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Journal articles on the topic 'Inter-religious tolerance'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Anggraeni, Dewi, and Siti Suhartinah. "Toleransi Antar Umat Beragama Perspektif KH. Ali Mustafa Yaqub." Jurnal Online Studi Al-Qur'an 14, no. 1 (January 1, 2018): 59–77. http://dx.doi.org/10.21009/jsq.014.1.05.

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This paper is to analyze the thinking of KH Ali Mustafa Yaqub on tolerance inter-religious. Tolerance is urgent for giving solution for the problems religious in Indonesia today. The understanding of tolerance can create harmony inter-religious. This paper is a literature review of Ali Mustafa Yaqub books. The results of this study indicate that conflict inter-religious often occur and very easy to divide the nation one. Therefore need a meaningful interpretation related to good tolerance among the faithful will bring to the harmony of religious life. Keywords: Tolerance, Inter-religious

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2

Nazmudin, Nazmudin. "Kerukunan dan Toleransi Antar Umat Beragama dalam Membangun Keutuhan Negara Kesatuan Republik Indonesia (NKRI)." Journal of Government and Civil Society 1, no. 1 (February 22, 2018): 23. http://dx.doi.org/10.31000/jgcs.v1i1.268.

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In order harmony and inter-religious tolerance can be a means to unite the nation, the plurality must be managed properly, it is necessary that an effective way of inter-religious dialogue for a wedge issue between the respective religious communities. Because of possible conflicts arising during this angtar religious communities occurs because the breakdown of the fabric of information true among adherents of one party to the other party so that the resulting negative prejudices.Keywords: In order Harmony, inter-religious tolerance, the plurality and unite the nation

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3

Doci, Ylli H. "Conversion and the Truth of Tolerance." European Journal of Social Sciences Education and Research 7, no. 1 (December 3, 2016): 141. http://dx.doi.org/10.26417/ejser.v7i1.p141-151.

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:Exploring the environment of inter-religious interactions to find out about its nature and meaning, is done with many presuppositions in mind, which should be clear before we engage the subject. In this study we come with a certain view of what tolerance means and argue for the importance of distinguishing the view which allows for tolerance from the one that dissolves tolerance. We also seek to present the arguments for the needed ingredients which constitute a tolerant attitude and we cannot emphasize enough the role of conversion in determining the level of tolerance present in the environ

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4

Schmidt-Leukel, Perry. "Beyond tolerance: towards a new step in inter-religious relationships." Scottish Journal of Theology 55, no. 4 (November 2002): 379–91. http://dx.doi.org/10.1017/s0036930602000418.

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Ab Majid, Arfah. "Inter-Religious Engagement in Malaysia: The Muftis’ Views." Sains Insani 4, no. 2 (November 29, 2019): 17–20. http://dx.doi.org/10.33102/jsi2019.4.2.02.

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Islam has endorsed few ethics in dealing with the non-Muslims that reflect tolerance and compassion instead of prejudice and aversion. These ethics can be found in few Quranic verses such as verse 125 from surah al-Nahl, verse 34 from surah Fussilat and many more. These kind of ethics are crucial to be adopted in religiously and culturally diverse country like Malaysia. Unfortunately, despite these Islamic endorsement, there are still few Muslims who exhibit their antipathy and exclusive attitudes towards the non-Muslim. These discouraging attitudes could repel them from Islam instead of attra

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6

Izzan, Ahmad. "Menumbuhkan nilai-nilai toleransi Dalam bingkai keragaman beragama." KALAM 11, no. 1 (June 30, 2017): 165. http://dx.doi.org/10.24042/klm.v11i1.1069.

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The attitude of religious tolerance is an attitude that should be embedded in everyday life and is an empirical reality that must be created on the authority of human beings who have a different religion. Differences in religion is born of a natural process by the will of God. For that plurality is sunnatullah unavoidable. The purpose of this paper is to determine the depth of the concept of religious tolerance that is contained in the Qur'an. As for the verses studied is about pluralism relating to religious tolerance, respect for diversity Syari'ah every religious community, religious freedo

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Riyadi, Agus, and Yunika Indah Wigati. "Komunikasi Interpersonal Komunitas Pelita dalam Membangun Toleransi Beragama." Jurnal Komunikasi Islam 9, no. 1 (June 1, 2019): 128–53. http://dx.doi.org/10.15642/jki.2019.9.1.128-153.

