papers

STUDY ON THE FORMATION OF ATTITUDE AMONG PEOPLE OF RELIGIOUS TOLERANCE(DESCRIPTIVE STUDY ON THE VILLAGE DISTRICT BANYUMAS SOMAGEDE SUB k-ping)





PROPOSAL Thesis
Asked To Meet In TermsDrajat achieve S-1 Degree
By:Danang Pujiono
0701030013

Study Program PANCASILA EDUCATION AND CITIZENSHIPFACULTY Teacher Training and EducationUNIVERSITY MUHAMMADIYAH Navan2011APPROVAL PAGESTUDY ON THE ATTITUDES OF RELIGIOUS TOLERANCE AMONG PEOPLE(CASE STUDY IN MUSLIM AND HINDU VILLAGE SUB SOMAGEDE DISTRICT BANYUMAS k-ping)



By:Danang Pujiono0701030013PROPOSAL ThesisExamined and dipersetujui by:Supervisor I, Supervisor II,
.............. ...............NIP NIPKnow, approve,Dean, Vice Dean,
................. ....................NIP NIP
CHAPTER IINTRODUCTION

A. Background
Indonesian society is a multicultural society because it consists of various ethnic groups, races, languages, cultures and religions. In this paper will discuss about inter-religious harmony in Indonesia are generally religious people of Indonesia are very diverse, consisting of the religion of Islam, Catholic, Protestant, Hindu, Buddhist and hu chu kong.The Indonesian people are destined to inhabit this archipelago and consists of various tribes and descendants, with the language and customs are diverse, and therefore differences in the religion of each citizen should not be a cause of discord that could endanger the life of the Nation, but rather as a tool for binding and extension mempositifkan five existing common ground, namely: one nation, one language, one country, one ideology, and one government. (MORA RI, 1980: 5)Cause of a wide variety of religious communities in Indonesia profess not escape history. Where Indonesia is located in the path of world trade that causes traders to stop in various coastal areas in Indonesia began to settle down and teach the religion and culture of the traders to the people of Indonesia who was not religious and still adhered to animism and dynamism.The inclusion of religion in Indonesia is uneven causing the multicultural society in Indonesia, especially in religious matters. Differences in religious affiliation with the people of Indonesia should be able to tolerate inter-religious life as an inter-religious people against each other there will be conflicts that can undermine national integration of Indonesia.One of the prerequisites of the modern establishment of a democratic society is the realization of that value diversity (pluralism) community and the nation and make it a necessity. For that we need each other to maintain harmony among religions. Historically a lot of conflict between religious communities, such as the conflict in Poso between Muslims and Christians. Religion here is seen as a trigger or a source of conflict. It is ironic that while the conflict is essentially a religion teaches its adherents to live in peace, helping each other and respect each other. Therefore let us keep the ties of brotherhood among fellow believers.Among religious harmony in Indonesia are still many problems left. The cases that arise in this respect can not be erased completely. Case of Ambon, Kupang, Poso, and others still leaves the problem like a fire in a husk which at times ready to simmer and heat up the atmosphere around him. This indicates that the public's understanding of harmony among religious believers need to be reviewed.The number of conflicts involving religion as a trigger that requires serious attention to take anticipatory measures for peaceful religious life in Indonesia in the coming masamasa. If this is ignored, feared to appear more serious problems in developing nations and countries in the political, economic, security, cultural and other fields hand.The change of era, as now we should raise public awareness of the significance of unity and oneness. But the reality is quite the reverse. The wind of freedom of reform impact is less controllable. This would be especially dangerous when it occurs in the midst of the nation's high level of heterogeneity such as Indonesia. Indonesian people aspire to a society of peace and bound by a sense of national unity to build a pluralistic country. Unity is no longer discriminate against religion, ethnicity, class, interests, and the like.Conflicts between religious communities in the society that multkultural is a great challenge for society and government. Because of the conflict can be a serious threat to the integration of the nation if not managed properly. Because during this conflict may arise between religious communities due to breakdown of the fabric of correct information among the followers of the religion from one party to another party so that the resulting negative prejudices.This issue is discussed on the basis that religion today plays a strategic role in human life. Religion has the function of guiding and directing people to become better. But keep in mind also that the emergence of religion is a potential source of conflicts in society. Berabagai beloved country Indonesia has a range of religions namely Islam, Protestantism, Catholicism, Hinduism Buddhism ddan that the presence is a source of potential emergence of a wide range of religious conflict. Therefore, in our country that is the basis of Pancasila through grains and the Constitution 45 Article 29 Paragraph 1 and 2 as a foundation in religious life.B. Problem FormulationBased on the explanation of the background of the issues above, it may be possible formulation of the problem is as follows:A. How to create inter-religious harmony?2. Factors inhibiting the tolerance and solutions to confront the barriers of tolerance.C. Research ObjectivesThe purpose of this study was to determine how to achieve harmony between religious and inhibiting factors to realize the inter-religious tolerance.D. Benefits of ResearchThe benefits of this research are as follows:A. For Researchersa. Provide general description of inter-religious toleranceb. As a preparation for the researchers to carry out duties as educators.

