Journal articles on the topic 'Inter-religious tolerance'
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1
Anggraeni, Dewi, and Siti Suhartinah. "Toleransi Antar Umat Beragama Perspektif KH. Ali Mustafa Yaqub." Jurnal Online Studi Al-Qur'an 14, no. 1 (January 1, 2018): 59–77. http://dx.doi.org/10.21009/jsq.014.1.05.
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This paper is to analyze the thinking of KH Ali Mustafa Yaqub on tolerance inter-religious. Tolerance is urgent for giving solution for the problems religious in Indonesia today. The understanding of tolerance can create harmony inter-religious. This paper is a literature review of Ali Mustafa Yaqub books. The results of this study indicate that conflict inter-religious often occur and very easy to divide the nation one. Therefore need a meaningful interpretation related to good tolerance among the faithful will bring to the harmony of religious life.
Keywords: Tolerance, Inter-religious, KH Ali Mustafa Yaqub
Abstrak
Penelitian bertujuan untuk mengetahui pemikiran KH. Ali Mustafa Yaqub mengenai toleransi antar umat beragama untuk dijadikan satu solusi dalam menjawab permasalahan umat beragama di Indonesia saat ini, yakni permasalahan krisisnya sikap toleransi. Dengan pemahaman yang mendalam mengenai toleransi diharapkan dapat menciptakan kerukunan yang stabil antar umat beragama. Metode dalam penulisan artikel ini adalah kajian literatur atas buku-buku karya Ali Mustofa Yakub. Hasil penelitian menunjukan bahwa konflik antar umat beragama sering terjadi dan berpotensi memecah belah persatuan bangsa; karenanya diperlukan pemaknaan yang komprehensif terkait toleransi yang baik antar umat beragama.
Keywords: Toleransi,Umat Beragama, KH. Ali Mustofa Yaqub
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Nazmudin, Nazmudin. "Kerukunan dan Toleransi Antar Umat Beragama dalam Membangun Keutuhan Negara Kesatuan Republik Indonesia (NKRI)." Journal of Government and Civil Society 1, no. 1 (February 22, 2018): 23. http://dx.doi.org/10.31000/jgcs.v1i1.268.
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In order harmony and inter-religious tolerance can be a means to unite the nation, the plurality must be managed properly, it is necessary that an effective way of inter-religious dialogue for a wedge issue between the respective religious communities. Because of possible conflicts arising during this angtar religious communities occurs because the breakdown of the fabric of information true among adherents of one party to the other party so that the resulting negative prejudices.Keywords: In order Harmony, inter-religious tolerance, the plurality and unite the nation
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Doci, Ylli H. "Conversion and the Truth of Tolerance." European Journal of Social Sciences Education and Research 7, no. 1 (December 3, 2016): 141. http://dx.doi.org/10.26417/ejser.v7i1.p141-151.
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:Exploring the environment of inter-religious interactions to find out about its nature and meaning, is done with many presuppositions in mind, which should be clear before we engage the subject. In this study we come with a certain view of what tolerance means and argue for the importance of distinguishing the view which allows for tolerance from the one that dissolves tolerance. We also seek to present the arguments for the needed ingredients which constitute a tolerant attitude and we cannot emphasize enough the role of conversion in determining the level of tolerance present in the environment of conversion. The element of conversion is crucial in defining as tolerant a certain inter-religious environment. Depending on the cultural context where conversion happens the consequences of conversion are felt in different ways. The anthropological approach seeks to understand the nature and the meaning of this phenomenon in its cultural context, where social and political dimensions are considered, employing ethnographic description and theoretical analysis.Keywords: Conversion, inter-religious tolerance, interview, correspondence view of truth.
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Schmidt-Leukel, Perry. "Beyond tolerance: towards a new step in inter-religious relationships." Scottish Journal of Theology 55, no. 4 (November 2002): 379–91. http://dx.doi.org/10.1017/s0036930602000418.
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Ab Majid, Arfah. "Inter-Religious Engagement in Malaysia: The Muftis’ Views." Sains Insani 4, no. 2 (November 29, 2019): 17–20. http://dx.doi.org/10.33102/jsi2019.4.2.02.
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Islam has endorsed few ethics in dealing with the non-Muslims that reflect tolerance and compassion instead of prejudice and aversion. These ethics can be found in few Quranic verses such as verse 125 from surah al-Nahl, verse 34 from surah Fussilat and many more. These kind of ethics are crucial to be adopted in religiously and culturally diverse country like Malaysia. Unfortunately, despite these Islamic endorsement, there are still few Muslims who exhibit their antipathy and exclusive attitudes towards the non-Muslim. These discouraging attitudes could repel them from Islam instead of attract them to Islam. This study attempts to explore few muftis’ views on the issue of inter-religious engagement and their attitudes towards the non-Muslims in Malaysia. The muftis are chosen because they are the key person in the state-level religious bureaucracy and whose opinions will have a great influence on Muslims in general. Among the muftis that had been interviewed were the Penang Mufti, Federal Territories Mufti and Melaka Mufti. The finding suggests that all muftis demonstrate their tolerance and inclusive attitude towards the non-Muslim and they have proposed few methods in inter-religious engagement. Among the methods are education, akhlaq and inter-religious dialogue. The recommendations made by the elites especially the muftis are envisaged to influence the Muslims attitude towards inter-religious engagement. Future research therefore should focus on the reality of inter-religious engagement among the grassroots in general.
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Izzan, Ahmad. "Menumbuhkan nilai-nilai toleransi Dalam bingkai keragaman beragama." KALAM 11, no. 1 (June 30, 2017): 165. http://dx.doi.org/10.24042/klm.v11i1.1069.
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The attitude of religious tolerance is an attitude that should be embedded in everyday life and is an empirical reality that must be created on the authority of human beings who have a different religion. Differences in religion is born of a natural process by the will of God. For that plurality is sunnatullah unavoidable. The purpose of this paper is to determine the depth of the concept of religious tolerance that is contained in the Qur'an. As for the verses studied is about pluralism relating to religious tolerance, respect for diversity Syari'ah every religious community, religious freedom, prohibition of intervention in the affairs of other religious beliefs, and cooperation among religions. In doing research on inter-religious tolerance can conclude several things, first to foster the values of tolerance within the framework of religious diversity in fostering religion in general is substantive adhesive used for the harmony of inter-religious relations. Second, in the realm of interpretation differences and diverse religions generate a view that shari'ah of the Prophet Muhammad. is a compilation of the Shari'ah-shari'ah of the Prophet before. Hence the presence of the Shari'ah Prophet Muhammad not deny them, but to collect it into a single solid in one religion (Deen al-Wahid).
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Riyadi, Agus, and Yunika Indah Wigati. "Komunikasi Interpersonal Komunitas Pelita dalam Membangun Toleransi Beragama." Jurnal Komunikasi Islam 9, no. 1 (June 1, 2019): 128–53. http://dx.doi.org/10.15642/jki.2019.9.1.128-153.
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This article discusses religious tolerance from the perspective of interpersonal communication. This research was conducted using descriptive qualitative methods through a phenomenological approach. The results showed that inter-personal communication patterns that occurred between members of the Pelita community in building religious tolerance based on interpersonal competence, friendship associations, professional relationships, and websites for inter-personal relationships. While romantic communication pat-terns and family relationships did not appear. This is because Pelita was medium for people meeting from various religious backgrounds who were not tied based on genetic, but communication amongst members relying on the social and national based relationship.