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This article discusses religious tolerance from the perspective of interpersonal communication. This research was conducted using descriptive qualitative methods through a phenomenological approach. The results showed that inter-personal communication patterns that occurred between members of the Pelita community in building religious tolerance based on interpersonal competence, friendship associations, professional relationships, and websites for inter-personal relationships. While romantic communication pat-terns and family relationships did not appear. This is because Pelita was medium for

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8

Anang and Kalimatul Zuhroh. "NILAI-NILAI TOLERANSI ANTAR SESAMA DAN ANTAR UMAT BERAGAMA (Studi Pandangan KH. Sholeh Bahruddin)." Multicultural Islamic Education 3, no. 1 (November 26, 2019): 41–55. http://dx.doi.org/10.35891/ims.v3i1.1730.

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This study aims to find out about (1) tolerance values, (2) the view of KH. Sholeh Bahruddin about the values of tolerance between one another and between religious groups. (3) Reasons for KH. Sholeh Bahruddin has an important view on tolerance between people and between religious communities. The results of the study show that: Tolerance between people includes tolerance of fellow humans and tolerance of other God beings such as animals and plants. Whereas inter-religious tolerance is based on: each religion is the responsibility of followers of the religion itself and has a form of worship

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9

Habermas, Jürgen. "Religious Tolerance—The Pacemaker for Cultural Rights." Philosophy 79, no. 1 (January 2004): 5–18. http://dx.doi.org/10.1017/s0031819104000026.

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Religious toleration first became legally enshrined in Europe in the 16th and 17th centuries. Religious toleration led to the practice of more general inter-subjective recognition of members of democratic states which took precedence over differences of conviction and practice. After considering the extent to which a democracy may defend itself against the enemies of democracy and to which it should be prepared to tolerate civil disobedience, the article analyses the contemporary dialectic between the notion of civil inclusion and multiculturalism. Religious toleration is seen as the pacemaker

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10

Shinde, Kiran A. "Religious tourism and religious tolerance: insights from pilgrimage sites in India." Tourism Review 70, no. 3 (August 17, 2015): 179–96. http://dx.doi.org/10.1108/tr-10-2013-0056.

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Purpose – This paper aims to explore the ways in which religious tourism in India fosters religious tolerance. Design/methodology/approach – The paper uses a conceptual apparatus derived from the basic structure of religious tourism comprising motivation, journey and destination, to understand various aspects of tolerance. Tolerance, with the implicit meaning of diversity and pluralism, is examined at two levels – intra-religion and inter-religion – using field investigations from three Hindu pilgrimage sites, namely, Vrindavan, Tuljapur, Shegaon and review of one Muslim site called Ajmer Shar

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Andrew Fedorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Religious Tolerance as a Law and Practice (in Islam and Orthodoxy)." Islamovedenie 11, no. 4 (December 2020): 47–58. http://dx.doi.org/10.21779/2077-8155-2020-11-4-47-58.

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The article analyzes the concept of religious tolerance in the context of the relationship be-tween its legal support and the practice of interfaith relations. Tolerance is viewed as one of the key principles of modern policy and practice of interfaith relations in the Russian poly-confessional religious community in close connection with the principles of freedom of con-science and confessional equality. The measure of religious tolerance is social loyalty and hu-manistic potential of a particular religious denomination. The historical origins of religious toler-ance in Islam and Orthodoxy, a

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Muchtar Ghazali, Adeng, and Aan Hasanah. "UNDERSTANDING THE RELIGIOUS TOLERANCE IN INDONESIA: THE ISLAMIC THEOLOGICAL PERSPECTIVES." Humanities & Social Sciences Reviews 8, no. 1 (February 19, 2020): 699–706. http://dx.doi.org/10.18510/hssr.2020.8184.

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Purpose of the study: The purpose of this paper is to elaborate methodological diversities in understanding religions both in internal and external circles and contexts are seen from Islamic theological perspectives. Methodology: The research methodology used in this study is a qualitative analysis, using content analysis method. Main Findings: The diversity of religious beliefs and religious understandings needs to be interpreted as a logical consequence of divine provisions. Methodologically, however, an individual’s belief cannot be adjudged right or wrong without understanding

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Pangkey, Marcelina Priskila. "Kerukunan Umat Beragama di Desa Mopuya: Kajian Teologi Kerukunan Islam, Kristen, dan Hindu." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 5, no. 2 (January 6, 2020): 151. http://dx.doi.org/10.24114/antro.v5i2.15004.

