Friday, December 31, 2010

Islam and the Struggle for Religious Pluralism in Indonesia; A Political Reading of the Religious Thought of Mukti Ali

Ali Munhanif

Munhanif, Ali. 1996. "Islam and the Struggle for Religious Pluralism in Indonesia; A Political Reading of the Religious Thought of Mukti Ali." Studia Islamika, Vol. 3, No. 1. pp. 79-126.

Abstraksi
Problem dialog antar-umat beragama merupakan salah satu wacana penting dalam perkembangan pemikiran keagamaan Indonesia modern. Salah seorang intelektual Muslim terkemuka yang menaru minat besar terhadap wacana pemikiran keagamaan ini adalah Prof. H. A. Mukti Ali, mantan Menteri Agama Republik Indonesia yang pernah menjabat sebagai Rektor IAIN Yogyakarta...

Dengan demikian, pemikiran keagaman Mukti Ali menggoreskan titik penting dalam sejarah agama bangsa Indonesia. Kegigihannya dalam memperjuangkan semangat pluralitas agama-agama, keterbukaannya dalam memahami tradisi agamanya sendiri, Islam, boleh jadi akan menimbulkan praduga yang berlebihan bagi banyak kalangan. Tetapi hal itu tidak akan memperkecil sumbangannya terhadap upaya dalam membangun 'payung' di bawah mana masyarakat beragama Indonesia dapat bertemu dan berkumpul sebagai sebuah bangsa.

Thursday, December 30, 2010

Observations on the Scholarly Study of Religions as Pursued in Some Muslim Countries

Formats Available in JSTOR: Page Scan, PDF (906 KB)

Abstract(back to top)

The article examines the study of religions at scholarly institutions in Muslim countries. As far as Islam and Islamic thought is concerned, both traditional and overly ideological approaches are problematic from a scholarly point of view. With regard to the study of religions other than Islam, interesting initiatives have been taken in several countries. Difficulties on a practical level include a lack of good handbooks in the “Islamic” languages, while books published in the West are mostly too expensive to acquire. Training in the languages of the various religious Scriptures is virtually absent. History of religions or religious studies have rarely been institutionalized. The study of some religions is seriously handicapped by political conflicts. Among the positive developments at present is, first, the increased interest in “religions” among students and the general public. The historical, anthropological and sociological research carried out in several Muslim countries pays attention to the social role of religion. A number of Muslim students enrolled at Western universities take courses in religions. The conclusion contends that the medieval tradition of Muslim studies of other religions could be a source of inspiration for the future. What is still much needed are competent staff, material facilities, a positive climate for intellectual pursuits, technical training in the study of texts, facts and meanings, and mental training for the pursuit of scholarly truth are needed. While perhaps acting as catalysts, Western models should not enjoy absolute authority. The author considers the pursuit of knowledge which is useful both to Muslims and to the scholarly community at large as most important.

Bibliographic Information(back to top)

  • Observations on the Scholarly Study of Religions as Pursued in Some Muslim Countries
  • Jacques Waardenburg
  • Numen
  • Vol. 45, No. 3 (1998) (pp. 235-257)
  • Page Count: 23

Author Information(back to top)

Jacques Waardenburg
Copyright 1998 Koninklijke Brill NV

Wednesday, December 29, 2010

Building harmony and peace through multiculturalist theology‐based religious education: an alternative for contemporary Indonesia

Authors:
Baidhawy, Zakiyuddin1 profetika@yahoo.com
Source:
British Journal of Religious Education; Jan2007, Vol. 29 Issue 1, p15-30, 16p, 2 Charts
Document Type:
Article
Subject Terms:
*RELIGIOUS education,
*HARMONY in music,
*PEACE,
*MULTICULTURALISM,
*ETHNIC conflict
Geographic Terms:
INDONESIA
Author-Supplied Keywords:
Harmony,
Islam,
Multiculturalism,
Peace,
Religious education
Abstract:
Indonesia has experienced a paradigm shift during the last decade in the framework of managing societal diversity because of an increase in ethnic and religious conflict. This shift has an impact on education because school curricula must address issues of living together as a nation united despite differences in religion and ethnicity. This is especially true of the religious education curriculum. However, since the New Order era (Soeharto regime, 1966–1998), religious education has been misused by the state to limit freedom of religion and to promote a model that is not sensitive to diversity and differences. It is critical, however, that religious education be rooted in a multicultural perspective supported by theological insight. [ABSTRACT FROM AUTHOR]

Copyright of British Journal of Religious Education is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)
Author Affiliations:
1Muhammadiyah University of Surakarta, Indonesia
ISSN:
01416200
DOI:
10.1080/01416200601037478
Accession Number:
23253109
Database:
Academic Search Alumni Edition
Publisher Logo:

Monday, December 27, 2010

On the Possibility of a Creative and Inspiring Pluralism of Religions

Author: Steenbrink, Karel

Source: Mission Studies, Volume 9, Number 1, 1992 , pp. 156-167(12)

Publisher: BRILL

Abstract:

Pluralism of religions is not a timeless phenomenon. Religion itself has changed and developed in the history of mankind. As shown by Wilfred Cantwell Smith in his book on The Meaning and End of Religion, varieties of religious experiences and pluralism of religions also are restyled and remodeled according to time and place. In this communication I want to elaborate on this theme in a double way. First I want to make some remarks about pluralism of religions from personal experiences in Indonesia and the Netherlands, especially in encounters with Muslims. In the second part I want to draw some conclusions on the topic from a broader historical perspective, viewing pluralism as a universally changing and fluctuating fact. In the first part some general problems of interreligious dialogue are described ending up in a rather pessimistic estimation of the possibilities of this dialogue, with further goals than peaceful coexistence. In the second part I hope to show the inevitability of this dialogue. In my conclusion I will try to delineate a way out of this dilemma with the perspective of a creative and inspiring pluralism.

Document Type: Research article

DOI: 10.1163/157338392X00162

Publication date: 1992-01-01

Saturday, December 25, 2010

Explaining the Cause of Muslim-Christian Conflicts in Indonesia: Tracing the Origins of Kristenisasi and Islamisasi

Authors:
Arifianto, Alexander R.1 alexander.arifianto@asu.edu
Source:
Islam & Christian-Muslim Relations; Jan2009, Vol. 20 Issue 1, p73-89, 17p
Document Type:
Article
Subject Terms:
*VIOLENCE,
*MUSLIMS,
*CHRISTIANS,
*PREJUDICES,
*RELIGIONS
Geographic Terms:
INDONESIA
Abstract:
Within the last decade, Indonesia has experienced numerous incidents of communal violence between conservative Muslims, who are the religious majority in the country, and the Christian minority. This has been caused by mutual prejudices and suspicions that have gradually developed between the two groups. This article will explain the origins of such sentiments by looking at the history of Muslim-Christian relations in Indonesia. It argues that the origins of tensions between the two religions date from the Dutch colonial period in Indonesia and persisted throughout Indonesia's post-independence history. First, the article will survey the roots of Kristenisasi suspicions among Indonesian Muslims, from the Dutch colonial period until the New Order regime under Suharto. Next, it will examine government policies designed to appease conservative Muslims and restrict the religious freedom of Indonesian Christians. Finally, it will discuss how these policies helped to create the fear of Islamisasi among Indonesian Christians. [ABSTRACT FROM AUTHOR]

Copyright of Islam & Christian-Muslim Relations is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)
Author Affiliations:
1Department of Political Science, Arizona State University, Tempe, USA
ISSN:
09596410
DOI:
10.1080/09596410802542144
Accession Number:
35772208
Database:
Academic Search Alumni Edition
Publisher Logo:

Friday, December 24, 2010

religions in dialogue: the construction of an Indonesian minority religion

American Ethnologist

Volume 10, Issue 4, pages 684–696, November 1983


ATKINSON, J. M. (1983), religions in dialogue: the construction of an Indonesian minority religion. American Ethnologist, 10: 684–696. doi: 10.1525/ae.1983.10.4.02a00040

Clifford Geertz (1966) proposes a definition of religion that transcends a conventional distinction between world religions and traditional religions. He regards religions as particular cultural solutions to universal problems of meaning. But problems of meaning are experienced by cultural actors only in the context of social systems. Thus, religions as cultural systems are impressed by the institutional conditions of their construction. This point is demonstrated here by an examination of developing religious consciousness among the Wana of Central Sulawesi, Indonesia, in response to national religious policies, [anthropology of religion, primitive or traditional religions, Indonesia, Sulawesi or Celebes, Wana, ethnicity]

