Surakarta is an urban area that grows dynamically in line with demographic, economic, cultural, religious, and infrastructure developments leading to a smart city. People know Surakarta as a multicultural, multi-ethnic, cultural and religious city. Surakarta's public space becomes a bridge for religion to campaign for citizenship rights and social justice. How is the presence of religion in Surakarta's public sphere in promoting social justice? This research is a type of qualitative descriptive research, for data collection purposes, observations, in-depth interviews, and documentation are carried out. The analysis model s using interactive analysis. Because in the public space of Surakarta there are various kinds of pluralism, and democracy also society, for this reason the presence of religion is expected not to threaten these things. The growth of religious pluralism with contestation in the public sphere often triggers socio-religious conflicts. The presence of religion in the public sphere is expected to encourage the development of moderate religious discourses with discourse on pluralism, democracy, religious freedom, social justice, and peace amid the strengthening role of religion in socio-political life. Religion in Surakarta has so far been able to encourage social resilience by strengthening social networks, community participation, and enlivening cultural activities. Religion-based social nodes in Surakarta fight for the fulfillment of social justice such as the distribution of basic necessities, the distribution of entrepreneurship, and the fulfillment of the rights of citizens. Religion contributes to the formation of civil society in which religion is implemented as a social ethic that leads to the formation of social nodes that uphold the values of humanism, democracy, and social justice.
Globalization marked by advances in science and technology is inevitable, including the people of Bangunrejo Kidul Kedunggalar Ngawi Village. They are faced with maintaining traditions and following modernization. In the last three decades, the social, religious, and cultural faces of their people have shifted due to educational, transportation, and economic factors. What is the shape of this shift in religious traditions? This research is qualitative descriptive research, data collection was conducted by three ways: interviews, observations, and documentation. Data analysis using interactive analytical models includes data reduction, data delivery, and conclusions. This study aimed to describe the shift in socio-religious traditions of the people of Bangunrejo Kidul Village due to globalization. This research sharpens the paradigm of socio-religious philosophy in the sociological approach of religion. By the effect of modernization, the people of Bangunrejo Kidul Village are faced with a new religious movement that brings a purification ideology that erodes Islamic traditions and nationalism. As a result, they were uprooted from their own cultural roots and traditions, causing crises of spirituality and moral damage to society. Nahdatul Ulama (NU) strengthens rural Sufism as a form of engaging tradition through spirituality groups, such as recitation, tahlilan, and other religious activities. This spirituality group exists in the public sphere for social, religious, and cultural activities in the presence of Islam in the community. The association spirituality has become a symbol of cultural resistance to violent ideologies and strengthened community resilience. The existence of NU places Islam as a social ethic in two respects: religion as the source and vision of community morality and Islam as a giver of peace. NU strives to educate life through education, social, cultural, and religious to provide a real contribution to realizing a just and civilized society. The spirituality community has an open religious understanding that puts forward the values of brotherhood (al-ukhuwah), idolatry (al-wathoniyah) and humanity (al-insaniyah). A friendly religious model based on the local culture of Bangurejo Kidul Village is expected to shape the character and identity of a polite, tolerant, and civilized nation.
The Agung Mosque is part of the Surakarta Hadiningrat Palace serving for the development of Islamic proselytizing and the preservation of religious traditions. The Agung Mosque has a significant role in the development of religious traditions and the center for the preservation of Javanese Islamic culture. The Agung Mosque is in the form of a tajug, meaning that the main teachings of Islam include: faith, Islam, and ikhsan. The Agung Mosque has many religious traditions resulting from Islamic acculturation and Javanese culture such as Sekaten, Grebeg Besar, Grebeg Poso, and Grebeg Syawal. That religious tradition is still preserved today to teach moderate religion "sak madya." Its existence is to shape the character of society according to religious teachings and uphold the identity of the nation, especially Javanese culture. The Agung Mosque is trying to find a meeting point for Javanese religion and culture. The Agung Mosque believes that the religion of the future is a religion that can dialogue between texts, culture, humanity, and nationality so that there are no socio-religious conflicts in Indonesia. If there is a social conflict, religion has lost its ar-uh al-insaniyah and the principle of washatiyah because it displays only a dogmatic face and a fundamental character. The Agung Mosque is the frontline for tafaqquh fi-ad-din so that there is no cultural shock, strengthening religious understanding, and encouraging religious moderation in the midst of the plural life of the Surakarta community by prioritizing four things: national commitment, tolerance, anti-violence, and accommodation to local culture.
Local wisdom to think and act is necessary in a pluralistic society like Ngargoyoso. The Ngargoyoso community puts forward the concept of religious harmony trilogy based on local culture which encourages them to learn and understand each other based on local culture. How is the development of the trilogy of religious harmony in Ngargoyoso based on local culture for peace management? Collecting data through direct observation, in-depth interviews, and documentation. Data analysis used an interactive analysis model including data reduction, data delivery, and drawing conclusions. Trilogy religious harmony became a socioreligious movement for the Ngargoyoso civil society to develop a culture of peace. First, through the trilogy religious harmony, the Ngargoyoso community actively builds internal communication and dialogue, between religious communities, and with the government to provide assistance to grassroots mass-religious issues based on local culture. Second, the trilogy religious harmony becomes a meeting place for all elements of society with activities such as anjangsana of worship and cultural development as a form of life dialogue. It aims to build a mutually beneficial life between religious communities in Ngargoyoso. Third, the trilogy religious harmony encourages internal dialogue, between religious communities, and with the government to provide new experiences for people of different religions so as to eliminate assumptions about other religions. The trilogy religious harmony is a dialogue model developed by civil society as a form of dialogue for sustainable life by emphasizing an inclusive, moderate, and pluralist perspective. The trilogy religious harmony is a perspective that places religion as a social ethic and spirit for the transformation of society in the midst of the diversity that exists in Ngargoyoso. The trilogy religious harmony has so far developed a trasformative theology that places faith as an integral part of moral then actualized in every aspect of life in society.
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