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This study aims to describe and analyze the values of religious harmony in the village of Mopuya. This paper, becomes a common reference as social capital, and can sustainably be the main foundation or foundation in caring for the harmony of inter-religious dialogue relations in Mopuya village, Bolaang Mongondouw. Through the relation of religious harmony, the social cohesion of the Mopuya community has so far been maintained. This research uses a qualitative-descriptive approach. Primary data were obtained through in-depth interviews with: village government, religious leaders, and elements o

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14

John, Ziziulas. "Truth, tolerance, monotheism: Is there a possibility for an inter-religious dialogue?" Sabornost, no. 7 (2013): 1–5. http://dx.doi.org/10.5937/sabornost7-5046.

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15

Rosidah, Feryani Umi. "Tingkat Toleransi Pemuda Muslim di Kota Surabaya." Religió: Jurnal Studi Agama-agama 9, no. 1 (March 20, 2019): 97–110. http://dx.doi.org/10.15642/religio.v9i1.1235.

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Surabaya is a multicultural city which consists of different communities, religions, and ethnics. However, the city has persisted to build harmonious relation between peoples. Based on Muslim-mayority population, the city attempts to cultivate inter-religious solidarity and understanding among the people. Known that political, economic, and religious matters could influence people’s behaviour, this research aims to see how the Muslim youth in the city understand and implement the social patterns of inter-religious relation. Using questionnaire method, the research found that 12.2% of the Musli

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Dinata, Muhamad Ridho. "KONSEP TOLERANSI BERAGAMA DALAM TAFSIR AL-QUR’AN TEMATIK KARYA TIM DEPARTEMEN AGAMA REPUBLIK INDONESIA." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 13, no. 1 (January 22, 2012): 85. http://dx.doi.org/10.14421/esensia.v13i1.723.

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In a decade of post-reformation era, the religious life has been nuanced with the vast existence of radical-fundamental movements that underscore the non-compromised mode of action and tend to legalize violence pursuing their aims in Indonesia. At the same time, it is urgent to note the release of The Thematic Exegesis (Tafsir) of Al-Qur’an: The Inter-religious Relationship as the implementation of RPJMN 2004-2009 by the Ministry of Religious affairs the Republic of Indonesia. The issue of the exegesis serves as the benchmark of various Tafsir of either in a too-literal or a too-liberal one ap

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Setiawan, Noval, and Sarbini Sarbini. "TOLERANSI DAN KERUKUNAN ANTARUMAT BERAGAMA (POLA KOMUNIKASI TOKOH AGAMA DESA ANGGRASMANIS, JENAWI, KARANGANYAR)." Academic Journal of Da'wa and Communication 1, no. 1 (April 30, 2020): 58. http://dx.doi.org/10.22515/ajdc.v1i1.2411.

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The people who live in Anggrasmanis village, consist of various kinds of religions. There are Islam, Christian, and Hinduism. The tolerance between religious communities in Anggrasmanis village was maintained even though it was often tinged with tension and suspicion. This encourages religious figure to build communication. This study aims to describe how the pattern of communication inter-religious figures in Anggrasmanis village, so attitude of tolerance is born. The type of research used is a qualitative description method with qualitative approach. Data collection techniques using observat

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18

Tambunan, Sihol Farida. "Adat and Religious Tolerance: Ethnophilosophy Perspective." Journal of Indonesian Social Sciences and Humanities 8, no. 2 (December 28, 2018): 89–100. http://dx.doi.org/10.14203/jissh.v8i2.135.

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As a country with the largest Muslims population in the world, Indonesia has an overwhelming number of communities with different religions, such as Protestant, Catholic, Buddhist, Hindu, Confucianism and other local religions from ancestors that influence various Indonesian people's beliefs. This situation can raise the tendency of conflicts between the majority groups of certain religions and other minority religions in Indonesia. This paper aims to explore the conditions of ethnic communities in Alor District, East Nusa Tenggara Province, who live harmoniously among different religions such

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19

Kurnia Y, Yuangga. "TOLERANSI ANTAR AGAMA DAN ANTAR ETNIS DI DESA MAMAHAK TEBOQ KALIMANTAN TIMUR." Palita: Journal of Social-Religion Research 3, no. 2 (October 27, 2018): 165–80. http://dx.doi.org/10.24256/pal.v3i2.56.