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Anang and Kalimatul Zuhroh. "NILAI-NILAI TOLERANSI ANTAR SESAMA DAN ANTAR UMAT BERAGAMA (Studi Pandangan KH. Sholeh Bahruddin)." Multicultural Islamic Education 3, no. 1 (November 26, 2019): 41–55. http://dx.doi.org/10.35891/ims.v3i1.1730.
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This study aims to find out about (1) tolerance values, (2) the view of KH. Sholeh Bahruddin about the values of tolerance between one another and between religious groups. (3) Reasons for KH. Sholeh Bahruddin has an important view on tolerance between people and between religious communities. The results of the study show that: Tolerance between people includes tolerance of fellow humans and tolerance of other God beings such as animals and plants. Whereas inter-religious tolerance is based on: each religion is the responsibility of followers of the religion itself and has a form of worship (ritual) with its own system and method which is interpreted (charged) and becomes the responsibility of the person who embraces it on that basis, tolerance in social life between religious communities is not tolerance in religious matters, but rather the manifestation of the religious attitude of followers of a religion in the association of life between people who are not religious, in social issues or general welfare
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Habermas, Jürgen. "Religious Tolerance—The Pacemaker for Cultural Rights." Philosophy 79, no. 1 (January 2004): 5–18. http://dx.doi.org/10.1017/s0031819104000026.
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Religious toleration first became legally enshrined in Europe in the 16th and 17th centuries. Religious toleration led to the practice of more general inter-subjective recognition of members of democratic states which took precedence over differences of conviction and practice. After considering the extent to which a democracy may defend itself against the enemies of democracy and to which it should be prepared to tolerate civil disobedience, the article analyses the contemporary dialectic between the notion of civil inclusion and multiculturalism. Religious toleration is seen as the pacemaker for modern multiculturalism, in which the claims of minorities to civic inclusion are recognized so long as members of all groups understand themselves to be citizens of one and the same political community.
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Shinde, Kiran A. "Religious tourism and religious tolerance: insights from pilgrimage sites in India." Tourism Review 70, no. 3 (August 17, 2015): 179–96. http://dx.doi.org/10.1108/tr-10-2013-0056.
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Purpose – This paper aims to explore the ways in which religious tourism in India fosters religious tolerance. Design/methodology/approach – The paper uses a conceptual apparatus derived from the basic structure of religious tourism comprising motivation, journey and destination, to understand various aspects of tolerance. Tolerance, with the implicit meaning of diversity and pluralism, is examined at two levels – intra-religion and inter-religion – using field investigations from three Hindu pilgrimage sites, namely, Vrindavan, Tuljapur, Shegaon and review of one Muslim site called Ajmer Sharif. These sites exhibit a range of combinations, sectarian traditions within Hindu and their interactions with others, including Muslims and foreigners. Findings – Each of the sites provides different sets of opportunities for the “others” to get exposed to religious and cultural aspects. It is found that tolerance within the Hindu sects and with non-Hindus from other religious faiths is a function of their engagement with cultural performances and participation in the religious tourism economy in a pilgrimage site. Originality/value – On a broader level, this paper argues that conceptualising tolerance within a social and cultural sphere helps in a better understanding of tolerance and identifying areas within religious tourism where it can be promoted. A conscious effort to promote tolerance through religious tourism will add value to religious tourism and help it thrive.
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Andrew Fedorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Religious Tolerance as a Law and Practice (in Islam and Orthodoxy)." Islamovedenie 11, no. 4 (December 2020): 47–58. http://dx.doi.org/10.21779/2077-8155-2020-11-4-47-58.
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The article analyzes the concept of religious tolerance in the context of the relationship be-tween its legal support and the practice of interfaith relations. Tolerance is viewed as one of the key principles of modern policy and practice of interfaith relations in the Russian poly-confessional religious community in close connection with the principles of freedom of con-science and confessional equality. The measure of religious tolerance is social loyalty and hu-manistic potential of a particular religious denomination. The historical origins of religious toler-ance in Islam and Orthodoxy, as well as pre-revolutionary, Soviet and modern Russian models of interfaith relations and religious politics are investigated. The characteristic of the legislative base of the modern Russian model of religious tolerance is given. Tolerance as a norm of inter-faith relations is considered on three levels. At the level of individual religious behavior of be-lievers, religious tolerance is manifested as a loyal attitude towards non-believers and atheists. At the level of interchurch relations of confessions, tolerance is realized as an orientation towards the inter-confessional world, dialogue and cooperation of confessions in maintaining the socio-cultural stability of Russian society. At the level of the religious policy of a poly-confessional state, religious tolerance is viewed in the context of the flexible, situational implementation of the principles of freedom of conscience, confessional equality, as well as ensuring effective co-operation between traditional churches and the Russian state in improving the spiritual potential and social stability of Russian society. The authors state that religious tolerance is an ultimate principle for modern spiritual situation in the Russian Federation although there is not complete correspondence between its legislative declaration and the real practice of interfaith relations. The task of state policy in the field of religion is to optimize interfaith relations in the country, relying on the support and organization of effective dialogue and cooperation between church organizations of traditional Russian confessions, both at the regional level and at the level of their central, governing bodies.
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Muchtar Ghazali, Adeng, and Aan Hasanah. "UNDERSTANDING THE RELIGIOUS TOLERANCE IN INDONESIA: THE ISLAMIC THEOLOGICAL PERSPECTIVES." Humanities & Social Sciences Reviews 8, no. 1 (February 19, 2020): 699–706. http://dx.doi.org/10.18510/hssr.2020.8184.
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Purpose of the study: The purpose of this paper is to elaborate methodological diversities in understanding religions both in internal and external circles and contexts are seen from Islamic theological perspectives.
Methodology: The research methodology used in this study is a qualitative analysis, using content analysis method.
Main Findings: The diversity of religious beliefs and religious understandings needs to be interpreted as a logical consequence of divine provisions. Methodologically, however, an individual’s belief cannot be adjudged right or wrong without understanding socio-cultural, referent, educational, and other external background experience shaping his belief and diversity.
Applications of this study: Understanding and tolerant behavior in the diversity of beliefs in Indonesian society is necessary to create inter and inter-religious harmony, to realize a solid nation and state of life. Therefore, a comprehensive effort is needed to minimize intolerant understanding and behavior in the community from an early age, through integrative education and learning.
Novelty/Originality of this study: Generally, research methodology on religion using religious doctrine as the main tool in the analysis of religious thought. This article presents a point of equilibrium between doctrine and
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Pangkey, Marcelina Priskila. "Kerukunan Umat Beragama di Desa Mopuya: Kajian Teologi Kerukunan Islam, Kristen, dan Hindu." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 5, no. 2 (January 6, 2020): 151. http://dx.doi.org/10.24114/antro.v5i2.15004.
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This study aims to describe and analyze the values of religious harmony in the village of Mopuya. This paper, becomes a common reference as social capital, and can sustainably be the main foundation or foundation in caring for the harmony of inter-religious dialogue relations in Mopuya village, Bolaang Mongondouw. Through the relation of religious harmony, the social cohesion of the Mopuya community has so far been maintained. This research uses a qualitative-descriptive approach. Primary data were obtained through in-depth interviews with: village government, religious leaders, and elements of community institutions as representatives of each religion. The results of the analysis of the data obtained show that tolerance of religious harmony that has been applied so far, can be used as the main foundation of inter-religious dialogue relations in Mopuya village. Referring to the values of tolerance which is a pattern of community life as social capital, the Mopuya community is able to offer patterns of inter-religious relations that prioritize relational values. The relationship between religion that has been preserved by the Mopuya villagers shows a social relationship that maintains a peaceful and respectful pluralism.
