Journal articles on the topic 'Suralaya (Indonesia) Religious life and customs'

This research aims to determine the impact of technology, commitment, and cultural change on the sustainable development of religious ecotourism villages. This study utilized quantitative research methods. The sampling technique used was random sampling, determined by the slovin formula—data collection techniques through the distribution of questionnaires and measurement using a Likert scale. The study was done in an ecotourism village in Bali Province with a population of 155 individuals, and the sample size was 100. The Structural Equation Model using WarpPLS 5.0 software modelling was used for the statistical analysis. The results demonstrate that the technology and commitment variables have no significant effect on the development of religious ecotourism villages; however, cultural changes have a substantial effect. The development of religious ecotourism villages is the dependent variable in this study; nevertheless, the research is primarily focused on how each village develops its ecotourism, which is increasingly being activated through a religious by the government. Religion, often known as a religious tradition, has a particular role in preserving and sustaining a village’s ancient legacy. The application of the concept of religion in Bali strengthens the joints of Balinese cultural life. Ecotourism villages with religious values pay attention to surrounding customs to maintain and preserve ancestral heritage.

The various regions of Indonesia certainly have cultures and traditions that are formed and passed down from generation to generation. All existing customs and practices have their own unique features and turn them into a feature of society. The diversity of customs is also an attraction, not only must be preserved, but existing are traditions also important to be introduced to a wider audience. A tradition that exists and is practiced in the culture of the South Sumatra region is sedakah bedusun . A tradition to express gratitude and purify the village from various trials and difficulties of life. This study aims to understand and interpret the social and religious values ​​contained in the tradition. This study uses a sociocultural approach and phenomenological type research while data collection techniques are increasingly advanced, namely observation, in-depth interviews in addition to documentation. Data analysis is used simultaneously through interpretation and contents. The results of this study indicate that traditions based on local wisdom have undergone a process of acculturation and acculturation. The meaning of this tradition is to invite the community at large to maintain harmony and make it a social bridge for many people. This is reflected in each traditional procession and its social significance.

Malay culture is a unifying tool for the diversity of ethnicity, religion and strata of social life in North Sumatra. This can be traced from: (1) In terms of religious practice manifested in the form of tolerance in carrying out social life among the adherents. (2) In terms of social life, the ability of Malay culture to internalize the diversity of tribes and customs in the differences in the life of social institutions. (3) In terms of community culture, showing the characteristics of millennial generation cultural values ​​as a social phenomenon is actually more likely to be negative. "(4) From the economic side, although Malay culture has very little influence in determining the HANKAMNAS barometer in Indonesia, but the influence Malay culture is not a factor that causes stunted development in northern Sumatra. " (5) From a political standpoint, Malay Culture positively influences the political situation in North Sumatra and at the same time Cultural change by the use of social media negatively affects the political situation in North Sumatra towards the sustainability of development so that it Impacts the Declining of HANKAMNAS in Indonesia "

<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>

Islam teach about the importance of marriage, because every individual is created in pairs. In carrying out a marriage, there are many kinds of wedding ceremonies, customs and wedding processions in Indonesia, so the role of religion is very important in framing this culture, Islam is the religion of rahmatan lil'alamin. a culture that is not allowed to live freely but needs to provide understanding and is also packed with the values of Islamic religious teachings, because religion is a source of value in every aspect of life, including culture, because culture that does not involve the religious aspects contained therein will make a culture that is misleading, so should a culture that is framed by Islamic teachings then it will give birth to a culture that has Islamic values in it. One of them is marriage customs which are in accordance with Islamic law. Muhammad Nashiruddin Al Albani is one of the figures who is very focused on discussing manners in marriage which is later recorded in his book entitled Adab Az-Zifaf and also Adab Az-Zafaf Fi As-Sunnah Al Muthahharah. In this article, we will discuss some of his thoughts regarding marriage manners

The understanding of religious moderation must be understood contextually not textually, meaning that moderation in religion in Indonesia is not moderate Indonesia, but a moderate way of understanding in religion because Indonesia has many cultures and customs. This study aims to describe how human self-development becomes a knowledgeable figure as a torch or lamp of religious moderation in the era of new media 4.0. The approach in this study uses a descriptive approach. Without the goal of realizing maslahat, religious moderation will never exist. All religions, laws, and ways of life that exist, were actually born for the sake of realizing maslahat. It is because of this maslahat and this is the only reason, Allah sent down the holy books, sent messengers, and established the laws of the Shari'a. Also, due to this maslahat, the minds of all philosophers, experts and thinkers drain all the legacy of the vast human race. Islam strongly criticizes the attitude of neglecting efforts and the desire to seek benefit on the pretext of tawakal to Allah. In order to find the intended benefits, humans are highly demanded in mastering science and technology as the main prerequisites. Human history is full of various events and events which confirm that humans are always looking for common benefit. A knowledgeable human will be able to understand religious moderation very well. Knowledge that is beneficial to mankind is knowledge that can lead humans to a better life, closer to Allah and not cause damage to the earth.

The Buginese and Madurese are well known as fierce sailors and are open-hearted ethnics in Indonesia. It seems that they have their typical characters and identities compared to the other ethnics in Indonesia. Their characters and identities become part of their life, including in economic, social customs or even when they immigrated to a new place. This phenomenology study tried to explain the behavior of Buginese and the people of Madurese who immigrated to Papua. The study also would seek to explore beyond migration of the Bugis and Madurese in Papua. This article was conducted in Papua to assess the patterns of migration and community interaction of Bugis and Madurese with other communities. The study findings revealed that Buginese and Madurese seem similar among others in terms of economic activity, mastery in the field of politics, and social role in the community. Besides, with their capacity, it has a role in religious activities which they always carry out in their environment. By not making it as a mission of deployment religious activities, but rather only to defend their religious understanding in a way that it would be limited just to the internal environment. It seems both the Buginese and Madurese firmly have a connection to the Islamic identity factors that are part of their religious expression.

Hinduism in Indonesia has been embraced in various ways. In addition to individual adoption, the conversion to Hinduism has also be performed through religious groups, which later develop by adjusting the local customs. The distinction between one adherent to another is essentially unified by the same theology. Panca Sraddha is one of the binders of Buddhis’ belief to Brahman, Atman, Karmaphala, Punarbhawa or Samsara, and Moksa. By utilizing this similarity, people who belong to Hinduism in Indonesia can live in harmony with other fellow Hindus as well as other religious communities, including Indonesian "indigenous religion" followers. Taking the fact into account; however, there are some Sampradaya or spiritual groups which aim to study the religion deeply by making the Vedic scriptures as the only source of the teachings which might lead them into certain challenging situations in terms of living in harmonious life. The problematic situations were addressed through this qualitative research, which employed interviews, observations, as well as document analysis as source of data. This study concludes that the three religious spiritual groups in Hinduism described in this article are now well-welcomed as an integral part of Indonesian Hindus and members of community in general, although they initially have been rejected at the beginning of their development. In keeping harmony among religious believers, these three spiritual groups, Hare Krishna, Sai Baba, and Brahma Kumaris are actively managing pleasant relations with the Indonesian government, Hindu councils, traditional Hindus, and other religious communities. They have performed strategies of dialogue, cooperation, and social service through humanitarian activities based on love and universal values.

This study focuses on moderate Islamic da’wah communication strategies in counteracting radicalism in Gorontalo City. In Indonesia, radicalism has continuously occurred in the form of suicide bombings leading to lots of life, properties and numerous environmental hazards. Using da’wah as a communication strategy to counteract this violent act by spreading Islamic understanding may affect the community’s attitude. The location was chosen because, besides being the centre for preaching activities, it also has greater social and religious dynamics than the other cities in the province. Meanwhile, the problems in this research are focused on two aspects, which are the content and methods of the moderate Islamic da’wah communication applied by the preachers to counteract radicalism in Gorontalo City. Data were purposively collected from eight preachers through interviews, observations, and documents. The result showed that these strategies were focused on the content of da’wah communication, especially the message and use of the verses. Also, several strategies were utilized by the preachers, which included shaping the community’s religious understanding and reaffirming the position of Muslims as ummatan wasathan. Other strategies were seeking moderate religious references, examining the noble values of Gorontalo culture and customs, and encouraging people to respect and accept diversity. Keywords: Communication strategy, da’wah, Gorontalo, moderate Islam, radicalism.