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This paper will research about tolerance inter-religious and inter-ethnic people in Mamahak Teboq Village, East Kalimantan. The choosing of this village based on one of the representative districts in Indonesia with a majority of Protestant believers in the most Moslem population country in the world. Many kinds of accusations intolerance in Indonesia and unfriendly relations between majority-minority became a primary reason for this research. This research used three dimensions of conflict theory (personal/symbolic, relational and structural) as a theoretical framework. This research finds th

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Wigati, Yunika Indah. "Komunikasi Interpersonal Komunitas Pelita dalam Membangun Toleransi Beragama." Jurnal Komunikasi Islam 10, no. 1 (June 10, 2020): 146–72. http://dx.doi.org/10.15642/jki.2020.10.1.146-172.

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This article discusses religious tolerance in the perspective of interpersonal communication. This research was conducted using descriptive qualitative methods through a phenomenological approach. The results showed that inter-personal communication patterns that occurred between members of the Pelita community in building religious tole-rance based on interpersonal competence, friendship asso-ciations, professional relationships, and websites for inter-personal relationships. While romantic communication pat-terns and family relationships did not appear. This is because Pelita was medium for

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21

Rahmat, Stephanus Turibius. "Dialog Antropologis Antaragama dengan Spiritualitas Passing Over." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, no. 2 (December 31, 2017): 181–98. http://dx.doi.org/10.15575/jw.v2i2.1704.

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Inter-religious dialogue is very important discourse in the context of many religions in Indonesia. Inter-religious dialogue is the efforts to solve the difficulty of a relationship among each other followers of religions in which some conflicts and strained situations often happened. This article is a theoretical study in the purpose to describe the matter of inter-religious dialogue and formulate the model of inter-religious dialogue for creating the tolerance, the harmony, the safeness, and the peace in the religious life. By using the librarian research, the resulting study discovered that

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Ulum, Khoirul. "Budaya Toleransi Studi Living Islam di Desa Balun, Lamongan." Living Islam: Journal of Islamic Discourses 2, no. 1 (June 30, 2019): 143. http://dx.doi.org/10.14421/lijid.v2i1.1881.

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The Cultural research in this study was captured as a form of tolerance that hold a system of meanings or sense that were formed historically. The result of this research, that the religious diversity in the Balun village community was manifested in the form of tolerance which the emphasized of willingness to accept differences, and equal treatment of fundamental fair. Tolerance of inter-religious harmony of Balun village community, expressed in the form of culture maintained in activities that bring together three religions through the religions activities such as kenduri (kenduren) and the m

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Muhamad Lutfi, Norfaridatunnisa, Baihaki, and Mahrus Alwi Hasan Siregar. "MODEL TOLERANSI PROPHETIK DI MADINAH PASCA HIJRAH DAN RELEVANSINYA TERHADAP PLURALITAS SOSIAL BUDAYA INDONESIA." Jurnal Alwatzikhoebillah : Kajian Islam, Pendidikan, Ekonomi, Humaniora 7, no. 1 (February 25, 2021): 25–35. http://dx.doi.org/10.37567/alwatzikhoebillah.v7i1.410.

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Tolerance between religious communities is an important issue to be discussed. This is because in recent years various acts of radicalism and tolerance in the name of religion have increasingly occurred in various parts of the world. This study aims to analyze the inter-religious tolerance model practiced by the Prophet Muhammad in Medina. Using a qualitative method with a literature review approach, this research found that the tolerance built by the Prophet in Medina was dominant with the positive-active tolerance model. This study also found that the reality of tolerance in Medina is basica

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Setiyawan, Imas Setiyawan, and Elfada Adella Hidayat. "Dialog Antar Umat Beragama Sebagai Piranti Menumbuhkan Sikap Toleransi." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 60–77. http://dx.doi.org/10.31538/almada.v1i1.142.

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Inter-religious harmony has until now become a goal in the life of every human being. Where each individual or group continues to maintain an attitude of tolerance to always live peacefully in a country that has diverse ethnic groups, customs, culture and religion. Given that tolerance must be possessed by every human being on this earth. What about mutual respect, respecting the trust of others, and not forcing the truth to those who already have their own truth. Like religious tolerance, every human being must respect the worship procedure for other religions, teachings that they believe in

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Strohl, David J. "Engaging Tolerance: Privacy and Publicity in the Inter-religious Engagement of Mumbai’s Ismaili Muslims." Religions of South Asia 12, no. 3 (October 1, 2019): 382–404. http://dx.doi.org/10.1558/rosa.37059.

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Mobili, R. "Odins in the Palette of Diversity and Multiculturalism of Azerbaijan." Язык и текст 6, no. 4 (2019): 4–8. http://dx.doi.org/10.17759/langt.2019060401.