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John, Ziziulas. "Truth, tolerance, monotheism: Is there a possibility for an inter-religious dialogue?" Sabornost, no. 7 (2013): 1–5. http://dx.doi.org/10.5937/sabornost7-5046.
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Rosidah, Feryani Umi. "Tingkat Toleransi Pemuda Muslim di Kota Surabaya." Religió: Jurnal Studi Agama-agama 9, no. 1 (March 20, 2019): 97–110. http://dx.doi.org/10.15642/religio.v9i1.1235.
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Surabaya is a multicultural city which consists of different communities, religions, and ethnics. However, the city has persisted to build harmonious relation between peoples. Based on Muslim-mayority population, the city attempts to cultivate inter-religious solidarity and understanding among the people. Known that political, economic, and religious matters could influence people’s behaviour, this research aims to see how the Muslim youth in the city understand and implement the social patterns of inter-religious relation. Using questionnaire method, the research found that 12.2% of the Muslim youth in Surabaya were very tolerant, 26.1% were tolerant, 28.9% were quite tolerant, 19.7% were intolerant, and 13.1% were very intolerant. This research also found that there are several factors influencing perceptions of Muslim youth in Surabaya for maintaining inter-religious tolerance, such as religion, politics, and social media.
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Dinata, Muhamad Ridho. "KONSEP TOLERANSI BERAGAMA DALAM TAFSIR AL-QUR’AN TEMATIK KARYA TIM DEPARTEMEN AGAMA REPUBLIK INDONESIA." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 13, no. 1 (January 22, 2012): 85. http://dx.doi.org/10.14421/esensia.v13i1.723.
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In a decade of post-reformation era, the religious life has been nuanced with the vast existence of radical-fundamental movements that underscore the non-compromised mode of action and tend to legalize violence pursuing their aims in Indonesia. At the same time, it is urgent to note the release of The Thematic Exegesis (Tafsir) of Al-Qur’an: The Inter-religious Relationship as the implementation of RPJMN 2004-2009 by the Ministry of Religious affairs the Republic of Indonesia. The issue of the exegesis serves as the benchmark of various Tafsir of either in a too-literal or a too-liberal one appeared in Indonesia. The issue is then the relationship between the condition of religious life in Indonesia and The Thematic Exegesis of AlQur’an: The Inter-religious Relationship as the government type of Tafsir.This research uses a critical discourse analysis in that it implements Teun A. van Dijk’s model of discourse analysis focused on three dimensional constructions of discourse: text, social cognition, and social context. To sum up, the concepts of religious tolerance offered in the exegesis are the principles of religious freedom, the tolerance of religious other, and the harmonious principle. Those three concepts of religious tolerance are a government version as it is imbued in the Exegesis produced by the government. This underlines the relationship of the Exegesis as a product of knowledge and power.
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Setiawan, Noval, and Sarbini Sarbini. "TOLERANSI DAN KERUKUNAN ANTARUMAT BERAGAMA (POLA KOMUNIKASI TOKOH AGAMA DESA ANGGRASMANIS, JENAWI, KARANGANYAR)." Academic Journal of Da'wa and Communication 1, no. 1 (April 30, 2020): 58. http://dx.doi.org/10.22515/ajdc.v1i1.2411.
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The people who live in Anggrasmanis village, consist of various kinds of religions. There are Islam, Christian, and Hinduism. The tolerance between religious communities in Anggrasmanis village was maintained even though it was often tinged with tension and suspicion. This encourages religious figure to build communication. This study aims to describe how the pattern of communication inter-religious figures in Anggrasmanis village, so attitude of tolerance is born. The type of research used is a qualitative description method with qualitative approach. Data collection techniques using observation, interviews, and documentation. Researchers’ finding communication patterns of religious figures in Anggrasmanis village are linear communication patterns and circular communication patterns that occur in direct conversation between religious figures and direct feedback. The role of religious figures to building tolerance at Anggrasmanis village is by participating in activities at the village such as religious holidays.
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Tambunan, Sihol Farida. "Adat and Religious Tolerance: Ethnophilosophy Perspective." Journal of Indonesian Social Sciences and Humanities 8, no. 2 (December 28, 2018): 89–100. http://dx.doi.org/10.14203/jissh.v8i2.135.
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As a country with the largest Muslims population in the world, Indonesia has an overwhelming number of communities with different religions, such as Protestant, Catholic, Buddhist, Hindu, Confucianism and other local religions from ancestors that influence various Indonesian people's beliefs. This situation can raise the tendency of conflicts between the majority groups of certain religions and other minority religions in Indonesia. This paper aims to explore the conditions of ethnic communities in Alor District, East Nusa Tenggara Province, who live harmoniously among different religions such as Muslims and Christians. Alor District has obtained a trophy of 'Harmony Award' 2017 from the Ministry of Religion of the Republic of Indonesia. This paper uses an ethnophilosophy perspective to find out why Alor custom or 'adat' can establish harmony among the diverse religious communities. Their custom or 'adat' as a relic of Indonesian's ancestors can play a role in avoiding the recent inter-religious conflicts that have recently sprouted in urban areas. Alors custom (adat) is one of the identity traits that had survived from the time of the ancestors of Alor people who had their local religion and before Islam and Christian became the major religions of Alor Society
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Kurnia Y, Yuangga. "TOLERANSI ANTAR AGAMA DAN ANTAR ETNIS DI DESA MAMAHAK TEBOQ KALIMANTAN TIMUR." Palita: Journal of Social-Religion Research 3, no. 2 (October 27, 2018): 165–80. http://dx.doi.org/10.24256/pal.v3i2.56.
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This paper will research about tolerance inter-religious and inter-ethnic people in Mamahak Teboq Village, East Kalimantan. The choosing of this village based on one of the representative districts in Indonesia with a majority of Protestant believers in the most Moslem population country in the world. Many kinds of accusations intolerance in Indonesia and unfriendly relations between majority-minority became a primary reason for this research. This research used three dimensions of conflict theory (personal/symbolic, relational and structural) as a theoretical framework. This research finds that the majority of non-Moslem in Mamahak Teboq can tolerate every kind of Islamic faiths dan Islamic religious worship from moslem whom are minority and strangers. That case answered an accusation which said that another religious people (in this context is Christians) could not show any tolerance in a majority position.
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Wigati, Yunika Indah. "Komunikasi Interpersonal Komunitas Pelita dalam Membangun Toleransi Beragama." Jurnal Komunikasi Islam 10, no. 1 (June 10, 2020): 146–72. http://dx.doi.org/10.15642/jki.2020.10.1.146-172.
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This article discusses religious tolerance in the perspective of interpersonal communication. This research was conducted using descriptive qualitative methods through a phenomenological approach. The results showed that inter-personal communication patterns that occurred between members of the Pelita community in building religious tole-rance based on interpersonal competence, friendship asso-ciations, professional relationships, and websites for inter-personal relationships. While romantic communication pat-terns and family relationships did not appear. This is because Pelita was medium for people meeting from various religious backgrounds who were not tied based on genetic, but com-munication amongst members relying on the social and national based relationship.
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Rahmat, Stephanus Turibius. "Dialog Antropologis Antaragama dengan Spiritualitas Passing Over." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, no. 2 (December 31, 2017): 181–98. http://dx.doi.org/10.15575/jw.v2i2.1704.