References Cited
  • Adriani, N., and A. C. Kruyt 1950 [1912] De Bare'e-sprekende Toradjas van Midden-Celebes Amsterdam: Noord-Hollandsche Uitgevers Maatschappij.
  • Atkinson, J. M. 1979 Paths of the Spirit Familiars: A Study of Wana Shamanism. Ph.D. dissertation Department of Anthropology. Stanford University.
  • Almagor, Uri in press Religion and the Wana of Sulawesi Tengah. In Peranan Kebudayaan Tradisional Indonesian Dalam Modernisasi. M.Dove, ed. Yogyakarta, Indonesia: Obor Foundation.
  • Bellah, R. 1970 Civil Religion in America In Beyond Belief, pp. 168189. New York: Harper & Row.
  • Berger, Peter 1967 The Sacred Canopy: Elements of a Sociological Theory of Religion. Garden City, NY: Double-day.
  • Boon, Lames 1977 The Anthropological Romance of Bali, 1597–1972 Cambridge: Cambridge University Press.
  • Cady, J. F. 1964 Southeast Asia: Its Historical Development New York: McGraw Hill.
  • Chaudhuri, N. C. 1979 Hinduism: A Religion to Live By. New York: Oxford University Press.
  • Coedès, C. 1968 Indianized States of Southeast Asia Honolulu: East-West Center Press.
  • Crystal, Eric 1974 Cooking Pot Politics: A Toraja Village Study. Indonesia 18:119151.
  • Geertz, C. 1960 The Religion of)ava. New York: Free Press.
  • Geertz, C. 1966 Religion as a Cultural System. In Anthropological Approaches to the Study of Religion. M.Banton, ed. pp. 146.London: Tavistock.
  • Geertz, C. 1972 Religious Change and Social Order in Soeharto's Indonesia. Asia 27:6284.
  • Geertz, C. 1973 “Internal Conversion” in Contemporary Bali. In The Interpretation of Cultures, pp. 170189 New York: Basic Books.
  • Geertz, H. 1963 Indonesian Cultures and Communities. New Haven: HRAF Press.
  • Gonda, J. 1973 [1952] Sanskrit in Indonesia. New Delhi: International Academy of Indian Culture.
  • Hall, D. G. F. 1968 [1955] A History of South-East Asia. London: Macmillan.
  • Lleto, R. C. 1971 Magindanao 1860–1888: The Career of Datu Uto of Buayan. Data Paper No 82. Southeast Asia Program, Department of Asian Studies, Cornell University. Ithaca, NY.
  • Koentjaraningrat, R. M. 1975 Introduction to the Peoples and Cultures of Indonesia and Malaysia Menlo Park, CA: Cum-mings Publishing.
  • Kruyt, A. C. 1930 De To Wana op Oost-Celebes. Tijdschrift voor Indische Taal-, Land-, en Volkenkunde 70: 398625.
  • McKinley, R. 1979 Zaman Dan Masa, Eras and Periods: Religious Evolution and the Permanence of Epistemo-logical Ages in Malay Culture. In The Imagination of Reality: Essays in Southeast Asian Coherence Systems. A. L.Becker and AramYengoyan, eds. pp. 303324.Norwood, NJ: Ablex Publishing.
  • Mulder, Niels 1978 Mysticism and Everyday Life in Contemporary Java. Singapore: Singapore University Press.
  • Ortner, S. R. 1978 Sherpas through Their Rituals. Cambridge: Cambridge University Press.
  • Peacock, J. I. 1978 Purifying the Faith: The Muhammadijah Movement in Indonesian Islam. Menlo Park, CA: Benjamin/Cummins Publishing.
  • Sarma, D. S. 1953 The Nature and History of Hinduism. In The Religion of the Hindus: Interpreted by Hindus. K.WMorgan, ed pp 347. New York: Ronald Press.
  • Spiro, M. F. 1966 Religion: Problems of Definition and Explanation In Anthropological Approaches to the Study of Religion. M.Banton, ed pp 85126 London: Tavistock.
  • Van Leur, J. C. 1955 Indonesian Trade and Society: Essays in Asian Social and Economic History The Hague: W. Van Hoeve.
  • Wagner, R. 1981 [1975] The Invention of Culture Chicago: University of Chicago Press.
  • Weinstock, Joseph A. 1981 Kaharingan: Borneo's “Old Religion” Becomes Indonesia's Newest Religion. Borneo Research Bulletin 13(1):4758.
  • Wertheim, W F. 1959 [1956] Indonesian Society in Transition: A Study of Social Change The Hague: W Van Hoeve.

Thursday, December 23, 2010

Toward Religious Tolerance Through Reform in Islamic Education: The Case of the State Institute of Islamic Studies of Indonesia

Saeed, Abdullah. 1999. "TOWARDS RELIGIOUS TOLERANCE THROUGH REFORM IN ISLAMIC EDUCATION: THE CASE OF THE STATE INSTITUTE OF ISLAMIC STUDIES OF INDONESIA." Indonesia & the Malay World 27, no. 79: 177.

Authors:
Saeed, Abdullah
Source:
Indonesia & the Malay World; Nov99, Vol. 27 Issue 79, p177, 15p
Document Type:
Article
Subject Terms:
*EDUCATIONAL change,
*RELIGIOUS tolerance,
*ISLAMIC education,
*ISLAM -- Study & teaching
Geographic Terms:
INDONESIA
Abstract:
Discusses the establishment of the State Institute of Islamic Studies of Indonesia (IAIN) as part of the Indonesian government's efforts to achieve religious tolerance through reform in Islamic education. Context within which IAIN functions; Tension between traditionalism and the modern ethos; Achievement of religious tolerance through combination of modern mindset, curriculum, and sound Islamic education.
ISSN:
13639811
Accession Number:
6676479
Database:
Academic Search Alumni Edition
Publisher Logo:
Cited References:

Thursday, November 18, 2010

Feeling Threatened: Muslim-Christian Relations in Indonesia's New Order

Feeling Threatened: Muslim-Christian Relations in Indonesia's New Order / Mujiburrahman - [S.l.] : [s.n.], 2006 - Doctoral thesis Utrecht University

Abstract

Muslim-Christian relations have been an important element of the social and political dynamics of Indonesia during the New Order period (1966-1998), and an ever sensitive object of Government policy. The relations between Muslims and Christians have been tense because of mutual suspicions existing between them. These mutual suspicions have been reflected in, and exacerbated by, the antagonistic discourses in which the Muslim and Christian leaders perceived each other as a threat against their respective religious communities. Among the Muslims, the Christian threat has been called 'Kristenisasi' (Christianisation). In the Muslim discourse, Christianisation meant unfair and aggressive efforts to convert Muslims to Christianity. The Muslim fear of Christianisation sometimes led several Muslims to violent action, by attacking church buildings and Christian schools. They also demanded that the Government control and restrict Christian missions by (1) making strict requirements for obtaining permission to erect a new place of worship; (2) restricting religious propagation only to those outside the five recognised religions; and (3) controlling foreign aid for religious institutions; (4) prohibiting inter-religious marriage; (5) requiring that religion classes given at schools should be taught by a teacher whose religious background was the same as that of students. The Government generally responded ambiguously to these demands: they were materialised into regulations, but were loosely implemented. Whereas the Muslims felt insecure and threatened by Christianisation, the Christians were afraid of the threat of an Islamic State. For the Christians, to have to live under an Islamic state in which the shar?'a law was implemented would mean that they would be turned into second-class citizens. To protect themselves from the threat of the Muslim ideological ambition, the Christians decided to ally with the emerging power of the army. This political choice was apparently natural for the Christians because, like the politically secular-oriented Muslims among the civilians, the army was known as the strongest proponent of the nationalist ideological outlook (as opposed the Islamic ideology). One of the consequences of this alliance was that the Christians became less critical if not totally supportive to the New Order authoritarianism. Worse than that, in their protest against certain Government policies, it was not uncommon that the Muslims blamed the Christians as the brain behind those policies. This was typically true when Muslims opposed certain Government policies clearly or allegedly came from the Centre for Strategic and International Studies (CSIS), a think tank established by an important group of Catholic activists in cooperation with two important army generals. Despite its ambiguous responses to the Muslim-Christian conflicts, since early 1970s, the Government sponsored inter-religious dialogue events in which religious leaders were invited to talk about a common discourse on development. Not all Muslim and Christian intellectuals, however, agreed with the Government imposed discourse. Some of them developed a counter discourse on social justice by developing a theology of liberation. In 1990s, some private institutions were established to promote dialogue. It was in this period that some Muslim and Christian intellectuals developed a common discourse on democracy and pluralism.

keywords: Indonesia, New Order, christianisation, Islamic State, inter-religious dialogue, Muslims, Christians, relations

http://igitur-archive.library.uu.nl/dissertations/2006-0915-201013/index.htm

Muslim-Christian relations in the New Order Indonesia: the exclusivist and inclusivist Muslims' perspectives

Husein, F. (2003). Muslim-Christian relations in the New Order Indonesia: the exclusivist and inclusivist Muslims' perspectives. PhD thesis, Melbourne Institute of Asian Languages and Societies, University of Melbourne.

Abstract

The relationship between Muslims and Christian in Indonesia is and important subject. Apart from a few investigations on certain conflicts in different areas of Indonesia, little effort has been devoted to thoroughly examining the complexity of the relationship between the two religious groups. This study is an attempt to investigate the perspectives of the exclusivist and inclusivist Muslims on Muslim-Christian relations in Indonesia, especially during the New Order period (1965-1998).

In dealing with this subject, the theological and legal precepts on the ‘religious’ other as developed in some classical texts are explored briefly. In order to provide the historical background of current Muslim-Christian relations, the study then investigates policies of the Dutch, Old Order, and New Order governments on Muslims and Christians. During the Dutch regime, Christians received better treatment as compared to Muslims. This was deeply resented by some Muslims, who identified the Dutch as Christians and Christians as colonists. By the time Indonesians were approaching independence, Muslim, Christian and other religious groups were preoccupied with deciding the philosophical basis of the state, and the Sukarno government paid scant attention to the hidden tense relations between Muslims and Christians. With the shift to the New Order period, Muslim-Christian relations changed dramatically because Soeharto intentionally and carefully controlled Indonesians based on the policy of SARA. The study found that some elements of SARA policy caused tensions between Muslims and Christians.