The people of Indonesia have a wide range of traditions and customs, as well as religious activities. The public's interest in Indonesian religious activities has grown as a result of the diversity of religious activities carried out by Indonesians. Multimedia has an essential role in allowing individuals to obtain information fast, especially as technology advances. As a result, in order to obtain information centrally, the public must search for appropriate information, which takes time. In circumstances like these, the issue is creating and developing an android-based multimedia system application that may assist the public in learning about the Indonesian people's religious activities. This study intends to assist Indonesians in obtaining information on their religious activities, so that they may quickly obtain information and learn about and comprehend their religious activities. The Luther–Sutopo version of the Multimedia Development Life Cycle (MDLC) was utilised, including stages for idea, design, material gathering, assembly, testing, and dissemination. This study led to the development of an Android-based multimedia system for religious activities among Indonesians.

<p>Indonesia is plural society. This pluralism is observed in its<br />ethnics, religions, languages, and customs. In social life, pluralism <br />in religion especially often creates many problems. This could<br />happen in migrant society. It is, for example, effected by<br />interpretation of each religious moral; although in their religion <br />also suggest tolerance.</p><p><br />Hence, government needs to manage trans-migrant society. <br />This management could be observed in management administration.<br />Result of the study show that governmental management generally<br />only gives religious community's harmony at the beginning of their<br />settlement in trans-migrant areas. Afterward, management is doing<br />by religious figures and communities figures. That management is<br />not specifically designed to manage community in harmony among<br />religious community in that area. The management is through<br />pengajian, religious preaches and lecturers,</p>

Bali is one of the most popular destinations chosen by foreign tourists for their visits to Indonesia. Accordingly, Bali often is the primary basis by which foreigners assess the entire nation. Tourist attention is drawn to Bali’s natural beauty and its cultural exoticism. They show various perspectives on Balinese religious and cultural life, those that are generally closely related to Hinduism and tourism. Through qualitative approach, this study aims to analysis the religious life of the Muslim communities in Bali for completing the various viewpoints while revealing another side of Balinese exoticism. The Gelgel village of Klungkung regency is a longestablished village inhabited by Muslims in the midst of strong influences of Hinduism. This village is of interest as the oldest Muslim village in Bali to be accorded designation as a banjar dinas, and even while having a slim territory. Notably, the people in the village are generally able to live peaceably side-by-side with adherents of other religions. This is enabled through local wisdoms that have allowed and encouraged harmony withcastle, temple, and Balinese customs.

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.

ABSTRACTCorruption is still common in Indonesia. The existence of permissive culture in Indonesian society has caused corruption to continue to flourish and difficult to eradicate. Many cases of corruption have been brought to trial, but it is still unable reduce the level of corruption. Permissive culture (or also known as permissivism) is still often encountered in everyday life, such as granting bribes for administration, from office to religious affairs, such as marriage. The development of this permissive culture is due to the advancement of the times and the increasing lifestyle of hedonism in society which result in the community being consumptive. Unwittingly, the permissive culture has permitted corrupt behavior to occur. Corruption is an act that cannot be justified in any aspect. Corruption is detrimental to the State's finances which has an impact on the waiver of public interest. In addition, corruption also has a negative impact on various fields. So, corruption is an unforgivable act. Therefore, it is necessary to revitalize social sanction in combating the culture of corruption. Indonesia, as a legal laboratory, has various kinds of customary law. Customary law in Indonesia has traditional religious characteristics that use religious and cultural approaches. Some areas in Indonesia that still uphold the value of religion and customs can be used as a foundation to eradicate permissivism of corrupt behavior. In religion and custom there are social sanctions that can cause the feelings of shame for the perpetrators of corruption. Such social sanctions include exclusion, expulsion from a territory, or even the removal of a customary title. The revitalization of social sanctions could be part of a strategy for eradicating corruption in Indonesia.

Marriage is one of the tiers in the life of the society which called “stage a long the life cycle”. The purpose of this research is to obtain the informationa about: First, The Customs Procedures of Marriage for Melayu Palembang People; Second, Islamic Law in Marriage Customs for Melayu Palembang People; Third, The Customs Culture of Marriage for Melayu Palembang People; and Fourth, The Islamic Construction of Marriage Customs for Melayu Palembang People. This Research is using Qualitative Research Methods with Law Sociologist approachment and Islamic Idea, which is focused to the implementation process of marriage based on Islamic and Culture law with performance goals that have been set. The Research several Data was obtained by using interview method which was done to the object of respondent. The results of this research show : First, The customs procedures of marriage for Melayu Palembang people, in the implementation, are use Islamic law however there are some choreography by itself such as pre-marriage and after marriage. The culture of marriage for Melayu Palembang people, is divided into four phases: Cultural phase pre-marriage, Cultural phase implementation of marriage, Cultural phase after marriage and pattern of settling after marriage. Second, Marriage Law in Islamic religious teachings with Matrial Law in the state law, in marriage ordinances of Melayu Palembang people in general can be said to have been aligned, in its implementation also in accordance with the rules and referral. Where as the references in the state law on marriage are Al Quran, Al Sunnah and Qaidah Fighiyah and Consesus of Muslims in Indonesia. Third, Contribution of customary law appears on before and after marriage where there are certain or dinances and there are certain ways to hold the marriage. The customary law of our country is the laws that suit the development of Islamic Society in Indonesia, customary marriage for Melayu Palembang people on its implementation is the application of Islamic Law Theory. Fourth, Construction of Islam in marriage maintained, that marriage has values that are preserved by Melayu Palembang people continuously. The value of faith in Islamic Marriage is a good act and behavior and can lead toward the marriage in the religion of Islam, namely to evoke marriage that enriches sakina, mawada, warahmah and barokah. The points contained in the religion of Islam contains the meaning and the bonding element that have a profund influence on customary marriage of Melayu Palembang people, because this bonds came from the power that comes from the Creator.

Marriage is the gate of life that is usually passed by mankind in carrying out life as husband and wife. That Allah SWT. create something with pairs, male and female, male and female animals, day and night, and so on. The practice of siri marriage is still a lot to this day. In fact, unregistered marriage has a very detrimental impact on women and their children. A siri marriage or what is known by various other terms such as 'married under the hands', 'kawin siri' or 'nikah siri', is a marriage that is carried out based on religious rules or customs and is not registered at the office of a marriage registrar (KUA for those who are Muslims, Civil Registry Office for non-Muslims). Even though it is legal according to religion, marriage under the hand has no legal protection. So that it has legal consequences both legally and positively in Indonesia and has a psychological impact on several parties, especially women / wives and their children.

In the history of the development of Hinduism in the archipelago, it is mentioned that Bhairawa sect never developed in Indonesia. The Bhairawa sect is also said to have flourished in Bali so that Bhairawa’s teachings must have been carried out in Bali. As we know that cultural and religious activities in Bali cannot be separated from the influence of sects that ever developed in Bali in the past. Although the Bhairawa sect is now abandoned in Bali, the influence of this sect may still be present in the religious life of Balinese society. That’s why research is needed to know the existence of the Bhairawa sect in the religious life of Balinese society. Based on the results of the research, it was found that (1) the teachings of the Bhairawa sects were merged together with the Balinese customs tradition, this could be seen from the worship of the Goddess Durga in the Dalem temple, the ngelawar activity, the Calon Aarang activity, the use of arak and berem in religious activities, mecaru and Kebo Edan temple as a place of begging descent. (2) The influence of the Bhairawa sect for the Balinese Hindu Society can be seen in two specs, the first influence is on the Bhuana Agung (universe) and the influence on Bhuana Alit (human).

