Dating christian in Surakarta Indonesia
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Tulisan ini berargumen bahwa mushaf-mushaf tersebut mengekspresikan interaktivitas dalam beragama. Kajian tentang mushaf-mushaf baru al-Qur'an juga menantang studi al-Qur'an untuk mengkaji ranah-ranah baru otoritas agama dengan berbagai media barunya. Abstract: Mushaf 2. Following the new millennium, new religious Islamic authority has creatively participated in the process of shifting the space of conventional religious authority. Such religious spaces as mosque or pesantren have gradually begun to compete with the new social media of religion.
This phenomenon has simultaneously triggered the rise of new generation called Muslim Tanpa Masjid Muslim without Mosque. This article is a preliminary effort of analyzing the birth of new mushaf al-Qur'an. How does the rise of these mushaf give impact on the Qur'anic studies in Indonesia? This article argues that these mushaf have spontaneously offered the interactivity of reading.
This finding has challenged the old style of studying Qur'an in Indonesia to explore the new avenues of contending new religious authorities. Kata Kunci: studi al-Qur'an, mushaf 2. Qur'anic Studies , Islamic Studies , and Mushaf. The shifting of religious authority has been a primary issue of un published dissertations on Indonesian Islam. The collapse of Soeharto regime, more or less, takes salient effect on the rise of new religious authorities; while on the The collapse of Soeharto regime, more or less, takes salient effect on the rise of new religious authorities; while on the same time it provokes social change in the society.
New religious mass organizations, such as Hizbut Tahrir Indonesia, Front Pembela Islam and Front Umat Islam, seem to be main critical discussion in certain dissertation in line with some topics which problematizes prominent Islamic organizations, Muhammadiyah and Nahdlatul Ulama, under new framework of analysis. New media and Islamic banking have to be other domain authorities that carefully discussed in some dissertation.
Put it in another topics, gender issue take a untrivial position. In short, these dissertations topics tend to discuss more on Islam in popular authorities. Bibliography , Indonesian Studies , and Islamic Studies.
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Endy Saputro and okta hidayati. This paper aims to understand the unique relationship between Korean drama and the formation of multicultural identity among Muslim women students. On the one hand, as a form of racial activity, watching Korean dramas can establish a new On the one hand, as a form of racial activity, watching Korean dramas can establish a new form of identity while at the same time enriching a new perspective of building multicultural sense.
On the other hand as a part of Muslim, they can control Korean culture that is incompatible with Islamic doctrine.
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This paper argues that adopting Korean dramas positively supports students in creating multicultural cultures. These findings may contribute to the formation of cultural diversity within the Islamic context. Korean Drama and Islam and Popular Culture. To note, the beginning of publication of Soeara Moehammadijah was published in and has progressively To note, the beginning of publication of Soeara Moehammadijah was published in and has progressively scattered information to the present day.
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This section presents the contents of the rubric of - Bhagavad-Gita has continuously been translated and distributed in some Indonesian regions, especially in Java and Bali. It has religiously been read not only by Hindu people community , but mostly discussed by Theosophical society and It has religiously been read not only by Hindu people community , but mostly discussed by Theosophical society and Javanese aliran kebatinan people.
This paper investigates how "spiritual" salient concepts was translated, transformed and contested in the context of Chinese-Indonesian and Javanese terms. This paper concludes that the passion of KTH translocali-ty translation has been a representative of fluid religious identity which constitutes a specific worldview of Indonesian society as an inspiration source of spirituality. Bhagavad Gita and Chinese Religious Studies. One main question analyzed here is mainly focused on One main question analyzed here is mainly focused on definitions of indigenous religions embraced by CRCS students.
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Consequently, CRCS students' theses submitted in the CRCS library from until would be employed as the representative subject to look at the discourse of indigenous definition offered by the students. There are 29 of theses located as the representative subject. I argue that there is a shifting paradigm of indigenous religion in CRCS from essentialism paradigm to worldview one. Religious Studies and Local Culture. Abstrak Tujuan penelitan ini adalah untuk mengungkapkan bagaimana agama dan teknologi pertanian dapat memberdayakan masyarakat dan mendorong sebuah transformasi sosial.
