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Journal articles on the topic 'Indonesian Religions'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Sihombing, Edy Syahputra. "Menghidupi Kesejatian Agama: Tawaran yang Menggugat Eksistensi Agama Sebagai Usaha Partisipatif dalam Pembangunan Indonesia." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (2017): 267. http://dx.doi.org/10.33550/sd.v3i2.38.

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ABSTRACK: Since human culture exist, religion is also exist in its variety. Religion has became the mode existence of human being. Basically the religion is the place to which gives space for humans to communicated, meet with the ultimate reality. In the development of human culture, religion is experiencing by a growing change in form and contents. Earlier, religion is a relationship between human and the ultimate reality, that overtime turned into an institutions that has systematically conceptualised doctrine in the form of dogmatic. The purpose of religion also shifted from efforts to more

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Hakim, Lukmanul, Aziza Meria, and Sartika Suryadinata. "Religious Moderation in Indonesian Context." Al-Albab 12, no. 1 (2023): 95–112. http://dx.doi.org/10.24260/alalbab.v12i1.2619.

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This paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then c

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3

Rofi'i, Muhammad Arwani, and Nurin Alfiani. "Religious Traditions in Balun-Turi Village, Lamongan: Representation of Religious and Cultural Harmony in Indonesia." Proceedings of International Conference on Muslim Society and Thought 4 (July 19, 2024): 255–67. http://dx.doi.org/10.15642/icmust.4.2024.1666.

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This study aims to understand how the diversity of local religions and cultures in Balun-Turi Village, Lamongan, is reflected in religious traditions. Balun-Turi Village was chosen as a case study because it is a good representation of the religious and cultural diversity in Indonesia. The research methods used included data collection through direct observation, interviews, and analysis of related documents. The results of the study revealed that Balun-Turi Village has various rich and diverse religious traditions. These traditions include religious celebrations, rituals, and other religious

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Ulfah, Elisa. "Religious Identity Negotiation in Japanese-Indonesian Intermarriage." International Journal of Cultural and Art Studies 7, no. 1 (2023): 30–40. http://dx.doi.org/10.32734/ijcas.v7i1.11682.

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This research is qualitative research using a life story approach. The informants of this study were seven Indonesian Muslim women and one Christian who married a Japanese man living in Japan. The study analyzes how religious identity is negotiated in the marriages of Japanese men and Indonesian women. The previous research informants were three Indonesian women who married Japanese people in Indonesia. The prior research indicates that all Japanese husbands follow the religion of their Indonesian wives. This study finds that all Japanese husbands, before marriage, follow the religion of their

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Lathifah, Anthin, Abu Hapsin, Ahmad Rofiq та M. Arief Hidayatullah. "The Construction of Religious Freedom in Indonesian Legislation: A Perspective of Maqāṣid Ḥifẓ Al-Dīn". Samarah: Jurnal Hukum Keluarga dan Hukum Islam 6, № 1 (2022): 369. http://dx.doi.org/10.22373/sjhk.v6i1.10957.

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The Indonesian state has legal provisions of religious freedom contained in the constitution and its derivatives legislation. This article aims to discuss religious freedom in Indonesian legislation from the perspective of maqāṣid hifẓ al-dīn. This study is the result of qualitative research using a content analysis approach. From the results of the discussion, it is known that the freedom of religion in Indonesian legislation includes freedoms to choose belief (Belief in One Supreme God), to worship, and to express religion. These provisions are in line with hurriyyah al-'i'tiqād Ibn 'Āsyūr a

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Kristina, Ayu. "The Position of Kejawen in the Indonesian Constitution." DINIKA : Academic Journal of Islamic Studies 6, no. 2 (2021): 291–308. http://dx.doi.org/10.22515/dinika.v6i2.4651.

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The paradigms of world religions often influence Indonesia's general understanding of religion. Indigenous religious practices are often labeled as animistic practices. The adherents of the Indigenous religion are often regarded as worshipers of trees, mountains, and the like. Such is the case with adherents of the Indigenous religion in Java Island (Kejawen). From the results of a literature study that utilizes various literature and paradigms related to the existence of religion in Indonesia, this study tries to look further into the position of Kejawen in the Indonesian constitution. The re

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Nasir, Muhammad. "Determinisme Teologi Islam dalam Pola Gerak Sejarah Indonesia." Fajar Historia: Jurnal Ilmu Sejarah dan Pendidikan 8, no. 2 (2024): 250–64. http://dx.doi.org/10.29408/fhs.v8i2.24973.