2. For the Communitya. Broaden the public about the importance of inter-religious toleranceb. Eliminate feelings of suspicion or hostility toward other religions is by changing the suspicion and hatred into a positf curiosity and want to respect other people's beliefsc. Foster a high tolerance among religions.















CHAPTER IIREVIEW REFERENCES
A. Inter-religious toleranceTolerance can be interpreted as conferring the freedom of their fellow human beings or to fellow citizens to carry conviction or to organize his life and menentukannasibnya respectively, during the run did not violate his attitude and do not contradict the terms of the principle denagn creation of order and peace in society Omar Hashim (1978:22)Tolerance is said to be a view that recognizes the right of self-determination, which means the right to decide the fate of each individual. Of course in determining hakitu one does not have violated the rights of other hakorang, and this principle is one of human rights. Foundation that is the basis or foundation called behavioral attitude of tolerance.In tolerance itself is essentially the community should be gracefully and accept the differences among religions. In addition, people should also respect each other for example in terms of worship, inter-religious with each other does not interfere with each other.According to Webster's New American Dictionary the meaning of tolerance is the liberty to wards the opinions of others, Patients with others (giving freedom (let) the opinion of others, and apply patience with other people). Tolerance means giving place to a different opinion. At the same time respect for different opinions were accompanied by restraint or patience. Therefore among those who disagree should show the same attitude that is mutually mengharagai with a patient attitude.Equivalent word in Arabic is tolerance tasamuh said. Tasamuh in Arabic means allowing something to be able to allow each other and facilitate each other. Of words can be interpreted to tasamuh among those who disagree with each other should provide a place for opinion. Each of these opinions have the right to develop their opinions and do not tackle each other with each other.Tolerance must be distinguished from komfromisme, ie accept what others say as long as you create peace and harmony, or mutual giving and receiving for the realization of togetherness. Kompromisme can not be applied in religious life. Kompromisme in religion would give birth to a syncretic religious patterns.Of religious differences that had happened, then there will be plurality. Plurality of plurality itself is based on the virtues or the uniqueness and distinctiveness. Therefore, the plurality can not be done or made or imagined existence except as the antithesis and as a comparative object of uniformity and unity which summarizes all the dimensions DR. Muhammad Emirate (1999: 9)The plurality also can not be pinned to the unity which has no partial-partial, or which parts of its parts are not forced to create a "virtue", "uniqueness", and "uniqueness" of its own. At least, when the judgment was placed dalamd real Unia, not by chance or base strength.Members of a family is a form of plurality in unity kerangkaan family and as her antithesis. Men and women is a form of a plurality of frame unity of the human soul. Nations and tribes is a form of a plurality of types of mansia.Of some opinions on the attitude of tolerance can be interpreted as tolerating, let, let, either in the form of establishment, beliefs, and behaviors of a person over the other. In other words, tolerance is gracefully attitude towards the principles of others. Tolerance does not mean sacrificing one's belief or principle that was followed. Otherwise reflected in the attitudes of tolerance kauat or committed and to hold their own belief or opinion."The Land Where the Good Neighbours Religions" (land of the living religions of good neighborliness) is one of the chapter headings in a book written by a renowned historian, Dr. Arnold J. Toynbee. He and his wife have traveled the world between the months of February 1956 until August 1957. Experiences and impressions of his journey he had been in a paper he wrote entitled "East to West, Journey round the World".In his book that there is a chapter entitled "The State in which the living religions of good neighborliness", he writes about presepsinya, pengindraannya, observations about the nation of Indonesia. In Indonesia there is no religious wars that occurred in the western or eastern countries are still often a dispute or a religious war to shed blood.Among his observations is the reason of the conclusion it is, but has a history of Indonesia and the life circumstances of the daily religious communities and the nation of Indonesia is a view that he saw the look bertebarannya and magnificent churches in the city Jakrata. He wondered why the Indonesian nation whose population is more than 95% memelukagama Islam, but the church in Jakarta like mushrooms in the rainy