<p>Indonesia including State that has a diversity of tribes, ethnicities, races, languages, religions, and cultures. However, with this diversity is able to cause conflict both internal and external. As with many cases going on in Indonesia. Religion is itself a foothold, beliefs, and guidelines for living, even too often scapegoats the incidence of conflict in society. However, the other by the tenggerese is located in Lumajang, Malang, Pasuruan Regency Probolinggo Regency here and there are three religions living side by side in one village i.e. Islam, Hinduism, and Buddhism. In the middle of kemajemukan different communities understand and belief turns out to be able to have an attitude of tolerance and mutual respect between each other. Keberanekaragaman religion is not an issue of community agrosari to interact in everyday activities. Regarding religious tolerance have lately become a very good sticking issues among academics as well as the community. Local wisdom and culture be the solution to resolve the issue. Local wisdom on the tenggerese community of Javanese cultural values, as well as the cultural heritage of the Majapahit Empire which is still developing with mutual interlocking appreciate attitude, tolerance, and respect in the spirit of the ancestors and there is no tribal differences are striking in addition to differences of religious belief. The togetherness that is manifested in the form of the ritual customs such as the ceremony of the unan-unan, Bari'an (celebrate). Each religion has its own demands tolerance on the tenggerese is already deeply ingrained, tenggerese community also upholds the values of equality and democracy in the life of society as well as more respectful of religious leaders and shaman (spiritual teacher) than leader administrativ. Since all are brothers, all families, remain peaceful and trustful that became the pillars as well as ancestral heritage.</p>

<p><em>This paper aims to examine the urgency of Pancasila in the National Law Development</em><em> </em><em>Therefore, why Pancasila should be guided in every formation of law in Indonesia</em><em>. </em><em>How does the philosophical foundation of Pancasila use as a guide in the development of national law and what its juridical basis.</em><em></em></p><p><em>Pancasila is the ideology of the Indonesian nation, is a crystallization of the noble values of the Indonesian nation derived from religious values and customary values, believed to be true, and became the basis and guidance of the behavior of the Indonesian nation in the life, nation and state. Based on that, Pancasila becomes the philosophical foundation of the development of national law because the law can be enforced and effective if the law is based on religious values, customs values and state law. In addition, the foundation of the Pancasila state is the source of all sources of law in Indonesia so that it becomes the necessity of Pancasila as the philosophical foundation in the development of law in Indonesia.</em><em></em></p><p><em>the legal basis for the use of Pancasila as the foundation / guideline in the development of national law is included in Law Number 10 of 2004 on the Establishment of Legislation which is later enhanced by Law Number 12 Year 2011 on the Establishment of Laws and Regulations. In Article 2 of Law Number 12 of 2011 explicitly stated that Pancasila is the source of all sources of law. </em><em>t</em><em>he contents of Article 2 implies that in the formation of any legislation should not conflict with the values contained in the principles of Pancasila</em><em></em></p>

The Indonesian state has lived and grown based on the diversity of ethnic groups, religions, beliefs and customs that have developed beyond the age of this republic. Because of these factors, the founders of this nation formulated the values ​​and philosophies of the nation which were abstracted in the Pancasila and also the opening of the Constitution as the basis of the country's constitution. One of the values ​​is tolerance and respect for the different. These values ​​are manifested in daily life or also manifested in policies that protect all citizens without exception. Unfortunately, over time and global developments that continue to change, these values ​​and principles eroded so that they become a source of social conflict. One of the problems that continues to emerge in the Indonesian public sphere is religious intolerance, radicalization and terrorism. Religious intolerance, radicalization and terrorism are manifested in the prohibition of religious worship activities, the spread of hatred, religious based violence or the destruction of places of worship. In addition to increasingly diverse forms of intolerance, the territory is also expanding. Initial studies show that there is a strong geographical link between the growth of religious intolerance and the recruitment of terrorist groups and ISIS. Religious intolerance has occurred in almost all regions of Indonesia, as well as the radicalization of religion and terrorism.

Indonesia is one country that has the largest population in the world. Religious diversity and customs inherent in community life, but does not mean it makes the pluralistic Indonesian society divided and fragmented. Precisely these differences condition they respect and value between one another. Despite the fact that the majority of Indonesian people are Muslims, but the application of the laws of force in it are not necessarily subject to the laws of Islam alone. In the matter of implementation of the division of the estate, Indonesia's Muslim population is very varied, either by using the Islamic inheritance law as well as the customary inheritance law. Islamic inheritance executed by referring to the rules contained in the Compilation of Islamic Law which is certainly a source of law of the KHI major source of al-Quran and al-Hadith that there must be collaboration mujtahids interpretation of a well-formulated for the benefit of Indonesian Muslims. While the implementation of the division of estate, by using the customary inheritance law can be seen in the pattern of distribution of inheritance; 1. mayor at men (indigenous Lampung), the eldest son has full authority to the inheritance of parents, the responsibility of parents turn when their parents died or switched while the oldest boy has been married, children, women do not have rights to inheritance by reason of girls have given a Sergeant at the time of marriage; 2. mayoral women (indigenous Semendo South Sumatra), where the full authority over the estate such as houses, fields, and gardens turn to the oldest daughter "waistband", it manages the estate and can be utilized by all the heirs, apart from such property can be divided according to Islamic inheritance law; 3. The individual (custom Seberang Kota Jambi), inheritance becomes full rights of each of the heirs, both male, and female. The division of the estate according to the agreement with the equal distribution principle or superiority of heirs

: Indonesia is one country that has the largest population in the world. Religious diversity and customs inherent in community life, but does not mean it makes the pluralistic Indonesian society divided and fragmented. Precisely these differences condition they respect and value between one another. Despite the fact that the majority of Indonesian people are Muslims, but the application of the laws of force in it are not necessarily subject to the laws of Islam alone. In the matter of implementation of the division of the estate, Indonesia's Muslim population is very varied, either by using the Islamic inheritance law as well as the customary inheritance law. Islamic inheritance executed by referring to the rules contained in the Compilation of Islamic Law which is certainly a source of law of the KHI major source of al-Quran and al-Hadith that there must be collaboration mujtahids interpretation of a well-formulated for the benefit of Indonesian Muslims. While the implementation of the division of estate, by using the customary inheritance law can be seen in the pattern of distribution of inheritance; 1. mayor at men (indigenous Lampung), the eldest son has full authority to the inheritance of parents, the responsibility of parents turn when their parents died or switched while the oldest boy has been married, children, women do not have rights to inheritance by reason of girls have given a Sergeant at the time of marriage; 2. mayoral women (indigenous Semendo South Sumatra), where the full authority over the estate such as houses, fields, and gardens turn to the oldest daughter "waistband", it manages the estate and can be utilized by all the heirs, apart from such property can be divided according to Islamic inheritance law; 3. The individual (custom Seberang Kota Jambi), inheritance becomes full rights of each of the heirs, both male, and female. The division of the estate according to the agreement with the equal distribution principle or superiority of heirs.

The purpose of this study is to discuss the Semar puppet characters who are Indonesian local culture as a wealth of imagination and a source of creativity in the creation of visual communication design works. This research is a qualitative research, the type of research uses a comprehensive analytical study and analytical normative approach. Indonesian local culture needs to be embraced into a wealth of imagination and a source of creativity for the process of creating advertising design works. By following the prevailing customs, upholding morality, and prioritizing local cultural wisdom to be later appointed as inspiration, source of ideas and ideas, as well as software to communicate various commercial, social, or moral messages to the target audience, existence A visual communication design work will accentuate people's lives, in the end it is expected to be able to enlighten the thoughts and feelings of human beings who live and fill their lives according to their respective talents. The mysterious Semar wayang figure is also part of the religious mythological figure loved by the Javanese people in particular. Therefore, Semar is considered to have high value and value in wayang as part of Javanese life. So, of course the character Semar will be interesting to study more carefully and more deeply in terms of philosophy in an effort to unravel the mystery that surrounds him.

Indonesia is one of the countries in the world and is the largest multicultural country. Diversity is doesn’t only discuss the issue of race, but about religion, ethnicity, customs, and language. Each region has a different character and makes it the unique characteristic of the region. Diversity is one of the assets owned by the Indonesian state, but with the diversity it can trigger conflicts and divisions, ranging from racial, religious, ethnic, and cultural discrimination. In addition, the development of the era in the 4.0 era can also affect the occurrence of conflict. In this era a lot of technology continues to develop, so that many foreign cultures enter Indonesia easily, and can reduce the sense of patriotism. These problems can be overcome by applying attitudes that reflect the values of Pancasila and the value of Bhinneka Tunggal Ika. The Indonesian motto of Indonesian people is Bhinneka Tunggal Ika, the motto has different meanings but it remains one. Bhinneka Tunggal Ika is applied by Indonesia to reflect the value of unity and unity which aims to maintain the integrity of the Unitary State of the Republic Indonesia. Understanding the values of Bhinneka Tunggal Ika in multicultural societies is used as a pillar of nationalism, because it contains the values of tolerance and the value of justice. Generally tolerance and justice develop because of differences in people's lives. This paper aims to explain the importance of Bhinneka Tunggal Ika values in the implementation of daily life, espessially in the era of 4.0.