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This article discusses the determinism of Islamic theology in shaping the laws and movement patterns of Indonesian history. The aim is to explore how religions in Indonesia play a central role in shaping individual and group actions, as well as determining the movement patterns of modern Indonesian history. This discussion uses the speculative historical philosophy concept of historical determinism. In conclusion, the Indonesia historical driving force or it historical pattern are influenced by the theological ideas of religions in Indonesia, including Islam. This is reflected in the formulati

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Rahman, Ryan Arief Rahman Arief, Muhammad Faishal Hibban, Burhan Lukman Syah, and Bayu Sunarya. "Mahabah According to KH Hasyim Asy'ari and Its Actualization on Religious Tolerance." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 18, no. 1 (2023): 93–104. http://dx.doi.org/10.37680/adabiya.v18i1.2518.

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This study examines the concept of mahabah in the context of Indonesian cultural and religious diversity and its potential for promoting religious tolerance. The Indonesian nation is diverse, with multiple cultures and religions, which can be a great strength or source of conflict. The worst impact of conflicts between cultures and religions is the loss of tolerance between them. To promote interfaith tolerance in Indonesia, it is important to imply the concept of mahabah in socializing, which is interpreted as love/affection in every religion. Kiai Haji Hasyim Asy'ari is an Indonesian Muslim

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9

Tandi, Alfri. "Teologi Religium Merupakan Sarana Perjumpaan Antar Agama-Agama Di Era Modern." Tambur : Journal of Music Creation, Study and Performance 1, no. 2 (2021): 134–45. http://dx.doi.org/10.52960/jt.v1i2.79.

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    Indonesia is a country consisting of various ethnic groups, races, cultures, and religions. Indonesia is a pluralistic country, especially in terms of religion. In which there are six religions legitimized by the state, including Catholic Christianity, Protestant Christianity, Islam, Hinduism, Buddhism and Confucianism. However, there are still many tribal religions that are lived by the Indonesian people, especially in remote areas. Then not infrequently problems arise because of differences of opinion or views from within each religion. This diversity of views tri

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Hasibuan, Sapri Yani, Erwan Efendi, Deni Armanda, and Yusuf Saifulloh . "Pola dan Strategi Dakwah Dalam Moderasi Beragama." Da'watuna: Journal of Communication and Islamic Broadcasting 3, no. 2 (2023): 709–20. http://dx.doi.org/10.47467/dawatuna.v3i2.2766.

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 Religion moderation has multiple characteristics, Indonesian society is multicultural. Culture, religion, race, language, ethnicity, tradition, and others are examples of diversity. Even though it is not a religious country, its people are closely related to religion. Life, and the constitution guarantees freedom of religion. The first precept of Pancasila, "Belief in One Almighty God", indicates that this state system is based on Indonesian religious principles, teachings, and values. Every citizen faces the challenge of striking a balance between national commitments and religious rig

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Maarif, Samsul, and Asfinawati. "Toward a (More) Inclusive FORB." Interreligious Studies and Intercultural Theology 6, no. 2 (2023): 205–12. http://dx.doi.org/10.1558/isit.24947.

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Freedom of religion or belief (FORB) is supposedly universal, but religion has been predominantly defined as prototyping and privileging the so-called “world religions.” As a consequence, the religions of indigenous people have been treated as culture and as such excluded from FORB discourse. Drawing on the Indonesian context, this paper shows a new potential framework for a more inclusive FORB. It examines two decisions by the Indonesian Constitutional Court that dismantled the politics of “official” religions and expanded the notion of FORB, hence it fosters a more inclusive FORB. This artic

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Muqit, Abd. "Membangun Argumentasi Prinsip-Prinsip Moderasi Beragama Dalam Perspektif Al-Quran." El-Faqih : Jurnal Pemikiran dan Hukum Islam 9, no. 2 (2023): 334–51. http://dx.doi.org/10.58401/faqih.v9i2.1236.

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The current radicalism and extremism became the background for the initiation of the theory of religious moderation. In the Indonesian context, religious moderation is highly emphasized and has even become a program apart from the Ministry of Religion of the Republic of Indonesia. Along with these developments, the author is interested in studying religious moderation in interpreting the Koran using thematic methods. The results of the research concluded that the Koran aims to do good to each other among fellow believers and act fairly towards them, build friendships, respect other people's re

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Widyawati, Fransiska. "SCHOOL AND CATHOLIC RELIGIOUS EUDCATION IN PLURAL SOCIETY: BUILDING DIALOGUE AND PREVENTING RADICALISM." Jurnal Pendidikan dan Kebudayaan Missio 13, no. 2 (2021): 129–41. http://dx.doi.org/10.36928/jpkm.v13i2.794.