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The article is devoted to the description of inter-religious and interethnic tolerance and diversity in the multiculturalism model of Azerbaijan using the example of the Udis, a small people who are the successors of autocephalous Christianity in Caucasian Albania and direct descendants of Caucasian Albanians. This article is intended to emphasize the historical roots that led to the birth and existence of religious tolerance in a multinational country. The model of the Udi phenomenon of selfpreservation of an ethnic group in a multicultural model of the world is also considered.

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Thomas, Patrick Melady. "Albania: a nation of unique inter-religious tolerance and steadfast aspirations for EU integration." Academicus International Scientific Journal 7 (January 2013): 13–18. http://dx.doi.org/10.7336/academicus.2013.07.01.

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Aras, Muhammad, and Alexander A. S. Gunawan. "Traditional and Conventional Social Communication Processes for Increasing Tolerance and Harmonization of Inter-Religious Communities in Indonesia." Humaniora 10, no. 3 (December 20, 2019): 227. http://dx.doi.org/10.21512/humaniora.v10i3.6021.

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This research focused on the social communication process for increasing tolerance and harmonization of inter-religious communities in Indonesia. This research method used the case study design. Research data of this case study were collected through observations and in-depth interviews. The results indicate that the process of social communication between religions takes place dynamically in the community. It involves mutual interactions and respect for each other according to social norms and values adopted by the local community. By interacting and respecting each other, the social life of

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Fatih, Moh Khairul. "DIALOG DAN KERUKUNAN UMAT BERAGAMA DI INDONESIA DALAM PEMIKIRAN A. MUKTI ALI." RELIGI JURNAL STUDI AGAMA-AGAMA 13, no. 01 (July 30, 2018): 38. http://dx.doi.org/10.14421/rejusta.2017.1301-03.

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Indonesia as a pluralistic country inherited the spirit of tolerance, peace and recognize religious pluralism and unity of truth as a form tantularisme, the religious fervor that has a religious typology, non-doctrinaire, tolerant, accommodating and optimistic. To achieve harmony among religious believers in Indonesia, every religious followers should understand and respect the religious beliefs of different shapes. There are five concepts of thought offered by Mukti Ali to respect religious diversity and creating a harmonious: syncretism, reconception, Synthesis, replacement, and agree in dis

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Lisovskaya, Elena. "Religious Education in Russia: Inter-Faith Harmony or Neo-Imperial Toleration?" Social Inclusion 4, no. 2 (April 19, 2016): 117–32. http://dx.doi.org/10.17645/si.v4i2.509.

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This paper explores the approach to religious education that has been instituted in Russia since 2012. The new policy’s manifestly proclaimed goals seem convergent with the values of religious freedom, self-determination, tolerance, and inter-faith peace that are espoused by Western liberal democracies. Yet Russia’s hidden religious education curriculum is far more consistent with a neo-imperial model of ethno-religious (Russian Orthodox) hegemony and limited toleration of selected, other faiths whose reach is restricted to politically peripheral ethno-territorial entities. This model embodies

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Yusoff, Mohammad Agus, and Athambawa Sarjoon. "Post-War Religious Violence, Counter-State Response and Religious Harmony in Sri Lanka." Journal of Educational and Social Research 9, no. 3 (September 1, 2019): 211–23. http://dx.doi.org/10.2478/jesr-2019-0039.

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Abstract Sri Lankan military forces and government authorities have succeeded to counter measure terrorism by defeating the Liberation Tigers of Tamil Eelam (LTTE). However, their initiatives and efforts to restore peace and harmony among different ethno-religious groups in the post-war context are highly complex. The additional space given to the reemergence of radical religious groups has negatively influenced the process of fostering religious tolerance and harmony, which have been maintained for centuries in the country. Ethno-religious minorities became the major targets of religious hatr

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Efendi, Zakaria. "Religious Plurality in Dayak Bidayuh Lara Society (Portrait of Inter-Religious Harmony in Kendaie Lundu Village, Sarawak)." Dialog 44, no. 1 (June 29, 2021): 75–88. http://dx.doi.org/10.47655/dialog.v44i1.428.