Survei dan wawancara diterapkan guna mendapatkan data yang dibutuhkan Survei dan wawancara diterapkan guna mendapatkan data yang dibutuhkan dalam penelitian. Objek penelitian ini adalah komunitas petani di Banjarnegara yang tergabung dalam organisasi petani yang difasilitasi oleh organisasi massa islam Muhammadiyah. Hasil penelitian menunjukkan bahwa agama, dalam hal ini ajaran agama yang dipegang erat oleh organisasi massa Islam Muhammadiyah dapat meningkatkan kondisi ekonomi sebuah komunitas petani di Banjarnegara.
Muhammadiyah memfasilitasi komunitas petani tersebut untuk menerapkan teknologi pertanian yang tepat sehingga dapat meningkatkan hasil panen secara signifikan.
As a result, many Balinese Protestants left Bali, where they were largely excluded from everyday Balinese life, to the extent that there are more GKPB members outside of Bali than within Bali. Vous n'avez pas encore de Kindle? Joined in June Fast response - within 1 hour. The first missionaries were sent by Stamford Raffles in , at which time Sumatra was under temporary British rule. Although it is a national holiday enjoyed by Indonesian residents throughout the country, Nyepi is celebrated in particular on the island of Bali where the majority of the 4. As much noise is made as possible through loud gamelan music, loud music and noise of the crowds to scare away the evil spirits from the village before the celebrants return home just before dawn.
Hal tersebut menunjukkan bahwa agama dan teknologi pertanian memainkan peranan penting dalam memberdayakan masyarakat dan membawa transformasi sosial bagi komunitas petani di Banjarnegara. Abstract The objective of this study is to reveal how religion and agricultural technology can empower a peasant community and foster a social transformation. Informal settlements are a key challenge for the growing cities of South-East Asia.
In an effort to find efficient instruments of formalization, local governments frequently implement resettlement policies. This was also the case in the Indonesian city Surakarta, where a programme targeting to resettle 1, families was realized. Due to its participatory approach this programme has gained international attention and is considered as a role model.
In this paper, we analyse the effects of this policy on the livelihoods of the affected residents by developing and applying an ex-post evaluation approach based on the sustainable livelihood framework. Among Indonesian provinces in , Gorontalo reported the smallest number of Christians 17, or 0. Gorontalo had the fourth-smallest percentage among religions reported in the province of Christians 1. This population is overwhelmingly Protestant, except in the east, in the Kai , Tanimbar and Aru islands, which have Catholic populations. Only in the Kai islands is Catholicism the predominant denomination.
Among Indonesian provinces in , Papua had the second-highest percentage among religions reported in the province of Christians This equates to 2. In West Papua province, Chinese Indonesians , in particular, have increasingly embraced Christianity. Some reports also show that many of the Chinese Indonesians minority convert to Christianity. The first translation of the Bible "Alkitab" in Indonesian language was Albert Corneliszoon Ruyl's translation of the book of Matthew Before Indonesian independence, the only seminary was the theological seminary in Bogor.
A 12th-century Christian Egyptian record of churches suggests that a church was established in Barus , on the west coast of North Sumatra , a trading post known to have been frequented by Indian traders, and therefore linked to the Indian Saint Thomas Christians. The Portuguese arrived in the Malacca Sultanate modern-day Malaysia in seeking access to its wealth. Although initially well-received, the capture of Goa in as well as other Muslim—Christian conflicts convinced the Malaccan Muslims that the Portuguese Christians would be a hostile presence.
The resulting capture of Malacca in is believed to have enhanced a sense of Muslim solidarity against the Christian Portuguese, and ongoing resistance against the Portuguese came from Muslim Aceh as well as from the Ottoman Empire. Although the Portuguese built some churches in Portuguese Malacca itself, their evangelical influence in neighbouring territories was perhaps more negative than positive in promulgating Christianity. Bali, unlike neighbouring Java, retained its Hindu culture when Islam came to the Indonesian archipelago, even gaining strength in this with the absorption of Javanese Hindus not wishing to convert to Islam.
The Dutch began to build a presence on the island after in Singaraja , subduing it entirely in Only one Balinese was baptised, and in following a disagreement, he conspired to have one of the missionaries murdered. Subsequently, the Dutch government forbade further missionary activity, wishing to avoid further such disruption. Several hundred native Balinese decided to convert.
The reaction of the Hindu Balinese to the missionary's edicts — to destroy idols and temples as being of the devil — was hostile: the Christian converts had their rice fields sabotaged and they were expelled from their villages.