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This article is motivated by the concern of the phenomenon of religious-based intolerance and radicalism in Indonesia. Perpetrators of these attitudes and behaviors occur in many educational settings by educated individuals. There have been cases where radicalism happens because schools are developing religious education, which is exclusive and not open to pluralism in society. Therefore, this article develops ideas/thoughts about schools and Catholic Religious Education (CRE) relevant in the context of pluralism in Indonesia to prevent religious intolerance and radicalism. Schools can be plur

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Widyawati, Fransiska. "SCHOOL AND CATHOLIC RELIGIOUS EUDCATION IN PLURAL SOCIETY: BUILDING DIALOGUE AND PREVENTING RADICALISM." Jurnal Pendidikan dan Kebudayaan Missio 13, no. 2 (2021): 129–41. https://doi.org/10.36928/jpkm.v13i2.809.

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This article is motivated by the concern of the phenomenon of religious-based intolerance and radicalism in Indonesia. Perpetrators of these attitudes and behaviors occur in many educational settings by educated individuals. There have been cases where radicalism happens because schools are developing religious education, which is exclusive and not open to pluralism in society. Therefore, this article develops ideas/thoughts about schools and Catholic Religious Education (CRE) relevant in the context of pluralism in Indonesia to prevent religious intolerance and radicalism. Schools can be plur

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Ekasiwi, Alvia Nurrahma, and Barli Bram. "Senior High School English Textbooks and Religious Aspects." JET (Journal of English Teaching) 8, no. 3 (2022): 366–77. http://dx.doi.org/10.33541/jet.v8i3.4177.

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Indonesia is a diverse country consisting of various cultures and also religions. Currently, there are six official religions recognized by the Indonesian government, which are Islam, Protestant, Catholic, Hindu, Buddhi, and Confucianism. Thus, it is important for English book writers to design an English textbook that not only accommodates the needs of the students but also contains learning content which are representing all those varied religions and cultures in order to represent the background of the students. This study focuses on the portrayal of religious content found in the six Indon

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Amma, CHORIDA, and Riski AMALIA Adinda. "Religious moderation in extra campus organizational perspective: IAIN PEKALONGAN." SOCIAL SCIENCES AND EDUCATION RESEARCH REVIEW 9, no. 1 (2022): 167–70. https://doi.org/10.5281/zenodo.6795750.

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The diversity of religions recognized by the Indonesian people requires an understanding of religious moderation.  Islam is the religion that is mostly followed by the Indonesian people.  Which is where community organizations have an important role in mobilizing and spreading the religion of Islam.  Nahdlatul Ulama and Muhammadiyah are currently developing very rapidly in Indonesia. In higher education, the two organizations are already attached to the IAIN Pekalongan extra-campus organization.  So that in order to minimize conflict, the application of religious moderation

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Basri, Basri, and Muhammad Muhammad. "RETHINKING RELIGIOUS MODERATION THROUGH THE STUDY OF INDONESIAN EXEGESIS: A STUDY OF TAFSIR AL-AZHAR BY HAMKA." Khazanah: Jurnal Studi Islam dan Humaniora 21, no. 1 (2023): 41–58. http://dx.doi.org/10.18592/khazanah.v21i1.8737.

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Realizing religious moderation has become a medium-term program of the President for the 2020-2024 period. This program has been entrusted to the Ministry of Religious Affairs. Through a moderation team, the Ministry of Religion has formulated indicators of religious moderation, one of which is tolerance. According to the Ministry of Religion, tolerance is defined as having an open, broad-minded, voluntary, and gentle attitude towards accepting differences. Tolerance is always accompanied by respect, accepting those who are different as part of ourselves, and thinking positively. This toleranc

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Himawan, Karel K. "Menikah adalah Ibadah: Peran Agama dalam Mengkonstruksi Pengalaman Melajang di Indonesia." Jurnal Studi Pemuda 9, no. 2 (2020): 120. http://dx.doi.org/10.22146/studipemudaugm.56548.

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Religion plays a major role in the lives of most Indonesians. While most religions favour marriage, little is known regarding how religion shapes the singleness experience, especially from the Indonesian perspective. The study aims to explore whether and how religion constructs the meaning of singleness and contributes to the quality of life of Indonesian unmarried individuals. Multistage mixed-methods study was employed to answer the research questions through two stages. Stage one was an online survey to 635 participants (Mage = 31.49; SD = 5.49) across three groups (single, single in a rela

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Hanumbhawono, Winuhoro, Syamsul Maarif, Yoedhi Swastanto, and M. Adnan Madjid. "Potential For Religious Exploitation of Conflict in Indonesia." International Journal of Religion 5, no. 10 (2024): 5357–71. http://dx.doi.org/10.61707/6hfhjv52.

