata kunci: teologi agama-agama, pluralitas sosio-budaya, identitas sosial
This article elaborates theological issues in socio-cultural context of Indonesian society as the arena for doing theology contextually. One main issue of socio-cultural plurality in Indonesia, primarily since the colonial up till post-colonial era, is about the encounter of various religious traditions either local community’s religiosity or interaction with and/or conversion into so-called world religions from outside. This article shall not conduct dogmatic exploration but using the dialectics of contextual theology and theology of religions from Christian viewpoints. Perspective of theology of religions shall be implemented firstly to examine an experimentation of Christian contextual theology in Indonesia. Bevans’ anthropological model has been chosen as the analytical lens as well as criticism against tripolar typology (exclusivism-inclusivism-pluralism) introduced by Alan Race. Three geographic and cultural contexts, namely Yogyakarta (Central Java), Bali (Bali) and Tana Toraja (South Sulawesi) are utilized as the basis for doing contextual theology. Experience-based of theological experimentation and elaboration in those three contexts have been constructed as the beginning process to discover a model of theology of religion in Indonesia.
Keywords: theology of religions, socio-cultural plurality, social identity
11
Arifin, Achmad Zainul, and Wina Valestin Valestin. "Pandangan Al Zamakhshshari Tentang Ayat-Ayat Pluralisme Dalam Tafsir Al-KasshaF." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 2 (February 13, 2019): 46–60. http://dx.doi.org/10.31538/almada.v1i2.219.
Full textAbstract:
Pluralism is the most beautiful gift and sunnatullah that must be accepted in this life. In reality a country must have diversity in terms of ethnicity, culture, and even religion and Indonesia is a country with the highest application of pluralism in the world. That the country of Indonesia is a country formed from cultural, ethnic and diverse religious diversity not only one culture or one religion. Creating plurality or diversity is one of God's will, so God also creates various kinds of concepts so that plurality itself does not collide with each other even if there is a clash, then it can be resolved properly. Even in the Qur'an the plurality is highly valued, in the Qur'an there are also many verses that explain plurality. Starting from how pluralism is created, then recognizing the existence of something diferent from what is belived to appreciate any differences that exist. In the Qur'an there are guidelines in living a good life therefore Muslims are encouraged to learn and apply what is in it. Especially in understanding differences that in essence is the will of God. One of Al Zamakhsha>ri>'s opinions in his book, Al Kasyaf's interpretation, says that Allah creates a difference in this life so that people can know each other and not get caught up in their own stupidity then compete in terms of goodness.
12
Putra, Gratianus Prikasetya, Sulistyowati Irianto, and E. Fernando M. Manullang. "LEGAL PLURALISM IN THE SPECIAL DISTRICT PROVINCE OF YOGYAKARTA, INDONESIA." International Journal of Asia Pacific Studies 19, no. 1 (January 18, 2023): 1–22. http://dx.doi.org/10.21315/ijaps2023.19.1.1.
Full textAbstract:
This study analyses the implementation of legal pluralism theory in a unitary state, such as the Republic of Indonesia, for historical and political purposes. The Special District Province of Yogyakarta, formally known as Ngayogyakarta Hadiningrat Sultanate, is one of the provinces whose territory and government have existed before Indonesia’s independence. When Sultan Hamengku Buwono led this province as the king, it significantly enjoyed many privileges within the Unitary State of the Republic of Indonesia, which apply to date. However, it is still possible to find discriminatory policies, especially in the agrarian sector, aimed explicitly at the Indonesian Chinese community due to the implementation of the Governor Instruction of 1975. As a result of this policy, the Indonesian Chinese are not entitled to land ownership rights in this region. This discriminatory policy serves as a window to explain how the social, cultural, political, and historical structures of Yogyakarta impact the implementation of the legal pluralism concept within the Republic of Indonesia. Historical and legal approaches within the socio-legal framework are used in this research.
13
Nurman, Yusriadi Yusriadi, and Sufian Hamim. "Development of Pluralism Education in Indonesia: A Qualitative Study." Journal of Ethnic and Cultural Studies 9, no. 3 (July 1, 2022): 106–20. http://dx.doi.org/10.29333/ejecs/1207.
Full textAbstract:
This study examines Indonesia's pluralistic education strategy using qualitative research methods, including interviews, observation, and document examination, to collect data. Pluralistic education theory is applied as a theoretical framework. The research sites are three elementary schools in Riau Province, Indonesia, where students from different cultures gather to study. According to the study's findings, existing education policies provide the possibility for minority students to attend public schools. The Ministry of Education and Culture has allowed schools to make policies that reflect the cultural diversity of their students. The findings also show that the curriculum includes references to diverse cultures, that textbooks include lessons that encourage students to live in harmony with individuals from different cultures, and that many schools have created multilingual education programs. A closer examination of these practices reveals that what appears to be acceptance of cultural variation is part of pluralism. Multicultural materials that have been introduced into the autonomous curriculum have mainly been included. The curriculum maintains the established characteristics that identify Indonesian culture.
14
Bahri, Media Zainul. "Gagasan Pluralisme Agama pada Kaum Teosofi Indonesia (1901-1933)." Ulumuna 17, no. 2 (November 8, 2017): 387–420. http://dx.doi.org/10.20414/ujis.v17i2.168.
Full textAbstract:
This article elucidates the idea of religious pluralism among Indonesian theosophies society (MTI), an association of well-educated people of Nusantara from 1901 through 1933, whose members were dominated by the high-class of Javanese and Sumatran people, Dutch and other Europeans. It argues that MTI’s ideas about pluralistic and inclusive religious perceptions and attitudes were indeed influenced by perennialism, religious humanism, Javanese Islam and Sufism that accepted religious pluralism. MTI’s deep religious outlooks and insights resulted from mixed ideas coming from diverse socio-cultural backgrounds: Europe, America, India, China and indigenous Nusantara traditions which emphasizes the principles of harmony.
15
Ludji, Irene, and Mariska Lauterboom. "Learning From The Socio-Religious Integration In Solor Village Indonesia." Analisa 22, no. 1 (June 1, 2015): 43. http://dx.doi.org/10.18784/analisa.v22i1.145.
Full textAbstract:
<p><em>The Indonesian nation with the motto “Bhineka Tunggal Ika” (Unity in Diversity) is a nation that believes in the beauty of pluralism as the primary model to build unity. Therefore, in building relationships that produce social integration, it should be characterized by acceptance and respect of pluralism and a willingness to learn from this pluralism. Unfortunately, the increasing number of conflicts results in the inability of society to tolerate differences, as seen in the nation’s self-identity becoming unstable. It is clear that the national identity needs to be reinforced through strategic steps that are systematic, clear-cut, and integrated, so that the national unity can be strongly united again. One of the ways to accomplish this is by learning from social integration that occurs in various locations in Indonesia. One such place is in Solor Village, Kupang. </em></p><em>In the midst of various conflicts that center on ethnic groups, race, religion, and class issues in Indonesia, the relationship between the indigenous people and newcomers in Solor Village offers an alternative for social integration that can occur in this “Unity in Diversity” nation. This is the focus of this research, which uses a descriptive-qualitative format to analyze social integration strategic issues between newcomers with different religious and cultural backgrounds from the native inhabitants of Solor Village. The research shows that Solor Village residents succeed in building a harmonious life because in facing multiculturalism, religious and cultural values play an important role.Harmonious life in Solor Village confirm that social integration that build on respect to pluralism is possible.</em>
16
Prasetiawati, Eka. "Urgensi Pendidikan Multikultur untuk Menumbuhkan Nilai Toleransi Agama di Indonesia." Tapis : Jurnal Penelitian Ilmiah 1, no. 02 (December 7, 2017): 272. http://dx.doi.org/10.32332/tapis.v1i02.876.
