“Like a faithful daughter she cherishes and nourishes in herself the remnants of Holy Jerusalem, her mother”: Acre as a Center for Church Practices in the 12th and 13th Centuries

In the history of Acre, located on the Syrian coast, the 12th and 13th centu­ries were of particular importance. Under the rule of the Crusaders, the city experienced a period of rapid demographic, economic, cultural, and religious growth. As the main port of the Kingdom of Jerusalem—and in the 13th cen­tury its capital as well—it was an important stop on the route of Latin pil­grims. Nevertheless, it was mentioned extremely rarely in the pilgrimage writ­ings of that period, where information about the sites of worship in the city is scarce. This problem was noticed by Aryeh Graboïs and David Jacoby, but their attempts to explain this state of affairs need to be partly reexamined. The most important reason for the “silence of pilgrimage sources” about the city and its religious life seems to be the marginal presence of Acre in the pages of the Bible and its negligible place in the history of salvation.

KONTRIBUSI SYAIR ACHMAD SYAUQI BAGI PERKEMBANGAN ANAK

This research tries to find the text structure and also the personal and educational values of a children poem by Achmad Syauqi (1868-1932 M) entitled <em>“</em><em>Sulaimān wath-Thāwūs”. </em>The theory used is Michael Riffaterre’s semiotic. It is a discipline which studies system, rules, and conversions which enables to see the meaning of the sign. The method used is descriptive qualitative, which explains data in form of word, phrases, sentences, or expressions in the text. Not only that this research also reveals the personal and educational values of the text. In this case the purpose of this research is <em>first</em>, to explain the poem’s text structure and <em>second</em>, to reveal the personal and educational values as contribution to children poems. It is found that the text structure of <em>“</em><em>Sulaimān wath-Thāwūs” </em> has a single relation between elements so it gives a clear meaning. The personal and educational values given in the text <em>“</em><em>Sulaimān wath-Thāwūs” </em>includes emotional growth, intelligent, imaginations, ethical and religious growth, exploration, language, aesthetic values and reading habit.

South Korea

In South Korea, the processes of rapid modernization after the Second World War were accompanied by an upturn in the religion that has suffered the heaviest losses in Europe: Protestant Christianity. The analysis shows that the rise of Protestantism in South Korea can be attributed to a number of factors. The provision of support networks of solidarity for individuals exposed to the rapid processes of modernization, industrialization, and urbanization played just as much a role as the productive acceptance of widespread expectations of advancement and prosperity, the link to the traditions of Korean folk religion, the capacity to mobilize resources, and the role-model effect of successful Protestant elites. What may have been most significant, though, is that Protestantism was able to fulfil non-religious functions, too. However, religious growth has clearly reached a limit, since connecting with religious communities to achieve non-religious goals seems to be becoming less necessary.

Healthy-minded religious phenomenon in shalawatan: a study on the three majelis shalawat in Java

As a movement, majelis shalawat becomes religious phenomenon that recently flourish in Indonesia, particularly Java. It emerges as urban spirituality like majelis dzikir that previously popular among people. However majelis shalawat is dissimilar with majelis dzikir due to its characters are not sadness, sorrow, and crying; it prefer to express happiness, cheerful, and enjoying religion. These characters indicate a Healthy-minded religious phenomenon, a term which is came originally from William James and popularized by W.H.Clark. Among many majelis shalawat groups ini Indonesia, the three most famous and biggest are Majelis Shalawat Habib Syech (Surakarta), Habib Luthfi (Pekalongan), and Maiyah Cak Nun (Yogyakarta). This research explores characteristics of majelis shalawat that indicate healthy-mindedness. Furthermore, it also discovers various motivations that lead people (jamaah) to follow the majelis shalawat. Conducting qualitative method and Psychology of Religion approach, and employing interview and observation as method for data gathering, it results several findings. First, as a religious activity, shalawatan reallydepends on the role of its charismatic leader. The charisma of Habib Luthfi, Habib Syech, and Cak Nun is the main attractive factor for jamaah to come. It ; "> is because the charismatic leaders have deep understanding of religious knowledge and they also are blessed with certain talent such as beautiful voice and having good skill on music. Besides that, the leaders are often giving smart joke. Second, through shalawatan, people feel happiness and optimistic to face their life, preferring extrovert attitudes, have more free theology, and feels conducive atmosphere for their religious growth. Those are evidences that majelis shalawat has healthy-mindedness characters. Third, people motivation also in in attending majlis shalawat consist of religious escapism, strengthening solidarity and ukhuwah islamiyah, to learn more religious knowledge (thalabul ‘ilmi), and to gain religious transformation.Majelis shalawat sebagai sebuah gerakan merupakan fenomena keagamaan yang marak di Indonesia khususnya Jawa. Kehadirannya lebih sebagai spiritualitas urban namun tampil berbeda jika dibandingkan majelis dzikir yang terlebih dahulu populer. Majelis shalawat tidak menunjukkan cirri sendu, muram, dan tangisan seperti majelis dzikir, namun justru memperlihatkan cirri bahagia, senang, dan menikmati agama. Karakteristik beragama yang demikian oleh Clark dan William James disebut healthy mindedness. Dari beberapa majelis shalawat di Indonesia, tiga yang terbesar adalah Majelis Shalawat Habib Syech (Surakarta), Habib Luthfi (Pekalongan), Maiyah Cak Nun (Yogyakarta). Penelitian ini menelusuri apa saja karakteristik majelis shalawat yang merupakan indikasi healthymindedness, kemudian mengungkap pula ragam motivasi yang mendorong jamaah mengikuti majelis shalawat. Dengan menerapkan metode kualitatif dan pendekatan Psikologi Agama, dan dengan interview serta observasi sebagai alat utama pengumpulan data, penelitian ini menghasilkan beberapa temuan. Pertama, sebagai sebuah aktifitas keagamaan, majelis shalawat cukup bergantung dari peran sang tokoh utama pemimpin majelis shalawat. Karisma Habib Luthfi, Habib Syech, dan Cak Nun merupakan daya tarik terbesar bagi jamaah. Hal ini karena selain memiliki kedalaman ilmu agama, para pemimpin karismatik tersebut juga diberkahi dengan kemerduan suara dan kemampuan bermusik, bahkan humor cerdas juga sering muncul sehingga menjadi daya tarik tersendiri bagi jamaah. Kedua, dengan mengikuti majeliss halawat, jamaah merasakan kebahagiaan dan optimism dalam menatap kehidupan, mereka bersikap lebih ekstrovet, berteologi secara lebih bebas, dan merasakan situasi yang mendukung untuk perkembangan keberagamaan mereka. Hal-hal tersebut menandakan bahwa majelis shalawat memiliki karakter healthy-mindedness. Ketiga, motivasi jamaah dalam mengikuti majlis shalawat, yaitu untuk mendapatkan jalan keluar yang agamis, menguatkansilaturahim dan ukhuwah islamiyah, mencari ilmu(thalabul ‘ilmi), dan untukmencapai transformasi keagamaan.

