ISSN / EISSN : 14104350 / 24433853
Current Publisher: Office of Religious Research and Development (10.18784)
Total articles ≅ 198
Latest articles in this journal
Analisa, Volume 2, pp 182-197; doi:10.18784/analisa.v2i2.474
Understanding existed various religious receptions in culture provides a great opportunity for building and nurturing the harmony among religious followers and for enhancing solidarity within the society. This article uncovers receptions of religious aspects (ultimate truth/God, cosmological and religious ritual aspects) in the cultural products of Radin Jambat, a folktale from Lampung, Indonesia. This paper is based on the analysis of Radin Jambat folktale text, interviews, as well as additional library research of the Lampung cultural literary sources. Religious receptions as shown in Radin Jambat folktale indicate the preservation of past beliefs, coupled with the gentle addition and inclusion of Islamic teachings, to create harmony between religion and tradition through folktale. This study is evidence that Islam has been accepted by the societies of Lampung through gradual processes and varied receptions in terms of cultural values. This article shows that the important meaning of Radin Jambat folktale is a solid documentation to related sources about the concepts and practices of harmony among religious followers in Indonesia in the local tradition of Lampung with regards to cultural reception.
Analisa, Volume 2, pp 234-253; doi:10.18784/analisa.v2i2.498
This study aims at describing the model of religious value transmission communication that occurs in Rohis organization as a form of Islamic proselytizing, at viewing the students’ view toward the form of the state government, and at viewing the political orientation of the Rohis members. By using the qualitative approach, this study has successfully gathered the following findings. First, the model of religious value transmission through the Rohis organization is the one way traffic communication. This transmission process involves communicators namely the mentor, the Rohis coaching teachers, da’i/mubaligh from values mass organization background (political parties and non-government organizations), and alumni. The internalization of such religious attitude has been conducted both verbally and non-verbally using the social media (WhatsApp, Instagram, Twitter, and Line). Second, the Rohis members had peculiar political view and orientation in relation to the leader and the form of the state. In relation to the leader, the Rohis members will vote for the male and Islamic leader. Then, in relation to the form of the state there are two groups among the Rohis members. One group demands the Unified State of Indonesian Republic (NKRI, Negara Kesatuan Republik Indonesia), while the other group demands the Islamic state. However, the supporters of the unified republic are quite bigger than those of Islamic state.
Analisa, Volume 2, pp 254-273; doi:10.18784/analisa.v2i2.452
Corruption has become a global issue, whereas almost every country, whatever tough or slight it is, got to fight against it. It means that none of single country in the world is corruption free. This study analyzes anti-corruption policies and educational strategies enforced by Indonesian and Japanese Government. Data was collected through documentation and literature review, and to some extent, cultural behaviors of both countries were observed. This study used the theory of legal system by Lawrence M Friedman as an analysis method. The main research questions are: first, how are the Government’s policies enacted to eradicate corruption in Indonesia and Japan? Second, what educational strategies are implemented by both countries for combating corruption? Third, how Islamic perspective deals with anti-corruption practices? The research findings indicate several points: firstly, Indonesia has very complex social and cultural background if compared to Japan. Indeed Indonesia has some weaknesses such as weak of economic conditions, high levels of poverty, lack of political will, weak of cultural order, lack of honest and discipline attitudes, and lack of law enforcement. Indonesia’s anti-corruption policies enforced today is Act Number 31 of 1999, while Japan enacted several interrelated law compiled in Penal Codes (PC). Secondly, the implementation strategy for anti-corruption education in Indonesia is preventive, detective and repressive strategies. Meanwhile, Japan applies integrated strategies in social, political, economic, cultural, and education dimension. It is expected that the results of this study can contribute to the prevention and eradication of corruption in Indonesia more comprehensively, not only through legal means but education, especially higher education through internalization of moral and Islamic values of anti-corruption in all aspects of live.