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This study investigates the phenomena of plurality among the Dayak Bidayuh Lara community in Kendaie Lundu Village, Sarawak. Apart from that, it also describes the social and religious activities of the indigenous people that maintain the concept of tolerance. This study used qualitative methods by conducting observations and by using a descriptive approach as a research instrument. The study found that 1) as an indigenous community, the indigenous Dayak Bidayuh lara community in Kendaie Lundu Village are aware of the plurality of life in their environment, so that in carrying out social and r

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Gavrilova, Natalia. "Religious education in the context of means of formation of inter-confessional accord." Ukrainian Religious Studies, no. 70 (May 28, 2014): 45–53. http://dx.doi.org/10.32420/2014.70.405.

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At the beginning of the 21st century, when mankind faced with persistent misconceptions and misunderstandings and contradictions in the field of religion and culture, issues of tolerance and non-discrimination, freedom of religion and belief, the place of religion and educational technologies in the formation of interfaith agreement became relevant. It should be noted that education has always played a leading role in the transfer from generation to generation and consolidation of historically stable cultural and religious values, in training people in the successful functioning of the society

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TARASEVICH, Ivan A., and Dmitry A. KIRILLOV. "CORRECTION OF THE CONSTITUTIONAL BASIS OF RUSSIA RELIGIOUS SECURITY IN THE CONTEXT OF THE CRIMINOLOGICAL SIGNIFICANCE OF RELIGIOUS TOLERANCE." Tyumen State University Herald. Social, Economic, and Law Research 6, no. 3 (2020): 212–32. http://dx.doi.org/10.21684/2411-7897-2020-6-3-212-232.

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According to the logic of the updated RF Constitution and the UN Resolution on enlightenment religious tolerance, the latter is defined as the optimal principle of the arrangement of interreligious relations. This logic is also consistent with the goals of effective prevention of inter-religious aggression in the context of the implementation of the doctrine of religious security, since it takes into account the religious people’s mechanism of criminal behavior features. Meanwhile, the constitutional law basis of religious security, including Russian legislation on freedom of conscience, is no

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Mustafar, Farrah Wahida, and Adam Badhrulhisham. "Pesta Pongal dan Tahun Baru Cina, Perayaan Adat atau Perayaan Keagamaan? Satu Toleransi Agama di Malaysia." ‘Abqari Journal 25, no. 1 (September 27, 2021): 80–96. http://dx.doi.org/10.33102/abqari.vol24no2.415.

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The purpose of this study was to examine the celebrations of non-Muslims, namely the Pongal Festival for Hindus and the Chinese New Year for the Chinese community, on whether the Pongal Festival and Chinese New Year are customary or religious festivals and to propose interfaith dialogue as the solution to ensure religious tolerance among the people. This phenomenon highlights the importance of interfaith dialogue to achieve inter-religious tolerance especially for Malaysia consists various races and religions. This literature review study using qualitative method concluded that the Pongal Fest

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Mutiara, Kholidia Efining. "Menanamkan Toleransi Multi Agama sebagai Payung Anti Radikalisme: Studi Kasus Komunitas Lintas Agama dan Kepercayaan di Pantura Tali Akrab." FIKRAH 4, no. 2 (March 7, 2017): 293. http://dx.doi.org/10.21043/fikrah.v4i2.2083.

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This article specifically aims at describing Indonesia as one of the multi-religious country having a lot of various confidence and trust, but from the religious differences is able to bring about actions of radicalism. Therefore, tolerance maintenances need to emphasize to every individual, as we have already applied to the interfaith community of <em>PANTURA</em>. This study used a case study approach in inter-religious and belief communities of PANTURA, known as <em>TALI AKRAB</em>, which is one of the various religious friendship communities in the northern coasts (

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Eko, Bherta Sri, and Hendar Putranto. "The Role of Intercultural Competence and Local Wisdom in Building Intercultural and Inter-religious Tolerance." Journal of Intercultural Communication Research 48, no. 4 (July 4, 2019): 341–69. http://dx.doi.org/10.1080/17475759.2019.1639535.

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Junaidi, Mahbub. "Peran Penyuluh Agama Terhadap Kerukunan Antar Umat Beragama di Desa Sukoreno Kecamatan Umbulsari Kabupaten Jember." FALASIFA : Jurnal Studi Keislaman 12, no. 1 (March 31, 2021): 28–49. http://dx.doi.org/10.36835/falasifa.v12i1.454.

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This study was written to see the village of Sukoreno, Mumbulsari District, Jember Regency, which has the characteristics of biodiversity diversity. The population consists of followers of Islam, Christianity, Hinduism and Hindu culture. This study seeks to examine tolerance in inter-religious relations in the village of Sukoreno Umbulsari, the extent to which harmony between religious communities and how the role of religious extension agents are in caring for and maintaining religious harmony in Sukoreno. This research uses qualitative research methods field research (field reaserch). Commun

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HM Yasin, Taslim. "TOLERANSI BERAGAMA PERSPEKTIF ISLAM DAN KONG HU CU." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (April 27, 2021): 41. http://dx.doi.org/10.22373/arj.v1i1.9442.