Full textAbstract:
Indonesia has a plurality of tribes and religions. The plurality of this tribe is one of the characteristics of Indonesian society that can be proud. However, we do not realize that the plurality also holds the potential for conflict that can threaten the life of the nation and the state. This has been proven in some areas of Indonesia such as the Sampit conflict between the Madurese and Dayaks, in Poso between Christians and Muslims, in Aceh between GAM and RI, the Ahmadiyah conflict, religious blasphemy, the infiltration of radicalism and terrorism, HTI dissolution etc. To minimize this, in schools must be instilled togetherness values, tolerant and able to adapt in various differences. The purpose of this study is to determine the urgency of multicultural education in Indonesia. With multicultural education, it is hoped to build multicultural discourse among teachers and students that not only able to build students' skills on subjects taught but be able to apply the values of pluralism, humanism and democracy directly in schools so that the nation is able to face various forms of conflict social. This research method is literature study (Library Research). In the approach using normative descriptive with more emphasis on the power of data analysis on existing data sources. The method uses content analysis is a method that prioritizes on the disclose aspects of the content (essence) of some existing proportions. From the results of this study, the authors conclude that the urgency of multicultural education in Indonesia is as an alternative means of solving conflicts, fostering students not deprived of cultural roots, as the foundation for the development of the national curriculum, and the realization of a multicultural Indonesian society. The implementation of the school, in the context of learning needs integrative learning model approach (teachers organize the material by linking several themes from various relevant subjects eg through religious subjects and civics), teachers have relevant learning strategy that is student centered instruction through discussion, simulation and games, strengthening character education in schools such as religious, nationalist, independent, mutual cooperation and integrity, growing religious tolerance values by schools must prepare a curriculum that includes the values of pluralism and tolerance
17
Bakti, Andi Faisal. "Islam and Modernity: Nurcholish Madjid's Interpretation of Civil Society, Pluralism, Secularization, and Democracy." Asian Journal of Social Science 33, no. 3 (2005): 486–505. http://dx.doi.org/10.1163/156853105775013634.
Full textAbstract:
AbstractDebates on the applicability of the "modern" Western concepts of civil society, pluralism, secularization and democracy, together with Islam, significantly developed since the 1970s in Indonesia, in particular since the emergence of Nurcholish Madjid (hereafter Madjid). By the end of the 1980s, the Paramadina Foundation, which was established in 1986 by Madjid, among others, increasingly attracted higher middle-class individuals who claimed to adopt a progressive and open approach to Islam. Through Paramadina, Madjid, among others, developed his own idea of civil society. He is one of the most obvious champions of "neo-modernism" in Indonesia, as these ideas of both "modernism" and "traditionalism" are combined when they are relevant and suitable for society. The question addressed here is how Madjid interprets the concepts of civil society, pluralism, secularization and democracy as his main discourses? In other words, how does Madjid define and pave the way for Islamic development in Indonesia? What approaches does he use? While the concepts developed in Paramadina are basically inclusivism, pluralism, integralism, tolerance and democracy, on the way to achieving masyarakat madani (the Indonesian translation of civil society as adopted by Madjid), it seems that Madjid falls short of promoting local and global human values, international relations and communication. In fact, he adopts a cultural and nationalistic approach within the framework of Indonesian nationalism, which could lead to cultural crystallisation, particularism, localism and, eventually, atavism. These factors, however, if given a humanistic and global flavour — as set forward by the communication approach to human development — could indeed contribute to the emancipation of local citizens, from a parochial and centralized nationalism adhered to today by many Indonesian leaders. Thus, thinking globally and acting locally could be a liberating force for all.
18
Flambonita, Suci, Vera Novianti, Artha Febriansyah, and Wahyu Ernaningsih. "The Paradigm of Pluralism In Indonesia: Communal VS Legal State." Technium Social Sciences Journal 15 (January 9, 2021): 259–65. http://dx.doi.org/10.47577/tssj.v15i1.2245.
Full textAbstract:
Indonesia with all of its diversities in which law and culture live side by side and become part of state law regularity. Centralistic view contends that the only institution which plays role in creating social regularity is the country through the law formed and determined by the country. In its reality, there are many ‘other forces’ that do not come from the state such as customary law, religion law, habits, trade agreement across country and so on. Those forces also have the ability to regulate the community actions bound in it even sometimes the member or the community in the society prefers to obey the rules formed by their group compared to the state law regulations. The research method used was sociological approach with moral, ethic, and religious approach. Traditional communities are groups of individuals who live from generation to generation in a certain geographical territory and are bind by cultural identities, strong relationships with their indigenous land, regions, and natural resources. Their value system determines their economic, political, and legal institutions. Indigenous peoples are groups of individuals who live from generation to generation in a certain geographical territory and are bind by cultural identities, strong relationships with their indigenous land, regions, and natural resources. Their value system determines their economic, political, and legal institutions arranged by customary institutions that have the authority to govern.
19
Noor, Farish A. "When the World Came to Banten." Kawalu: Journal of Local Culture 5, no. 2 (December 31, 2018): 195. http://dx.doi.org/10.32678/kawalu.v1i2.748.
Full textAbstract:
This paper aims to demonstrate that pluralism has always been part and parcel of ordinary human lives in Indonesia, and that is was the normmas far back as the sixteenth to seventeenth centuries when Muslim power was at its height in Java and the rest of the archipelago, long before themadvent of European colonial-capitalism and long before the decline ofmMuslim political-economic power. It hopes to provide a counterfactual argument that shows that cosmopolitanism and pluralism were indeed part of daily political-economic life then, and that Indonesian Muslims were in fact able to live in such a cosmopolitan environment where pluralism was not regarded as a threat or a reason for mass-scale moral panic. The opposite was the case that when Muslim economic-political power was at its height in Java, Javanese Muslims were at their most accommodating and welcoming towards foreigners of diverse ethnic, cultural, linguistic and religious backgrounds. In order to highlight such pluralism evidence, our reference will be the work of the writer Johann Theodorus de Bry, whose work Icones Indiae Orientalis was published in 1601.Keywords: Pluralism, Cosmopolitanism, Banten, Theodorus de Bry, Seventeenth Century
20
Chia, Philip Suciadi, Frederich Oscar Lontoh, Surja Permana, Juanda Juanda, and Daniel Ari Wibowo. "Does Pancasila Support Religious Pluralism in Indonesia in Postmodern Era." Journal DIDASKALIA 2, no. 2 (October 16, 2019): 1–7. http://dx.doi.org/10.33856/didaskalia.v2i2.118.
Full textAbstract:
Since Indonesia is also one of the most diverse societies in the world such as there are over three hundred different ethnic groups in Indonesia, each with its own cultural identity, and more than two hundred and fifty distinct languages are spoken, then Pancasila is created as philosophic fundamentals of the state to supports the diversity in Indonesia. Pancasila (from a Sankrit word: panca: five and sila: principle) consists of five principles that are interrelated and inseparable to generate unity in diversity (bhinnekatunggalika). In this paper, I will argue that Pancasila promotesand facilitates religious diversity although religious culture in Indonesia does not promote religious pluralism.
21
Ramstedt, Martin. "Prospects of Pluralism in Indonesia Gauged from a Legal Anthropological Perspective." Asian Journal of Social Science 47, no. 3 (August 27, 2019): 309–39. http://dx.doi.org/10.1163/15685314-04703003.
Full textAbstract:
Abstract The essentialist critique of liberal multiculturalism highlights the fact that the latter is inadvertently wedded to a collective cultural identity politics, which has encouraged the reification and rigidification of group identities. Foregrounding difference and preservationist attitudes, such identity politics tend to neglect the development of bridging social capital, and to undermine the emancipatory potential of liberal multicultural societies. In this article, I first seek to substantiate how pluralism in post-Suharto Indonesia has been articulated as liberal multiculturalism through increasing legal accommodation of certain ethnic, as well as conservative Muslim norms and institutions. Analysing how ethnic and religious identities have become more and more rigidly defined in the process, I then gauge the prospects of pluralism in the light of Rainer Forst’s four conceptions of tolerance.
22
Schlehe, Judith. "Cosmopolitanism, Pluralism and Self-Orientalisation in the Modern Mystical World of Java." Asian Journal of Social Science 47, no. 3 (August 27, 2019): 364–86. http://dx.doi.org/10.1163/15685314-04703005.