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Inter-religious dialogue is very important discourse in the context of many religions in Indonesia. Inter-religious dialogue is the efforts to solve the difficulty of a relationship among each other followers of religions in which some conflicts and strained situations often happened. This article is a theoretical study in the purpose to describe the matter of inter-religious dialogue and formulate the model of inter-religious dialogue for creating the tolerance, the harmony, the safeness, and the peace in the religious life. By using the librarian research, the resulting study discovered that any models of inter-religious dialogue can be categorized into two models of inter-religious dialogue that are ‘theological-spiritual dialogue’ and ‘social humanity dialogue’. Theologically and spiritually, all religions have a universal message and passing over spirit (out of the border of religions) in greatly committing to the human values. Anthropologically, the presence of all religion aims to bring the enlightenment and the enthusiasm of life among their adherents. It can be concluded that anthropological dialogue based on passing over spirituality is one of the interaction model in inter-religious dialogue, or positive and constructive communication which is oriented to create the safeness and the peace in the religious life, based on passing over spirituality, in which all religions have the initial spirit of the presence that religion plays a role to illuminate (illuminative), save (prophetic), liberate (liberative) and transform (transformative). Here, religion has a self-image as rahmatan lil ‘alamīn.
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Ulum, Khoirul. "Budaya Toleransi Studi Living Islam di Desa Balun, Lamongan." Living Islam: Journal of Islamic Discourses 2, no. 1 (June 30, 2019): 143. http://dx.doi.org/10.14421/lijid.v2i1.1881.
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The Cultural research in this study was captured as a form of tolerance that hold a system of meanings or sense that were formed historically. The result of this research, that the religious diversity in the Balun village community was manifested in the form of tolerance which the emphasized of willingness to accept differences, and equal treatment of fundamental fair. Tolerance of inter-religious harmony of Balun village community, expressed in the form of culture maintained in activities that bring together three religions through the religions activities such as kenduri (kenduren) and the major days of each religion, as well as the forms of places of worship standing side by side hold tolerance values as a form of harmony between religious believers implied in the term Desa Pancasila.
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Muhamad Lutfi, Norfaridatunnisa, Baihaki, and Mahrus Alwi Hasan Siregar. "MODEL TOLERANSI PROPHETIK DI MADINAH PASCA HIJRAH DAN RELEVANSINYA TERHADAP PLURALITAS SOSIAL BUDAYA INDONESIA." Jurnal Alwatzikhoebillah : Kajian Islam, Pendidikan, Ekonomi, Humaniora 7, no. 1 (February 25, 2021): 25–35. http://dx.doi.org/10.37567/alwatzikhoebillah.v7i1.410.
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Tolerance between religious communities is an important issue to be discussed. This is because in recent years various acts of radicalism and tolerance in the name of religion have increasingly occurred in various parts of the world. This study aims to analyze the inter-religious tolerance model practiced by the Prophet Muhammad in Medina. Using a qualitative method with a literature review approach, this research found that the tolerance built by the Prophet in Medina was dominant with the positive-active tolerance model. This study also found that the reality of tolerance in Medina is basically relevant to the plurality of religions in Indonesia. Therefore, the tolerance model developed by the Prophet in Medina is relevant to be implemented in Indonesia. Of course, the implementation of the tolerance model is by adjusting the sociocultural construction of today's society.
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Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.
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Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in in his religion and do not see one's religious background if he wants to help him. Dialogue, is one way for tolerance to be maintained in interfaith relations. With the dialogue between religious people, whether individuals or religious groups, it will be easier to express their thoughts without fear of arousing words of attacking one another. In every religion, such as Islam, Christianity, Buddhism, Hinduism, and Confucianism, views on tolerance and dialogue between religious groups are different. Although, it has the same meaning. Namely, both of them aim to continue to maintain the harmony of life between religious people. In this article, we will discuss interfaith dialogue, tolerance and dialogue in the perspective of religions. Also how can dialogue be a moral to foster an attitude of enthusiasm among religious people.
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Strohl, David J. "Engaging Tolerance: Privacy and Publicity in the Inter-religious Engagement of Mumbai’s Ismaili Muslims." Religions of South Asia 12, no. 3 (October 1, 2019): 382–404. http://dx.doi.org/10.1558/rosa.37059.
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Mobili, R. "Odins in the Palette of Diversity and Multiculturalism of Azerbaijan." Язык и текст 6, no. 4 (2019): 4–8. http://dx.doi.org/10.17759/langt.2019060401.
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The article is devoted to the description of inter-religious and interethnic tolerance and diversity in the multiculturalism model of Azerbaijan using the example of the Udis, a small people who are the successors of autocephalous Christianity in Caucasian Albania and direct descendants of Caucasian Albanians. This article is intended to emphasize the historical roots that led to the birth and existence of religious tolerance in a multinational country. The model of the Udi phenomenon of selfpreservation of an ethnic group in a multicultural model of the world is also considered.
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Thomas, Patrick Melady. "Albania: a nation of unique inter-religious tolerance and steadfast aspirations for EU integration." Academicus International Scientific Journal 7 (January 2013): 13–18. http://dx.doi.org/10.7336/academicus.2013.07.01.
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Aras, Muhammad, and Alexander A. S. Gunawan. "Traditional and Conventional Social Communication Processes for Increasing Tolerance and Harmonization of Inter-Religious Communities in Indonesia." Humaniora 10, no. 3 (December 20, 2019): 227. http://dx.doi.org/10.21512/humaniora.v10i3.6021.
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This research focused on the social communication process for increasing tolerance and harmonization of inter-religious communities in Indonesia. This research method used the case study design. Research data of this case study were collected through observations and in-depth interviews. The results indicate that the process of social communication between religions takes place dynamically in the community. It involves mutual interactions and respect for each other according to social norms and values adopted by the local community. By interacting and respecting each other, the social life of the community can be maintained to be harmonious, safe, comfortable, full of tolerance and harmony, and coexist in religious, cultural, ethnic, racial, and ethnic diversity. Based on research findings, all can be done through the social communication process for increasing tolerance and harmonization of social life among religious communities in Indonesia that the process of social communication is directly referred to as traditional and conventional communication.
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Fatih, Moh Khairul. "DIALOG DAN KERUKUNAN UMAT BERAGAMA DI INDONESIA DALAM PEMIKIRAN A. MUKTI ALI." RELIGI JURNAL STUDI AGAMA-AGAMA 13, no. 01 (July 30, 2018): 38. http://dx.doi.org/10.14421/rejusta.2017.1301-03.
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Indonesia as a pluralistic country inherited the spirit of tolerance, peace and recognize religious pluralism and unity of truth as a form tantularisme, the religious fervor that has a religious typology, non-doctrinaire, tolerant, accommodating and optimistic. To achieve harmony among religious believers in Indonesia, every religious followers should understand and respect the religious beliefs of different shapes. There are five concepts of thought offered by Mukti Ali to respect religious diversity and creating a harmonious: syncretism, reconception, Synthesis, replacement, and agree in disagreement. The fifth concept is realized in the form of dialogue as a means of forming harmony. Inter-religious dialogue is the means used Mukti Ali in his efforts to form unity. Dialogue and harmony among religious believers is a bridge that can not be separated, both will be interrelated because in the quest for harmony be required also inter-religious dialogue as a means of dialogue, friendship and cooperation in creating an ideal social order.
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Lisovskaya, Elena. "Religious Education in Russia: Inter-Faith Harmony or Neo-Imperial Toleration?" Social Inclusion 4, no. 2 (April 19, 2016): 117–32. http://dx.doi.org/10.17645/si.v4i2.509.