season. Mungkinbeliau bahwagereja-forgotten relics of the Dutch church was predominantly Christian.Perhaps also because the Dutch who colonized the fact of religion has left us, the church grew scattered in Indonesia. But not solely because of these factors but Indonesia has a high tolerance.Indeed, while there is another picture of the face of tolerance that leads to blurring of any religion that ultimately leads to even syncreatisme. This is not tikehendaki by these religions. The picture of tolerance is one of the faces in the interest of religious harmony didengngkan, but eventually leads to an unhealthy climate.Among the concepts being said as the face or the way to the religious tolerance that leads to syncretism that is:A. All religions are equalThis view is very dangerous. Because it will confuse between religions, and make people hiprokit against their own religion, and religious identity will be lost. But there are religious leaders who speak that all religions are equally true, for the sake of unity. Not realizing it, he said about things that are contrary to conscience and common sense. He-he forgot, that the talk was actually plunged the minds kepadaalam syncretism, which would likely obscure the identity of all religions.2. The mixture of religionIt is later in the new religion was all followers into pillars. Can be regarded as a stream theosofi, although the name was originally used for the designation states a variety of religions emphasize "quiet knowledge of God" which is a mixture of the teachings of different religions.3. Universal HumanismThe idea of ​​universal humanism is not in the teaching of philosophy, but a doctrine which is basically to review all religious thought, well taken that conformed to the development of the modern world today. Or ajaranyang considered good by all the teaching and kamudian be a new bond. But each pemelukdari religion still remains in its original religious ties.In contrast, there is the thought which says that each pemelik should uphold his religious beliefs religion that arose awareness for the race in his favor. They respect each other's identity, because they realize that each run on rails, because while there are differences there are also similarities. In other languages ​​"agreed the difference".(Umar Hashim, 1978: 264)Constitution 45 Article 29 Paragraph 1 and 2 as a foundation in religious life. In Article 29 (2) UUD 1945, stated that the State guarantees the independence of each resident untukmemeluk their religion and worship according to his religion and kepercayaanya it. Every religion teaches its followers to respect other faiths. So, there should be no compulsion for anyone to embrace a particular religion or religious memaksaan to others. But freedom dalalmberagama nor we are free to not join a religion.B. Inter-Religious harmony in IndonesiaIndonesia is one country in the world which has a population with a very large number. In the middle of the large number of these people, grow and develop the diversity of cultural, social, and religious. In terms of religion, life and development of Indonesia recognizes five official state religion, namely Islam, Christianity, Catholic, Protestant, Hindu, and Buddhist.In addition to the five religions in Indonesia has also developed religions that are not officially embraced by a small part of Indonesia, especially in rural areas. Religions that are not usually formally known as the cult that is not rooted in religious teachings, but rooted in a growing conviction among the people themselves. This raises issues of diversity in a society that sometimes lead to conflict between religions.Pluralistic society in matters of religion can be a source of social unrest if the development of religious life are not well ordered. The issue of religion is a sensitive issue that often led to conflict and intergroup hostility faiths.Harmony of religious life is a social condition in which all religious groups can live together without compromising the basic rights of each to carry out their religious obligations. Each one's religious life is good in a state of harmony and peace. Hence religious harmony may not be born of the attitude of blind fanaticism and indifference on religious rights and feelings of others. But this does not necessarily mean that the harmony of religious life is based on a syncretic attitude, because it will cause confusion and undermine the value of religion itself.Religious harmony can only be achieved if each group behave gracefully to each other. Gracefully attitude in religious life will have meaning for life and progress of the plural society, if it is manifested in:A. Attitude that translated into:a. Mutual restraint of the teachings, beliefs and customs are different from other religious groups, which may be contrary to the teachings, beliefs and customs of their own;b. Mutual respect for the rights of others to embrace the teachings of his religion seriously;c. Mutual goodwill trust over other religious groups.2. Embodied in the act:a. Attempts to understand the teachings and religious beliefs of others;b. Attempt to put forward their own religious beliefs with as wise as possible to not offend other religious beliefs;c. To help each other in social activities to cope with the retardation;d. Businesses learn from each others strengths and advantages resulting exchange of experiences in order to achieve common progressIndonesia state guarantees of religious life to all people. The basis of Pancasila state guarantees freedom of religion with the precepts of the first, "Belief in God Almighty." 