Analisa, Volume 2, pp 274-289; doi:10.18784/analisa.v2i2.508
During the last four months of the year 2016 in Jakarta in concomitant with the campaign period for 2017 governor election, the supposed hate speeches phenomenon sparkled everywhere either openly uttered or written expressed in social media as well as flyers spreading out in any places of the city. It seems that Muslim population of Jakarta was partly doing such hate speeches against incumbent Governor, a Chinese and a Christian, Basuki Tjahaja Purnama (Ahok), and his Muslim supporters. It is interesting to know how it happened in eastern Indonesia where Muslim is the minority. This qualitative research wants to elaborate and to explore to what extent the Islamic preaching deals with hate speech phenomenon in Kupang city. In order to reach data the researcher applied some methods such as in-depth interview, observation and literature study. In essence, Islamic proselytizing or dakwah in Kupang, East Nusa Tenggara, has been still persisted today. It targets solely for Muslim. Islamic proselytizing for non-Muslim is impossible because they are minority in this city. Technically, religious teaching doesn’t use loud speaker machine except for prayer callings (azan and iqamat)), Dakwah activist in Kupang usually tries to hinder the possibility of hate speech possibly sounded by Muslim clerics. In addition, there is a local mechanism run by mosque management for not being tolerance to hate speech through a set of guidance. Then, the issued guidance is sent to the invited preacher several days before to help preacher avoiding of hate speech.
Analisa, Volume 2, pp 290-304; doi:10.18784/analisa.v2i2.457
Although it was stated that nowadays is “the third wave”, the time for minority, included women, for taking part in so many public activities, it did not mean that women can do as they really want to do to express their capacities as well as capabilities in their life cyrcle. Applying literature study it was revealed that although women can choose their activities, domestic or public, but the fact showed that there are so much cultural burden that women may encounter in the both sphere of their life. Women impoverishment is the term that seemed appropriate to the condition that are the women facing in choosing their life, both in domestic and public sphere because of the domination of globalization. This article showed that factually women took part in most of public sectors but generally women posited in lower level of access, participation, and respect. By reflective method, even religion treated women as other social processes. There are some biases view on women disseminated in religious spreading that effected in the sustainability of the gender inequality in society context.
Analisa, Volume 2, pp 161-181; doi:10.18784/analisa.v2i2.565
This paper aims to discuss the history of Acehnese wars and the progress of peace in Aceh after the signing of the Memorandum of Understanding between the Aceh Freedom Movement, or Gerakan Aceh Merdeka (GAM), and the Republic of Indonesia in Helsinki on August 15th, 2005. Prior to this, Aceh was a tense region and home to the longest armed conflict in Southeast Asia – underway since 1982. The people of Aceh were fighting to realize the concept of self-independence. However, the movement came to a stop when the devastating tsunami hit Aceh on December 26th, 2004. The purpose of this paper is to discuss the root of Acehnese wars. The paper will provide the current political, social, economic and cultural achievements since Aceh entered into a new chapter of peace. Using qualitative approach, the theory of inequality and conflict and Fanon’s ideas, this paper offers a comprehensive perspective on learning from Aceh wars and conflicts. This study found that the motive of wars in Aceh can be divided from group motive, private motivation, failure of social contract and environment scarcity. Moreover, the research confirms that social and economic progress in Aceh has not been as successful as its political achievements. Furthermore, in terms of culture, progress has been ambiguous. This paper aims to provide a better understanding of how to maintain peace in Aceh by addressing social, political, economic and cultural issues with the goal of attaining prosperity and well-being for the people of Aceh.
Analisa, Volume 2, pp 198-213; doi:10.18784/analisa.v2i2.482
Kalosara is a local wisdom which is grown in Kendari Southeast Sulawesi Indonesia, and it has been proven to strengthen peace and harmony in the tribe of Tolaki. Therefore, how to enlarge the function of Kalosara in the multicultural society, is the main discussion of this article base on the theory of multiculturalism and structural-functional in the frame of descriptive-qualitative approach, where the society interpreted as a structure that interacting each other, especially in the norms, traditions, and institutions. The analyzed of data refers to thinking narratively as a way of thinking about phenomena. Data gaining from in-depth interview, literature review, and observation indicated that the local wisdom that supports harmony in Kendari basically also presents in all ethnicities, thus strengthening of Tolakinese’s local wisdom through the internalization of Kalosara in Lulo dance can be well-received by other communities. Kalosara has effective influence in being a unifying means between the dispute parties. Therefore, to expand the access of Kalosara into more effective function, it is recommended to internalized the values of Kalosara in public activities, primarily in Lulo dance, and it is also advisable to manifest the transformation of stylistic Kalosara in the forms of jewelry or crafts, bracelets, necklaces, rings, plate plaques, and other forms that may adopt the shape of original Kalosara, simultaneously adapt its function as an integral tool. If Kalosara transforms into various shapes which is easy to carry anywhere has spread in the community, it is expected at the same time also the functions to spread to the whole society.