Full textAbstract:
Abstract At present, a great deal of the scholarly research on Indonesia focuses on the processes of Islamisation. This paper will discuss a phenomenon that seems to point in a different direction, namely the contemporary reconfiguration of dukun/spiritual experts called paranormal. These mystics indicate a peculiar form of pluralism. They are an assemblage of tradition and modernity, locality and translocality, religion and mysticism, spirituality and business, and global esotericism and popular psychology. Most of them belong to the urban middle class, are highly professional, and make extensive use of modern mass media to advertise their supernatural skills. Yet, how do they position themselves in Indonesian and global cultural contexts? This paper identifies the ongoing ambivalence between cosmopolitan ideas and their rupture in polarising, orientalist, and occidentalist imaginaries. Finally, a new understanding of cosmopolitanism is suggested that expands the reference beyond the world of humans by also including a plurality of supernatural powers.
23
HM, Abu Bakar. "Cultural Pluralism and Social Connectedness as Predictors of Immigrant Students’ Social Wellbeing and Achievements." Journal of Ethnic and Cultural Studies 8, no. 4 (August 25, 2021): 154. http://dx.doi.org/10.29333/ejecs/917.
Full textAbstract:
Based on the utmost importance of respecting cultural differences to foster learning among immigrant students from diverse cultures and grounded in Social Psychology Theory, this study investigates the impact of cultural pluralism and social connectedness on immigrant students’ achievement through social wellbeing. Moreover, the contingent impact of perceived discrimination in decreasing the positive influence of students’ social wellbeing has been assessed. This study advances the body of literature regarding cultural diversity as well as the importance of cultural pluralism and social connectedness in promoting social wellbeing to enhance the achievements of immigrant students. Applying a time-lagged survey methodology, data were collected from the 323 immigrant students from the universities located at Kalimantan Island of Indonesia. Data were analyzed using SmartPLS software. The results revealed the positive impact of cultural pluralism and social connectedness on immigrant students’ social wellbeing leading to high achievements. Results also showed that the positive influence of immigrant students’ social wellbeing on their achievements decreases in the presence of perceived discrimination as a moderator.
24
Hesti, Kurniansyah, and Zulfadli Rizki. "PROBLEM PENDIDIKAN MULTIKULTURAL DI INDONESIA." PIJAR: Jurnal Pendidikan dan Pengajaran 1, no. 1 (December 31, 2022): 1–12. http://dx.doi.org/10.58540/pijar.v1i1.67.
Full textAbstract:
Pluralism of ethnicity, religion, race, class, which should be the capital of development, is often manipulated by the authorities to achieve their political interests. Therefore, when conflicts break out in the region, the state seems to cover up the reality of this diversity in the name of "national unity" or "national stability. This research method uses qualitative research with the type of liberal research. As for data collection, it uses books, journal articles, and websites. relevant to the research title.The results of the research with the analysis of various references state that the societal problems of multicultural education in Indonesia include: diversity of regional cultural identities, shifts of power from the center to the regions, narrow fanaticism, lack of solid nationalism, conflicts of national and multicultural unity , Unequal Economic Prosperity Among Cultural Groups, Low Quality of Educational Facilities and Infrastructure, Unclear Educational Objectives, Incorrect Measurements and Curriculum Mismatches.
25
Nirwana, Aditya, and Daniel Ginting. "Nilai Kemanusiaan dalam Bingkai Pluralisme dan Multikulturalisme dalam Komik “Sandhora” (1970) Karya Teguh Santosa." ANDHARUPA: Jurnal Desain Komunikasi Visual & Multimedia 3, no. 01 (February 28, 2017): 92–114. http://dx.doi.org/10.33633/andharupa.v3i01.1287.
Full textAbstract:
AbstrakWajah perkomikan di Indonesia sangat dipengaruhi oleh kondisi zaman. Komik “Sandhora” tidak hanya mengungkapkan gejala-gejala seniman penciptanya, namun juga merefleksikan kondisi sosio-kultural pada masa itu dan pemikiran ideologis kebudayaan Nusantara, dan patut diduga memiliki komitmen yang kuat terhadap paradigma estetik humanisme universal. Tujuan penelitian ini adalah mendeskripsikan makna primer, sekunder dan intrinsik yang membentuk dunia motif artistik, gambar komik, dan nilai simbolik dalam komik “Sandhora” (1970) karya Teguh Santosa. Dengan menggunakan metode sejarah dan pendekatan teori ikonografi dan ikonologi Erwin Panofsky, penelitian ini menemukan bahwa secara faktual komik ini menceritakan tentang kisah cinta antara dua tokoh utama yang penuh dengan konflik, ketegangan, pertarungan antara hidup dan mati, kelicikan, kekesatriaan, dan harapan, yang diekspresikan melalui hubungan antar elemen/unsur komik. Tema yang diangkat dalam Komik “Sandhora” ini adalah kemanusiaan dalam konteks pluralisme dan multikulturalisme dengan setting Indonesia. Tema komik ini menunjukkan betapa kuatnya komitmen terhadap paradigma estetik Humanisme Universal, yang populer pada paruh kedua 1960-an hingga tahun 1980-an. Komik “Sandhora” karya Teguh Santosa ini merupakan kristalisasi simbol dari pembelaan terhadap nilai-nilai kemanusiaan/humanisme, kebebasan berekspresi, dan kesetaraan manusia, serta upaya perjuangan budaya dalam rangka mempertahankan dan mengembangkan martabat diri bangsa Indonesia di tengah masyarakat global. Kata Kunci: humanisme, komik, multikulturalisme, nilai, pluralism. AbstractComics in Indonesia is heavily influenced by conditions of the era. "Sandhora" not just reveal symptoms of the creator, but also reflecting the socio-cultural conditions in those days and ideological thought of culture, and is suspected to have a strong commitment to the universal humanism, as aesthetic paradigm. This study aims at describing primary, secondary and intrinsic values that form artistic, pictorial, and symbolic values of “Sandhora” comic (1970) by Teguh Santosa. Using historical and iconography approaches, this study found this comic is depicting a love story of two main characters whose life is full with conflicts, tenses, struggles between life and death, craftiness,chivalry, and expectations expressed through the relationships between comic elements. The comic proposes the theme of humanity within the spirit of pluralism and multiculturalism. This themse shows author’s strong commitment to the aesthetic paradigm of Universal Humanism which used to popular in the second half of the 1960s to the 1980s. This comic also symbolizes the defense of human values/humanism, freedom of expression, and equality of human beings, as well as the efforts of cultural struggle in order to maintain and develop the dignity of the Indonesian nation in the global community. Keywords: humanism,comic, multi-culturalism, values, pluralism.
26
Mochtar, Agni Sesaria. "VIHARA DAN PLURALISME PADA MASA JAWA KUNA ABAD VIII – XI MASEHI (TINJAUAN DATA PRASASTI)." Berkala Arkeologi 35, no. 2 (November 26, 2015): 113–26. http://dx.doi.org/10.30883/jba.v35i2.60.
Full textAbstract:
The era of reformation in Indonesia was supposedly articulated with the pluralism of the society. Sadly, many cases regarding religious and ethnic conflicts pronounced the opposite, whereas pluralism and religious tolerance were two of the main characters of the nation since the days of the ancestors. The legacy of those two characters is actually able to be observed through cultural heritage, as a messenger from the past. This study examines one aspect of the practice of religious tolerance, which recorded in the ancient inscriptions from 8th to 11th AD., which selected through purposive sampling procedure. The aforementioned aspect was regarding the important role of ancient vihāra as a symbol of religious tolerance in society. Such role was the impact of its functions, which are different with today’s modern function. This information on the function and role of the vihāra in ancient Java is provided to support modern Indonesian society to understand their material cultural heritage.
27
Mochtar, Agni Sesaria. "VIHARA AND PLURALISM IN ANCIENT JAVA, 8 TH – 11 TH AD. (Study on Inscriptions)." Berkala Arkeologi 35, no. 2 (September 9, 2015): 113. http://dx.doi.org/10.24832/berkalaarkeologi.v35i2.60.