This study analyzes same-sex marriage and interfaith marriage in the perspective of HumanRights and Islamic Law. This research is a library research using the juridical-normative approachand descriptive analysis data. The results of the study show that same-sex marriage by nature hasagainst the nature of human life that is born to establish mental and biological bonds between theopposite sex, namely between men and women. The Positive Legal Review emphasizes that in theMarriage Law, it is stated that marriage is a physical and spiritual bond between a man and a womanto form a family or household and to carry on offspring and aim at upholding religious teachingsand carrying out customs. On the other hand, Islamic religious law also explicitly prohibits same-sexmarriage. As for the relation to interfaith marriage, if it is legalized, it is a violation of the constitution.Article 29 of the 1945 Constitution states that the State is based on the One Godhead (paragraph 1).The state guarantees the freedom of every resident to embrace his own religion and worship accordingto his religion and belief (verse 2). This article clearly states that the State guarantees every citizento practice his religious teachings. One form of freedom of religious worship is manifested in theimplementation of marriage. Religion regulates the procedures for marriage, including what is allowedand not done. Six religions recognized in Indonesia reject interfaith marriage. The legalization ofinterfaith marriage means that the government does not respect the prevailing rules in religion.

Every country, region, topography or appearance form of an area influences the pattern of life of its people, and also influences their way of life, let alone Indonesia which has thousands of islands, various tribes, ethnicities, languages, cultures, even religions. This also makes the customs and culture of society different, culture is created because of human existence. It is human beings who can shape their own culture and the people themselves who use that culture as well, therefore culture will always exist and develop along with the existence and development of humans in each region. Diversity in society is a necessity that cannot be separated from Indonesian national identity. diversity can be said to be the spirit and identity of the community which is a reference to the orientation of values, norms, rules, and guidelines for the daily behavior of members of society in living in groups and in personal life. Then the position of multicultural educators is essential in Islamic education that will be able to answer a problem that has been divided so far due to differences in ethnicity, language, religion, and culture. This multicultural education will be able to glue and also unite the differences of the people of a nation, especially this beloved Indonesian nation, which in fact has and has a variety of ethnic, ethnic, religious, linguistic and cultural communities. Kata Kunci: Development, Multikultural, Modern

Abstrak Perkembangan paham radikalisme di Indonesia menjadi permasalahan yang serius. Hal tersebut dikarenakan paham tersebut tidak bisa menerima perbedaan budaya dan agama yang beraneka ragam di Indonesia. Fenomena tersebut mengancam keutuhan Negara Kesatuan Republik Indonesia. Tulisan ini mengupayakan sebuah desain yang komprehensif dan sistematis berkaitan dengan pembentukan dan pengembangan Ruang Kreatif Desa Perdamaian (RKDP) di Dusun Srumbung Gunung, Desa Poncoruso, Kecamatan Bawen, Kabupaten Jawa Tengah. Dusun tersebut mempunyai modal sosial dan budaya yang sangat kuat, yaitu masih menjaga nilai-nilai kerukunan hidup di antara umat yang beraneka ragam dan masih memelihara budaya dan adat istiadat dengan sangat baik. Dusun tersebut juga menyimpan potensi seni, pusaka saujana, dan situs bersejarah. RKDP dibentuk untuk menjadi salah satu upaya mempromosikan kehidupan yang rukun dan kreatif kepada dunia untuk mendukung perdamaian. Selain itu, pembentukan RKDP selanjutnya mampu meningkatkan kesejahteraan ekonomi masyarakatnya, serta sebagai upaya mendukung tujuan masyarakat global dengan agenda Sustainable Development Goals yang dicita-citakan terwujud pada tahun 2030. Abstract The development of radicalism in Indonesia has become a serious problem. This is because these understandings cannot accept diverse cultural and religious differences in Indonesia. This phenomenon threatens the integrity of the Unitary State of the Republic of Indonesia. This paper seeks a comprehensive and systematic design relating to the formation and development of the Peace Village Creative Space (RKDP) in Srumbung Gunung hamlet, Poncoruso Village, Bawen District, Central Java Regency. The hamlet has a very strong with social and cultural capital, which still maintains harmony values among diverse people and still maintains culture and customs very well. The hamlet also holds the potential of art, saujana (View) heritage and historic sites. RKDP was formed to be one of the efforts to promote harmonious and creative life to the world to support peace. In addition, the establishment of the RKDP will further improve the economic welfare of the community. In addition, it is also an effort to support the goals of the global community with the goal of the Sustainable Development Goals aspired to be realized in 2030.

This paper aims to find out the discourse of tolerance among religious people featured in the film “?” (Tanda Tanya) and Ayat-Ayat Cinta 2. Both are viewed from the level of the text, the level of social cognition, and the level of social context. The research method used is qualitative analysis with Teun van Dijk's theoretical approach, namely data analysis at the level of text, social cognition and social context. The results showed that; First, the discourse of tolerance at the text level in the film “?” (Tanda Tanya) is related to various themes, both about harmony among religious communities, cultural diversity and about tolerance. Likewise the film Ayat-Ayat Cinta 2 also tells the story of religious life in European countries. Second, the discourse of tolerance between religious communities is seen from the level of social cognition. In the film “?” (Tanda Tanya), both the screenwriter and director want to explain the reality of the diversity of religions, cultures and customs that exist in Indonesia. He wants to explain the relationship between religious people in a vulgar way. In contrast to the more refined Ayat-Ayat Cinta 2 movie. Third, the discourse of tolerance between religious communities in terms of the level of social context. The film “?” (Tanda Tanya) is motivated by the number of bombings that occurred at the house of worship three or four years before. At the level of the social context of this film as a sequel to the previous Ayat-Ayat Cinta movie. The background of making this film is because it wants to illustrate that Islam can be used as a way of life wherever we live, including life in the West though. Tulisan ini bertujuan untuk mengetahui wacana toleransi antar umat beragama yang ditampilkan dalam film “?” (Tanda Tanya) dan Ayat-Ayat Cinta 2. Keduanya ditinjau dari level teks, level kognisi sosial, dan level konteks sosial. Metode riset yang digunakan adalah analisis kualitatif dengan pendekatan teori Teun van Dijk, yaitu analisis data pada level teks, kognisi sosial dan konteks sosial. Hasil penelitian menunjukkan bahwa; pertama, wacana toleransi pada level teks dalam film “?” (Tanda Tanya) berkaitan dengan tema yang beragam, baik itu tentang kerukunan antar umat beragama, keragaman budaya maupun tentang toleransi. Demikian halnya film Ayat-Ayat Cinta 2 juga mengkisahkan tentang kehidupan umat beragama di negara Eropa. Kedua, wacana toleransi antar umat beragama ditinjau dari level kognisi sosial. Dalam film “?” (Tanda Tanya) sang penulis skenario maupun sutradara ingin memaparkan realitas tentang keragaman agama, budaya, adat istiadat yang ada di Indonesia. Ia ingin memaparkan hubungan antar umat beragama secara vulgar. Berbeda dengan film Ayat-Ayat Cinta 2 yang lebih halus. Ketiga, wacana toleransi antar umat beragama ditinjau dari level konteks sosial. Film “?” (Tanda Tanya) dilatarbelakangi banyaknya kejadian bom yang melanda rumah ibadah pada tiga atau empat tahun sebelumnya. Pada level konteks sosial film ini sebagai sekuel film Ayat-Ayat Cinta sebelumnya. Latar belakang pembuatan film ini karena ingin menggambarkan bahwa Islam dapat dijadikan pedoman hidup dimanapun kita tinggal, termasuk hidup di negeri Barat sekalipun.

