Building Religious Harmony Among Young Children: Experience from Indonesian Elementary School

Syafar, Djunawir; Damopolii, Mujahid

doi:10.21580/ws.27.1.2726

Cited by 4 publications

(4 citation statements)

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“…Its position as the state's principal value has a fundamental role in various policies concerning the order of people's lives. 22 During the New Order Government, Mukti Ali, as Minister of Religious Affairs, made religious policies with the orientation of the main agenda. Firstly, being a spokesperson for the New Order's modernization program and simultaneously protecting the socio-religious urgency of Muslims.…”

Section: Religious Harmonymentioning

confidence: 99%

Religious Pluralism and Harmony among Buddhist - Muslim Communities Living in East Lampung, Indonesia

Saehu¹,

Muchtar²

2023

JITC

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Village communities are usually homogeneous, so the presence of other groups often leads to rejection. In addition, the nature of the majority-minority relationship within the prevailing religious and ethnic background has the potential to cause conflict. However, the people of Sumber Sari village, East Lampung have successfully eluded such a conflict. This paper strives to show the interaction between religious communities that are positively intertwined. It uses a case study approach with a purposive sample. The unit of analysis remains the community of Sumber Sari village, East Lampung, consisting of Buddhists, Muslims, religious leaders, and community leaders. The archives of the Office of the Ministry of Religion of East Lampung Regency are also a source of secondary data in this study. Objectively, harmony in Buddhist and Muslim societies occurs in three forms. Firstly, internal harmony exists in the Buddhist society between assemblies, manifested in joint worship. Secondly, the harmony between the Buddhists and the Muslims is manifested in tahlilan/syukuran, kenduren suroan, and other activities. Thirdly, the relationship with the government can be maintained properly because of the belief that development can work if there is harmony in the community. This study also has certain limitations since it involves only two of the six official religions in Indonesia, namely Islam, Protestantism, Catholicism, Hinduism, Buddhism, and Confucianism. However, a picture of harmony between the two religions is depicted in this study.

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Section: Religious Harmonymentioning

confidence: 99%

Religious Pluralism and Harmony among Buddhist - Muslim Communities Living in East Lampung, Indonesia

Saehu¹,

Muchtar²

2023

JITC

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“…Anak-anak pada masa sekarang akan menjadi pria dan wanita dewasa pada masa yang akan mendatang. Pelajaran apapun yang mereka terima sekarang, akan mereka praktekkan di dalam masyarakat yang akan datang (Syafar, 2019). Bila keluarga maju, masyarakat pun berkembang, karena masyarakat tidak lebih dari kumpulankumpulan keluarga (Amini, 2016).…”

Section: Pendidikan Yang Mantap Dan Memadaiunclassified

The Portrait of Interreligious Harmony: A Phenomenon Study of Inter-Faith Family Harmony in Gunung Kidul, Yogyakarta

Muhajir¹,

Anang

2021

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This study aims to delve into the building harmony of interfaith families in Jetis, Hargomulyo, Gedangsari, Gunung Kidul Yogyakarta. It explores how the family ensures rights and obligations, educates children, provides freedom of worship and maintains relations with the family and the surrounding communities. In addition, it also explains how Islam views the harmony of families of interfaith couples. The results showed that the people of Jetis kampong attempted to fulfill their rights and obligations properly, such as the provision of proper livelihoods, not less and not excessive, although the level of fairness of each individual is different from one person to another. In terms of religion, the couples were able to carry out religious activities separately; they mutually support one another by creating tolerance in the family. Penelitian ini bertujuan untuk mendeskripsikan praktek pembentukan keluarga harmonis pasangan keluarga beda agama di Dusun Jetis, Hargomulyo, Gedangsari, Gunung Kidul Yogyakarta, yang meliputi bagaimana pemenuhan hak dan kewajiban, bagaimana pendidikan anak, bagaimana kebebasan beribadah dan bagaimana relasi dengan keluarga maupun masyarakat sekitar, serta menjelaskan bagaimana tinjauan Islam terhadap keharmonisan keluarga pasangan beda agama. Hasil penelitian menunjukkan bahwa masyarakat Dusun Jetis dalam praktek pembentukan keluarga harmonis dilihat dari segi pemenuhan hak dan kewajiban sudah terpenuhi dengan baik, serta dalam hal keagamaan keduanya mampu menjalankan aktivitas keagamaan secara terpisah namun saling mendukung antara satu dengan yang lainnya dengan memunculkan sikap toleransi dalam keluarga.