1945 Constitution also guarantees the free exercise of religion by one particular article, namely article 29. In addition, the motto "Unity in Diversity" provide opportunities for diverse religions freely available to follow and implement the teachings of religion under the basic unity of Pancasila and 1945 Constitution.A detailed statement in Article 29 UUD 1945 Guidelines for the appreciation and practice of Pancasila has meaning as follows:A. We believe in Almighty God according to their religion and their respective kepercayaanya2. We carry out the trust and devotion to God Almighty that in accordance with the basis of just and civilized humanity3. We must foster a mutual respect between faiths and adherents of belief in God Almighty4. We need to foster cooperation and religious tolerance and the adherents of belief in God Almighty5. We want the harmony among fellow believers and followers of the belief in God Almighty6. We recognize that the relationship between man and God Almighty is the ultimate palng rights possessed by humans7. We recognize that every citizen is free to practice religion and belief of each8. We do not impose our religious beliefs to others.(Department of Education, 1990: 6)Minister of Religion of Indonesia in 1978-1984 through the Department of Education, (1995: 42) sets Tri Religious Harmony, the three basic principles that rule can be used as a basis for religious tolerance in Indonesia. Three basic principles in question are as follows:A. Internal harmony of religions.2. Inter-religious harmony.3. Harmony between religious communities and the governmentTo implement this Tri Religious Harmony, Minister of Religious Affairs also issued a rule that describes in more detail, the Minister of Religious Affairs no. 70 1978 on Guidelines for Religious Broadcasting and the Minister of Religious Affairs no. 77 1978 on Overseas Aid to Religious Institutions in Indonesia.Tolerance among religions in Indonesia are popular with the term inter-religious harmony. The term is a legal term used by the government. Harmony of religious life is one of the religious field development in Indonesia. This idea appears primarily motivated by sharpening inter-religious relations. As for the cause of the onset of the internal tensions of religious, sectarian, and between religious communities and the government can be sourced from various aspects such as:A. The nature of each religion, which contains propaganda duty or mission;2. Lack of knowledge of his own religious faiths and religions will of others;3. The followers of the religion could not resist, so despised even less respect for other religions;4. Blurring of boundaries between the attitude hold firm religious beliefs and tolerance in society.5. Suspicion will each honesty of others, both internal religious, sectarian, and between religious communities and the government; and6. Kuranngnya mutual understanding in dealing with differences of opinion (MORA, 1980:38).Each religious group could devote its attention to fostering and improving the quality of the citizens of each faction as well as harmony among religious believers will be maintained if the rules above are followed. In fact, these rules are not adhered to, particularly by minorities. Nevertheless, violations of these rules does not lead to conflicts that endanger national unity.Even if the recent conflict occurred antarpemeluk religion, as in Ambon, Poso, and other places, it is actually not caused by a problem with religion per se, but already many ditopangi by various interests, mainly political interests. This is difficult for the government to immediately defuse the conflict.The government also established a forum for consultation and communication between leaders or religious leaders by the government to maintain harmony among religious believers in Indonesia. This complements previous efforts have been made, namely pemantaban respective religious organizations. Forum is given the name container among religious Council established by the Decree of the Minister of Religious Affairs no. 35 years.Religious organizations are the central Indonesian Ulema Council (MUI) for Muslims, the Supreme Council of the Indonesian Bishops (mawi) for Catholic Christians, Council of Churches of Indonesia (DGI) for Protestant Christians, Hindu Dharma Parisada Center (PHDP) for the people of Hindu, Buddhist and Guardianship Indonesia (WALUBI) to Buddhists (MOEC, 1995: 42).Containers is