The Gayo ethnic has diverse and unique customs compared to their family ethics in Aceh, one of which is its indigenous marriage pattern, procession, stage, and philosophy in that tradition. This study is qualitative research using an anthropological approach. Data collection techniques used are interviews and documentation and observation studies. The results of the study show that there have been changes in Gayo society which have resulted in different traditions and rituals and have adapted very much to the present. The community now tends to adapt the series of processions and phases of marriage traditions as to fit their socio-cultural atmosphere today which is now part of Gayo ethnic life atmosphere. This has brought value shift and change when explored from all aspects of its implementation. As a result, the philosophies of the indigenous marriage pattern and its series of sacred and ritual processions in every phase which was full of valuable messages and meanings including some traditional authoritative actors that are involved within become faded, forgotten, and even eliminated. The poor knowledge of the young Gayo people about their traditional values as their ancestor's cultural heritage shifted their attitudes and mindsets. The findings show that the direction of various changes within a series of Gayo marriage processions and phases pivots and leads to the concept of modern and global culture as the results of the changing of attitude, mindset and willingness to change within the community, cultural acculturation, the crisis of tradition information sources as due to the retreat of traditional leaders who played role in transmitting their culture and tradition; and the emergence of various channel and agents of changes such as the government and religious institutions, the rising level of education, people mobility, assimilation through mixed marriages, tourist destinations and mass media and new technologies as parts of agents of changes.

One community that has a complex marriage system is Toraja, it is one of the tribes in Indonesia who still maintains their ancestral cultural traditions in their social life. The institutions in the Toraja communities are always associated with aluk (teachings or rules of life). This study aims to describe the educational values and functions in the text ma’parapa (silence) in the procession of rampanan kapa’ (wedding ceremony) in Tana Toraja. This type of research is qualitative research, and the research data is in the form of text quotations that describe the educational value contained in the ma’parapa text in the procession of the rampanan kapa’ in Tana Toraja. The results of this study indicate that the educational value contained in the text ma’parapa in the procession of rampanan kapa’ consists of 1) the value of religious education, namely to educate all people always to be grateful, to trust, and to exalt God’s power, 2) moral education, namely to express respect or in the sense of asking for permission before doing something in front of others by saying the word tabe, 3) social education, which is useful for the community to foster life with its environment, 4) cultural education, namely inviting all people to always maintain and develop marriage customs in it there are procedures for getting married which contain many moral messages that need to be applied in everyday life. The educational function of the ma’parapa text in the procession of rampanan kapa’ in Tana Toraja includes 1) the function of education for family and cultural groups, which is to encourage the younger generation to dare to speak in public, to be able to implement good behavior in daily life -day, and so that the younger generation can interpret advice, and relationships with God Almighty, and 2) to understand aluk rampanan kapa’ as a very sacred level of the ceremony where if there is a violation it will be sanctioned by fellow humans and also from the Creator.

<p><em>This study aims to foster the nationalistic attitude of students of SMP Negeri Panjatan, Kulon Progo Regency, Yogyakarta Special Region through the philosophical values of Gebleg Renteng related to Pancasila values. This research uses descriptive qualitative method. The data sources are taken from books, journals and supporting documents related to research. The main characteristics in the research come from the natural / reality background at Panjatan State Junior High School by observing, interviewing, and analyzing documents. After the data is collected, the researcher analyzes and then concludes the results of the data that have been obtained. The results of this study are the motifs in the Gebleg Renteng batik, including Gebleg in the form of a figure eight combined into one bond (jointly), the kacer bird, the mangosteen fruit, the binangun symbol, the Kulon Progo logo, up and down patterns and other variations. Gebleg Renteng's batik motif can be taken from a philosophical value, namely nationalism. Values are always associated with moral ethics or character so that the philosophical values in Gebleg Renteng's batik can be used to foster students' nationalistic attitudes through learning. An attitude of nationalism must be instilled in the younger generation in order to understand the importance of the Indonesian struggle for independence. The value contained in Gebleg Renteng's batik is nationalism in accordance with what is the basis of the Republic of Indonesia, namely Pancasila. Pancasila is an Indonesian state ideology which has very meaningful values in building the nation and state. Pancasila is taken from the values of customs, cultural and religious values that exist in the life of the Indonesian people so that Pancasila must be maintained for the integrity of the Unitary State of the Republic of Indonesia.</em></p>

This paper is the result of a field research that tries to trace the dynamics of rural communities related to interactions among religious people at Banguntapan Village, Yogyakarta. This research is appealing because village communities are still considered low and marginal class society; nevertheless in reality, they have local wisdom. The people of Banguntapan Village live in harmony, mutual cooperation –gotong royong- and are far from materialistic and luxurious life. This simple life creates their personalities that always respect each other, albeit different in religions, customs, and habits, which are apparent in the implementation of their socio-religious valuesthey have embraced so far.This research uses a qualitative method. This method is chosen because it emphasizes on the depth of value. It tries to answer how the choice of action is interpreted and given a certain meaning. The results of this study found that the religious conditions in Banguntapan village run well despite the potentials for friction. However, it can still be minimized with the spirit of togetherness. The people are so heterogeneous; almost all ethnic groups from Sabang to Merauke are living there. The original community of Banguntapan, in this case the Javanese, has an inclusive attitude towards the migrants from outside Banguntapan. The community is known to be open to migrant from any place, which is important to adapt and appreciate the Javanese tradition that is full of cultural manners. The socio-religious values in the interaction pattern among the people of Banguntapan Village community are always in the context of mutual relationship and mutual influence with other people in order to meet their needs and sustain their life. In fact, they assume that they have a meaning if there is another human being with whom they could interact. Social interaction that they understand is a form of socio-cultural dynamics that exist in the life of society.Tulisan ini merupakan hasil penelitian lapangan yang mencoba menelusuri dinamika masyarakat desa terkait dengan interaksi antar umat beragama yang lokasinya adalah Desa Banguntapan, Kecamatan Banguntapan, Kabupaten Bantul, Daerah Istimewa Yogyakarta. Penelitian ini menarik dilakukan karena masyarakat desa masih dianggap masyarakat kelas rendah dan marjinal. Namun kenyatannya memiliki kearifan lokal, yaitu salah satunya masyarakat Desa Banguntapan yang pada dasarnya mereka hidup rukun, gotong royong dan jauh dari kehidupan matrealistik dan mewah. Kehidupan yang sederhana ini menciptakan kepribadian mereka untuk selalu saling menghargai, meskipun berbeda agama dan kebiasaan, yang tampak dalam implementasi nilai sosio-religius yang mereka anut selama ini. Penelitian ini akan menggunakan metode kualitatif. Metode ini dipilih karena menekankan pada kedalaman nilai. Dengan metode ini akan mencoba menjawab bagaimana pilihan tindakan untuk dimaknai dan diberi arti tertentu. Hasil dari penelitian ini ditemukan bahwa kondisi keberagamaan di Desa Banguntapan berjalan dengan baik walaupun ada potensi untuk terjadinya gesekan-gesekan tapi sejauh ini masih bisa diminimalisir dengan semangat kebersamaan. Masyarakatnya memangheterogen, hampir semua suku bangsa Indonesia dari Sabang sampai Merauke ada di sini.MasyarakatasliBanguntapan yang dalamhalini orang JawamempunyaisikapinklusifterhadappendatangdariluarBanguntapan.Masyarakatnya dikenalterbukadengankaumpendatangdarimanasaja, yang pentingbisaberadaptasidanmenghargai tradisimasyarakatJawa yang penuhdenganbudayatatakrama.Nilai sosio-religius dalam pola interaksi antar umat beragama Masyarakat Desa Banguntapan senantiasa dalam konteks hubungan dan pengaruh timbal balik dengan masyarakat yang lain dalam rangka memenuhi kebutuhan dan mempertahankan kehidupannya.Abstract:This paper is the result of a field research that tries to trace the dynamics of rural communities related to interactions among religious people at Banguntapan Village, Yogyakarta. This research is appealing because village communities are still considered low and marginal class society; nevertheless in reality, they have local wisdom. The people of Banguntapan Village live in harmony, mutual cooperation –gotong royong- and are far from materialistic and luxurious life. This simple life creates their personalities that always respect each other, albeit different in religions, customs, and habits, which are apparent in the implementation of their socio-religious valuesthey have embraced so far.This research uses a qualitative method. This method is chosen because it emphasizes on the depth of value. It tries to answer how the choice of action is interpreted and given a certain meaning. The results of this study found that the religious conditions in Banguntapan village run well despite the potentials for friction. However, it can still be minimized with the spirit of togetherness. The people are so heterogeneous; almost all ethnic groups from Sabang to Merauke are living there. The original community of Banguntapan, in this case the Javanese, has an inclusive attitude towards the migrants from outside Banguntapan. The community is known to be open to migrant from any place, which is important to adapt and appreciate the Javanese tradition that is full of cultural manners. The socio-religious values in the interaction pattern among the people of Banguntapan Village community are always in the context of mutual relationship and mutual influence with other people in order to meet their needs and sustain their life. In fact, they assume that they have a meaning if there is another human being with whom they could interact. Social interaction that they understand is a form of socio-cultural dynamics that exist in the life of society.Keywords: Interaction, Social-religious, Religious people. Abstrak: Tulisan ini merupakan hasil penelitian lapangan yang mencoba menelusuri dinamika masyarakat desa terkait dengan interaksi antar umat beragama yang lokasinya adalah Desa Banguntapan, Kecamatan Banguntapan, Kabupaten Bantul, Daerah Istimewa Yogyakarta. Penelitian ini menarik dilakukan karena masyarakat desa masih dianggap masyarakat kelas rendah dan marjinal. Namun kenyatannya memiliki kearifan lokal, yaitu salah satunya masyarakat Desa Banguntapan yang pada dasarnya mereka hidup rukun, gotong royong dan jauh dari kehidupan matrealistik dan mewah. Kehidupan yang sederhana ini menciptakan kepribadian mereka untuk selalu saling menghargai, meskipun berbeda agama dan kebiasaan, yang tampak dalam implementasi nilai sosio-religius yang mereka anut selama ini. Penelitian ini akan menggunakan metode kualitatif. Metode ini dipilih karena menekankan pada kedalaman nilai. Dengan metode ini akan mencoba menjawab bagaimana pilihan tindakan untuk dimaknai dan diberi arti tertentu. Hasil dari penelitian ini ditemukan bahwa kondisi keberagamaan di Desa Banguntapan berjalan dengan baik walaupun ada potensi untuk terjadinya gesekan-gesekan tapi sejauh ini masih bisa diminimalisir dengan semangat kebersamaan. Masyarakatnya memangheterogen, hampir semua suku bangsa Indonesia dari Sabang sampai Merauke ada di sini.MasyarakatasliBanguntapan yang dalamhalini orang JawamempunyaisikapinklusifterhadappendatangdariluarBanguntapan.Masyarakatnya dikenalterbukadengankaumpendatangdarimanasaja, yang pentingbisaberadaptasidanmenghargai tradisimasyarakatJawa yang penuhdenganbudayatatakrama.Nilai sosio-religius dalam pola interaksi antar umat beragama Masyarakat Desa Banguntapan senantiasa dalam konteks hubungan dan pengaruh timbal balik dengan masyarakat yang lain dalam rangka memenuhi kebutuhan dan mempertahankan kehidupannya.