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Islam is a universal religion that regulates all aspects of life, including teachings about religious harmony. Normatively, the Koran has included verses related to religious pluralism, multiculturalism and tolerance of religious life. Historically the Medina pajamas are historical witnesses that the Prophet laid the foundation and became an example in living a life of different religions and cultures. For Muslims in Indonesia the elimination of seven words in the Jakarta pajamas is a tangible form of inter-religious harmony shown by Muslims. Likewise with the Confucian religion, there are tea

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Nolte, M. Insa, Clyde Ancarno, and Rebecca Jones. "Inter-religious relations in Yorubaland, Nigeria: corpus methods and anthropological survey data." Corpora 13, no. 1 (April 2018): 27–64. http://dx.doi.org/10.3366/cor.2018.0135.

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This paper uses corpus methods to support the analysis of data collected as part of a large-scale ethnographic project that focusses on inter-religious relations in south-west Nigeria. Our corpus consists of answers to the open questions asked in a survey. The paper explores how people in the Yoruba-speaking south-west region of Nigeria, particularly Muslims and Christians, manage their religious differences. Through this analysis of inter-religious relations, we demonstrate how corpus linguistics can assist analyses of text-based data gathered in anthropological research. Meanwhile, our study

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Pradhan, David, and Haris Haris. "Religious tolerance in multifaith democracies: a comparative legal study of Indonesia and India." Legality : Jurnal Ilmiah Hukum 29, no. 1 (February 2, 2021): 46–62. http://dx.doi.org/10.22219/ljih.v29i1.14694.

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This exploratory research Article, based on secondary sources, undertakes a comparative legal study of the Constitutional and statutory provisions as well as recent jurisprudential developments in India and Indonesia for the promotion of religious tolerance in the two diverse, multifaith democracies with a history of social conflict and highly contested religious politics. By adopting the functional method for the comparative legal analysis of the two jurisdictions from Civil Law (Indonesia) and Common Law (India) traditions, the implemental convergence and functional equivalence of the penal

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Imronudin, Imronudin. "Pendidikan Inter-Religius Perspektif Al-Qur’an." Alim | Journal of Islamic Education 2, no. 2 (January 4, 2021): 215–40. http://dx.doi.org/10.51275/alim.v2i2.186.

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The conclusion of this research is that inter-religious education is education that encourages all students to have an intellectual, moral, achievement and noble personality with humanity and togetherness oriented to develop the principles of democracy, equality and justice in social life. Students are required to know the background of each religion and not see it from just one perspective, but also through the perspectives of others to avoid excessive fanaticism in religion that can be a trigger for conflict so far. The above definition is based on Inter-Religious values in the Qur'an, nam

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Imronudin, Imronudin. "Pendidikan Inter-Religius Perspektif Al-Qur’an." Alim | Journal of Islamic Education 2, no. 2 (January 4, 2021): 215–40. http://dx.doi.org/10.51275/alim.v2i2.186.

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The conclusion of this research is that inter-religious education is education that encourages all students to have an intellectual, moral, achievement and noble personality with humanity and togetherness oriented to develop the principles of democracy, equality and justice in social life. Students are required to know the background of each religion and not see it from just one perspective, but also through the perspectives of others to avoid excessive fanaticism in religion that can be a trigger for conflict so far. The above definition is based on Inter-Religious values in the Qur'an, nam

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Ferdian, Ferdi. "FUNGSI FORUM KERUKUNAN UMAT BERAGAMA (FKUB) DALAM SISTEM SOSIAL PENCIPTAAN KERUKUNAN UMAT BERAGAMA DI KABUPATEN PASAMAN BARAT." Islam Realitas: Journal of Islamic & Social Studies 4, no. 2 (December 25, 2018): 136. http://dx.doi.org/10.30983/islam_realitas.v4i2.786.

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<pre><em>T</em></pre><pre><em>This article is about the establishment of tolerance between groups of religious followers at the regencey level. FKUB, which means the forum for religious harmony, have been established since 2006 to maintain the religious harmony among different religious followers in Indonesia. The forum was formed after a joint policy between the Minister of Religious Affairs and the Minister of Internal Affairs. The joint policy was constructed based on the view that the governmental effort on facilitating communication and dialog between d

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Izzati, Afina. "Kiai Sebagai Figur Toleransi Kearifan Lokal di Lasem." FIKRAH 8, no. 2 (November 16, 2020): 243. http://dx.doi.org/10.21043/fikrah.v8i2.8005.