expected to be protective as well as a place to complain about various issues related to religion. The rules of harmony among religious believers in Indonesia in principle no different from aturanaturan in the Medina Charter. There is no fundamental difference of these two sources of rules of harmony among religious believers. Both had to give freedom to each religion to carry out their religious teachings.Function of religious institutions above are as follows:A. The place to discuss and resolve the concerns of religious segalamasalah2. Media delivery of useful ideas for the development of people and nations3. Forum for the relationship that can foster a sense of brotherhood and kinship4. Vehicle for dialogue amongst the members, or between religious groups.(Department of Education, 1995: 42)If the article above is said to-5 as a cornerstone of Islamic parties only, then there should be a basis and foundation must be respected and adhered to by all parties. Foundations are:A. Philosophy of Pancasila2. The 19453. National task together in Development4. Agreed in the difference5. Harmonious, mutual respect, mutual understanding, is the character of Indonesia6. Spread of Religion The existence of the Code of Conduct(Umar Hashim, 1978: 358)That is why we need a model of relations between people of different religions is harmony between religious or inter-religious tolerance. The term was proposed by former Minister of Religious Affairs of Indonesia in 1972. As a means of achieving inter-religious harmony that diselenggarakam with all the wisdom and policies on behalf of the government.C. Disruption to the harmony of religious lifeThe onset of the disruption of religious harmony in Indonesia, according to government sources dariberbagai aspects, among others:A. The nature of each religion, which contains the mission assignment / mission2. Kurannya knowledge of his own religious faiths and religions will others3. Less religious inability to restrain himself, despised even less respect for others4. Blurring of boundaries between sikapmemegang firm religious beliefs and tolerance in society5. Suspicion of their honesty others masingakan both internal religious, sectarian, and between religious communities and the government6. Mencoloktentang social status differences, economic, and education among the various religious groups7. Low self-esteem and fear of urgency on the part of the weak8. Lack of communication between the respective leaders of religious communities9. Lack of mutual understanding in dealing with differences of opinion concerning intrn religious, inter-religious and inter-religious government denagn10. Kurannya understanding of regulations issued by pemerntah.(Ministry of Religious Affairs, 1983: 15)According Prof.Mr. R.H. Kasman Singodimejo in Omar Hashim (1978: 337) there are several factors the clashes between religious communities:A. Superficial understanding and awareness of religiousPeople who do not know about the truth selukbeluk and forced to talk about religion, it is very dangerous as there are few other religions offend the fatal consequences.
2. Fanaticism are negativePeople who have this blind fanaticism has always wanted to destroy the other class, religion and fahamnya let alone thrive and others wretched class. And an upright life and studied them over the carcass of another class.3. Way of preaching and religious propaganda is wrongPreaching the wrong way can lead to or be the root cause of the clash between religious communities, especially when intending to incite and did not remember and take into account the time factor, environmental and public interest.4. Object-religious propaganda and propagandaConspicuous religious broadcasting to other religions, especially in demonstratife is something very, very offended religious feelings.5. Subversion rest G30S/PKISometimes the former Communist Party member to participate disruptive religious tranquility disturbed, as is the case in Jatibarang, near Cirebon. That is about the birth of kamudian menjadikristen Muslim girl, is due to get a political insurgency of former PKI members.6. Due to the unfair treatment of other religionsOne treatment that emphasizes the feelings of their own religion without looking around.
7. Because the seizure of powerThese events are so numerous, eg the war in Palestine by IsraelConflicts between religious communities in the society that multkultural is a great challenge for society and government. Because of the conflict can be a serious threat to the integration of the nation if not managed properly. So that religion can become an integral tool of the nation, then pluralism should be managed properly, it would require an effective means of inter-religious dialogue is to issue a wedge between their respective religious groups. Because during this conflict may arise between religious communities due to breakdown of the fabric of correct information among the followers of the religion from one party to another party so that the resulting negative prejudices.