FILSAFAT PERENIAL SEBAGAI ALTERNATIF METODE RESOLUSI KONFLIK AGAMA DI INDONESIA

The article aims to offer the perennial philosophy can be used as an alternative method of resolving a conflict of religion in Indonesia. For this purpose the perennial philosophy offers several approaches were: a.) Offering a dialogue method, perennial philosophy offers a method of inter-religious dialogue, the method of phenomenology (phenomenology of religion). This method is a way of understanding the appreciative attitude without the attitude of conquest and accused infidels other faiths. This method avoids the external attitude that considers religion of others is definitely wrong and only the one true religion. Then the ethics of dialogue is not intended to interfere in the affairs and other religious teachings, nor to make others fall into his faith, but to deepen their own faith traditioncritically. b.) the inevitability of their commitment to religious plurality. Perennial philosophy in the context of religious plurality believes that inview of this religious plurality perennial philosophy seeks to find common plat forms or common vision in tracing the chain of the historicity of religious growth, searching for the essence of the plurality exotericesoteric in each of the religions. Perennial philosophy in view of religious pluralism believe that every religionis derived from the same source, namely from the Absolute, the truth comes from the One. Abstrak: Artikel ini bertujuan untuk menawarkan filsafat perennial dapat dijadikan sebagai alternatif metode resolusi koflik agama di Indonesia. Untuk maksud tersebut filsafat perennial menawarkan beberapa pendekatan antara lain yaitu: a.)Menawarkan metode dialog, filsafat perennial menawarkan suatu metode dialog antar umat beragama, yaitu metode fenomenologi (fenomenologi agama). Metode ini merupakan cara memahami dengan sikap apresiatif tanpa sikap pe-naklukan dan pengkafiran penganut agama lain. Metode ini menghindari sikap eksternal yang menganggap agama orang lain pasti salah dan hanya agamanyalah yang benar. Maka secara etik dialog tidak dimaksudkan untuk mencampuri urusan dan ajaran agama lain, juga tidak untuk menjadikan orang lain masuk dalam keyakinan yang dianutnya melainkan untuk memperdalam tradisi agama sendiri-sendiri secara kritis.b.)Komitmen keniscayaan adanya pluralitas dalam agama. Filsafat perennial dalam konteks pluralitas agama meyakini bahwa dalam melihat pluralitas agama ini filsafat perennial berusaha mencari titik temu (Common Platfom atau Common Vision) dalam menelusuri matarantai historisitas tentang pertumbuhan agama, mencari esensi esoteris dari pluralitas eksoteris pada masing-masing pada agama yang ada. Filsafat perennial dalam melihat pluralism agama meyakini bahwa setiap agama berasal dari sumber yang sama yaitu dari Yang Mutlak, kebenaran berasal dari Yang Satu. Keywords: Filsafat Perennial, Resolusi Konflik, Indonesia, dialog, pluralitas.

Исламское массовое сознание на Северном Кавказе XXI в.: Дагестан, Кабардино-Балкария, Чечня

The article sums up author’s sociological studies concerning elements and manifestations of Islamic mass consciousness in different republics of Russia’s North Caucasus after unprecedented religious growth happened after the fall of atheistic Soviet rule in the 1990s. The focus is made on Muslims’ attitudes to laws of secular post-socialist state as it concerns public morality, systems of religious and secular education, different forms of economic activities, Islamic mode of life. The study allowed distinguishing different types and levels of religious behavioral patterns from “simple believers” to “believers with conviction”. There is a clear antagonism between the level of respondents’ religiosity and their everyday religious behavior, diffusivity of religious and secular in mass consciousness of the society, mostly young people.