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This paper explores the approach to religious education that has been instituted in Russia since 2012. The new policy’s manifestly proclaimed goals seem convergent with the values of religious freedom, self-determination, tolerance, and inter-faith peace that are espoused by Western liberal democracies. Yet Russia’s hidden religious education curriculum is far more consistent with a neo-imperial model of ethno-religious (Russian Orthodox) hegemony and limited toleration of selected, other faiths whose reach is restricted to politically peripheral ethno-territorial entities. This model embodies and revitalizes Russia’s imperial legacies. Yet the revitalization is, in itself, an outcome of strategic choices made by the country’s religious and secular elites in the course of its desecularization. Building on discourse analysis of five Russian textbooks and a teacher’s manual, this article shows how the neo-imperial model manifests itself in the suppression of exogenous and endogenous pluralism, cultivation of the ideology of “ethnodoxy”, and in essentially imperialist mythology. The paper concludes by predicting the new model’s potential instability.
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Yusoff, Mohammad Agus, and Athambawa Sarjoon. "Post-War Religious Violence, Counter-State Response and Religious Harmony in Sri Lanka." Journal of Educational and Social Research 9, no. 3 (September 1, 2019): 211–23. http://dx.doi.org/10.2478/jesr-2019-0039.
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Abstract Sri Lankan military forces and government authorities have succeeded to counter measure terrorism by defeating the Liberation Tigers of Tamil Eelam (LTTE). However, their initiatives and efforts to restore peace and harmony among different ethno-religious groups in the post-war context are highly complex. The additional space given to the reemergence of radical religious groups has negatively influenced the process of fostering religious tolerance and harmony, which have been maintained for centuries in the country. Ethno-religious minorities became the major targets of religious hatred and violent attacks. At both the societal and political platforms, majoritarian religious sentiments and discourse have established a dominant presence in opposing the existence and practice of the religious fundamentals of minorities. This study has attempted to investigate the nature and impact of majoritarian religious violence in post-war Sri Lanka, as well as the efforts made by the government authorities to control them in order to foster religious tolerance and harmony in the country. This study argues that religious violence under the shadow of religious nationalism has been promoted by many forces as a mechanism by which to consolidate a majoritarian ethno-religious hegemony in the absence of competing ethnic-groups context in post-war Sri Lanka. In many ways, state apparatuses have failed to control religious violence, maintain religious tolerance and inter-religious harmony, particularly of accommodating minorities in nature. The study concludes that the continuous promotion of majoritarian religious hegemony through anti-minority religious hatred and violence would further promote religious intolerance and radicalism challenging the establishment of religious harmony in the country.
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Efendi, Zakaria. "Religious Plurality in Dayak Bidayuh Lara Society (Portrait of Inter-Religious Harmony in Kendaie Lundu Village, Sarawak)." Dialog 44, no. 1 (June 29, 2021): 75–88. http://dx.doi.org/10.47655/dialog.v44i1.428.
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This study investigates the phenomena of plurality among the Dayak Bidayuh Lara community in Kendaie Lundu Village, Sarawak. Apart from that, it also describes the social and religious activities of the indigenous people that maintain the concept of tolerance. This study used qualitative methods by conducting observations and by using a descriptive approach as a research instrument. The study found that 1) as an indigenous community, the indigenous Dayak Bidayuh lara community in Kendaie Lundu Village are aware of the plurality of life in their environment, so that in carrying out social and religious activities, they live not in boundaries that separate between majority and minority communities. 2) There are some people with different religions from one family and live in one house. So that this reflects the exoticism of religious plurality in the Dayak Bidayuh Lara community; 3) as a community that inhabits the interior and border areas, inter-national fraternities are closely intertwined, social relations between the people of Malaysia and Indonesia are still established today.
Makalah ini menggambarkan pluralias yang terjadi pada masyarakat Dayak Bidayuh Lara di Kampung Kendaie Lundu, Sarawak. Selain itu, makalah ini juga mendeskripsikan kegiatan-kegiatan sosial dan keagamaan masyarakat adat di sana yang menjunjung tinggi toleransi. Penelitian ini menggunakan metode kualitatif dengan melakukan observasi, pengamatan, dan dengan menggunakan pendekatan deskriptif sebagai instrumen penelitian. Hasil penelitian; 1) sebagai masyarakat adat, masyarakat adat Dayak Bidayuh Lara di Kampung Kendaie Lundu sadar akan pluralitas dalam kehidupan di lingkungannya, sehingga dalam melakukan aktivitas sosial dan keagamaan, tidak menimbulkan jarak dan batasan antara masyarakat mayoritas dan minoritas; 2) masih banyak dijumpai orang-orang dengan agama yang berbeda namun masih satu keluarga dan hidup dalam satu rumah, sehingga hal tersebut mencerminkan keeksotisan dalam kemajemukan beragama pada masyarakat Dayak Bidayuh lara di sana; 3) sebagai masyarakat yang mendiami wilayah pedalaman dan perbatasan, persaudaraan serumpun lintas negara terjalin dengan erat, hubungan sosial masyarakat di Malaysia dan Indonesia masih terjalin sampai sekarang.
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Gavrilova, Natalia. "Religious education in the context of means of formation of inter-confessional accord." Ukrainian Religious Studies, no. 70 (May 28, 2014): 45–53. http://dx.doi.org/10.32420/2014.70.405.
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At the beginning of the 21st century, when mankind faced with persistent misconceptions and misunderstandings and contradictions in the field of religion and culture, issues of tolerance and non-discrimination, freedom of religion and belief, the place of religion and educational technologies in the formation of interfaith agreement became relevant. It should be noted that education has always played a leading role in the transfer from generation to generation and consolidation of historically stable cultural and religious values, in training people in the successful functioning of the society and culture in question.
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TARASEVICH, Ivan A., and Dmitry A. KIRILLOV. "CORRECTION OF THE CONSTITUTIONAL BASIS OF RUSSIA RELIGIOUS SECURITY IN THE CONTEXT OF THE CRIMINOLOGICAL SIGNIFICANCE OF RELIGIOUS TOLERANCE." Tyumen State University Herald. Social, Economic, and Law Research 6, no. 3 (2020): 212–32. http://dx.doi.org/10.21684/2411-7897-2020-6-3-212-232.
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According to the logic of the updated RF Constitution and the UN Resolution on enlightenment religious tolerance, the latter is defined as the optimal principle of the arrangement of interreligious relations. This logic is also consistent with the goals of effective prevention of inter-religious aggression in the context of the implementation of the doctrine of religious security, since it takes into account the religious people’s mechanism of criminal behavior features. Meanwhile, the constitutional law basis of religious security, including Russian legislation on freedom of conscience, is not consistent with such a logic. This indicates the importance of correcting the existing legal approaches. The proposed statement and consideration of the question in the research aspect are new. This study, continuing for more than ten years, touches upon a wide range of constitutional and legal issues of the religious space, and it is reflected in more than 40 articles by the authors. The research methodology is based on the dialectical methodology. The elements of other methodological approaches are also used, in particular,the methods of falsification and abstract slice. The study conducted surveys of more than nine hundred people, who identified themselves as religious people, religious agnostics, and atheists. The purpose of this research aspect presented in this article is to justify the importance of correcting the legal regulation of interreligious relations from the point of view of the criminological significance of religious tolerance for religious security purposes. This aspect is relevant in connection with the accumulation of ideas of religious exclusivity in society, as well as the rejection of religious tolerance. This article finds the criminological significance of religious tolerance as one of the most important factors of religious security, and it points out the inferiority of patience in matters of faith as the Russian legislative antipode of religious tolerance. The authors also highlight the absence of religious tolerance in Russia, and they propose priority measures to ensure legal institutionalization of tolerance in the religious space. These measures include, in particular, the use of the positive potential of the two largest religious communities in Russia: Sunnism and canonical Orthodoxy — and proposals for a legislation change.