Analisa, Volume 2, pp 214-233; doi:10.18784/analisa.v2i2.510
There are abundant Javanese manuscripts in Indonesia. One of the interesting Javanese manuscripts which was reviewed in this paper is Serat Wasitawala. This serat was written in a genre of piwulang. It contains character values that are expected to be the source of the curriculum enrichment for the 2013 national curriculum (Kurtilas) that puts the values of the characters as a priority. Using philology methods and hermeneutical approach, this article reveals content of the text and educational values in Serat Wasitawala, along with the context of writing and its relevance to nowadays education. Serat Wasitawala contains educational values that could represent the concept of Islamic education of Java in the past was written by Mas Demang Warsapradongga. Serat Wasitawala in general was a form of life doctrines both related to God as well as to human beings. The values of character education reflected in it are as follows; wondering, love science, thinking logically, critical, creative, and innovative; religious; honest; responsible; disciplined, hard working, confident boundaries; polite; nationalist; and appreciating diversity. The issues of education that are integral and related with nowadays context include character education/morals, professional teachers, and educational philosophy aimed at seeking perfection of life.
Analisa, Volume 2, pp 103-121; doi:10.18784/analisa.v2i01.454
The Qur’an is not merely a transcendental or spiritual Holy Scripture, but it also establishes itself as the full assurance and un-doubtful scripture that gives guidance and its explanation thereof. Oceanic versesare certain selected ayats or verses of the Qur’an that contain words of ‘ocean’ and ‘sea’ in several terms such as bahr, bahri, bahru, bihar, bahrayn, bahran, abhur, and bahiratun. These verses have been examined in classical and contemporary studies by putting together earlier exegeses with modern scientific records and field observations but not in terms of established theories, nor through socio-economic paralellistic approach. This paper focuses on the semantics and ontology of oceanic verses and paralellistic approach as they were revealed and found in 42 verses in the Qur’an. Keywords in those verses were studied to enable us to build and lead us to practical benefit in science, technology and methodology. The interpretation of Qur’anic verses pertaining to ocean phenomena offers an alternative interpretation on several relevant issues, including fire/energy within ocean; two oceans that do not mingle; the darkness of the ocean deep; the ocean boundaries; the layers of the ocean; and the abundance wealth and benefits from ocean for mankind. Indonesia is blessed with the ability to combine the Qur’an containing plenty of oceanic guidance and its geographical position as the most strategic archipelago on earth. Cascading the oceanic verses into daily da’wah and weekly Friday sermon is a necessary means to reap the ontological benefits of the blessing Qur’an and of dwelling in the largest marine continent of Indonesia.
Analisa, Volume 2, pp 139-159; doi:10.18784/analisa.v2i01.428
The Productivity of Indonesian researchers is still considered low at the international level. The researcher productivity is measured through the amount of scientific papers published. This study aimed to prove some factors affecting the research productivity. Specifically, this study aimed to empirically examine the effect of researcher characteristics, subjective well-being, knowledge sharing, and research competence on research productivity.With stratified proportional random sampling technique we obtained a sample of 100 researchers in Office of Research and Development and Training scattered in central and local units. Data were collected using questionnaires to measure research productivity, subjective well-being, knowledge sharing, and research competence. Data were analyzed descriptively and inferentiallly. We used analysis of variance (ANOVA) and path analysis which were processed with SPSS 16 and LISREL 8.80 (Student) for the inferential analysis. The results of ANOVA concluded that the productivity did not differ significantly by gender. However there were significant differences in the research productivity based on the academic qualification and the functional job of researchers. The results of path analysis concluded that subjective well-being and research competence had direct positive effect on the research productivity, knowledge sharing had direct negative impact on the research productivity but knowledge sharing had indirect positive effect through the research competence on the research productivity. Research compentence contributes the highest effect on the research productivity. From this study we recommend that the institution need to improve the research competence on quantitative research method with regard to statistical tools to collect, process, and analyze the research data.