In separate chapters, the study then explores the backgrounds and concerns of the exclusivists and inclusivists in relations to Muslim Christian relations. It found that among both exclusivists and inclusivists the degree of ‘exclusiveness’ or ‘inclusiveness’ varied, as they were influenced by their different backgrounds. In addition, within each groups or among individuals, the concerns on issues related to Muslim-Christian relations differed. Four main exclusivist institutions are discussed in the study: the Dewan Dakwah Islamiyah Indonesia (DDII), the Komite Indonesia untuk Solidaritas Dunia Islam (KISDI), the Forum Pembela Islam (FPI), and the Laskar Jihad. Key issues discussed by the exclusivists include the Christian ‘other’, relations between religion and the state, Christianisation, and the Ambon conflicts. The relations between the exclusivists and the Christians have been coloured largely by disharmony. Exclusivists believe that Christianity underwent alteration and that the God of Muslims is different from the Christian God, who is described as having offspring. In addition, all exclusivist groups in the study stated the view that it was the Christianisation activities that tore apart the relationship between Muslims and Christians.

In contrast, the relationships between inclusivists Muslims and Christians are coloured largely by harmony. The inclusivists chose to work within the New Order system for changes beneficial to Indonesian Muslims by avoiding direct conflict with the government and occupying themselves with intellectual endeavours. Against such a backdrop, the renewal of Islamic thought, characterised mainly by inclusivism, was introduced and developed. Moreover, the inclusivists hold the view that plurality is a law of nature (sunnatullah). Within this view, all religions are seen to adhere to the same principle of One Truth; and will therefore gradually find their ‘common platform’ or kalimatun sawa. As a reflection of their perspective on religious pluralism, most inclusivists admit the existence and rights of other religious believers, especially the ahl al-kitab.

The study found that it was the exclusivists who were more adamant in criticising the inclusivists through articles in their media or sermons in their mosques. Three of their important critiques are the belief that the inclusivists have established a link with Jews and Christians, that inclusivism weakens Muslim faith by giving new interpretations to the Islamic foundation texts that deviate from the accepted views, and that inclusivists lack concern about Christianisation. In contrast, the inclusivists tend not to criticise or respond to critiques directed at them by the exclusivists, as they consider these to be emotional or personal.

http://dtl.unimelb.edu.au/R/J4EF84X47K7U8SMXPJGR4V56BDF6JR62SCRA97PSEJGLFH2ND6-01409?func=dbin-jump-full&object_id=65725&pds_handle=GUEST

The Study of Comparative Religion by Indonesian Muslims: A Survey

Steenbrink, Karel A. 1990. "The Study of Comparative Religion by Indonesian Muslims: A Survey". Numen. 37 (2): 141-167.

Religious studies were always highly estimated in Islam. Perhaps there is, besides the Jewish religion, no religion so concentrated on the holy book neither is there any religion, that keeps religious scholars in such a high esteem, as the islamic community. Seeking knowledge itself is a meritorious action. This knowledge, however, was usually confined to the common subjects of mysticism and ethics, law and dogmatics. A more philosophical or empirical approach in the field of religious studies was usually not stimulated before the 20th century and the interest in other religious tradi- tions, outside the islamic, was seldom elaborated. - "The comparative history of religions is a Muslim creation" is quoted as a saying of Henry Laoust. After a glorious start with Shahrastani this creation was not always fostered and developed in the curriculum of religious studies in the Muslim world.' This article wants to present the major results of this study by Indonesian Muslims.

Phenomenologi Agama

Al-Jami'ah No. 23 Th. 1980

Jurnal/Journal from digilib-uinsuka / 2008-07-03 14:53:11
By : HARITH ABDOUSSALAM, Perpustakaan UIN Sunan Kalijaga Yogyakarta
Created : 2008-07-03, with 1 files

Keyword : Phenomenologi, Agama
DESKRIPSI

Phenomenologi agama, dalam bahasa Inggris Phenomenology of Religion, dalam bahasa Jerman Religionsphanomenologie, dan dalam bahasa Belanda Godsdienstfenomenologie. Nama ini sering dipakai oleh para sarjana Continental, dalam artian benua Eropa, dalam studi yang disebut Perbandingan Agama atau yang secara semantik Studi Perbandingan Agama.

Selanjutnya Perbandingan Agama atau studi Perbandingan Agama ini di kalangan sarjana yang berminat mempelajari agama-agama Bernama Sejarah Agama-Agama. Dalam hal ini ada dua dasar pertimbangan nama Sejarah Agama-Agama ini. Pertimbangan pertama adalah merupakan hasil keputusan salah satu kongresnya yang membentuk sebuah perhimpunan internasional dengan nama "International Association for the History of Reigion" yang dalam bahasa Indonesia lebih kurang "Perhimpunan Sejarah Agama-Agama Internasional". Pertimbangan lain tidak adalah begitu mudah menterjemahkan ungkapan bahasa Jerman Reiligionswissenschaft ke dalam Bahasa Inggris. Para sarjana memaksakan penggunaan ungkapan History of Religions, Sejarah Agama-Agama, dalam artian yang paling luas. Dalam ungkapan atau istilah ini mencakup bukan saja sejarah tetapi juga studi perbandingan agama, morphologi agama dan phenomenologi agama.