Full textAbstract:
The era of reformation in Indonesia was supposedly articulated with the pluralism of the society. Sadly, many cases regarding religious and ethnic conflicts pronounced the opposite, whereas pluralism and religious tolerance were two of the main characters of the nation since the days of the ancestors. The legacy of those two characters is actually able to be observed through cultural heritage, as a messenger from the past. This study examines one aspect of the practice of religious tolerance, which recorded in the ancient inscriptions from 8th to 11th AD., which selected through purposive sampling procedure. The aforementioned aspect was regarding theimportant role of ancient vihāra as a symbol of religious tolerance in society. Such role was the impact of its functions, which are different with today’s modern function. This information on the function and role of the vihāra in ancient Java is provided to support modern Indonesian society to understand their material cultural heritage.
28
Syafi'i, Ahmad. "MENGGAGAS HUKUM ISLAM YANG AKOMODATIF-TRANSFORMATIF DALAM KONTEKS LEGAL PLURALISM DI INDONESIA." AL-MANHAJ: Jurnal Hukum dan Pranata Sosial Islam 1, no. 1 (August 30, 2019): 1–25. http://dx.doi.org/10.37680/almanhaj.v1i1.106.
Full textAbstract:
Islamic law represents a whole of things. In the early times, Islamic law is a product of divine revelation, prophetic tradition, and custom. In this respect, Islamic law is not only as God's provision which deny human interest, but also human need to regulate society which undergo the on going process. Therefore, costums and traditions were the organic elements, which shape unity of law. Local knowledge and universal values fundamentally enriched Islamic law. This argument is debatable on account of how what some extent customs and traditions can influence or shape the Islamic law. Indonesia is not an exeption. Talking about Islamic law's position in the context of the Indonesian Legal Pluralism was not easy because it has something to do with the structure of Indonesian socio-cultural and socio political reality. This, in turn, needs the special policy through thought and political action.
29
Ismoyo, Petsy Jessy. "DECOLONIZING GENDER IDENTITIES IN INDONESIA: A STUDY OF BISSU ‘THE TRANS-RELIGIOUS LEADER’ IN BUGIS PEOPLE." Paradigma: Jurnal Kajian Budaya 10, no. 3 (December 11, 2020): 277. http://dx.doi.org/10.17510/paradigma.v10i3.404.
Full textAbstract:
<p>Bhinneka Tunggal Ika is one of the pillars of Indonesia that has placed our nation and nationess to a diversity of identity, from genders, tribes, religions, to cultures. Indonesia has a long history of gender diversity that recognized various gender identities as part of the culture. Henceforth, In Indonesia, gender is not perceived in a binary way between male or female, masculine and feminine, without giving the ‘third space’ to other genders and sexuality. For example, Bugis people recognize five genders: oroané, makkunrai, calabai, calalai, and bissu, which will be examined further in this paper. In reality, a lively debate emerges about “gender pluralism” that is considered not part of Indonesian culture. The rising number of persecution to the minority, including transgender people, has placed them to the most vulnerable groups because of their gender identity. This paper aims to deconstruct the understanding of gender identities in Indonesia through cross-cultural, socio-religious, and postcolonial approaches to develop the cultural history of gender pluralism in Indonesia. To examine further the decolonization of gender identities in Indonesia, the author identifies the process between ‘desire’ and ‘demand’ in terms of ‘The Colonizers’ and ‘The Colonized’ to see how the ‘dominant discourse represents reality about gender identities. By re-imagining ‘binary opposition’ in the ‘on-going’ process of movement happens in intercultural space, the author revives the ‘intersectional space’ of gender identities in Indonesia, as Edward Soja described ‘Third Space’. Research result showed that Bissu’s existence heretofore left ‘the conceived’ and ‘the Lived’ in the Bugis community; thus, it drifted the limited space given to the Bissu in ‘the perceived’. Consequently, it restricted the development of Bissu’s hybrid identity. Henceforth, the revival of malempu and malebbi were required as an intervention about giving back the power of agency within ‘sign games’ to the Bissu.</p>
30
Taher, Palmawati. "Pancasila as The Basis of The State Unity of The Republic of Indonesia." Pancasila and Law Review 2, no. 2 (December 30, 2021): 133–40. http://dx.doi.org/10.25041/plr.v2i2.2449.
Full textAbstract:
Indonesia is facing various challenges because some people do not use religious and cultural values as a source of ethics in the nation and state. Socio-cultural conflicts have occurred due to ethnic, cultural, and religious pluralism that the government and society are not appropriately managed and fair. Based on that, Pancasila is needed by all generations of the nation. The type of research method used in this research is normative research, namely research on library materials which are primary data in science is classified as secondary data, which relies on data collection tools in the form of library studies or document studies. The research concludes that generations need Pancasila to unify the nation. Even though the Indonesian people are now united, it does not mean that Pancasila is no longer needed. Because what is called the Indonesian nation is what is currently there and what will exist in the future. As long as the regeneration process continues, we still need Pancasila as a unifying nation.
31
., Sukamto. "Social Construction On Cultural Multiculturalism." KnE Social Sciences 1, no. 3 (April 13, 2017): 365. http://dx.doi.org/10.18502/kss.v1i3.757.
Full textAbstract:
<p>This paper aims to disseminate the results of the study and get feedback about the "Social construction on Multiculturalism". Five years ago, Ahimsa Putra (2011) stated that Indonesia adopted pluralism without multiculturalism. Until now the issue of multiculturalism has become something that must be kept alive in an attempt to minimize the incidence of national disintegration. Winter (2015) tried to rethink multiculturalism by taking a lesson from Canada, where the people experienced setbacks in implementing the work program of multiculturalism. While Pakulski (2014) considered the implementation of multiculturalism policy program in Australia as a blur, Scuzzarello (2015), optimistically invited to care about multiculturalism and re power sharing on different communities. Gozdecka et al. (2014), in recent years after multiculturalism was declared, stated that it was a failure both in Europe and in Anglophone West. This study was conducted in Blitar, using a qualitative approach to data collection methods and also interviews with ten informants. The result showed that the community was concerned with the existence of multiculturalism; they considered themselves as ‘brother’. In addition, they described that: (a) asserting one's cultural identity, studying and assessing the cultural heritage of a person is important; (b) respecting and having a desire to understand and learn about (and from) other cultures is useful; (c) being always delighted with the presence of different cultures in the community, and considering it as a positive thing to be respected and maintained is crucial. The harmony was found in everyday lives, especially in the Religious and National holidays, for example Eid Al-Fitr, Vesak, Christmas, and other religious holidays. Also, it could be seen during the Commemoration of National Holiday such as the Independence Day and the Youth Pledge Day.</p><p> </p><p><strong>Keywords: </strong><em>social construction, pluralism, multiculturalism, Indonesia</em>.<strong><em></em></strong></p>
32
Ghofir, Jamal, and Khoiriyah. "Pluralisme Budaya dalam Pendidikan Dakwah Islam Multikultural." Busyro : Jurnal Dakwah dan Komunikasi Islam 3, no. 2 (May 30, 2022): 65–75. http://dx.doi.org/10.55352/kpi.v3i2.582.
Full textAbstract:
Indonesia sebagai sebuah Negara pastilah memiliki keragaman baik pada sisi sosial, masyarakat, suku, ras, agama dan budaya. Keanekaragaman yang hadir di bumi Nusantara bukanlah hal yang aneh. Sejarah telah mencatat, pondasi peradaban sudah terbentuk dengan begitu indahnya oleh nenek moyang kita. Begitu juga halnya, ketika Islam sebagai sebuah teologi baru yang dibawa oleh para pendakwah atau yang kita kenal dengan sebutan Wali, mulai menapakkan jejak tradisi dan kebudayaan. Kehadiran teologi baru yakni Islam menambah khazanah kebudayaan yang disandingkan dengan tradisi dan kebudayaan masyarakat lokal. Pertemuan budaya inilah melahirkan nilai-nilai keadaban dalam berbagai aspek kehidupan terutama pada nilai-nilai pendidikan budaya. Warisan kebudayaan yang ditinggalkan oleh para Wali dengan mengedepankan nilai-nilai penghormatan pada perbedaan (tasammuh) menjadi inti kuatnya ikatan antar anak bangsa dalam menyikapi perbedaan. Bertemunya unsur kebudayaan lama dan kebudayaan baru yang saling mengisi, merupakan contah nyata dalam menyikapi pluralisme budaya yang hadir di tengah-tengah kehidupan berbangsa dan bernegara. Nilai-nilai pendidikan kebudayaan yang sudah diukir dalam catatan sejarah leluhur bangsa ini, seyogyanyalah tetap dipertahankan dan bahkan dikembangan dalam sebuah institusi pendidikan yang berorientasikan pada penyelamatan dan pengimplementasian nilai-nilai luhur keragaman budaya.