West Nusa Tenggara has been inhabited by three major tribes namely; Sasak in Lombok, Samawa, in western Sumbawa, and Mbojo tribe in the middle and east of Sumbawa Island. Other tribes in Indonesia such as Bali, Java, Medan, and others color the cultural diversity of the people of West Nusa Tenggara (NTB). The blending of various characters, cultures, and customs in a community of life is very potential to cause tribal, religious, belief, and racial conflicts. This fact occurs because of the lack of tolerance in the community. Tolerance can be built through well-planned education. This study aims to: 1) know the model of 'learning devices' IPA based on tolerance for school / madrasah in conflict prone areas, 2) to know the ability of science teachers in applying learning tools IPA based on tolerance, 3) to know the social skills of students in science learning, 4 ) know the attitude of student's tolerance after learning, 5) knowing student cognitive learning outcomes after science-based learning tolerance. The research used is research development with model development of Kemp et al. (1994). This research was conducted in two stages, namely: (1) Development of Learning Device which includes; (a) Instructional Problems, (b) Learner Characteristics, (c) Task Analysis, (d) Objectives, (e) Content Sequencing, (f) Instructional Strategies, (g) Instructional Delivery, (h) Evaluation Instrumens, ) Instructional Resources. (2) Testing Devices to be implemented on the students of class IX MTs Kondok Barokah Nahdlatul Wathan. Research data were analyzed using descriptive statistics by calculating descriptive statistic parameters, such as; the highest value, the lowest value, the average, standard deviation, and percentage.

Islam is a religion of rahmatan lil'alamin, which is easy to adapt to grow in all places and times, such as in marriage. For ethnic groups who have customs and culture, marriage is a very important thing for humans in life which is carried out in an honorable ceremony. On the other hand, Islam also regulates marriage procedures that must be carried out by Muslims. Marriage is something that is very important in human life, therefore a marriage must be in accordance with religious provisions and statutory regulations so that the marriage gets legal certainty and protection. However, nowadays in society there is a tendency for marriage to be carried out in a sirri way, this tendency often occurs, especially for a man's second marriage or polygamy. This study wants to reveal the position of polygamous marriage in a family law perspective and reveal whether or not polygamous marriage is legal according to the UUUP and according to Islamic law.Keywords: Com Marriage, Law and AqadAbstrak:Islam is a religion of rahmatan lil'alamin, easy to adapt to growth and development wherever and whenever, such as in marriage. For people who have customs and culture, marriage is a very important thing in human life, and is carried out in a solemn ceremony. On the other hand, Islam also regulates marriage procedures that must be carried out by Muslims. Marriage is a very important thing in human life, so marriage must be in accordance with religious regulations and statutory regulations, so that marriage can be determined and protected by law. But nowadays society has a tendency to get married, and this tendency often occurs, especially for men with second marriages or polygamy. This study wants to reveal the position of polygamous marriages in a family law perspective and reveal whether or not polygamous marriages are legal according to UUUP and according to Islamic law.Kata Kunci: Pernikahan, Hukum, dan Aqad

The face of Islam in Indonesia, which is the largest Muslim country in the world, plays an urgent moderating role in religion. The essence of Islamic teachings is moderation for its adherents. Moderation in this case is a form of religious understanding that is very much in line with the existence of Islam in Indonesia, which has a wealth of natural resources, customs, ethnicities and religions. This research aimed to provide an integrated approach to religious moderation in the life of the people in the nation using the Al-Qur’an. This research involved a literature review. The results indicated that the minside understanding of religious moderation is appropriate if it is juxtaposed with the practice of tawajun (balanced) or tawasshuth (intermediate) attitudes with the correct understanding through practicing the messages of the Qur’an. In conclusion, the word of God reflects on the importance of moderation. This includes the aspects of acknowledging the truth on the other side of disputes, upholding a tolerant attitude, respecting differences of opinion and not imposing a will by means of violence. This is described in Al-Hujarat: 13 (respecting diversity and the willingness to interact), Hud: 118-119 (conducting religious expression wisely and politely), al-Baqarah: 185 and an-Nisa’: 28. Keywords: implementing, religious moderation, Al-Qur’an

This study aims to define the interaction and tolerance of Hindus and Muslims in the life of a multicultural society. A socio-cultural approach related to local wisdom is used in this study. The application of qualitative methods with observation and in-depth interviews was used as a means of collecting data and information. Theories about multiculturalism were used to analyze the data. Azra (2007) states that multiculturalism is an understanding of life that puts forward togetherness on the principle of difference, whether religious, political, or ethnic differences. This study found that community life in Serangan Village, South Denpasar District, which consists of six banjars (village community organization) namely Banjar Ponjok, Banjar Tengah, Banjar Kaja, Banjar Peken, Banjar Kawan, and Banjar Dukuh, and an environment called Kampung Bugis Environment goes hand in hand in harmonious situation and condition. This research is expected to strengthen the understanding of multiculturalism for Indonesians who comes from hundreds of ethnicities with multi-variety languages, cultures, customs, traditions, and beliefs. The results of the research are also expected to have contributed to increasing the sense and value of nationalism towards the nation and the Unitary State of the Republic of Indonesia.