Oleh karena itu dalam proses perkembangannya kemudian Sejarah Agama-Agama ini telah diakui sebagai salah satu cabang ilmu pengetahuan.

Copyrights : Copyright (c) 2008 by Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta. Verbatim copying and distribution of this entire article is permitted by author in any medium, provided this notice is preserved.

http://digilib.uin-suka.ac.id/gdl.php?mod=browse&op=read&id=digilib-uinsuka--harithabdo-580

Studi Agama-agama di Negeri Belanda (Suatu Gambaran Singkat)

Al-Jami'ah No. 22 Th. XV-1980

Jurnal/Journal from digilib-uinsuka / 2008-07-02 15:52:10

By : HARITH ABDOUSSALAM, Perpustakaan UIN Sunan Kalijaga Yogyakarta
Created : 2008-07-02, with 1 files

Keyword : Studi Agama, Negeri Belanda
DESKRIPSI

Suatu undang-undang (peraturan) Perguruan Tinggi di negeri Belanda yang dikeluarkan pada tahun 1876, telah menawarkan kemungkinan-kemungkinan membina jabatab Guru Besar dalam bidang Sejarah Agama pada Fakultas Theologi di seluruh Universitas-Universitas di Negeri Belanda.

Segera sesudah keluarnya undang-undang Perguruan Tinggi itu, jabatab Guru Besar ini mulai dibina di Universitas-Universitas Negeri di Leiden, Amsterdam, Groningen, dan Utrecht. Demikian juga selanjutnya di Universitas-Universitas swasta yang berdasarkan agama, seperti Universitas Roma Katholik di Nijmegen dan "Vrije Universiteit" dari aliran Reformasi di Amsterdam.

Kemudian sejak tahun 1945 jabatan Guru Besar dalam Sejarah Agama di Universitas-Universitas Negeri telah di bagi dalam dua kategori, yaitu satu bagian mengenai agama-agama Antik di sekitar wilayah Mediterania dan bagian lain mengenai agama-agama yang masih hidup (berkembang).

Dalam pengaturan statuta akademi yang telah memperlakukan (menganggap) agama Kristen sebagai suatu disiplin ilmu, maka agama Kristen dikeluaran (dipisahkan) dari sejarah Agama-Agama. Dan selanjutnya studi tentang agama Kristen ini dibagi lagi dalam studi tentang bible, Sejarah Gereja, Ethik dan Sejarah Doktrin Kristen ; yang sudah barang tentu semua ini dikuliahkan pada fakultas-fakultas Theologia.

Dalam periode sepuluh tahun terakhir ini juga telah memasukkan Phenomenologi Agama ke dalam term of reference jabatan Guru Besar dalam Sejarah Agama. Dan sebagai tambahan bagi jabatan ini dalam beberapa tahun terakhir telah dibentuk staf pengajar dan kedudukan peneliti dalam bidang spesialisasi Sejarah Agama dan Phenomenologi Agama. Adalah menarik perhatian bahwa sejak Perang Dunia Kedua juga telah menjadi memungkinkan adanya spesialisasi studi-studi agama tertentu, yaitu Sosiologi Agama dan Anthropologi Agama. Sehingga dewasa ini terdapat staf pengajar bagi Sosiologi Agama dan Anthropologi Agama di sementara fakultas-fakultas Ilmu-ilmu sosial. Sedangkan sebelumnya di sementara Fakultas-fakultas Sastra telah terdapat jabatan Guru Besar bagi sejarah kebudayaan daerah-daerah tertentu, dimana Sejarah Agama (sejarah agama-agama) daerah itu adalah merupakan salah satu bagian.


Copyrights : Copyright (c) 2008 by Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta. Verbatim copying and distribution of this entire article is permitted by author in any medium, provided this notice is preserved.

http://digilib.uin-suka.ac.id/gdl.php?mod=browse&op=read&id=digilib-uinsuka--harithabdo-556

Tuesday, November 2, 2010

References: Islam in Religious Studies

References: Islam in Religious Studies

"A Conversation with... Islamic scholar Bernard Lewis and NEH Chairman Lynne V. Cheney discuss the history and culture of the Middle East." Humanities. Volume 11. Number 3. May/June 1990. pp. 4-10.

Abdul-Rauf, Muhammad. 2001. “Outsiders’ Interpretations of Islam: A Muslim’s Point of View.” in Martin, Richard C (ed.). Approaches to Islam in religious studies. Oneworld classics. Oxford: Oneworld.