Kata kunci : Islam, Pluralisme, Budaya, Dakwah, Pendidikan
Abstract
Indonesia as a country must have diversity in terms of social, community, ethnicity, race, religion and culture. The diversity that is present in the archipelago is not a strange thing. History has recorded, the foundation of civilization has been formed so beautifully by our ancestors. Likewise, when Islam as a new theology brought by the preachers or what we know as Wali, began to tread traces of tradition and culture. The presence of a new theology, namely Islam, adds to the cultural treasures that are juxtaposed with the traditions and culture of the local community. This cultural meeting gave birth to the values of civilization in various aspects of life, especially in the values of cultural education. The cultural heritage left by the Guardians by prioritizing the values of respect for differences (tasammuh) is the core of the strong bond between the nation's children in responding to differences. The meeting of elements of old culture and new culture that complement each other is a real example in responding to cultural pluralism that is present in the midst of national and state life. The values of cultural education that have been engraved in the historical records of this nation's ancestors should be maintained and even developed in an educational institution that is oriented towards saving and implementing the noble values of cultural diversity.
Keywords: Islam, Pluralism, Culture, Da'wah, Education
33
Suharto, Rokhmat Bowo. "STRENGTHENING THE LAW IN ORDER TO KEEP EXISTENCE THE UNITARY STATE OF THE REPUBLIC OF INDONESIA." International Journal of Law Reconstruction 4, no. 1 (April 30, 2020): 34. http://dx.doi.org/10.26532/ijlr.v4i1.9680.
Full textAbstract:
The Unitary State of the Republic of Indonesia (NKRI) was founded on the support of diversity, both ethnicity, religion, and customs. As historical, the building of such a nation could not be separated from the various tests, beginning of rebellions based on ethnicity, religion, and political ideology, to replace the form of a union state with the enactment of the Constitution. RIS has also occurred. In fact, the Republic of Indonesia remained standing up to this moment. As a law that addresses the entire existing local legal system, the Indonesian legal system has actually placed various means integration which is at the same time the national identity of the Republic of Indonesia building. Associated with the goal of the existence of the Republic of Indonesia, the existing legal construction needs to be strengthened by conducting a paradigmatic evaluation that is continuous and continuous related to (1) legal pluralism policy; (2) legalistic legal paradigm; (3) Central and Regional Relations and local communities; (4) Cultivation of cultural aspects and social capital in development policies; (5) the division of public and private space related to the expression of differences between various cultural, religious or ethnic communities; and (6) Liberalization of political life.
34
Lengauer, Dayana. "#peacemaker: Cultivating Pluralist Dispositions among Bandung’s Peace Communities Online and Offline." Asiascape: Digital Asia 9, no. 1-2 (July 7, 2022): 175–200. http://dx.doi.org/10.1163/22142312-bja10024.
Full textAbstract:
Abstract In Indonesia, the national motto of ‘unity in diversity’ is challenged, not least by a hardening of religious identities, coupled with rising levels of religious intolerance. In addition to established proponents of religious pluralism, groups of activists strive to sow the seeds of peace among the tech-savvy generation of young urbanites. By adopting the concept of ‘technology of the community’, I analyze the online and offline practices of peace activists in Bandung in 2018 to educate young #peacemakers and create spaces of empathy and solidarity. To address the emotional deprivation as well as aspirations of young people, peace groups rely on various offline and online technologies that straddle notions of comfort and discomfort, of tolerance and engagement. In creating and maintaining spaces of affective interpersonal exchange, these groups become exponents of local arrangements that are conducive to the cultivation of pluralist dispositions beyond national ideology.
35
Maksum, Ali, Irwan Abdullah, Siti Mas'udah, and Muhammad Saud. "Islamic Movements in Indonesia: A Critical Study of Hizbut Tahrir Indonesia and Jaringan Islam Liberal." Journal of Al-Tamaddun 17, no. 2 (December 21, 2022): 71–82. http://dx.doi.org/10.22452/jat.vol17no2.6.
Full textAbstract:
For all religions, including Islam, pluralism in society is a challenge. Many thought reconstructions and debates regarding the Islamic paradigm are results of conflicts between right and left Islamic ideologies about the religious paradigm. This research aimed to determine how Jaringan Islam Liberal (JIL) and Hizbut Tahrir Indonesia (HTI) groups embrace tolerance and social networks. The data were analyzed using van Dijk’s critical discourse analysis and a multi-level approach to offer a more critical understanding of the paradigms. This research discovered that JIL has promoted religious tolerance within its theological domain, while HTI has reacted adversely. HTI has not renounced tolerance, but its ideology does not include religious tolerance. HTI derives its legitimacy from Islam; its activists see Islam as a religion and an ideology. JIL also views religion as more than just text and pursues a contextual view of theology. Meanwhile, HTI was restricted to its textual interpretation. Its dissemination in several media outlets further demonstrated its paradigm and the unity of HTI members.
36
Adiyanta, F. C. Susila. "Pembaruan Hukum Nasional: Pruralisme, Unifikasi Hukum, dan Hubungan Kewenangan antara Pemerintah Pusat dengan Pemerintah Daerah." Administrative Law and Governance Journal 2, no. 1 (June 11, 2019): 93–105. http://dx.doi.org/10.14710/alj.v2i1.93-105.
Full textAbstract:
Abstract This study aims to identify and reconstruct various issues of national law as the basic framework for national legal reform. The results of the study obtained conclusions: a) the establishment of a modern legal system in Indonesia that is multi-cultural is a challenge for the unification and renewal of national law; b) renewal of national law is a political process whose success depends on the balance of power between the actors involved and the available momentum, so that legal reform requires space and place for the dialectical process involving all components and elements that represent all citizens of a pluralistic society. Recommendations for consideration of renewal of national law are: b) Social, cultural, cultural and Indonesian diversity are the main social capital and capital for national legal reforms that adopt values that become the life and soul views of the nation; b) Establishment of national law must be based on values of diversity and not a form of uniformity based on a political process that considers various aspects of deliberation and consensus for the unity and unity of the Indonesian nation. Keywords: Renewal of National Law, Pluralism, Unification, Government Authority Abstrak Penelitian ini bertujuan untuk mengidentifikasi dan merekonstruksi ulang berbagai permasalahan hukum nasional sebagaimkerangka dasar pembaruan hukum nasional. Hasil kajian diperoleh simpulan: a) pembentukan satu sistem hukum modern di Indonesia yang multi kultural adalah suatu tantangan bagi unifikasi dan pembaruan hukum nasional; b) pembaruan hukum nasional adalah proses politik yang keberhasilannya tergantung pada perimbangan kekuatan antar aktor yang terlibat di dalamnya serta mementum yang tersedia, sehingga pembaruan hukum memerlukan ruang dan tempat bagi proses dialektika yang melibatkan seluruh komponen dan unsur yang merepresentasikan seluruh warga masyarakat yang majemuk. Rekomendasi untuk pertimbangan bagi pembaruan hukum nasional adalah: b) Keberagaman sosial, budaya, adat-istiadat, dan tradisi masyarakat Indonesia merupakan modal sosial dan modal kapital utama untuk reformasi hukum nasional yang mengadopsi nilai-nilai yang menjadi pandangan hidup dan jiwa bangsa; b) Pembentukan hukum nasional harus dilandasi nilai-nilai keberagaman dan bukan merupakan bentuk penyeragaman berdasarkan proses politik yang mempertimbangkan berbagai aspek musyawarah da mufakat untuk persatuan dan kesatuan bangsa Indonesia. Kata Kunci:Pembaruan Hukum Nasional, Pluralisme, Unifikasi, Pemerintah
37
Nadlir, M. "PENDIDIKAN MULTIKULTURAL PERSPEKTIF SAID AGIL HUSIN AL-MUNAWAR." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (February 1, 2016): 61. http://dx.doi.org/10.15642/jpai.2013.1.1.61-77.