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“…Penelitian terdahulu tentang perilaku anak sudah banyak diteliti, diantaranya adalah bagaimana konstruksi sosial perilaku di dalam masyarakat (Arfanda & Anwar, 2015;Ulum, 2016), dan bagaimana konstruksi sosial tersebut membentuk identitas di dalam masyarakat (Bastian Yunariono, 2020). Penelitian tentang konstruksi sosial juga banyak diterapkan di ranah pendidikan, seperti pendidikan agama (Suryono, 2016), dan pendidikan perilaku keagamaan anak (Imamah, 2019;Muslih, 2017;Pardianto, 2018;Syafar, 2019). Berkenaan dengan perilaku keagamaan anak ini, banyak juga penelitian yang berfokus pada keluarga di lokalisasi (Issabela & Hendriani, 2010;Juwita, 2013;Nadir, 2018) dan pananaman moral anak di lokalisasi (Aziz, 2018;Nuryani, 2015;Setyawan, 2019).…”

Section: A Pendahuluanunclassified

Konstruksi Sosial Perilaku Keagamaan Anak Di Lokalisasi Weru, Kediri

Ningtyas

Pradhana

2021

J. Sos. Reflektif

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Prostitution complex has so far been labeled as a risky place for the child's growth process, as well as in the aspect of forming religious behavior. This article intends to answer the question of how the process of forming religious behavior of the child in the prostitution complex at Weru, Kediri. This study uses a qualitative approach by observing and doing in-depth interviews with children, parents who work as prostitutes, pimps, mosque administrators and the head of POKJA at the prostitutions site, as data collection techniques. Concerning theoretical perspective, this research employs the Social Construction theory of Peter L. Berger. The results revealed that the children at the prostitution complex of Weru could not carry out religious activities properly because their family and surrounding environment was not supportive. The social construction that is formed the prostitution complex does not show religious values that should become the main focus of life.Lokalisasi selama ini dilabelkan sebagai tempat yang riskan untuk proses tumbuh kembang anak, demikian pula dalam aspek pembentukan perilaku religius. Artikel ini bermaksud untuk menjawab pertanyaan bagaimana proses pembentukan perilaku keagamaan anak-anak di lokalisasi Weru Kediri dengan menggunakan teori Konstruksi Sosial dari Peter L. Berger. Penelitian ini menggunakan pendekatan kualitatif dengan teknik pengumpulan data melalui observasi dan wawancara mendalam terhadap anak-anak di lokalisasi, para orangtua yang bekerja sebagai PSK, mucikari, pengurus masjid, dan ketua POKJA di lokalisasi. Hasil penelitian mengungkapkan bahwa anak-anak di lokalisasi Weru ini tidak dapat menjalankan kegiatan keagamaan dengan baik karena faktor keluarga dan lingkungan yang kurang mendukung. Konstruksi sosial yang terbentuk dalam lokalisasi ini tidak menunjukkan nilai-nilai religius yang seharusnya menjadi tumpuan utama kehidupan.

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Building Religious Harmony Among Young Children: Experience from Indonesian Elementary School

Cited by 4 publications

References 0 publications

Religious Pluralism and Harmony among Buddhist - Muslim Communities Living in East Lampung, Indonesia

Religious Pluralism and Harmony among Buddhist - Muslim Communities Living in East Lampung, Indonesia

The Portrait of Interreligious Harmony: A Phenomenon Study of Inter-Faith Family Harmony in Gunung Kidul, Yogyakarta

Konstruksi Sosial Perilaku Keagamaan Anak Di Lokalisasi Weru, Kediri

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