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In Indonesia, the problem of inter-religious relations seriously needs attention. Conflicts that use religious sentiment mostly exploit religious diversity to hide the real intention. The exploitation of religion in the form of falsifying religious identity is used as an effort to destabilize Indonesia, and religious interpretations are used as justification for discriminating against and dominating other religious groups, which is often found in conflicts in Indonesia. Potential adversaries likely use hybrid war to break unity and trust among Indonesians, to disintegrate the Republic of Indon

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Huda, M. Thoriqul, Adinda Maharani, and Dina Nuryana. "Dialectics of Islamic and Christian Public Sphere in Kediri." Proceedings of International Conference on Muslim Society and Thought 4 (July 19, 2024): 195–204. http://dx.doi.org/10.15642/icmust.4.2024.1743.

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Islam and Christianity are religions that have been present in Indonesia for centuries, the history of these two religions cannot be separated from the existence of the Indonesian nation. As time goes by, the relationship between these two religions fluctuates (between conflict and harmony), in certain areas Islam becomes dominant, but in other areas Christianity is the dominant religion. National History records that several times Islam and Christianity were involved in religious conflicts. The dialectic of the relationship between the two religions in the public sphere is the key to fluctuat

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Hasiholan, Anggi Maringan, and Aldi Abdillah. "The Concept of Love in Islam, Christianity, and Judaism for the Postmodern Indonesian Religious Communities." Dialog 45, no. 2 (2022): 195–206. http://dx.doi.org/10.47655/dialog.v45i2.652.

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The pattern of thinking relativism and pluralism in the postmodern era has always been a problem in religious life. The problem is due to the openness of relations between religions. This thinking style will be good if it accommodates a sense of brotherhood and mutual understanding between religious communities. On the other hand, it will be harmful if it is used to bring down other religions. This study aims to build a constructive model of comparative theology in a pluralistic society in Indonesia. The research method used in this paper is comparative theology by comparing the concept of Hab

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Virdei Eresto Gaudiawan, Antonius, Tabita Kartika Christiani, and Arqom Kuswanjono. "Modify Indonesian Catholic Religious Education from Mono-Religious to Interreligous Education." Journal of Asian Orientation in Theology 5, no. 1 (2023): 73–98. http://dx.doi.org/10.24071/jaot.v5i1.5744.

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Catholic religious education is an educational process that helps Catholic students grasp the knowledge of the Christian life and identity. In Indonesia, national education law pushes students to learn their religion. Religious education then becomes a mono-religious education that does not suit the Indonesian plurality. It will elevate exclusivism. Indonesian Catholic religious education promotes respect, dialogue, and collaboration between religious adherents. The foundation for this effort is Catholic respect toward other religions, explicitly stated in the declaration of Nostra Aetate. Eve

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Deta, Krisharyanto Umbu. "Deconstructing the Dichotomy of Agama and Kepercayaan: A Transformative Strategy in the Politic of Recognition towards Marapu Indigenous Religion." Religió: Jurnal Studi Agama-agama 12, no. 1 (2022): 103–26. http://dx.doi.org/10.15642/religio.v12i1.1863.

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The category of agama is mainly referred to the six recognized world religions in Indonesia while kepercayaan is a general terminology that is used to accommodate the Indonesian indigenous religions. The indigenous religions are excluded from the category because agama has been perceived in a very essentialist way making it being differentiated. Recently, the Constitutional Court Decision in 2017 allowing indigenous religions to put their religious identity in their ID Card has been considered as the most progressive changes in the politics of religion in Indonesia. In that regard, this work w

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Tambunan, Sihol Farida. "Adat and Religious Tolerance: Ethnophilosophy Perspective." Journal of Indonesian Social Sciences and Humanities 8, no. 2 (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

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Hasim, Moh. "ISLAM, MINORITAS DAN PLURALISME DI INDONESIA." Analisa 15, no. 01 (2016): 139. http://dx.doi.org/10.18784/analisa.v15i01.329.