Abstrak: Resolusi Perdamaian dalam Pendidikan. Penelitian ini bertujuan untuk menganalisis resolusi perdamaian dalam pendidikan. Perdamaian tidak bisa dilihat sebagai substansi yang berdiri sendiri dan parsial. Kekerasan melibatkan banyak faktor yang sangat mungkin saling terkait, sehingga penanganannya membutuhkan kesabaran yang luar biasa. Beberapa kasus konflik dan kekerasan yang terjadi di Indonesia memberikan gambaran yang cukup jelas. Melalui penelitian dapat disimpulkan bahwa Pendidikan adalah solusi terbaik untuk membantu manusia melihat bagaimana seharusnya manusia dan bagaimana seharusnya hidup. Pendidikan harus menjadi cara hidup dalam penemuan cara hidup yang benar. Pendidikan dapat melakukan sesuatu untuk perdamaian setidaknya dalam dua cara: Pertama, Pendidikan mengambil strategi konservasi bahwa Pendidikan perlu diarahkan untuk merawat, memelihara, mempertahankan "aset agama dan budaya" pengetahuan, nilai, dan adat istiadat dari waktu ke waktu oleh sejarah dalam rangka mempertahankan harkat dan martabat manusia dan Kedua, Pendidikan mengambil strategi restorasi yaitu Pendidikan diarahkan untuk memperbaiki dan memulihkan aset-aset agama dan budaya yang telah mengalami pencemaran, pembusukan, perusakan.Abstract: This study aims to analyze peace resolution in education. Peace cannot be seen as an independent and partial substance. Violence involves many factors that are very likely to be interrelated, so handling it requires tremendous patience. Several cases of conflict and violence that occurred in Indonesia provide a reasonably clear picture. Through research, it can be concluded that Education is the best solution to help humans see how humans should be and live. Education must be a way of life in the discovery of the right way of life. Education can do something for peace in at least two ways: First, Education takes a conservation strategy that Education needs to be directed to care for, maintain, maintain "religious and cultural assets" of knowledge, values, and customs from time to time by history in order to maintain dignity. Moreover, human dignity and Second, Education adopts a restoration strategy, namely Education is directed to repair and restore religious and cultural assets that have been polluted, decayed, and damaged.Keywords: Resolution, Conflict, Peace, Education

In epistemological studies, environment creates knowledge and meaning of life for society. Knowledge is used to achieve goals and expectations of society. As result and product of society, knowledge reflects existing phenomenon and information. The presence or the absence of innovative knowledge is determined by the existing knowledge system in the society. Studies of Islamic law epistemology in Indonesia, especially on the north coast of Java, are connected to the social and cultural settings. Social setting influences the study of the Qur’an and Hadith toward relations between individuals and groups and their behaviors. Cultural setting influences the authors of Qur’anic and Hadith commentary to negotiate their understanding of customs and traditions. Both settings influence Islamic law in Java. Thus, the understanding of the Islamic law on the north coast of Java is not only by passive, imitative and following the thinking in the Arabian peninsula. The interpretation of the Qur’an and the understanding of Hadith in Java show the existence of an active, creative and continuing process of negotiation on the realities of society, social and culture. The process is then reconciling both sources of law, among religious texts and cultural and social reality, and between sharia and haqiqa. The reconciling shows that Islamic law is in its epistemic space on the north coast of Java in the 20th century.