Adams, Charles J. 1967. "The History of Religions and the Study of Islam." in Kitagawa, Joseph Mitsuo, and Joachim Wach. The History of religions; essays on the problem of understanding. Essays in divinity, v. 1. Chicago: University of Chicago Press.

Arkoun, Mohammed. 2007. "The Answers of Applied Islamology". Theory, Culture & Society. 24 (2): 21-38.

Bausani, Alessandro. "Islam in the History of Religions." in Ugo Bianchi, Claas Jouco Bleeker, and Alessandro Bausani. 1972. Problems and methods of the history of religions Leiden: Brill.

Bijlefeld, Willem A. 1972. “Islamic Studies within the Perspective of the History of Religions.” The Muslim World. Vol. LXII. January 1972. No. 1. pp. 1-11.

Campo, Juan E., 1988. "History of Religions and Islamic Studies". History of Religions. 28 (2): 163-166.

Humphreys, R. Stephen. 1990. "Bernard Lewis: An Appreciation." Humanities. Volume 11. Number 3. May/June 1990. pp. 17-20.

Kerr, Malcolm H. (ed.). 1980. Islamic studies: a tradition and its problems. Malibu Calif: Undena Publ.

Khir, Bustami. 2007. "Islamic Studies within Islam: definition, approaches and challenges of modernity". Journal of Beliefs &; Values. 28 (3): 257-266.

Kurzman, Charles. 2004. “Social Movement Theory and Islamic Studies.” in Quintan Wiktorowicz (ed.). Islamic Activism: A Social Movement Theory Approach. Indiana series in Middle East studies. Bloomington, Ind: Indiana University Press. : Indiana University Press. pp. 289-303.

Kurzman, C. 2007. "Islamic Studies and the Trajectory of Political Islam". Contemporary Sociology. 36 (6): 519-524.

Lewis, Bernard. 1979. The State of Middle Eastern Studies. [S.l.]: [s.n.].

Martin, Richard C. 1998. “Fazlur Rahman’s Contribution to Religious Studies: A Historian of Religion’s Appraisal.” in Earle H. Waugh and Frederick M. Denny. The shaping of an American Islamic discourse: a memorial to Fazlur Rahman. Atlanta, Ga: Scholars Press. pp. 243-259.

Martin, Richard C (ed.). 2001. Approaches to Islam in religious studies. Oneworld classics. Oxford: Oneworld.

Matin-Asgari, Afshin. 2004. "Islamic studies and the spirit of Max Weber: a critique of cultural essentialism". Critique: Critical Middle Eastern Studies. 13 (3): 293-312.

Neville, Robert Cummings. 1993. "1992 Presidential Address: Religious Studies and Theological Studies". Journal of the American Academy of Religion. 61 (2): 185-200.

Fazlur Rahman. 1980. "Islamic Studies and the Future of Islam." in Kerr, Malcolm H. (ed.). Islamic studies: a tradition and its problems. Malibu Calif: Undena Publ. pp. 125-133

Rahman, Fazlur. 2001. “Approaches to Islam in Religious Studies: Review Essay.” in Martin, Richard C (ed.). Approaches to Islam in religious studies. Oneworld classics. Oxford: Oneworld.

Shippee, Arthur W. 1990. "Islam and the History of Religions." Humanities. Volume 11. Number 3. May/June 1990. pp. 27-30.

Waardenburg, Jacques. 1997. “Islamic Studies and the History of Religions: An Evaluation.” in Nanji, Azim. Mapping Islamic studies: genealogy, continuity, and change. Religion and reason, 38. Berlin: Mouton de Gruyter.