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<p>Because of governmental system that acknowledged six official<br />religions (Islam, Christian, Catholic, Hindu, Buddha, and Confucius),<br />Indonesia as democratic country are judged by international world<br />doing religious discrimination on other religious minority group<br />(outside official religion). The role of MUI as authoritative religious<br />agency, exactly, worsen religious belief conflicts by giving label<br />"deviant" on new religious/stream/belief out of mainstream official<br />religions. Hegemony interests of religious m

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Melasari, Fennyta, Mira Detasari, Febiola Sriwulan, et al. "Bentuk Toleransi Antar Umat Beragama dalam Menjaga Identitas Nasional dan Bhineka Tunggal Ika." IJOCE: Indonesia Journal of Civic Education 2, no. 1 (2021): 8–12. http://dx.doi.org/10.31539/ijoce.v2i1.3104.

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ABSTRACT The purpose of this research is to form tolerance between religious communities in maintaining national identity and Bhineka Tunggal Ika. This research method is based on studies from international journals, namely, Islam and the relationship between religions (insights for Da'i). The results show that difference and diversity is a gift in human life. Differences arise from various aspects, such as differences in ethnicity, race, nation, and religion. Indonesia itself is formed from various tribes, races, and religions, so it is not uncommon for disagreements to occur between on

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Rosyad, Aftonur, and Eko Zulfikar. "The Concept of Religious Pluralism in The Qur’an: An Analysis of Maqashidi Exegesis in The Indonesian Context." Dialogia 20, no. 1 (2022): 150–75. http://dx.doi.org/10.21154/dialogia.v20i1.3747.

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Within Indonesian context, religious pluralism has been a polemic among Islamic scholars. Some are not agreed because they assume all religions are equal. Whilst others are agreed with understanding religious pluralism as a form of respect and belief in other religions. This paper discusses the concept of religious pluralism in the Qur'an. By using the thematic method and the maqashidi interpretation approach in the Indonesian context, it is concluded that the Qur'an recognizes religious plurality and recommends committing good for non-Muslims as long as they do not interfere. In Indonesia, th

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Khosasih, Andyni. "印尼华人的宗教信仰". Lingua Cultura 1, № 1 (2007): 87. http://dx.doi.org/10.21512/lc.v1i1.265.

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The population of Chinese descendants in Indonesia reaches 7 millions. Their success cannot be taken separated from the culture embedded. On the other hand, understanding Chinese cultures cannot be separated from analyzing Chinese believes. There is a long history of Chinese religion. It has also portrayed the differences of cultures from which the portrayal forms unique symbol and characterization of its people. The outstanding quality of religions of Chinese-Indonesians is the adaptability, acceptance and openness. Indonesian Government, which has the policy of uniformity after the 1960 caus

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Suparta, Suparta. "Strategi Para Tokoh Agama Dalam Mendidik Kerukunan Eksternal dan Implikasinya terhadap Keutuhan NKRI di Bangka Belitung." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 4, no. 1 (2018): 49–65. http://dx.doi.org/10.32923/edugama.v4i1.644.

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There are three strategies carried out by religious leaders in educating religious harmony in their people, especially those related to external harmony.First, the strategy of educating people in the internal harmony of religious people. In this case all religious leaders each agreed to foster their people to live in harmony and peace. Of course this direction is in accordance with the teachings of the respective books. Second, the strategy of educating their people to get along with other fellow religions. They try their best so that every people always respect and respect other religions, th

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Kato, Hisanori. "Religion and Locality." Fieldwork in Religion 13, no. 2 (2018): 151–68. http://dx.doi.org/10.1558/firn.37050.

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Indonesia is known for its multicultural social setting, with approximately three hundred local ethnicities and five hundred local languages. Religions also have infiltrated into the life of Indonesia. Among six officially recognized religions, Islam occupies the majority religion in the country, and the total number of Muslims is almost two hundred million. That makes Indonesia the most populous Muslim country in the world. However, we also know that the legacy of pre-Islamic civilizations, such as Hinduism, Buddhism, and indigenous religions, is still deeply rooted in Indonesian soil. With t

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Rochman, Afifur. "Mediating Shari’a and Religious Freedom: The Case of the So-Called False Prophet in Indonesia." Religió: Jurnal Studi Agama-agama 10, no. 1 (2020): 1–25. http://dx.doi.org/10.15642/religio.v10i1.1306.

