Muslim communities in the village facing the COVID-19 Pandemic attempts to find refuge from the plague and hope for survival. However, this led to more caution, which may lead to xenophobia. Via ethnography, this study unmasks the xenophobic attitude. This research discusses the root causes of panic in the community so that remedies can be implemented. The research attempts to explain, from a socio-anthropological viewpoint, how people and religious groups in the village perceive the pandemic of COVID-19 based on their belief in their faith and in the science. The research takes place in Cigagak village, an area of approximately 7000 m2 on the outskirts of Bandung of West Java of Indonesia. This study examines the selected respondents (20 respondents as the samples) from about 190 inhabitants (as the population) who had close ties to managing places of worship (mosques) and public places. This study utilises a collaborative self-ethnographic method and qualitative analysis. The influence of COVID-19 has moved to new exclusive and disintegrating practices from the inclusion-cohesive religious tradition. Therefore, this study tries to find out ways on how to reduce exclusive perception and religious practices to a minimum level and how to disappear xenophobia. Amid the COVID-19 Pandemic, inclusive awareness and actions were re-established, and even social cohesiveness was fostered. This study concludes that in its deep conviction nature, theology can change exclusive behaviour to be inclusive if it is based on the religious principles that are raised in response to human events. In this case, the Muslim community in a village can change the fear of COVID-19 pandemic to be a reducer of the panic based on the support of the religious doctrines.Contribution: This article used a collaborative self-ethnography with a religious socio-anthropological viewpoint. This study could help to solve social problems through theological convergence in Islamic milieu, especially that of the government’s formal Islamic organisation and organic Islamic leaders of the society.
Konflik antar agama/keyakinan yang disertai kekerasan telah menimbulkan banyak kerusakan baik secara fisik maupun psikologis pada para penganut agama. Padahal, kehadiran agama seharusnya justru menjadi solusi dalam mencegah konflik antar sesama umat manusia melalui pemahaman yang benar terhadap dalil Ilahiyah yang sakral. Islam, sebagai ajaran kasih sayang (rahmatan lil alamin) menawarkan spirit pluralisme sebagaimana termaktub dalam al-Qura’an. Menurut prinsip dasar Islam, manusia harus mampu menangani perbedaan-perbedaan keyakinan di antara mereka dengan cara berkeadaban, sambil menyerahkan penilaian akhir mengenai kebenaran yang absolut kepada Tuhan Yang Maha Bijaksana.
This study aims to explain the differences in the religious attitudes of Muslim women before and during the Covid-19 pandemic and to explain the various challenges faced by Muslim women in dealing with the Covid-19 pandemic in Cinanjung Tanjungsari Village, Sumedang, West Java. The method used in this paper is descriptive-analytical with a qualitative approach. The process of data collection is done through observation, interviews, and documentation. This study uses the Adaptation, Goal Attainment, Integration, and Latency (AGIL) theory from Talcott Parsons. The findings of this study are, first, the adaptation process carried out by Muslim women when carrying out religious routines during the Covid-19 pandemic is by implementing health protocols following the recommendations of the local government. Second, the challenges that some Muslim women face during the Covid-19 pandemic are the limited ability to operate technology as a medium for worship activities, work, and study. However, the 'force' to master technology has caused Muslim women to slowly get to know social media and start to be able to operate it. Third, the impact of the Covid-19 pandemic has caused changes to the religious diversity of Muslim women who are increasingly diligent and obedient in carrying out worship because of the unfavorable situation and conditions due to the pandemic. This study can provide insight into the extent of adaptation of society, especially women, to the Covid-19 outbreak in a suburban area.
This research aims to see that the existence of minority religions in Arjawinangun is very much considered part of the life of the majority religion. The majority religion's protection is intensely felt by minority religions as a form of religious tolerance and highly appreciates differences to become the primary capital of economic, social, and religious development in their communities. This study examines society's sacred theology, the approach, and the method used in social change. This type of field research uses descriptive qualitative analysis. The study results can be argued that: Religious plurality is the basis for people's attitudes to accept and respect other religions. The community has a moderate attitude towards the existence of religious anti-pluralism and pro-pluralism groups. The conclusion is that religious pluralism becomes a means to the common good in solving humanitarian and national problems. Based on the modern, pluralistic social considerations with its religious typology, it is the theology of religious freedom due to charismatic pluralist religious figures' influence.
This article aims to describe the role of Islamic community organizations in Indonesia's development. The method used in this paper is descriptive analysis. The discussion results show that Islamic organizations played a role in the struggle for independence in the cases of the Nahdlatul Ulama Jihad Resolution and the Muhammadiyah Jihad Mandate. The role of post-independence until now has been Nahdlatul Ulama Islamic Boarding School Education and Muhammadiyah Formal Education. Islamic organizations need to play an active role in Indonesia's development in terms of its role as a liaison between people's aspirations and the government. Also that Islamic organizations must increase their role in deradicalization programs to prevent terrorist acts and radicalism.
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