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<p><span>This article wants to portray the role of Kyai as inspiration for tolerance in Lasem Central Java, Indonesia. Inter-religious tolerance as Lasem peoples' local wisdom. This research focuses on a complete picture of the phenomenon being studied. The approach used is a case study by exploring community interactions in the research object. In-depth interviews were done to get the data. The result of this research shows that tolerance is an appreciation and respect between individuals or groups with different backgrounds. The role of a kyai to raise people's tolerance, exempli

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Ridwan, Ridwan. "The Role of Nahdlatul Ulama (NU) in Maintaining Religious Tolerance in Papua: Some ‎Observations." Journal of Nahdlatul Ulama Studies 1, no. 1 (January 8, 2020): 17–33. http://dx.doi.org/10.35672/jnus.v1i1.2.

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The presence of the Transnational Islamic Movement in Papua in the 1998 Reformation era has transformed the relationship between Muslims and Christians which had been harmoniously tense and could even lead to inter-religious conflict. One of the Islamic organisations in Papua working to maintain religious harmony is Nahdlatul Ulama (NU). Therefore, this paper aims to review how the NU responded to the Tolikara incident and the Koya Barat incident. Both cases related to the presence of the transnational Islamic actors in Papua, including Salafi-Wahhabi group, specifically Jafar Umar Thalib’s fa

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Saliro, Sri Sudono Sudono. "PERSPEKTIF SOSIOLOGIS TERHADAP TOLERANSI ANTAR UMAT BERAGAMA DI KOTA SINGKAWANG." Khazanah: Jurnal Studi Islam dan Humaniora 17, no. 2 (December 27, 2019): 283. http://dx.doi.org/10.18592/khazanah.v17i2.3214.

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The purpose of this study is to analyze the religious tolerance among different communities in the city of Singkawang. It focuses on the forms of the tolerance as well as the supporting and challenging factors toward tolerance among religious people in the city. This is an empirical research in which it employs descriptive qualitative methods that were used to obtain data through observation and interviews. Among the results of the field research is a finding that in Singkawang City, inter-religious relationships have been facilitated by collaborated forums namely FKUB (Forum Komunikasi Umat B

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Faried, Samah. "Measuring College Students’ Perceptions to Tolerance Dimensions: Socio-Anthropological Study at Cairo." International Journal of Psychological Studies 10, no. 2 (May 3, 2018): 59. http://dx.doi.org/10.5539/ijps.v10n2p59.

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The study aimed to exploring the level of tolerance of students towards certain social and religious factors such as gender, ethnicity, caste, religion and religious sects, Also this study focused on how the Tolerance statue can be reformed from being just a value to be a way of life or a way of thinking which transfer it from being emotions manner to be intellectual and rational manner. Due to this assumption, this study supposes that one of the most direct ways to improve such tolerance and co-existence is through education for tolerance by having such knowledge (cognitive competence) that w

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Docush, Vitaliy. "Civil society as a guarantor of religious freedom and inter-confessional tolerance (based on sociological research materials)." Religious Freedom, no. 20 (March 7, 2017): 56–59. http://dx.doi.org/10.32420/rs.2017.20.864.

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Civil society, as indicated by the sociological encyclopedia, is a sphere of spontaneous realization of people (or in the hypostasis of free individuals or in the form of their voluntary associations as citizens), protected by relevant norms from any manifestations of arbitrary unilateral regulation of their activities on the part of the state and its organs.

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Bendin, Alexandre Yu. "Russian Empire’s Religious Institutions in the 18th - Early 20th Century: The Evolution of “Friend - Alien - Foe” Relations." RUDN Journal of Russian History 20, no. 1 (December 15, 2021): 8–31. http://dx.doi.org/10.22363/2312-8674-2021-20-1-8-31.

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The Russian governments three principal institutions to regulate the empires diverse religions from the 18th to the early 20th century are examined. Its author describes the evolution of these bodies, their features and purpose, as well as defining the concept of religious security by analyzing its specific historical content. The author also discusses the relationship between the institutions of the official Russian Church, religious tolerance for foreign confessions, and discrimination against the Old Believers through the prism of friend - alien - foe relations. This approach helps us under

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