Full textAbstract:
<p>BAHASA INDONESIA:</p><p>Tulisan ini memaparkan pemikiran pendidikan multikultural menurut Said Agil Husin Al-Munawar. Dalam perspektif Said Agil Husin Al-Munawar, pendidikan multikultural di Indonesia dianggap sebagai sesuatu yang relatif baru di tengah masyarakat Indonesia yang heterogen. Menurut SAH Al-Munawar, agar siswa memiliki pribadi yang aktif dan kepekaan sosial yang tinggi terkait dengan kondisi multikultural, maka pendidikan multikultural di Indonesia dapat mencakup tiga hal jenis transformasi, yakni: 1. Transformasi diri; 2. Transformasi sekolah dan proses belajar-mengajar; 3. Transformasi masyarakat. Menurut SAH Al-Munawar, dengan belajar dari model-model pendidikan multikultural yang pernah ada yang sedang dikembangkan oleh negara-negara maju, maka dikenal lima model pendidikan multikultural, yaitu: <em>Pertama</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau multikulturalisme penuh kebaikan. <em>Kedua</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau pemahaman kebudayaan. <em>Ketiga</em>, pendidikan bagi pluralisme kebudayaan. <em>Keempat</em>, pendidikan dwi-budaya. <em>Kelima</em>, pendidikan multikultural sebagai pengalaman moral manusia.</p><p> </p><p>ENGLISH:</p><p>This paper describes the idea of multicultural education according to Said Agil Husin Al Munawar. In perspective of Said Agil Husin Al Munawar, multicultural education in Indonesia is regarded as something relatively new in Indonesia heterogeneous society. According to Al-Munawar, to make students have an active personal and social sensitivity associated with the multicultural, so the multicultural education in Indonesia can include three types of transformation: 1) Self-transformation; 2) The transformation of the school and the teaching-learning process; 3. Transformation of society. Based on Al-Munawar, learning from previous models of multicultural education which have been developed by the developed countries, then it is known as five multicultural education model, namely: First, education about cultural differences or benevolent multiculturalism. Second, education about cultural differences or cultural understanding. Third, education for cultural pluralism. Fourth, bi-cultural education. Fifth, multicultural education as a human moral experience.</p>
38
Nadlir, M. "PENDIDIKAN MULTIKULTURAL PERSPEKTIF SAID AGIL HUSIN AL-MUNAWAR." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (February 1, 2016): 61. http://dx.doi.org/10.15642/pai.2013.1.1.61-77.
Full textAbstract:
<p>BAHASA INDONESIA:</p><p>Tulisan ini memaparkan pemikiran pendidikan multikultural menurut Said Agil Husin Al-Munawar. Dalam perspektif Said Agil Husin Al-Munawar, pendidikan multikultural di Indonesia dianggap sebagai sesuatu yang relatif baru di tengah masyarakat Indonesia yang heterogen. Menurut SAH Al-Munawar, agar siswa memiliki pribadi yang aktif dan kepekaan sosial yang tinggi terkait dengan kondisi multikultural, maka pendidikan multikultural di Indonesia dapat mencakup tiga hal jenis transformasi, yakni: 1. Transformasi diri; 2. Transformasi sekolah dan proses belajar-mengajar; 3. Transformasi masyarakat. Menurut SAH Al-Munawar, dengan belajar dari model-model pendidikan multikultural yang pernah ada yang sedang dikembangkan oleh negara-negara maju, maka dikenal lima model pendidikan multikultural, yaitu: <em>Pertama</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau multikulturalisme penuh kebaikan. <em>Kedua</em>, pendidikan mengenai perbedaan-perbedaan kebudayaan atau pemahaman kebudayaan. <em>Ketiga</em>, pendidikan bagi pluralisme kebudayaan. <em>Keempat</em>, pendidikan dwi-budaya. <em>Kelima</em>, pendidikan multikultural sebagai pengalaman moral manusia.</p><p> </p><p>ENGLISH:</p><p>This paper describes the idea of multicultural education according to Said Agil Husin Al Munawar. In perspective of Said Agil Husin Al Munawar, multicultural education in Indonesia is regarded as something relatively new in Indonesia heterogeneous society. According to Al-Munawar, to make students have an active personal and social sensitivity associated with the multicultural, so the multicultural education in Indonesia can include three types of transformation: 1) Self-transformation; 2) The transformation of the school and the teaching-learning process; 3. Transformation of society. Based on Al-Munawar, learning from previous models of multicultural education which have been developed by the developed countries, then it is known as five multicultural education model, namely: First, education about cultural differences or benevolent multiculturalism. Second, education about cultural differences or cultural understanding. Third, education for cultural pluralism. Fourth, bi-cultural education. Fifth, multicultural education as a human moral experience.</p>
39
Suwartiningsih, Sri, and David Samiyono. "Kearifan Lokal Masyarakat Nias dalam Mempertahankan Harmoni Sosial." Societas Dei: Jurnal Agama dan Masyarakat 1, no. 1 (October 24, 2017): 235. http://dx.doi.org/10.33550/sd.v1i1.53.
Full textAbstract:
Abstract:Being a pluralist community, Nias consists of not only the Nias ethnic group but also other ethnic groups, such as Tionghoa (Chinese), Padang, Batak and Javanese. Social harmony within the community is like no other ever found in other regions across Indonesia. Indeed, social harmony amongst the Nias community has been a very much interesting social fact for research and analysis. Has some sort of local wisdom been exercised as a social capital to create the social harmony within the life of this religious-pluralist community? A research on this was conducted in Kota Gunungsitoli by applying the descriptive-qualitative research. The research shows that their local wisdom of Banua dan fatalifus/em>ta, Emali dome si so ba lala, ono luo na so yomo, Sebua taideide sideideide mutayaig/em>and the fact that religious communites in this region have strong understanding and emphasize on their religious values are matters that heavily influence both the creation and the preservation of the social harmony within the community. Keyword :Social-harmony, Religious Pluralism, Cultural diversity, Nias, Banua dan fatalifus/em>ta
40
Rachmawati, Iva. "The Reinforcement of Multiculture-Based Curriculum For Students of Foreign Nationalities in Indonesian Schools." KOMUNITAS: International Journal of Indonesian Society and Culture 7, no. 2 (June 3, 2015): 215–23. http://dx.doi.org/10.15294/komunitas.v7i2.4547.
Full textAbstract:
Multicultural curriculum in Indonesia is developed for students with multicultural backgrounds to internalize multicultural values without having to lose their own cultural identity. A multicultural curriculum is designed to promote teaching methods developed based on the diversity of the students themselves with the purpose of educating them to understand pluralism, humanism, and democracy and to respect each other both inside and outside the school. Such a multicultural curriculum proves to be a barrier for students with non multicultural backgrounds. Their different backgrounds limit their understanding of the diversity. This situation requires a new curriculum. This article is the result of the Competitive Grants research regarding multicultural curriculum for students of foreign nationalities. The interviews with the participants of IACS (Indonesian Art & Culture Sholarship) program in 2013 and 2014 have indicated that classroom discussions and direct interaction with the local community could become some kind of reinforcement for the formation of a new curriculum for students with foreign nationalities to better understand the diversity of Indonesia instead of art and cultural education.
41
Yunus, Firdaus M. "AGAMA DAN PLURALISME." Jurnal Ilmiah Islam Futura 13, no. 2 (February 1, 2014): 213. http://dx.doi.org/10.22373/jiif.v13i2.72.
Full textAbstract:
Ever y religion was born in the middle of the crush of other major religions, and no religion is born apart from the frenetic life of a pluralistic society. Indonesia as a nation that is multi-ethnic, multi-cultural and multi-faith is a necessity that can not be denied by anyone. The existence of these religions are the special challenges faced by their respective faiths, because pluralism was already around us, and no one is likely to be able to turn it down again. In such conditions of tolerance and dialogue between adherents of different religions are the foundations to maintain the integrity of the plural and multicultural religious communities.