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Indonesia’s religious blasphemy law has been used to restrict the religious freedom of the so-called false prophet (nabi palsu). The prominent examples are Lia Eden and Ahmad Musadeq, to name but a few. They were previously Muslim and later maintain their prophethood respectively, claiming to be the heir of preceding prophets, most notably within the Abrahamic religions. Referring to this law, both Eden and Musadeq are arrested for the charge of blasphemy against religion. This article seeks to examine the phenomenon of Indonesian prophets from the perspective of Shari’a and human rights to re

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Alhafidz, Mohammad Ridhan, Alaika M. Bagus Kurnia PS, and Amelia Khoirunisa. "Monotheism in Indonesian Religion: Between Pancasila and Governmental Rules." Global Islamika: Jurnal Studi Islam dan Pemikiran Islam 3, no. 1 (2024): 31–51. https://doi.org/10.5281/zenodo.13857396.

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<em>This research will explain the relationship between Pancasila and religion in Indonesia. The first precept in Pancasila regarding the divinity of the Almighty is often interpreted as saying that the state has the authority to regulate religious concepts in Indonesia. This study will explain about Pancasila as the basis of the state and interfaith life in Indonesia, as well as the relationship between Pancasila and religion in Indonesia. This study will also explain the concept of divinity among religions in Indonesia. The following problems will add insight and understanding of the monothe

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Maarif, Samsul. "Human (Relational) Dignity: Perspectives of Followers of Indigenous Religions of Indonesia." Religions 14, no. 7 (2023): 848. http://dx.doi.org/10.3390/rel14070848.

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Religion and dignity are a two-sided coin for followers of Indigenous Religions in Indonesia. Dignity is the relationally inherent worth in both human and non-human beings. To give and receive dignity, one ought to be religious, which is to engage in interpersonal relationships with all beings, human and non-human. This article draws on data from two decades of engagement with followers of Indigenous Religions through extensive fieldwork, activism, and community service. It explores the distinctive worldviews and practices of Indonesian Indigenous Peoples, which many have maintained in the fac

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Brown, Iem. "Contemporary Indonesian Buddhism and Monotheism." Journal of Southeast Asian Studies 18, no. 1 (1987): 108–17. http://dx.doi.org/10.1017/s0022463400001284.

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The philosophical basis of the Indonesian state, first framed in 1945, is the Panca Sila or Five Principles. Since 1985 all political and social organizations including religious ones have had to subscribe to the Panca Sila as their sole philosophical principle (Azas Tunggal). The first of the Five Principles is belief in Tuhan Yang Maha Esa, normally, though not entirely satisfactorily, translated as the One Supreme God. The founders of the state had accepted this principle rather than a more specific statement of belief in the God of Islam, the religion of the majority of the people. Its for

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van Bragt, Jan, Rita Smith Kipp, and Susan Rodgers. "Indonesian Religions in Transition." Asian Folklore Studies 47, no. 1 (1988): 183. http://dx.doi.org/10.2307/1178267.

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Forth, Gregory, Rita Smith Kipp, and Susan Rodgers. "Indonesian Religions in Transition." Pacific Affairs 60, no. 3 (1987): 541. http://dx.doi.org/10.2307/2758927.

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Tamelab, Petrus, and Graciana Amanda Bele. "STUDI TENTANG TOLERANSI BERAGAMA BAGI MAHASISWA-MAHASISWI PERGURUAN TINGGI KOTA KUPANG DALAM TERANG NOSTRA AETATE." Pastoralia 4, no. 1 (2023): 37–44. http://dx.doi.org/10.70449/pastoral.v4i1.75.

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The Indonesian state hopes that every religious follower will have an attitude of tolerance in social life. This tolerance is alsoexpected to be realized in the campus environment for students. The focus of this research is to study the attitude of tolerance between religious communities in accordance with the teachings of the Catholic Church in the Second Vatican Council document "Nostra Aetate" which explains that the Catholic Church does not reject anything from other religions that is considered true. The method used in this research is descriptive naturalistic. The results of this researc

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Widyawati, Marta, Anindita Fikri Amalia, and Muhammad Hamdan Mukafi. "Polemics of Interfaith Marriage and Patterns of Negotiation in Indonesian Films." Integritas Terbuka: Peace and Interfaith Studies 4, no. 1 (2025): 87–100. https://doi.org/10.59029/int.v4i1.60.

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Indonesian cinema has often portrayed the theme of marriage between different religions occasionally. These problems frequently occur in society and trigger a complicated negotiation process between the individuals concerned. The difficulty of negotiation is because religion and marriage have significant consequences for the stability of family and community networks, so decision-making is based on many considerations. The prohibition of marriages of different religions raises questions regarding the compelling ways for couples of various faiths to deal with the inner and physical conflicts ca

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Alannadya, Adila, Santoso Puguh, and R. Hidayat Eri. "Contribution Indonesian Conference on Religion and Peace in Realizing Peace Inter-Religious." International Journal of Arts and Social Science 5, no. 6 (2023): 07–11. https://doi.org/10.5281/zenodo.7752164.

