The purpose of this study is to describe the religious attitudes of the Muslim amid COVID-19 outbreak. Many muslims are very depressed, because the government and related authorities are trying to ban worship activities in mosques during COVID-19 pandemic. Many Muslims find it hard to leave their custom of worship together at the mosque. Many of them are still praying together in the mosque. This phenomenon is the object of the study. The results show that the pattern of worship activities carried out by Muslims amid COVID-19 pandemic has changed. At the surface level, it appears that mosques tend to be empty and closed. At a deeper level, we see a unique pattern that involves four variables: the obligation of worship, the worship participation, the encouragement of social distancing, and the rationality of Muslims.
Tulisan ini memfokuskan kajiannya pada gerakan Ajeg pada agama Hindu di Bali. Pada satu sisi Ajeg Bali dipahami sebagai adat masyarakat Hindu Bali sebagai upaya untuk melestarikan nilai dan tradisi leluhurnya agar tidak hilang. Pada sisi lain, Ajeg Bali pun di pahami sebagai sebuah gerakan politik kebudayaan yang muncul ke permukaan sebagai respon orang-orang Bali yang beragama Hindu terhadap berbagai persoalan. Dalam perkembangannya, Ajeg Bali bahkan diyakini sebagai Agama Lokal yang tumbuh dan berkembang dalam tradisi masyarakat Bali.. Hasil kajian menunjukkan bahwa pemahaman tentang Gerakan Ajeg Bali terpecah menjadi dua bentuk, satu fihak berpaham terhadap artikulasi dan fihak lain berfaham pada disartikulasi. Meski berbeda, keduanya menginginkan nilai-nilai adat tetap terpelihara dan terjaga secara utuh dari pengaruh budaya asing ataupun budaya global. Singkatnya gerakan Ajeg Bali dapat dipandang sebagai latihan intelektual dalam menciptakan simbol-simbol kebudayaan baru secara terus menerus untuk mendefinisikan kembali identitas ke-bali-an orang Bali demi kepentingan kekuasaan.
<p>Abstrak: Islam masuk ke Indonesia tidak dalam kondisi hampa budaya. Telah ada budaya setempat yang berkembang dalam masyarakat Indonesia. Hal ini melahirkan akulturasi budaya antara ajaran Islam dan budaya masyarakat setempat. Di sisi lain, tata cara pelaksanaan ajaran Islam lebih bercorak keindonesiaan (lokal) dan tidak sepenuhnya sama dengan wilayah aslinya di Timur Tengah. Tulisan ini mengeksplorasi bagaimana persentuhan agama Islam dengan kebudayaan lokal Indonesia, terutama dengan budaya Sunda. Penulis menyimpulkan bahwa hampir seluruh ranah kehidupan orang Sunda mengandung nilai-nilai yang Islami. Ajaran dan hukum dalam masyarakat Sunda pun disosialisasikan melalui seni dan budaya, seperti pada lakon pewayangan (wayang golek), lagu-lagu, pantun, dan banyolan-banyolan. Ajaran Islam melalui media wayang golek meliputi Islam sebagai a way of life, termasuk ajaran dasar tentang ketatanegaraan dan pemerintahan. Ajaran Islam melalui pewayangan seringkali menekankan ketaatan kepada ajaran agama dan negara secara bersamaan dan ber- kesinambungan yang mencerminkan pemahaman atas perintah ketaatan kepada Allah, Rasul dan ûli al-amri sebagaimana diamanatkan dalam al-Qur‘an.</p><p><br />Abstract: The Convergence of Islamic Religion with the Indonesian Indigenous Culture. When Islam first entered Indonesian archipelago, this land was not culturally an empty space. There had existed local culture and developed in the Indonesian society, that has led to cultural acculturation between Islamic teachings and indigenous culture. As such, the ways of observing Islamic teachings are of Indonesian character and not necessarily similar to that of its origin in the Middle East. This paper explores how the convergence of Islamic religious teachings and the Indonesian local culture, especially the Sundanese had occurred. The author concludes that almost all aspects of Sundanese social life have been influenced by the Islamic values. The teaching and law in the Sundanese society could also be associated through art and culture, in such as puppet show (wayang golek), songs, poetry and anecdotes. The Islamic teaching through puppet show has often emphasized obedience to both religious teachings and the state simultaneously as reflection of understanding the fulfillment of God’s command, the Messenger and leader (ûli al-amri) found in the Qur’anic tenets.<br /><br />Kata Kunci : agama Islam, kebudayaan asli, akulturasi<br /><br /></p>
Indonesia is a country that has many local cultures including one of them is Ajar pikukuh sunda (Sundanese Wiwitan) which is in Padepokan Bumi Dega Sunda Academy Bandung. In the teachings of Sundanese pikukuh there is a ritual that is always carried out, namely the offering. However, many people misinterpret the ritual offerings so that they are referred to as givers of demons and polytheists. The purpose of this study was to determine the meaning of offerings in Sundanese Pikukuh (Sunda Wiwitan) Teachings at Padepokan Bumi Dega Sunda Academy Bandung. This research methodology is descriptive qualitative with case studies. The results of this paper conclude that the ritual offerings carried out in Ajar Pikukuh Sunda (Sundanese Wiwitan) have a very high and noble meaning. The teaching materials / means in the ritual are all the same, namely water, earth, fire, and wind, animal elements, and plant elements. The meaning of offerings carried out by the Sundanese Pikukuh Teachers at Padepokan Bumi Dega Sunda Academy Bandung is a prayer ritual as a form of gratitude to our ancestors, the universe, to our parents, or to everything that has supported us so far, because without them we will never exist so that by using the means of sasajen from the natural elements it will be able to reconnect the energy of the past with the future.
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