Comfortable with people who different principles/religions and respecting these differences (tolerant), is often suspected of weakening one's religious commitment. Therefore, tolerance is often interpreted as simply allowing differences with all their uniqueness while refraining from all these uniqueness. Through surveys, in-depth interviews, analysis of Homi K. Bhabha's third space, and Frantz Fanon's theory of identity, especially towards Muslim students at Don Bosco Padang High School, this paper proves the opposite. These Muslim students who attend school in a predominantly Christian environment do show a fairly high tolerance, for example being willing to be part of diversity and to be empathetic. However, this coincides with the strengthening of militant attitudes such as seriousness in seeking religious knowledge even outside of school. Also their critical attitude towards school policies that do not accommodate Islamic values.
Purpose of the study: This paper aims to explain social violence during the transition of three regimes in Indonesia, from the Old Order to the New Order and from the New Order to the Reformation. This paper also analyzes the motives behind the violence at each transition of the regimes. Methodology: The research was conducted through a literature study by examining media documents, magazines, research reports, scientific articles, and books on various social violence practices in every three regimes in Indonesia. Main Findings: The result of the study found that the social violence in Indonesia has occurred in various forms and motives. Five types of social violence have been identified, communal violence, separatist violence, state-community violence, industrial relations violence, and political violence. The social violence has used as a tool to silence the past and carry out political propaganda by elites and to gain the power by opposition. Thus, it argues that all social violence practices are constructed by various interests of the regimes and anti-regimes. Applications of this study: This study provides a mapping of violence in every political and regime transition in Indonesia. Thus, this study can be applied for two important issues. First, this study can be used as reference in anticipating political violence in the national and regional election process in Indonesia in particular, and other countries in general. Second, for developing countries, this study can be used as reference as reference in mapping and analyzing various social violence practices that accompany the transition process. Novelty/Originality of this study: The recent studies of violence in Indonesia covered the issues of religious, ethnic, economic and political violence. There are limited studies violence and democracy transition in Indonesia and it’s relation to political regimes. This article focuses on violence and its relationship with the political regimes and regime’s changes in Indonesia.
Christian students' involvement in the school Islamic programs such as wearing Muslim clothing, participating in the seven-minute Islamic sermon, and joining Islamic classes are often considered a compliance attitude. Instead, it is a process of self-adaptation because they attend a school within a Muslim majority environment. Moreover, this camouflage represents their resistance to the school rules. This article discusses how Christian students in two state schools in Padang behave in the framework of Islamic customs. Based on the theories of Jean Baudrillard’s simulacra and James C. Scott’s resistance, the results of this study show that Christian students in two state schools in Padang tend to be obedient and interested in Islamic practices. For instance, they imitate the way Muslim students dress so that they look similar to Muslim students. This attitude pleases their Muslim teachers and fellow students. In addition, Minang people in their neighborhood also amaze and always refer to these Christian students’ attitude as a model to be followed.
Intolerance was often pinned on communal societies such as Indonesia because it uses a liberal-secular tolerance perspective which is identical to Western Christian society. If the perspective is shifted, for example using communal tolerance, the communal community will also practice the opposite, tolerance. This paper is intended to reveal and analyze how the Muslim community in the Nagari KH which is considered the majority practices tolerance on a community scale in the context of religious moderation towards the Christian minority in the Nagari. In addition, it also analyzes why the model's tolerance can occur. This research is qualitative research that relies on interview data from elements of the nagari government, penghulu, youth leaders, religious leaders and adherents of Islam and Christianity from both communities. The data is reinforced by document data including journals and research reports that are relevant to the research topic. The results show that community tolerance as a form of religious moderation has been practiced by the Muslim community of KH in the socio-economic and religious realms. In the socio-economic aspect, community tolerance appears in the form of openness to business, buying and selling and ownership of land and houses. While in the religious realm it is limited to individual and family worship at homes. The ambivalence of tolerance practiced by the Muslim community of KH is rooted in the ambivalence of Minangkabau culture on a macro level and the ambivalence of the geographical position of Nagari KH on a micro basis. Minangkabau cultural ambivalence collides and synthesizes matrilineal customs and matrilineal Islam. Meanwhile, the ambivalence of being a coastal area is at the same time bordering on darek. Both have given birth to an inclusive attitude towards immigrants in the socio-economic realm and exclusive when it comes to communal worship.
Some Islamic programs both in SMAN 6 nor in SMKN 2 such as Muslim-Muslim clothing, learning of Islamic Religion and Character Education are not only aimed at Muslim students but also involve non-Muslim (Christian) students. In this position, Christian students are faced with a conflict of identity. On the one hand, they are not possible to establish Islamic identity as Muslim students because the religion is a dogma that does not cast doubt. On the other hand, they were almost impossible to get out of various Islamic programs because it was a regional policy and in the public schools was embodied in various rules and rule of schools. This paper presents a study of how they imitate the Islamic identity of the school's public space and how they interpret the imitation process. Based on the results of observations, interviews, and FGDs with schools, Christian students, their parents, Padang City Christian religious leaders and Padang City Education Office, this paper concludes that Christian students try to imitate "like" Muslim students. It's just they behave "like" Muslim students are more meaningful than self-adjustment which has nothing to do with religion. While religion is interpreted as faith and belief and that is the reality of religion. [Beberapa program keislaman baik di SMAN 6 maupun di SMKN 2 seperti kewajiban berbusana muslim-muslimah, kultum dan pembelajaran Pendidikan Agama Islam dan Budi Pekerti tidak hanya ditujukan terhadap siswa muslim, namun juga melibatkan siswa non-muslim (Kristen). Dalam posisi tersebut siswa Kristen dihadapkan pada benturan identitas. Di satu sisi, mereka tidak mungkin untuk menjati-dirikan identitas keislaman sebagaimana layaknya siswa muslim lantaran agama adalah dogma yang tidak meruangkan keragu-raguan. Mereka hampir tidak mungkin pula keluar dari berbagai program keislaman lantaran hal tersebut merupakan kebijakan daerah dan di sekolah-sekolah umum negeri dijelmakan dalam berbagai aturan dan tata tertib sekolah. Paper ini menghadirkan kajian tentang bagaimana mereka meniru identitas keislaman ruang publik sekolah dan bagaimana pula mereka memaknai proses peniruan tersebut. Berdasarkan hasil-hasil observasi, wawancara, dan FGD dengan pihak sekolah, siswa Kristen, para orang tua mereka, pemuka agama Kristen Kota Padang dan Dinas Pendidikan Kota Padang, paper ini menyimpulkan bahwa bahwa siswa Kristen berusaha meniru untuk “seperti” siswa muslim. Hanya saja berperilaku “seperti” siswa muslim lebih mereka maknai sebatas penyesuaian diri yang tidak ada hubungannya dengan agama. Sementara agama dimaknai sebagai iman dan keyakinan dan itulah agama yang sesungguhnya.]
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