Diskriminasi terhadap Agama Tradisional Masyarakat Hukum Adat Cigugur

Sabandiah, Raithah Noor; Wijaya, Endra

doi:10.30641/dejure.2018.v18.335-352

Cited by 6 publications

(6 citation statements)

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“…The issue of the rights to obtain religious status in the ID column is still being debated. By quoting Arbi Mulya Sirait and friends, Sabandiah and Wijaya (2018) wrote that the system of filling the religion column on the ID card as applied today could be considered as 'progress' for the adherents of the Djawa Sunda teachings. In the religion column on their ID card, it is written with a dash (-).…”

Section: Religious Discrimination Experienced By the Believers Of Sunda Wiwitanmentioning

confidence: 99%

Coping with religious-based segregation and discrimination: Efforts in an Indonesian context

Iwamony

2020

HTS Teologiese Studies / Theological Studies

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Indonesia is well known as an archipelago country. It has more than a 1000 islands, and it is divided into three significant areas: east, central and west. Indonesia has the biggest Moslem population in the world. Indonesia has many different cultures and religions, including Javanese, Sundanese, Batak, Borneo, Papuans, Bugis and Moluccans. Each of these cultures has influenced and shaped the character of its people. For example, Javanese are often quiet, whilst Batak and Moluccans are hot-tempered. 2 Moreover, in Indonesia, six religions are officially recognised: Islam, Christianity (both Catholic and Protestant), Hinduism, Buddhism, Confucianism and many indigenous religions. The characteristics of people influence how they internalise and apply their faith. This article discusses religious-based segregation in the Moluccan and religious discrimination experienced by Sunda Wiwitan, an indigenous religious people, in the West Java. These two communities are chosen because of their different characters. Although Moluccans are hottempered and slightly rough, Sundanese are more quiet and polite (Muhamad Aqros & Val Madjid 2016:164). The Moluccans suffered social religious conflict in 1999-2004. Besides the destruction of institutions, such as hospitals, mosques, churches, schools, universities and public offices, many people lost their lives. During the conflict, Muslims and Christians did not share hospitals, schools, public offices and markets. John Pieris, an Indonesian politician from the Moluccas, has commented that (Pieris 2004):The harsh nature of the Moluccas (though not everyone) often arises when they have a physical problem. This trait is often shown in case an opponent scoffs or arms them. It is very natural, and difficult to remove. This character is something that is considered to be common among the Moluccans. All people of the warring group clearly show the unrest in the Moluccas. However, harshness can be abandoned in case the opponent apologizes. A positive thing about hard-hearted individuals is that they are generally not vindictive. (p. 193) 1.The outline of this article has been delivered in the parallel group discussion of the Interdisciplinary International Conference on the

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Section: Religious Discrimination Experienced By the Believers Of Sunda Wiwitanmentioning

confidence: 99%

Coping with religious-based segregation and discrimination: Efforts in an Indonesian context

Iwamony

2020

HTS Teologiese Studies / Theological Studies

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“…Meskipun dalam pergaulan sosial ada juga persoalan antara 4 kelompok tersebut yakni terjadi pergumulan dan perebutan pengaruh kekuasaan, misalnya dalam pemilihan kepala desa. Tapi ini hal yang wajar karena sebuah ajaran atau keyakinan yang dimiliki satu komunitas akan memunculkan sikap ketegangan agama dalam kehidupan sehari-hari (Sabandiah, 2018).…”

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Toleransi Keragaman Pada Masyarakat Cigugur Kuningan