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Various conflict occurred in Indonesia do not make Indonesians experts in managing them, even though they have long experience as a multicultural nation. This proves that the Indonesian should have capaability to build peace. From this cause, ICRP rise as a driver for bringing peace in Indonesia. A number of interfaith youth projects have provided space for participants to understand the sources of conflict such as prejudice and stigma. In addition, the activities initiated by the ICRP also provide dialogue and discussion experiences about other people's religions in order to build harmoni

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Alannadya, Adila, Santoso Puguh, and R. Hidayat Eri. "Contribution Indonesian Conference on Religion and Peace in Realizing Peace Inter-Religious." International Journal of Arts and Social Science 5, no. 6 (2023): 07–11. https://doi.org/10.5281/zenodo.7754609.

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Various conflict occurred in Indonesia do not make Indonesians experts in managing them, even though they have long experience as a multicultural nation. This proves that the Indonesian should have capaability to build peace. From this cause, ICRP rise as a driver for bringing peace in Indonesia. A number of interfaith youth projects have provided space for participants to understand the sources of conflict such as prejudice and stigma. In addition, the activities initiated by the ICRP also provide dialogue and discussion experiences about other people's religions in order to build harmoni

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Salehudin, Ahmad. "MENEGUHKAN PANCASILA SEBAGAI RUMAH BERSAMA SEMUA UMAT BERAGAMA." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 12, no. 1 (2011): 119. http://dx.doi.org/10.14421/esensia.v12i1.705.

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It is important to note the rising of religious violence and the dialectic of certain groups to alter Pancasila as the state ideology and foundation either using violent ways or abusing the triumph of democracy. Religious violence and efforts to alter Pancasila with other ideology serve as a vivid thread to the unity of The Republic of Indonesia, human right’s violation to Indonesian people carried out rituals that based on belief and religion, and the cause of self-identity uproot as a nation held bhineka tunggal ika. This paper tries to discuss some efforts to revitalize Pancasila being the

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Gurning, Edy J. P. "Peran Sosial Gereja Menurut Barth dan Moltmann [The Social Role of the Church according to Barth and Moltmann]." Diligentia: Journal of Theology and Christian Education 1, no. 1 (2019): 41. http://dx.doi.org/10.19166/dil.v1i1.1898.

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The ideology of the nation Indonesian is Pancasila. Within this ideology Pancasila, the state ensures religious freedom practices and provides space for religion to play a role in carrying out justice and peace in society. Particularly in the post-secular era, the role of religion becomes more significant. Post-secularism provides an active not passive and greater role for religion in presenting its social role. Christianity, as one of the religions in Indonesia, is also urged to participate in playing its social roles. Based on the characteristic Indonesian context, the social role of the chu

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Gudorf, Christine E. "Religion, Law, and Pentecostalism in Indonesia." Pneuma 34, no. 1 (2012): 57–74. http://dx.doi.org/10.1163/157007412x621680.

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Abstract Since Indonesian independence the state has attempted to protect freedom of religious practice by managing religions, and has enacted many religious regulations. Three of those regulations which especially impact the work of Pentecostals are the limits on financial aid from abroad, the ban on proselyzation, and the requirement for FKUB permits for building houses of worship. Because of these regulations, Pentecostal spread in Indonesia is both generally suspect, and a further problem for the state Ministry of Religion, charged with maintaining religious stability.

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Hidayatullah, Tomi, Oemar Moechthar, and Dimipta Aprilia. "Inter-Religious Marriage: A Comparison Analysis of Indonesian Law With Other Countries." Notaire 6, no. 2 (2023): 291–306. http://dx.doi.org/10.20473/ntr.v6i2.45871.

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AbstractInter-religious marriage is not something new in Indonesia. Judging from the diversity of religions that exist, it does not rule out the possibility of inter-religious marriages. However, inter-religious marriage is still a polemic among the public because the Law of the Republic of Indonesia Number 1 of 1974 concerning Marriage, does not explicitly regulate and accommodate the problem of inter-religious marriage, especially after the enactment of Law Number 23 of 2006 concerning Administration Population, the opportunity to legalize inter-religious marriages seems to be wide open, nam

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Kasriadi, Kasriadi, Barsihannor Barsihannor, and Indo Santalia. "CONTESTATION OF THEOLOGICAL THOUGHT DURING THE COVID 19 PANDEMIC (INDONESIAN CONTEXT)." Al-Risalah 14, no. 2 (2023): 373–80. http://dx.doi.org/10.34005/alrisalah.v14i2.2472.