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Mustafar, Farrah Wahida, and Adam Badhrulhisham. "Pesta Pongal dan Tahun Baru Cina, Perayaan Adat atau Perayaan Keagamaan? Satu Toleransi Agama di Malaysia." ‘Abqari Journal 25, no. 1 (September 27, 2021): 80–96. http://dx.doi.org/10.33102/abqari.vol24no2.415.
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The purpose of this study was to examine the celebrations of non-Muslims, namely the Pongal Festival for Hindus and the Chinese New Year for the Chinese community, on whether the Pongal Festival and Chinese New Year are customary or religious festivals and to propose interfaith dialogue as the solution to ensure religious tolerance among the people. This phenomenon highlights the importance of interfaith dialogue to achieve inter-religious tolerance especially for Malaysia consists various races and religions. This literature review study using qualitative method concluded that the Pongal Festival celebrated by Hindus is religious in nature due to the element of worship to the Gods. Meanwhile, Chinese New Year consists of celebrations which can be classified as customary or cultural celebrations. According to the syara’, any act of tasyabbuh in akidah and belief is strictly prohibited. Though the aspect of tasyabbuh needs to be looked further in detail especially in the context of Malaysia as pluralistic-society country. Therefore, inter-religious dialogue, a consensus within the framework of a plural society can be created in a harmonious environment by taking into account the spirit of the Malaysian constitution which celebrates freedom of religion and by considering Islam as the religion of the federation.
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Mutiara, Kholidia Efining. "Menanamkan Toleransi Multi Agama sebagai Payung Anti Radikalisme: Studi Kasus Komunitas Lintas Agama dan Kepercayaan di Pantura Tali Akrab." FIKRAH 4, no. 2 (March 7, 2017): 293. http://dx.doi.org/10.21043/fikrah.v4i2.2083.
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This article specifically aims at describing Indonesia as one of the multi-religious country having a lot of various confidence and trust, but from the religious differences is able to bring about actions of radicalism. Therefore, tolerance maintenances need to emphasize to every individual, as we have already applied to the interfaith community of <em>PANTURA</em>. This study used a case study approach in inter-religious and belief communities of PANTURA, known as <em>TALI AKRAB</em>, which is one of the various religious friendship communities in the northern coasts (PANTURA) of Indonesia. The main findings in this paper include the way of instilling a multi-religious tolerance as a tool of avoiding radicalism in society, by discussing the problems of each religion and ignoring differences in the faith.
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Eko, Bherta Sri, and Hendar Putranto. "The Role of Intercultural Competence and Local Wisdom in Building Intercultural and Inter-religious Tolerance." Journal of Intercultural Communication Research 48, no. 4 (July 4, 2019): 341–69. http://dx.doi.org/10.1080/17475759.2019.1639535.
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Junaidi, Mahbub. "Peran Penyuluh Agama Terhadap Kerukunan Antar Umat Beragama di Desa Sukoreno Kecamatan Umbulsari Kabupaten Jember." FALASIFA : Jurnal Studi Keislaman 12, no. 1 (March 31, 2021): 28–49. http://dx.doi.org/10.36835/falasifa.v12i1.454.
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This study was written to see the village of Sukoreno, Mumbulsari District, Jember Regency, which has the characteristics of biodiversity diversity. The population consists of followers of Islam, Christianity, Hinduism and Hindu culture. This study seeks to examine tolerance in inter-religious relations in the village of Sukoreno Umbulsari, the extent to which harmony between religious communities and how the role of religious extension agents are in caring for and maintaining religious harmony in Sukoreno. This research uses qualitative research methods field research (field reaserch). Community in Sukerone village Umbulsari sub-district is a community consisting of many different ethnicities, cultures, traditions and even traditions, but the attitude of mutual respect, giving freedom of religion, accepting other religions gracefully, and always having a positive attitude between religions. Religious extension workers, as an extension of the government, continue to carry out their duties, from providing counseling to advocating for religious issues to improve the quality of harmony between religious communities.
Keywords: Religious Counselor, Inter-Religious Harmony, Sukoreno Umbulsari
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HM Yasin, Taslim. "TOLERANSI BERAGAMA PERSPEKTIF ISLAM DAN KONG HU CU." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (April 27, 2021): 41. http://dx.doi.org/10.22373/arj.v1i1.9442.
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Islam is a universal religion that regulates all aspects of life, including teachings about religious harmony. Normatively, the Koran has included verses related to religious pluralism, multiculturalism and tolerance of religious life. Historically the Medina pajamas are historical witnesses that the Prophet laid the foundation and became an example in living a life of different religions and cultures. For Muslims in Indonesia the elimination of seven words in the Jakarta pajamas is a tangible form of inter-religious harmony shown by Muslims. Likewise with the Confucian religion, there are teachings that can lead its adherents to live in harmony with other religions, among the teachings or five noble characteristics of Wu Chang, which are seen as the concept of teachings that can create a harmonious life. The two religions generally maintain harmony with each other, but in particular there are often misunderstandings such as reality shows that there are not a few actions that deviate from the values of tolerance. The method in this discussion uses a library research (library research), with a qualitative approach. The results of this discussion illustrate that Islam and Confucianism positively support the existence of tolerance between religious communities and the government. Furthermore, religious tolerance has limits that must be maintained and respected, for example in the form of the social interests of the two teachings, while regarding the creed, both are not allowed to tolerate. The similarity of tolerance according to both is the harmony of life between religious communities, which is something that is mentioned in the Al-Quran and the book of Lun Yu. Like mutual respect, please help and be fair to every people. Meanwhile, what distinguishes religious tolerance is that Islam does not allow marriage to a non-Muslim, while Confucianism allows marriage to people of different religions
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Nolte, M. Insa, Clyde Ancarno, and Rebecca Jones. "Inter-religious relations in Yorubaland, Nigeria: corpus methods and anthropological survey data." Corpora 13, no. 1 (April 2018): 27–64. http://dx.doi.org/10.3366/cor.2018.0135.
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This paper uses corpus methods to support the analysis of data collected as part of a large-scale ethnographic project that focusses on inter-religious relations in south-west Nigeria. Our corpus consists of answers to the open questions asked in a survey. The paper explores how people in the Yoruba-speaking south-west region of Nigeria, particularly Muslims and Christians, manage their religious differences. Through this analysis of inter-religious relations, we demonstrate how corpus linguistics can assist analyses of text-based data gathered in anthropological research. Meanwhile, our study also highlights the necessity of using anthropological methods and knowledge to interpret corpus outputs adequately. We carry out three types of analyses: keyness analysis, collocation analysis and concordance analysis. These analyses allow us to determine the ‘aboutness’ of our corpus. Four themes emerge from our analyses: (1) religion; (2) co-operation, tolerance and shared communal values such as ‘Yoruba-ness’; (3) social identities and hierarchies; and (4) the expression of boundaries and personal dislike of other religious practices.
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Pradhan, David, and Haris Haris. "Religious tolerance in multifaith democracies: a comparative legal study of Indonesia and India." Legality : Jurnal Ilmiah Hukum 29, no. 1 (February 2, 2021): 46–62. http://dx.doi.org/10.22219/ljih.v29i1.14694.