The curtain rose. The howling of desert wind filled the performance hall in the Shanghai Grand Theatre. Into the center stage, where a scenic construction of a mountain cliff and a desert landscape was dimly lit, entered the character of the Daoist priest Wang Yuanlu (1849–1931), performed by Chen Yizong. Dressed in a worn and dusty outfit of dark blue cotton, characteristic of Daoist priests, Wang began to sweep the floor. After a few moments, he discovered a hidden chambre sealed inside one of the rock sanctuaries carved into the cliff.Signaled by the quick, crystalline, stirring wave of sound from the chimes, a melodious Chinese ocarina solo joined in slowly from the background. Astonished by thousands of Buddhist sūtra scrolls, wall paintings, and sculptures he had just accidentally discovered in the caves, Priest Wang set his broom aside and began to examine these treasures. Dawn had not yet arrived, and the desert sky was pitch-black. Priest Wang held his oil lamp high, strode rhythmically in excitement, sat crossed-legged in a meditative pose, and unfolded a scroll. The sound of the ocarina became fuller and richer and the texture of the music more complex, as several other instruments joined in.Below is the opening scene of the award-winning, theatrical dance-drama Dunhuang, My Dreamland, created by China’s state-sponsored Lanzhou Song and Dance Theatre in 2000. Figure 1a: Poster Side A of Dunhuang, My Dreamland Figure 1b: Poster Side B of Dunhuang, My DreamlandThe scene locates the dance-drama in the rock sanctuaries that today are known as the Dunhuang Mogao Caves, housing Buddhist art accumulated over a period of a thousand years, one of the best well-known UNESCO heritages on the Silk Road. Historically a frontier metropolis, Dunhuang was a strategic site along the Silk Road in northwestern China, a crossroads of trade, and a locus for religious, cultural, and intellectual influences since the Han dynasty (206 B.C.E.–220 C.E.). Travellers, especially Buddhist monks from India and central Asia, passing through Dunhuang on their way to Chang’an (present day Xi’an), China’s ancient capital, would stop to meditate in the Mogao Caves and consult manuscripts in the monastery's library. At the same time, Chinese pilgrims would travel by foot from China through central Asia to Pakistan, India, Nepal, Bangladesh, and Sri Lanka, playing a key role in the exchanges between ancient China and the outside world. Travellers from China would stop to acquire provisions at Dunhuang before crossing the Gobi Desert to continue on their long journey abroad. Figure 2: Dunhuang Mogao CavesThis article approaches the idea of “abroad” by examining the present-day imagination of journeys along the Silk Road—specifically, staged performances of the various Silk Road journey-themed dance-dramas sponsored by the Chinese state for enhancing its cultural and foreign policies since the 1970s (Kuang).As ethnomusicologists have demonstrated, musicians, choreographers, and playwrights often utilise historical materials in their performances to construct connections between the past and the present (Bohlman; Herzfeld; Lam; Rees; Shelemay; Tuohy; Wade; Yung: Rawski; Watson). The ancient Silk Road, which linked the Mediterranean coast with central China and beyond, via oasis towns such as Samarkand, has long been associated with the concept of “journeying abroad.” Journeys to distant, foreign lands and encounters of unknown, mysterious cultures along the Silk Road have been documented in historical records, such as A Record of Buddhist Kingdoms (Faxian) and The Great Tang Records on the Western Regions (Xuanzang), and illustrated in classical literature, such as The Travels of Marco Polo (Polo) and the 16th century Chinese novel Journey to the West (Wu). These journeys—coming and going from multiple directions and to different destinations—have inspired contemporary staged performance for audiences around the globe.Home and Abroad: Dunhuang and the Silk RoadDunhuang, My Dreamland (2000), the contemporary dance-drama, staged the journey of a young pilgrim painter travelling from Chang’an to a land of the unfamiliar and beyond borders, in search for the arts that have inspired him. Figure 3: A scene from Dunhuang, My Dreamland showing the young pilgrim painter in the Gobi Desert on the ancient Silk RoadFar from his home, he ended his journey in Dunhuang, historically considered the northwestern periphery of China, well beyond Yangguan and Yumenguan, the bordering passes that separate China and foreign lands. Later scenes in Dunhuang, My Dreamland, portrayed through multiethnic music and dances, the dynamic interactions among merchants, cultural and religious envoys, warriors, and politicians that were making their own journey from abroad to China. The theatrical dance-drama presents a historically inspired, re-imagined vision of both “home” and “abroad” to its audiences as they watch the young painter travel along the Silk Road, across the Gobi Desert, arriving at his own ideal, artistic “homeland”, the Dunhuang Mogao Caves. Since his journey is ultimately a spiritual one, the conceptualisation of travelling “abroad” could also be perceived as “a journey home.”Staged more than four hundred times since it premiered in Beijing in April 2000, Dunhuang, My Dreamland is one of the top ten titles in China’s National Stage Project and one of the most successful theatrical dance-dramas ever produced in China. With revenue of more than thirty million renminbi (RMB), it ranks as the most profitable theatrical dance-drama ever produced in China, with a preproduction cost of six million RMB. The production team receives financial support from China’s Ministry of Culture for its “distinctive ethnic features,” and its “aim to promote traditional Chinese culture,” according to Xu Rong, an official in the Cultural Industry Department of the Ministry. Labeled an outstanding dance-drama of the Chinese nation, it aims to present domestic and international audiences with a vision of China as a historically multifaceted and cosmopolitan nation that has been in close contact with the outside world through the ancient Silk Road. Its production company has been on tour in selected cities throughout China and in countries abroad, including Austria, Spain, and France, literarily making the young pilgrim painter’s “journey along the Silk Road” a new journey abroad, off stage and in reality.Dunhuang, My Dreamland was not the first, nor is it the last, staged performances that portrays the Chinese re-imagination of “journeying abroad” along the ancient Silk Road. It was created as one of many versions of Dunhuang bihua yuewu, a genre of music, dance, and dramatic performances created in the early twentieth century and based primarily on artifacts excavated from the Mogao Caves (Kuang). “The Mogao Caves are the greatest repository of early Chinese art,” states Mimi Gates, who works to increase public awareness of the UNESCO site and raise funds toward its conservation. “Located on the Chinese end of the Silk Road, it also is the place where many cultures of the world intersected with one another, so you have Greek and Roman, Persian and Middle Eastern, Indian and Chinese cultures, all interacting. Given the nature of our world today, it is all very relevant” (Pollack). As an expressive art form, this genre has been thriving since the late 1970s contributing to the global imagination of China’s “Silk Road journeys abroad” long before Dunhuang, My Dreamland achieved its domestic and international fame. For instance, in 2004, The Thousand-Handed and Thousand-Eyed Avalokiteśvara—one of the most representative (and well-known) Dunhuang bihua yuewu programs—was staged as a part of the cultural program during the Paralympic Games in Athens, Greece. This performance, as well as other Dunhuang bihua yuewu dance programs was the perfect embodiment of a foreign religion that arrived in China from abroad and became Sinicized (Kuang). Figure 4: Mural from Dunhuang Mogao Cave No. 45A Brief History of Staging the Silk Road JourneysThe staging of the Silk Road journeys abroad began in the late 1970s. Historically, the Silk Road signifies a multiethnic, cosmopolitan frontier, which underwent incessant conflicts between Chinese sovereigns and nomadic peoples (as well as between other groups), but was strongly imbued with the customs and institutions of central China (Duan, Mair, Shi, Sima). In the twentieth century, when China was no longer an empire, but had become what the early 20th-century reformer Liang Qichao (1873–1929) called “a nation among nations,” the long history of the Silk Road and the colourful, legendary journeys abroad became instrumental in the formation of a modern Chinese nation of unified diversity rooted in an ancient cosmopolitan past. The staged Silk Road theme dance-dramas thus participate in this formation of the Chinese imagination of “nation” and “abroad,” as they aestheticise Chinese history and geography. History and geography—aspects commonly considered constituents of a nation as well as our conceptualisations of “abroad”—are “invariably aestheticized to a certain degree” (Bakhtin 208). Diverse historical and cultural elements from along the Silk Road come together in this performance genre, which can be considered the most representative of various possible stagings of the history and culture of the Silk Road journeys.In 1979, the Chinese state officials in Gansu Province commissioned the benchmark dance-drama Rain of Flowers along the Silk Road, a spectacular theatrical dance-drama praising the pure and noble friendship which existed between the peoples of China and other countries in the Tang dynasty (618-907 C.E.). While its plot also revolves around the Dunhuang Caves and the life of a painter, staged at one of the most critical turning points in modern Chinese history, the work as a whole aims to present the state’s intention of re-establishing diplomatic ties with the outside world after the Cultural Revolution. Unlike Dunhuang, My Dreamland, it presents a nation’s journey abroad and home. To accomplish this goal, Rain of Flowers along the Silk Road introduces the fictional character Yunus, a wealthy Persian merchant who provides the audiences a vision of the historical figure of Peroz III, the last Sassanian prince, who after the Arab conquest of Iran in 651 C.E., found refuge in China. By incorporating scenes of ethnic and folk dances, the drama then stages the journey of painter Zhang’s daughter Yingniang to Persia (present-day Iran) and later, Yunus’s journey abroad to the Tang dynasty imperial court as the Persian Empire’s envoy.Rain of Flowers along the Silk Road, since its debut at Beijing’s Great Hall of the People on the first of October 1979 and shortly after at the Theatre La Scala in Milan, has been staged in more than twenty countries and districts, including France, Italy, Japan, Thailand, Russia, Latvia, Hong Kong, Macao, Taiwan, and recently, in 2013, at the Lincoln Center for the Performing Arts in New York.“The Road”: Staging the Journey TodayWithin the contemporary context of global interdependencies, performing arts have been used as strategic devices for social mobilisation and as a means to represent and perform modern national histories and foreign policies (Davis, Rees, Tian, Tuohy, Wong, David Y. H. Wu). The Silk Road has been chosen as the basis for these state-sponsored, extravagantly produced, and internationally staged contemporary dance programs. In 2008, the welcoming ceremony and artistic presentation at the Olympic Games in Beijing featured twenty apsara dancers and a Dunhuang bihua yuewu dancer with long ribbons, whose body was suspended in mid-air on a rectangular LED extension held by hundreds of performers; on the giant LED screen was a depiction of the ancient Silk Road.In March 2013, Chinese president Xi Jinping introduced the initiatives “Silk Road Economic Belt” and “21st Century Maritime Silk Road” during his journeys abroad in Kazakhstan and Indonesia. These initiatives are now referred to as “One Belt, One Road.” The State Council lists in details the policies and implementation plans for this initiative on its official web page, www.gov.cn. In April 2013, the China Institute in New York launched a yearlong celebration, starting with "Dunhuang: Buddhist Art and the Gateway of the Silk Road" with a re-creation of one of the caves and a selection of artifacts from the site. In March 2015, the National Development and Reform Commission (NDRC), China’s top economic planning agency, released a new action plan outlining key details of the “One Belt, One Road” initiative. Xi Jinping has made the program a centrepiece of both his foreign and domestic economic policies. One of the central economic strategies is to promote cultural industry that could enhance trades along the Silk Road.Encouraged by the “One Belt, One Road” policies, in March 2016, The Silk Princess premiered in Xi’an and was staged at the National Centre for the Performing Arts in Beijing the following July. While Dunhuang, My Dreamland and Rain of Flowers along the Silk Road were inspired by the Buddhist art found in Dunhuang, The Silk Princess, based on a story about a princess bringing silk and silkworm-breeding skills to the western regions of China in the Tang Dynasty (618-907) has a different historical origin. The princess's story was portrayed in a woodblock from the Tang Dynasty discovered by Sir Marc Aurel Stein, a British archaeologist during his expedition to Xinjiang (now Xinjiang Uygur autonomous region) in the early 19th century, and in a temple mural discovered during a 2002 Chinese-Japanese expedition in the Dandanwulike region. Figure 5: Poster of The Silk PrincessIn January 2016, the Shannxi Provincial Song and Dance Troupe staged The Silk Road, a new theatrical dance-drama. Unlike Dunhuang, My Dreamland, the newly staged dance-drama “centers around the ‘road’ and the deepening relationship merchants and travellers developed with it as they traveled along its course,” said Director Yang Wei during an interview with the author. According to her, the show uses seven archetypes—a traveler, a guard, a messenger, and so on—to present the stories that took place along this historic route. Unbounded by specific space or time, each of these archetypes embodies the foreign-travel experience of a different group of individuals, in a manner that may well be related to the social actors of globalised culture and of transnationalism today. Figure 6: Poster of The Silk RoadConclusionAs seen in Rain of Flowers along the Silk Road and Dunhuang, My Dreamland, staging the processes of Silk Road journeys has become a way of connecting the Chinese imagination of “home” with the Chinese imagination of “abroad.” Staging a nation’s heritage abroad on contemporary stages invites a new imagination of homeland, borders, and transnationalism. Once aestheticised through staged performances, such as that of the Dunhuang bihua yuewu, the historical and topological landscape of Dunhuang becomes a performed narrative, embodying the national heritage.The staging of Silk Road journeys continues, and is being developed into various forms, from theatrical dance-drama to digital exhibitions such as the Smithsonian’s Pure Land: Inside the Mogao Grottes at Dunhuang (Stromberg) and the Getty’s Cave Temples of Dunhuang: Buddhist Art on China's Silk Road (Sivak and Hood). 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