Rostiyati¹

2019

PATANJALA

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Toleransi pada keragaman perlu dibangun agar masyarakat bisa hidup berdampingan secara damai, baik secara individual maupun kelompok. Masyarakat di Cigugur Kuningan merupakan contoh bagaimana toleransi pada keragaman agama dan kepercayaan terbangun dengan baik. Secara khusus, tujuan penelitian ini adalah mengungkapkan faktor apa saja yang menjadi penyebab adanya toleransi dan bagaimana wujud atau bentuk toleransi pada masyarakat Cigugur tersebut. Dari hasil penelitian terungkap bahwa ikatan darah atau kekeluargaan merupakan faktor solidaritas yang tinggi dibanding keyakinan keagamaan. Masyarakat merasa satu keturunan dari Kiai Madrais dan Pangeran Djatikusumah yang menjadi tokoh panutan dan pemersatu. Kesadaran komunitas ini merupakan the sacred yang merupakan bagian dari kepercayaan kolektif (collective belief). Memori kolektif ini sebagai salah satu simpul yang memungkinkan keutuhan masyarakat berkat adanya identitas yang sama. Makna kolektif inilah memainkan peran penting dalam menjaga solidaritas dan keutuhan masyarakat Cigugur Kuningan. Penelitian ini menggunakan metode dokumenter dan kualitatif. Adapun pengambilan data melalui observasi, wawancara, studi pustaka, dan foto. Tolerance to diversity needs to be built so that people can live side by side peacefully, both individually and in groups. The community in Kuningan Cigugur is an example of how tolerance to religious diversity and trust is well established. In particular, the purpose of this study is to reveal what factors are the cause of tolerance and how it manifests or forms of tolerance in the Cigugur community. From the the research revealed that blood ties or familyhood is a factor of high solidarity compared to religious beliefs. The community feels one descendant from Kiai Madrais and Pangeran Djatikusumah who are role models and unifier. This awareness is ”the sacred” which is part of the collective belief. This collective memory is one of the reason that enables the integrity of society caused by same identity. This collectiveness played an important role in maintaining the solidarity and integrity of the community of the Kuningan Cigugur. This research conducted by using documentary and qualitative methods. The research data was collected through observation, interviews, literature studies, and photographs.

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“…Sejauh ini studi tentang eksistensi Sunda Wiwitan cenderung melihat dua hal. Pertama, status Sunda Wiwitan dalam hal pengakuan pemerintah akan hak sipil (Sabandiah & Wijaya, 2018) bagi penganut Sunda Wiwitan dalam sudut pandang kesejahteraan sosial (Budijanto, 2016;Dahlan & Liemanto, 2017;Pamungkas, 2014). Pengakuan hak-hak sipil meliputi 4 aspek, yaitu aspek mental, aspek sosial, aspek spiritual, dan aspek ekonomi (Vonika, 2020).…”

Section: Pendahuluanunclassified

Sunda Wiwitan Di Era Post-Truth: Strategi Bertahan Komunitas Lokal Di Era Globalisasi

Jubba

Adila

Herianto

et al. 2021

J-SAM

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The existence of the Sunda Wiwitan community in Cireundeu Traditional Village has been faced with the threat of massive technological advances. Massive penetration of technology has caused indigenous people to use and accept technology as a necessity. In line with this, this paper was to explain how the sustainability and survival strategy of Sunda Wiwitan people in post truth era. This paper was based on data collected through direct observation and interviews with five different informants by taking into account the characteristics of each. The result showed that there was a strong influence between technology and the existence of Sunda Wiwitan as indigenous people. Indigenous people were able to adapt to all existing openness. This study confirmed that today's indigenous people still prevented their customs. Therefore, the existence of local communities needed to be guaranteed through various schemes, including supporting regulations that were protective in nature.

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Diskriminasi terhadap Agama Tradisional Masyarakat Hukum Adat Cigugur

Cited by 6 publications

References 0 publications

Coping with religious-based segregation and discrimination: Efforts in an Indonesian context

Coping with religious-based segregation and discrimination: Efforts in an Indonesian context

Toleransi Keragaman Pada Masyarakat Cigugur Kuningan

Sunda Wiwitan Di Era Post-Truth: Strategi Bertahan Komunitas Lokal Di Era Globalisasi

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