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As a result, the Dutch again withdrew permission to preach from foreign missionaries, as of , on the basis that the missionary had not kept to the Chinese communities, but had also preached to the native Balinese. A Dutch response to the hostility of the Balinese to Christian converts was to establish a Protestant village in Bali, that of Blimbingsari, in Palasari, its neighbour, a Catholic village, was established in Blimbingsari village developed the Gereja Kristen Protestan Bali, the Balinese Protestant church, which was established in In its early years the GKPB and its antecedent followed the theology of Hendrik Kraemer in the Dutch Reformed tradition, explicitly rejecting most of Balinese culture as heathen and unchristian, disposing of gamelan orchestras in favour of Western arts.
As a result, many Balinese Protestants left Bali, where they were largely excluded from everyday Balinese life, to the extent that there are more GKPB members outside of Bali than within Bali. For instance, when the Blimbingsari church, a basic stone and wood building was destroyed by an earthquake in , it was rebuilt in more Balinese pendopo style, with a garden with running water, traditional Balinese entrance and a semi-open aspect.
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Subsequent GKPB churches have followed a similar pattern. The Balinese Catholic church was from the beginning more open to Balinese traditions. The Christian communities of Blimbingsari and Palasari [21] [22] are the core of Balinese Christianity, with the religion very much in a minority in the rest of the island. The predominant denomination in Batavia was Dutch Reformed but there were also Lutherans and Catholics.
Other religions were formally prohibited, but in practice Chinese temples as well as mosques remained in existence, and despite various measures to promote Christianity, there was a high degree of religious diversity and never at any time a Christian majority. At other VOC settlements clergy were likewise provided, such as at Semarang , where the minister had a congregation that was only half Reformed and half Catholic or Lutheran and consequently efforts were made to provide inclusive preaching.
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Largely, however, the VOC had little impact or interest in upsetting their business interests in favour of religious ideals, and indeed the theology of the Dutch Reformed church was opposed to the mass baptism adopted by Catholic missionaries, and their impact on Java as a whole was very minor. Portuguese traders ventured from Malacca to Timor to purchase sandalwood.
During their trading missions they were frequently becalmed, and during this time are said to have converted numerous people of Solor island , Timor and Flores. Hearing of these conversions, three Dominican missionaries were sent from Malacca , arriving and establishing a church in in Flores.
The mission was given financial support from the Portuguese in Goa, enabling the construction of mission stations in the area. A major setback came when two headmen were imprisoned and mistreated by the Portuguese in , resulting in a rebellion and desecration of churches throughout the region, as those opposed to the Portuguese, many of whom had been previously converted to Islam in the early 16th century, attacked the Portuguese and the Dominican mission.
Subsequent setbacks came in the form of the arrival of the Dutch, who allied against the Portuguese Christians. A new mission was established in , which successfully furthered the spread of Catholicism in the region, including minor military ventures led from Larantuka on Flores, rejecting the dominionship of Islamic Makassar.
The Catholic community in east Flores was strengthened by the expulsion of Catholics from Makassar in In Portuguese Timor the Portuguese mission at Lifau which supported the nominal cathedral of the Diocese of Malacca, as the Dutch would no longer tolerate one there was in conflict with the Dutch at Kupang , and wars were fought between the two sides with Catholic villages regarded as Portuguese and therefore enemies of the Dutch. In the first half of the 18th century 'Portuguese'-supporting factions were defeated entirely by the Dutch in West Timor, confining Catholicism to the eastern part of that island.
The Dominican mission declined in the late 18th century, and in the last priest covering Flores died. Many Catholics reverted to pagan practices, but still, thousands remained, continuing to follow Catholic pageantry. Portugal, severely weakened, withdrew from all but East Timor, but thanks to treaties signed in the s, freedom of religion was guaranteed in areas being exchanged between the two countries. Following this treaty Catholicism strengthened considerably in Flores after In the western part of Flores, Dutch effective control over the area since led to the support of the spread of Catholicism among the Manggarai.
Following this two missionaries were sent in , and in total between and 20 missionaries were sent to the region, although mortality rates were high and never more than 7 were active at one time. Permission for the activity from the Dutch government was obtained after Although the mission was headquartered in Banjarmasin, where the pastoral needs of European residents were supplied, it was apparent that converting the Muslims who dominate the cities of Kalimantan was an impossible task, and instead efforts were focused on the Dayak people of the interior, who practised traditional religions.