42
ATMAJA, Gede Marhaendra Wija, Ida Ayu Komang ARNIATI, and Gede Yoga Kharisma PRADANA. "Bhineka Tunggal Ika as Source Politics and Identity of Indonesian Culture in The Formation of Law." Cultura 17, no. 1 (January 1, 2020): 57–72. http://dx.doi.org/10.3726/cul012020.0004.
Full textAbstract:
Abstract: The purpose of this study seeks to analyze the problem of Unity in Diversity as a Source of Politics and Cultural Identity of the Indonesian Nation in Legal Formation. In general, the process of establishing customary, national, regional and international law in various parts of the world no one knows even uses Bhineka Tunggal Ika as the source of legal formation. However, often the formation of law in Indonesia refers to the philosophical meaning of Unity in Diversity. The formulation of the research problem: 1) What are the markers of Unity in Diversity in Legal Formation ?; 2) Why is Bhineka Tunggal Ika so important in the Formation of Law in Indonesia ?; 3) Is there a contribution of Bhineka Tunggal Ika in the formation of customary law ? This research was completed using qualitative methods. All data in this study are descriptive which have been collected directly or indirectly. Data acquisition is optimized through a literature study. All data were analyzed qualitatively to solve the research problem. The results showed that: 1) Unity in Diversity can be a marker of Indonesian national cultural identity in Legal Pluralism; 2) Bhineka Tunggal Ika in the formation of state law is considered relevant as a political source that is able to accommodate Customary Law and Religious Law into State Law; 3) Unity in Diversity as the identity of Indonesian Nation Culture, as well as political sources, has contributed in the spirit of the formation of Customary Law in the midst of the times.
43
Fitri, Wanda. "PLURALISME DI TENGAH MASYARAKAT SANTRI MINANG SEBUAH PENGENALAN PLURALITAS LOKAL DI SUMATERA BARAT." Islam Realitas: Journal of Islamic and Social Studies 1, no. 1 (July 2, 2015): 55. http://dx.doi.org/10.30983/islam_realitas.v1i1.12.
Full textAbstract:
The diversity of religious life in West Sumatra and Padang generally, is not different from the other regions in Indonesia which runs with a commitment to freedom of religion. Religious tolerance shown by the local community over the other religions, in the limits for other religions does not disturb and interfere with their religion. Although majority of the Minang community with Islam as their religion but there should not be a case of oppression or exclusion of other religions. This principle is upheld and into the control of social behavior in social life. Understanding of the local community in the city of Padang on the concept of religious pluralism was different from the concept of MUI and liberal groups. People understand not in the frame of theoretical pluralism, but rather the practical significance and applicable. Principally, Islam in Minangkabau is known as egalitarian society. It is an open advice to anyone through local value (dimana bumi dipijak disitu langit dijunjung) and then expressed through a model of tolerance that is packaged in a cultural figure or more precisely the formula of social relationships naturally.
Keragaman hidup beragama di Sumatera Barat dan Kota Padang umumnya tidak berbeda dengan daerah lain di Indonesia yang berjalan dengan sebuah komitmen akan kebebasan beragama. Toleransi beragama yang diperlihatkan oleh masyarakat lokal lebih kepada agama lain dalam batasan selama agama-agama lain tidak menganggu dan mencampuri agama mereka. Meski masyarakat Minang adalah kelompok mayoritas dengan Islam sebagai agama mereka namun tidak boleh ada kasus penindasan atau pengucilan terhadap agama lain. Prinsip ini dipegang erat dan menjadi kontrol terhadap perilaku sosial dalam hidup bermasyarakat. Pemahaman masyarakat lokal di Kota Padang tentang konsep pluralisme agama ternyata berbeda dari konsep MUI maupun kelompok liberal. Masyarakat memahami pluralisme tidak dalam bingkai teoritis tetapi lebih kepada makna praktis dan aplikatif. Pada Prinsipnya, Islam di Minangkabau dikenal sebagai masyarakat yang egaliter. Untuk konteks anjuran terbuka kepada siapapun melalui nilai lokal (dimana bumi dipijak disitu langit dijunjung) kemudian diekspresikan melalui model toleransi yang dikemas dalam sosok kultural atau lebih tepatnya formula hubungan -hubungan sosial secara natural.
44
Mastur, Mastur. "Pendidikan Islam dalam Spektrum Politik Pendidikan Nasional." eL-HIKMAH: Jurnal Kajian dan Penelitian Pendidikan Islam 13, no. 1 (November 14, 2019): 59–80. http://dx.doi.org/10.20414/elhikmah.v13i1.902.
Full textAbstract:
Discourse on Islamic education will never be separated from the political and cultural dynamics of a society. In the Indonesian context, the dynamics of Islamic education cannot be separated even shackled by the country's political policies and community pluralism which is a reality in Indonesia, both before independence until post-independence Indonesia. Since the first half of the 19th century, the history of Islamic education in Indonesia has begun a new phase marked by shifts and changes in almost all aspects including institutions, methods, curriculum and Islamic education orientation. At that time Islamic education was dominated by traditional educational institutions, namely boarding schools. Islamic education is an integral part of the National Education System. As part of the national education system, Islamic education gets legitimacy for sexuality and has a place to live and develop in Indonesia to meet the educational needs of the Islamic community as a majority citizen. State accommodation for the Islamic education system makes Islamic education systems and institutions have a strong foundation to be developed by supporting funds and attention from the state. Therefore, the state is obliged to develop an Islamic education system as one of the types of religious education in the national education system.
45
Alifuddin, Muhammad, and Abdul Muiz Amir. "SEGREGATION OF RELIGIOUS IDENTITY: An Ethnography of Religion Pluralism and Cultural Trauma in the Tolaki Communities." Al-Qalam 28, no. 2 (November 2, 2022): 169. http://dx.doi.org/10.31969/alq.v28i2.1090.
Full textAbstract:
<em>This article aimed to determine segregation between Muslims and Christians in the Tolaki ethnic community, especially in the Wolasi and Lambuya Sub-districts, Southeast Sulawesi, Indonesia. The two areas are important to review, considering that the two populations, consisting of Muslims and Christians, come from the same ethnic group but differ in their response to religious pluralism. The method used is descriptive qualitative, utilizing observation and in-depth interviews. Furthermore, the data were analyzed using ethnography and historical approaches. The results show that the Tolaki ethnic group (Muslim and Christian) in the Lambuya community more openly responds to religious pluralism than the Wolasi community. In terms of historical perspective, the Wolasi community experienced cultural trauma from the history of Christianization during the Dutch colonies. This is because there were significant differences in perspective between religious believers, even though they were still in one ethnic group and family. In contrast, the Lambuya community prioritizes the interests of brotherhood relations within the same ethnicity and family. But the people in both subdistricts take local customs and cultures into account when trying to solve religious and social problems. If they don’t get along because of their different religions, Kalosara can help them work things out. This research suggests that combining faith and local wisdom is an alternative way to deal with social diversity.</em>
46
Piay, Friska L., Donny Stevianus, and Grant Nixon. "Agama Kristen sebagai Opium Masyarakat dan Implikasi terhadap Integrasi Nasional." PROSIDING PELITA BANGSA 1, no. 2 (December 30, 2021): 200. http://dx.doi.org/10.30995/ppb.v1i2.522.