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This exploratory research Article, based on secondary sources, undertakes a comparative legal study of the Constitutional and statutory provisions as well as recent jurisprudential developments in India and Indonesia for the promotion of religious tolerance in the two diverse, multifaith democracies with a history of social conflict and highly contested religious politics. By adopting the functional method for the comparative legal analysis of the two jurisdictions from Civil Law (Indonesia) and Common Law (India) traditions, the implemental convergence and functional equivalence of the penal laws for preventing communalism and promoting inclusivity and religious amity among the different religious communities in the two States has been elucidated. At the same time, the conceptual and doctrinal differences in jurisprudential understanding of the content, extent, and mechanism for preserving inter-faith amity in the two jurisdictions have been posited to be the result of the divergences in the post-colonial historical trajectories of the two States
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Imronudin, Imronudin. "Pendidikan Inter-Religius Perspektif Al-Qur’an." Alim | Journal of Islamic Education 2, no. 2 (January 4, 2021): 215–40. http://dx.doi.org/10.51275/alim.v2i2.186.
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The conclusion of this research is that inter-religious education is education that encourages all students to have an intellectual, moral, achievement and noble personality with humanity and togetherness oriented to develop the principles of democracy, equality and justice in social life. Students are required to know the background of each religion and not see it from just one perspective, but also through the perspectives of others to avoid excessive fanaticism in religion that can be a trigger for conflict so far. The above definition is based on Inter-Religious values in the Qur'an, namely: musyawarah (Surah Ali Imron/3: 159), al-musawah (Surah An-Nisa/4: 58), al-‘adl (Surah al-Maidah/5: 8, Surah al-Nahl/16: 90), al-ta’aruf (Surah al-Hujarat / 49: 13), al-ta’awun (Surah al-Maidah/5: 2 ), hablum min an-nas (QS. an-Nisa/4: 36), tasamuh (Surah al-Baqoroh/2: 256, Surah Yunus/10: 99, Surah Al-Maidah/5: 48) and rahmatan lil ‘alamin (QS Al-Anbiya / 21: 107). There are at least two things that are needed in the construction of Inter-Religious Education in schools, namely; dialogue by placing each of the religions that are in an equal position. And next is to develop an attitude of tolerance to provide opportunities for each religion to understand each other
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Imronudin, Imronudin. "Pendidikan Inter-Religius Perspektif Al-Qur’an." Alim | Journal of Islamic Education 2, no. 2 (January 4, 2021): 215–40. http://dx.doi.org/10.51275/alim.v2i2.186.
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The conclusion of this research is that inter-religious education is education that encourages all students to have an intellectual, moral, achievement and noble personality with humanity and togetherness oriented to develop the principles of democracy, equality and justice in social life. Students are required to know the background of each religion and not see it from just one perspective, but also through the perspectives of others to avoid excessive fanaticism in religion that can be a trigger for conflict so far. The above definition is based on Inter-Religious values in the Qur'an, namely: musyawarah (Surah Ali Imron/3: 159), al-musawah (Surah An-Nisa/4: 58), al-‘adl (Surah al-Maidah/5: 8, Surah al-Nahl/16: 90), al-ta’aruf (Surah al-Hujarat / 49: 13), al-ta’awun (Surah al-Maidah/5: 2 ), hablum min an-nas (QS. an-Nisa/4: 36), tasamuh (Surah al-Baqoroh/2: 256, Surah Yunus/10: 99, Surah Al-Maidah/5: 48) and rahmatan lil ‘alamin (QS Al-Anbiya / 21: 107). There are at least two things that are needed in the construction of Inter-Religious Education in schools, namely; dialogue by placing each of the religions that are in an equal position. And next is to develop an attitude of tolerance to provide opportunities for each religion to understand each other
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Ferdian, Ferdi. "FUNGSI FORUM KERUKUNAN UMAT BERAGAMA (FKUB) DALAM SISTEM SOSIAL PENCIPTAAN KERUKUNAN UMAT BERAGAMA DI KABUPATEN PASAMAN BARAT." Islam Realitas: Journal of Islamic & Social Studies 4, no. 2 (December 25, 2018): 136. http://dx.doi.org/10.30983/islam_realitas.v4i2.786.
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<pre><em>T</em></pre><pre><em>This article is about the establishment of tolerance between groups of religious followers at the regencey level. FKUB, which means the forum for religious harmony, have been established since 2006 to maintain the religious harmony among different religious followers in Indonesia. The forum was formed after a joint policy between the Minister of Religious Affairs and the Minister of Internal Affairs. The joint policy was constructed based on the view that the governmental effort on facilitating communication and dialog between different religious leaders will prevent the horizontal conflict between religious followers. This paper is aimed to investigate the FKUB’s role in establishing tolerance between groups of the religious followers in West Pasaman Regency. This paper is mainly focused on investigating the activities organized to maintain the inter-religious harmony in the regency. By using indepth interview technique and the Functional Structural Theory are used and implemented to portray the contribution of FKUB to the establishment of the religious harmony. It is found that FKUB conducts various activities in playing their role, that are facilitating a series of dialogue between religious groups and community leaders and conducting investigations and mediations as they are needed. FKUB of West Pasaman Regency integrate itself to the social system of the community which allow them to manage the inter-religious harmony in West Pasama</em><em>n</em><em>.</em></pre><pre> </pre><p>Artikel ini adalah tentang penciptaan toleransi antar pemeluk agama pada tingkat kabupaten. Forum Kerukunan Ummat Beragama (FKUB) mulai dari tingkat nasional sampai pada tingkat kabupaten/ kota didirikan oleh pemerintah setelah reformasi (2006) untuk menciptakan kerukunan umat beragama di Indonesia. Kebijakan ini merupakan kebijakan bersama Menteri Agama dan Menteri Dalam Negeri didasarkan pada pandangan bahwa konflik-konflik agama yang terjadi dapat dikendalikan dengan mewadahi komunikasi antar pemuka-pemuka agama yang berbeda. Artikel ini akan menyampaikan hasil penelitian tentang fungsi FKUB menciptakan toleransi antar umat bergama di Kabupaten Pasaman Barat, yang terdiri dari pemeluk agama yang berbeda. Fokus penelitian pada aktivitas-aktivitas yang dilakukan untuk menjaga kerukunan antar umat beragama di Kabupaten Pasaman Barat. Dengan menggunakan teknik wawancara mendalam dan Teori Struktural Fungsional, artikel ini akan menunjukkan bahwa untuk menciptakan kerukunan antar umat beragama FKUB Pasaman Barat melakukan berbagai kegiatan yakni melakukan dialog dengan tokoh agama dan tokoh masyarakat, menampung dan menyalurkan aspirasi masyarakat, melakukan investigasi dan mediasi. Dalam melakukan berbagai aktivitas-aktivitas, FKUB Pasaman Barat menduduki posisi integrasi dalam sistem sosial kerukunan beragama di Kabupaten Pasaman Barat dan memainkan peranan sebagai penjaga kerukunan antar umat beragama.</p>
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Izzati, Afina. "Kiai Sebagai Figur Toleransi Kearifan Lokal di Lasem." FIKRAH 8, no. 2 (November 16, 2020): 243. http://dx.doi.org/10.21043/fikrah.v8i2.8005.