Monday, November 1, 2010

References: Comparative Religion in Indonesia

  1. Abdullah, Amin. 1993. Studi agama di Indonesia: pendekatan agama. Yogyakarta: diperb. oleh Sekretariat Panitia [Peringatan 100 Tahun Parlemen Agama-Agama Sedunia dan Kongres Nasional I Agama-Agama di Indonesia].
  2. -----. 1996. Studi agama: normativitas atau historisitas? Yogyakarta: Pustaka Pelajar.
  3. -----. 2002. Tafsir baru studi Islam dalam era multi kultural. Yogyakarta: Kurnia Kalam Semesta bekerjasama dengan IAIN Sunan Kalijaga.
  4. -----. 2005. Pendidikan agama era multikultural-multireligius. Jakarta: Pusat Studi Agama dan Peradaban Muhammadiyah.
  5. -----. 2006. Islamic studies di perguruan tinggi: pendekatan integratif-interkonektif. Yogyakarta: Pustaka Pelajar.
  6. -----, and Dudung Abdurahman. 2006. Metodologi penelitian agama: pendekatan multidisipliner. Yogyakarta: Lembaga Penelitian, UIN Sunan Kalijaga : Kurnia Kalam Semesta.
  7. -----. 2007. Re-strukturisasi metodologi Islamic studies mazhab Yogyakarta. Yogyakarta: Suka Press.
  8. -----. 2007. Islamic studies dalam paradigma integrasi-interkoneksi: sebuah antologi. Yogyakarta: SUKA Press.
  9. Ali, Abdul Mukti. 1965. Ilmu perbandingan agama (sebuah pembahasan tentang methodos dan sistima). Jogjakarta: Penerbit P.T. al-Falah.
  10. -----. 1969. Ilmu perbandingan agama: (Sebuah pembahasan tentang methodos dan sistima). Jogjakarta: Nida.
  11. -----. 1970. Dialog antar agama; laporan tiga pertemuan agama di Tokyo (1958), Bairut (1970), dan Kyoto (1970). Jogjakarta: Jajasan Nida.
  12. -----. 1970. Dialoog antar agama. Jogjakarta: Nida.
  13. -----. 1971. Ilmu perbandingan agama. Jogjakarta: Jajasan Nida.
  14. -----. 1988. Ilmu perbandingan agama di Indonesia. Yogyakarta: IAIN Sunan Kalijaga Press.
  15. -----, Abdurrahman, and Djam'annuri. 1988. Ilmu perbandingan di agama Indonesia. Yogyakarta: IAIN Sunan Kalijaga Press.
  16. -----. 1991. Metude memahami agama Islam. Jakarta, Indonesia: Bulan Bintang.
  17. Beck, Herman L. 1990. ‘Singa, bulan sabit, dan garuda: seperempat abad studi kontemporer Belanda mengenai Islam di Indonesia’, in: Seminar Studi Islam Asia Tenggara dalam akulturasi dan tradisi budaya. Beberapa pendekatan/Islamic Studies on the Acculturation and Cultural Tradition in Southeast Asia: Some Approaches. Surakarta 1990, pp. 84-93.
  18. -----. 1992. ‘Ilmu Perbandingan Agama dan Fenomenologi Agama: Mencari Inti sari Agama’, in: Burhanuddin Daya dan Herman L. Beck (red.): Ilmu Perbandingan Agama di Indonesia dan Belanda. Jakarta 1992, pp. 47-62.
  19. -----. 1995. ‘Onze Lieve Vrouwe van Sendangsono. Een Indonesische Mariabedevaartplaats door moslimse ogen’, in: M. van Uden, J. Pieper, P. Post (red.): Oude sporen, nieuwe wegen. Ontwikkelingen in bedevaartonderzoek. Baarn [1995], pp. 203-231.
  20. -----. 2002. ‘A Pillar of Social Harmony: The Study of Comparative Religion in Contemporary Indonesia’, in G.A. Wiegers in association with Jan Platvoet (ed.): Modern Societies and the Science of Religions. Studies in Honour of Lammert Leertouwer. (Studies in the History of Religions 95) Leiden 2002, pp. 331-349.
  21. Daya, Burhanuddin, and Herman Leonard Beck. 1992. Ilmu perbandingan agama di Indonesia dan Belanda. Jakarta: INIS.
  22. Junaidi, Abdul Basith, Tholhatul Choir, and Ahwan Fanani. 2009. Islam dalam berbagai pembacaan kontemporer. Yogyakarta: Pustaka Pelajar.
  23. Muslih, Mohammad. 2003. Religious studies: problem hubungan Islam dan Barat : kajian atas pemikiran Karel A. Steenbrink. Yogyakarta: Belukar.
  24. Steenbrink, Karel A. 1985. Metodologi penelitian sejarah agama Islam di Indonesia: beberapa petunjuk mengenai penelitian naskah melalui contoh: syair agama dalam bahasa Melayu dari abad ke 19. Semarang: Lembaga Penelitian, Pengembangan dan Pengabdian Masyarakat, IAIN "Walisongo".
  25. -----. 1988. Kajian kritis mengenai agama di Indonesia. Mencari tuhan dengan kacamata barat / Karel A. Steenbrink, 1. Yogyakarta: IAIN Sunan Kalijaga Press.
  26. -----, Abdurrahman, and Djam'annuri. 1988. Kitab suci atau kertas toilet?: Nuruddin ar-Raniri dan agama Kristen : with an English summary. Yogyakarta: IAIN Sunan Kalijaga Press.
  27. -----. 1994. "On structure and sources of the Bustanus Salatin". Texts from the Islands. 183-203.
  28. -----. 1998. "Muslim-Christian Relations in the Pancasila State of Indonesia". The Muslim World; a Quarterly Review of History, Culture, Religions & the Christian Mission in Islamdom. 88 (3-4): 320.
  29. -----. 2002. De korte hoofdstukken van de Koran: commentar op Koran, soera 78-114. Zoetermeer: Uitgeverij Meinema.
  30. Sumardi, Mulyanto. 1982. Penelitian agama: masalah dan pemikiran. Jakarta: Penerbit Sinar Harapan.