Full textAbstract:
Indonesia as the largest archipelagic country in the world with various aspects of socio-cultural pluralism will remain a symptom that must always be taken into account in realizing national integrity and unity, a plurality or national plurality is a fact of life that has become the will of God Almighty and does not interfere with each other's faith. Religion on the one hand unites groups into groups, but on the other hand, emphasizes their differences from other groups which sometimes leads to social conflict. The quote from Karl Marx which is often misunderstood that religion is opium but through descriptive qualitative methods, the author describes religion as opium (narcotics) which relieves the pain suffered by exploited people, and about the supernatural world when all sorrow ends, suffering disappears. Christians, who are also Indonesian citizens, are called to revive the idea of nationalism both within the church (internally) and in the public (external) space with noble goals, namely, although they differ in religion, Christians view people of other religions as brothers and sisters and homeland, namely the big family of the Indonesian nation.AbstrakIndonesia sebagai negara kepulauan terbesar didunia dengan berbagai segi kemajemukan sosial-budaya akan tetap menjadi gejala yang harus selalu diperhitungkan dalam mewujudkan keutuhan dan persatuan nasional, kemajemukan atau pluralitas bangsa adalah kenyataan hidup yang sudah menjadi kehendak Tuhan Yang Maha Kuasa dan tidak saling mengganggu keimanan masing-masing pemeluk agama. Agama di satu sisi mempersatukan kelompok ke dalam, tetapi di sisi lain mempertegas perbedaannya dari kelompok lain yang kadang-kadang berujung pada konflik social. Kutipan dari Karl Marx yang sering disalah artikan bahwa agama bersifat candu namum melalui metode kualitatif deskriptif, penulis mendeskripsikan agama ibarat opium (narkotika) yang menghilangkan rasa sakit yang diderita orang yang dieksploitasi dan mengenai dunia supranatural di masa segala kesedihan berakhir, secara penderitaan menghilang. Umat Kristen yang juga merupakan warga negara Indonesia, terpanggil untuk menghidupkan gagasan nasionalisme baik di dalam (internal) gereja maupun di ruang public (eksternal) dengan maksud tujuan yang mulia, yaitu meskipun berbeda dalam agama, umat Kristen memandang umat beragama lain sebagai saudara sebangsa dan setanah air, yakni keluarga besar bangsa Indonesia.
47
Wiantamiharja, Irfan Setia Permana. "Implementasi Toleransi Beragama di Pondok Pesantren (Studi Kasus di Pondok Pesantren Universal Bandung)." Hanifiya: Jurnal Studi Agama-Agama 2, no. 1 (February 25, 2019): 1–15. http://dx.doi.org/10.15575/hanifiya.v2i1.4267.
Full textAbstract:
The symptoms of religious intolerance in Indonesia began to undermine diversity in Indonesia. The most influential factor in encouraging the occurrence of these symptoms is education. In this case, education that is Islamic in mind is a pesantren. Pesantren is an educational institution that has its own perspective and style of thinking about tolerance. This study aims to determine the constructs of thought and the implementation of religious tolerance implemented in education and activities carried out at Universal Islamic Boarding Schools. This study uses descriptive qualitative research methods using observation, interview, and documentation techniques. The results of the study show that: The construction of thoughts built on religious tolerance is categorized as inclusive thoughts and attitudes in religion, namely thoughts that believe in the existence of truth in other religious beliefs. The foundation of the thought construction is tasamuh, which is a moderate style of Islamic understanding. The concept of religious tolerance is implemented in the policies of Universal Islamic boarding schools through a curriculum of educational activities that reflects education with a multiculturalism-pluralism pattern. This education includes conflict resolution education, Human Rights (HAM), pesantren education for peace. Regarding activities that reflect multiculturalism-pluralism education, namely muhadlarah, pesantren for peace seminars, and cross-cultural discussions with various universities without favoritism.
48
Zainiyati, Husniyatus Salamah. "Pendidikan Multikultural: Upaya Membangun Keberagamaan Inklusif di Sekolah." ISLAMICA: Jurnal Studi Keislaman 1, no. 2 (January 22, 2014): 135. http://dx.doi.org/10.15642/islamica.2007.1.2.135-145.
Full textAbstract:
Indonesia, with its diverse social, cultural and geographical variety, is one of<br />the biggest multicultural societies in the world. This diversity –when misused- can cause<br />many problems such as corruption, collusion, nepotism, poverty, violence, damage to<br />environment, separatism, and human right violation. Vis-à-vis this, multicultural education<br />suggests that diversity of ethnicity, culture, language, religion, society, gender, intellectual<br />acumen and age can in fact be used to create inclusive pluralism through sufficient<br />strategy and efficient concept of education. In practical terms, what is required from a<br />teacher in this whole concept of education is not only to be able to teach his/her subject<br />matter, but also to implant the multicultural and inclusive values such as democracy,<br />humanism, and pluralism. In the end, what this approach can achieve is to produce the<br />out-put that has not only the academic skill in his/her specialization, but also the ability to<br />adopt and apply the norms of pluralism which will lead him/her to be more tolerant and<br />understanding toward diversity and differences.
49
Fahmi, Muhammad, M. Ridlwan Nasir, and Masdar Hilmy. "ISLAMIC EDUCATION IN A MINORITY SETTING." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 02 (September 29, 2020): 345–64. http://dx.doi.org/10.21274/epis.2020.15.02.345-364.
Full textAbstract:
This study documents how multicultural education is constructed and implemented in a local pesantren in Tabanan, Bali, Indonesia, namely PBBI (Pesantren Bali Bina Insani). It demonstrates that the multicultural education in this pesantren is based upon the reality of religious, cultural, ethnic, group, and gender diversity that exists surrounding the pesantren. Teaching and administrative staff of this pesantren consist of Muslims and Hindus. Students come from the different socio-cultural backgrounds. Inclusive and tolerance values are incorporated into the curriculum of the pesantren. Multicultural education in this pesantren has become a strategic instrument for adaptation to the Hindu environment where it is located. The pesantren teaches students how to implement Islamic teaching on pluralism and inclusivism in their daily lives.
50
Syafi’i, M. "Pandangan Greg Barton tentang Islam Liberal dan Eksistensi Politik Islam di Indonesia." al-Daulah: Jurnal Hukum dan Perundangan Islam 5, no. 2 (October 1, 2015): 388–432. http://dx.doi.org/10.15642/ad.2015.5.2.388-432.
Full textAbstract:
Abstract: The Greg Barton’s point of view on liberal Islam and Islamic political existence in Indonesia departs from the result of his study on liberal Muslim thinkers in Indonesia, including NurcholishMadjid and Abdurrahman Wahid. Their thoughts are classified as a liberal. Madjid, in most of his methodologies, uses a double movement, while Wahid uses a socio-cultural approach. In addition, MadjidCakNuris also known by his secularization project, while Wahidis famous by his pluralism project. Greg Barton arrived at this conclusion after reading Madjid and Wahid’s opinions in books and articles. In relation to the existence of the political Islam in Indonesia, Greg Barton views that the collapse of the Islamist party of Masjumiwaspartly contributed by Madjid’sliberal thought in understanding Islam. On the other hands, the appearance of religious pluralism in society, which is also a part of a liberal Islamic thought, wasexpedited by Wahid when he was a president of Indonesia.Keywords: Islam liberal, Islamic political existence, Greg Barton Abstrak: Pandangan Greg Barton mengenai Islam liberal dan eksistensi politik Islam di Indonesia berangkat dari hasil penelitiannya terhadap tokoh-tokoh Islam liberal yang ada di Indonesia, di antaranya Nurcholis Madjid dan Abdurrahman Wahid. Kedua tokoh tersebut merupakan sample tokoh Islam liberal yang concern dan konsisten dalam pemikirannya terhadap Islam. Pemikiran kedua tokoh tersebut berada pada jalur liberal. Cak Nur menggunakan metode Double Movement dalam kerangka berpikirnya, sedangkan Gus Dur menggunakan pendekatan sosio kultural. Cak Nur dikenal dengan sekularisasinya, sedangkan Gus Dur dikenal dengan pluralismenya. Pemikiran keduanya oleh Greg Barton digambarkan dengan beberapa karya tulis yang menggambarkan sisi sekularnya bagi Cak Nur, dan sisi pluralnya bagi Gus Dur. Dalam kaitannya terhadap eksistensi politik Islam di Indonesia, Greg Barton memandang bahwa runtuhnya Masyumi era Cak Nur, merupakan dampak dari pemikiran liberal Cak Nur dalam memahami Islam. Selain itu muncul nilai pluralitas yang tinggi di masyarakat, yang juga merupakan bagian dari pemikiran Islam liberal. Hal ini dilakukan oleh Gus Dur pada masa ia menduduki pucuk pimpinan negara dan berlangsung lama meskipun ketika Gus Dur lengser.Kata Kunci: Islam liberal, eksistensi politik Islam, Greg Barton