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<p><span>This article wants to portray the role of Kyai as inspiration for tolerance in Lasem Central Java, Indonesia. Inter-religious tolerance as Lasem peoples' local wisdom. This research focuses on a complete picture of the phenomenon being studied. The approach used is a case study by exploring community interactions in the research object. In-depth interviews were done to get the data. The result of this research shows that tolerance is an appreciation and respect between individuals or groups with different backgrounds. The role of a kyai to raise people's tolerance, exemplify attitudes, and words to become a role model for the peoples of Lasem. An unwritten rule in the form of tolerance which has become a reference for the community in life and has become local wisdom in Lasem.</span></p>
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Ridwan, Ridwan. "The Role of Nahdlatul Ulama (NU) in Maintaining Religious Tolerance in Papua: Some Observations." Journal of Nahdlatul Ulama Studies 1, no. 1 (January 8, 2020): 17–33. http://dx.doi.org/10.35672/jnus.v1i1.2.
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The presence of the Transnational Islamic Movement in Papua in the 1998 Reformation era has transformed the relationship between Muslims and Christians which had been harmoniously tense and could even lead to inter-religious conflict. One of the Islamic organisations in Papua working to maintain religious harmony is Nahdlatul Ulama (NU). Therefore, this paper aims to review how the NU responded to the Tolikara incident and the Koya Barat incident. Both cases related to the presence of the transnational Islamic actors in Papua, including Salafi-Wahhabi group, specifically Jafar Umar Thalib’s faction in Papua, which has disturbed interreligious relations. This article argues that Nahdlatul Ulama (NU) plays a vital role in maintaining religious harmony that is in jeopardy with the presence of the transnational Islamic movement in Papua. This paper is based on data from fieldwork that the author has done from the end of 2015 to the early 2019 and is equipped with related library data.
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Saliro, Sri Sudono Sudono. "PERSPEKTIF SOSIOLOGIS TERHADAP TOLERANSI ANTAR UMAT BERAGAMA DI KOTA SINGKAWANG." Khazanah: Jurnal Studi Islam dan Humaniora 17, no. 2 (December 27, 2019): 283. http://dx.doi.org/10.18592/khazanah.v17i2.3214.
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The purpose of this study is to analyze the religious tolerance among different communities in the city of Singkawang. It focuses on the forms of the tolerance as well as the supporting and challenging factors toward tolerance among religious people in the city. This is an empirical research in which it employs descriptive qualitative methods that were used to obtain data through observation and interviews. Among the results of the field research is a finding that in Singkawang City, inter-religious relationships have been facilitated by collaborated forums namely FKUB (Forum Komunikasi Umat Beragama) and FKPELA (Forum Komunikasi Pemuda Lintas Agama). Special for FKPELA, this forum has been claimed as the only interfaith youth communication forums found in Indonesia. Among the supporting factors for the interfaith cooperations are the emotional ties and environmental condition. In this context, the community grows and develops in an environment surrounded by people of different religions. Regarding the challenging factors, it was found that the socio-political situation and traumatic memory of conflict in the city’s history could constitute as inhibiting factors.Tujuan penelitian ini adalah untuk menganalisa toleransi beragama di antara komunitas yang berbeda di kota Singkawang. Penelitian ini berfokus pada bentuk-bentuk toleransi, serta faktor pendukung dan penghambat toleransi antar umat beragama di kota ini. Penelitian ini bersifat empiris dengan menggunakan metode kualitatif deskriptif, yang digunakan untuk memperoleh data melalui observasi dan wawancara. Di antar hasil dari penelitian lapangan tersebut adalah temuan bahwa hubungan keagaman di kota Singkawang diafasilitasi dalam sebuah wadah kolaboratif yakni FKUB (Forum Komunikasi Umat Beragama) dan FKPELA (Forum Komunikasi Pemuda Lintas Agama). Khusus FKPELA, lembaga ini diklaim sebagai satu-satunya forum komunikasi pemuda lintas agama yang ada di Indonesia. Di antara faktor pendukung toleransi dimaksud adalah ikatan emosional dan kondisi lingkungan. Dalam hal ini, masyarakatnya tumbuh dan berkembang di lingkungan yang dikelilingi oleh orang-orang yang berbeda agama. Di sisi lain, faktor sosial politik dan beban ingatan traumatis terkait konflik dalam sejarah masyarakat di kota ini menjadi faktor penghambat.
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Faried, Samah. "Measuring College Students’ Perceptions to Tolerance Dimensions: Socio-Anthropological Study at Cairo." International Journal of Psychological Studies 10, no. 2 (May 3, 2018): 59. http://dx.doi.org/10.5539/ijps.v10n2p59.
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The study aimed to exploring the level of tolerance of students towards certain social and religious factors such as gender, ethnicity, caste, religion and religious sects, Also this study focused on how the Tolerance statue can be reformed from being just a value to be a way of life or a way of thinking which transfer it from being emotions manner to be intellectual and rational manner. Due to this assumption, this study supposes that one of the most direct ways to improve such tolerance and co-existence is through education for tolerance by having such knowledge (cognitive competence) that will help especially youth to develop the conscious mind, be more tolerant and avoid prejudices and stereotypes. This paper identifies two keys educational challenges to learn and teach tolerance: (1) discuss the social and cultural determination of tolerance (socio-culture environment and background) (2) identifies the reason of tolerance change recently at the Egyptian society. For achieving that, this study will depend on focus group and Scale as analysis tools for discussion both determinations and obstacles of socio-culture tolerance. Also, it is important to reveal students’ perception about tolerance after participated in some academic program at the university. Also this study will depend on content analysis to university curricula and activities. It is concluded that there are still a gab inside higher education towards the relationship between youth cognitive competence and inter-ethnic tolerance.
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Docush, Vitaliy. "Civil society as a guarantor of religious freedom and inter-confessional tolerance (based on sociological research materials)." Religious Freedom, no. 20 (March 7, 2017): 56–59. http://dx.doi.org/10.32420/rs.2017.20.864.
Full textAbstract:
Civil society, as indicated by the sociological encyclopedia, is a sphere of spontaneous realization of people (or in the hypostasis of free individuals or in the form of their voluntary associations as citizens), protected by relevant norms from any manifestations of arbitrary unilateral regulation of their activities on the part of the state and its organs.
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Bendin, Alexandre Yu. "Russian Empire’s Religious Institutions in the 18th - Early 20th Century: The Evolution of “Friend - Alien - Foe” Relations." RUDN Journal of Russian History 20, no. 1 (December 15, 2021): 8–31. http://dx.doi.org/10.22363/2312-8674-2021-20-1-8-31.
Full textAbstract:
The Russian governments three principal institutions to regulate the empires diverse religions from the 18th to the early 20th century are examined. Its author describes the evolution of these bodies, their features and purpose, as well as defining the concept of religious security by analyzing its specific historical content. The author also discusses the relationship between the institutions of the official Russian Church, religious tolerance for foreign confessions, and discrimination against the Old Believers through the prism of friend - alien - foe relations. This approach helps us understand the hierarchical nature of the relations and contradictions that existed between the institutions, whose activities regulated the religious life of the Russian Empires subjects until 1905. The article goes on to analyze the relationship between the official legal status of the Russian Church, imperial tolerance, and religious discrimination. It concludes that the formation of the three state-religious institutions that began in the 18th century ended during the reign of Emperor Nicholas I. That time saw the beginning of the gradual evolution of friend - alien - foe inter-institutional relations, which peaked under Emperor Nicholas in 1904-1906. The author also considers the changes in the governments policy towards the Russian schism of the 17th century, which ultimately removed the friend-or-foe opposition in the relations between the Russian state, the Russian Church and the schismatic Old Believers. In accordance with the modernized legislation on religious tolerance, lawful Old Believers and sectarians moved from the category of religious and political foes to that of aliens, to which foreign confessions traditionally belonged. Under the new legal and political conditions, intolerance and religious discrimination against the schism ceased to be an instrument of state policy.