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The involvement in theological thought (kalam) during the Covid-19 pandemic in Indonesia can be summarized into three groups. First, fatalism is the understanding of a society that believes that everything in this world is the totality of destiny and is the decree of Allah SWT. The second understanding is free will, believing in a person's freedom to choose between different plans and actions rather than waiting for fate to befall him. The third one is a central axis theology. Religious moderation can be understood as a view, attitude, or action that always takes the middle, fair, and non-extr

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Noor, Triana Rosalina. "Meneropong Indonesia: Sebuah Analisis Sosiologis dan Psikologis Atas Konflik Benuansa Keagamaan Di Indonesia." Journal An-Nafs: Kajian Penelitian Psikologi 3, no. 2 (2018): 135–50. http://dx.doi.org/10.33367/psi.v3i2.499.

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Indonesian is a pluralistic nation, such as religion. The essence of religion is teaching followers for helping each other to keeping the unity of Indonesia. Religion will encourage its people for kindness to humanity eventough on the same religion or different religions. In fact nowdays, religious conflict is inevitable to happen in Indonesia. A religious conflict or even a conflict that is made as can be as threath to disintegrity of Indonesia.Facing religious conflict in Indonesia is required analysis from various angles such as sociology and psychology aspects of the religious conflict. Th

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Khamdan, Moh, and W. Wiharyani. "Islam Nusantara in Political Contestation Identity Religion in Indonesia." ADDIN 12, no. 2 (2018): 491. http://dx.doi.org/10.21043/addin.v12i2.4774.

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<p>The relationship between the religion represented by Islam and the State that is represented by the democratic political system continues remain to be a problem. Ideological debates that Islamic law should be implemented and escorted through Islamic countries experiencing resistance against groups who argued that Islam is a substance that is in compliance with democracy. Religious ideology has often been a motivation to justify the struggle through the violence that has been done. Strengthening of violence in the name of religion is regarded as a form of struggle for bottomic beliefs

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Ruslan, Idrus, and Ellya Rosana. "Pengaruh Pemikiran Muhammad Abdul Karim Al-Syahrastani Terhadap Perkembangan Studi Agama-Agama Di Indonesia (Kajian Kitab Al-Milal Wa Al-Nihal)." Al-Adyan: Jurnal Studi Lintas Agama 15, no. 1 (2020): 1–24. http://dx.doi.org/10.24042/ajsla.v15i1.5456.

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This article focuses on discussing the influence of Al-Syahrastani’s thoughts on the study of religions in Indonesia. The field of study of religions, which originally is called comparative study of religions, is a branch discipline of religious sciences, century-long established in the world, including in Indonesia. In his book al-Milal wa al-Nihal, Syahrastani explains a variety of religious communities, such as the Stoicism, the materialists, atheist philosophers, the Shabi’un, and many others including the ahl al-kitab (communities of the book). This study is of a literary research, and ba

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Zuber Angkasa and Erfan M. Kamil. "Space Contestation in the Tri-Dharma Religious Building (Buddhism, Confucianism, Taoism) in Indonesia." International Journal of Architecture and Urbanism 7, no. 1 (2023): 14–25. http://dx.doi.org/10.32734/ijau.v7i1.11683.

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This study examines the contestation of the worship space by looking at how three religions: Buddhism, Confucianism and Taoism, occupy space in the tri-dharma worship building. This paper discusses the conceptual, theoretical, historical, and contemporary political aspects of the three religions in Indonesia and how the Indonesian government has historically encouraged Buddhists, Confucians, and Taoists to worship in the same space. This study surveys secondary data on the architecture of the Tri-Dharma houses of worship in Indonesia and looks at how the elements of each religion are placed in

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Bahri, Media Zainul. "Teaching religions in Indonesia Islamic Higher education: from comparative religion to Religious Studies." Indonesian Journal of Islam and Muslim Societies 4, no. 2 (2014): 155. http://dx.doi.org/10.18326/ijims.v4i2.155-188.

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<p>This article focuses on how the study of Comparative Religion conducted in Indonesian Islamic higher institutions, i.e. on both UIN Yogyakarta and Jakartasince the beginning of the New Order (1960s) to Reform era (2014). The focus of the study was on models/approaches and main issues. In general, for more than half a century, the comparative study of religion is not been done for academic purposes an sich. Just within the new last decade that theoretical studies of Comparative Religion began developed. Another important thing that the study of Comparative Religion in Indonesia, althou

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