Thirdly, the nature of the part of a system affects the shape of other parts. They always maintain and maintain a balanced relationship between family members so that harmony can be created second and third assumptions of Parsons. In addition, harmony is also supported by the system of life philosophy of the Dayak tribe, namely Huma Betang a large and long traditional house, inhabited by 10 to families that is actually practised as a habit, passed down through tradition, not through verbality fifth assumption of Parsons.
The values of togetherness, democracy, equality and mutual respect are value systems that attach family members, upheld above all differences and interests Parsons' fourth assumption. The inter-religious harmony in the eight families above can be created because of the four important functions in the social system as stated by Talcott Parsons in functional, structural theory, namely the function of Adaptation, Goal Attainment, Integration and Latency AGIL.
Each family member in the eight families adapted to each other by using the values or moral norms of the Dayak culture so that security was fulfilled. It began in the Huma Betang environment and then spread and expanded into the family system or structure. The values or moral norms of the Dayak culture are kinship values oloh itah , blood ties heredity and the values of the philosophy of Huma Betang. The adaptation is carried out by each family member to achieve goal attainment, namely the peace and harmony of relations between family members.
Therefore, family members of different religions can be integrated into a family social system. Furthermore, harmony, peace and harmony continue to be maintained Latency. They have a general agreement in the form of the philosophical values of Huma Betang and the values of kinship ties oloh itah and blood ties heredity that can overcome differences in religion or belief among family members.
The same thing happened to families of AS and YL who had conflicts first before finally living in harmony. The dynamics of Ngaju Dayak religious harmony from the perspective of conflict theory.
In the perspective of conflict theory, the existence of harmony in society does not mean there is no conflict. Conflict always exists in the community because harmony and order are built based on coercion by the system or law. Conflict theory, as defined by Alo Liliweri, states that a conflict is a form of disagreement produced by individuals or groups because of differences in attitudes, beliefs, values or needs.
Real conflicts also occur in two families AS and YL families. Conflict in the form of disagreement in AS and YL families eventually gave birth to harmony. Harmony in families experiencing conflict can be rebuilt. For example, harmony in AS family can occur even though most family members adhere to Islam while their daughter MM converts to Protestant Christianity. In the perspective of conflict theory, what happens to AS families is not caused by consensus among family members. It is caused by the coercion from stronger groups in this case, Muslim family members to weaker groups MM which is a Protestant Christianity.
Besides, harmony can exist due to the existence of laws, regulations, values or norms which, according to the perspective of conflict theory, is actually something that is forced such as the value of the philosophy of Huma Betang, the philosophy of oloh itah as fellow Dayak Ngaju people , and values heredity blood ties.
When coercion from a stronger group is accepted without any resistance from the weaker group, it is called harmonious. The same thing happened in the YL family. The families of Protestant Christians are a stronger group, while YL who are Muslims are a weak group. Similarly, Dahrendorf stated that conflict theory examines conflicts of interest and coercion that unite the community in facing the pressures of conflict of interest in society.
Coser, have two functions: positive and negative. The negative function of conflict in the two families resulted in division and damage to the social structure of the family, especially in AS family where physical violence occurred.
However, the conflict in these two families also had a positive function that led to the unification of the family's social structure because of the "safety valve. What happened to eight other families also showed that conflict or dispute of belief did not arise because communication between family members and also the safety valve in the form of culture and philosophy of Huma Betang, kinship culture among fellow Dayaks feeling , feeling of blood ties heredity , and religious attitudes occur.
When viewed from the type of conflict in Coser's theory, conflict is divided into two types, namely, realistic conflict and non-realistic conflict. Conflicts that occur in AS and YL families are called realistic conflicts, originating from the demands of the family to remain in the same religion or belief.
Related to this fact, Dahrendorf linked conflict theory to consensus theory. According to him, conflict and consensus are two essential phenomena that always exist in every society. Conflict theory examines conflicts of interest and coercion that unite society, while consensus theory examines integration in society.
Communities will not exist without conflict and consensus. Conflict will not exist without the presence of consensus, and conversely, consensus will not exist without conflict. Thus, harmony between family members who have experienced the conflict or not is actually created because of structural coercion that family members who have blood ties must live in harmony despite different beliefs.
In addition, the values of the philosophy of Huma Betang that are still held and practised can be seen as a force from the structure. Based on the description above, this study proved that functional, structural theory that was pioneered by Auguste Comte and Herbert Spencer and was developed by Emile Durkheim and Talcott Parsons, and conflict theory that was coined by Karl Marx and Max Weber which was later developed between others by George Simmel, Dahrendorf and Lewis Coser, have strengths and weaknesses at once.
The strength is that the Dayak community can create harmony without preceded by previous conflicts because each party without any coercion functions to build harmony functional, structural theory. In addition, there is also harmony created after being preceded by a conflict between family members conflict theory. This fact shows the weak side of the two theories. Not all harmony is created without conflict the weakness of functional, structural theory and not all harmony is preceded by conflict and not all harmony is created because the element of coercion by the group is stronger to the weaker group weakness of conflict theory.
According to Mujiburrahman , harmony must be sustained by at least two things, namely a positive cultural attitude towards pluralism and structural conditions that support this positive attitude.
A positive cultural attitude towards pluralism has three levels, from the lowest to the highest level, namely tolerance, mutual acceptance, and cooperation. First, tolerance is an attitude of refraining from prohibiting, disturbing and oppressing other people or groups for certain reasons. It must be recognized that tolerance also has limits, which means something or someone else's actions that are not liked is placed at certain limits.
Second, mutual acceptance is an effort to understand each other in social life while maintaining their respective identities, including religious identity. Third, cooperation is the willingness and ability of each different party to build mutual cooperation to achieve mutual interests Mujiburrahman: From the finding of the study above, it can be understood that the harmony between religious people at the level of "tolerance", i.
However, it still contains feelings of lack or dislike of other parties who have different beliefs but try to accept it by not disturbing, prohibiting or oppressing others to carry out their beliefs. It means that there is a need for tolerance to strengthen activity. Thus, the local government in Central Kalimantan and the religious leaders in that area should promote tolerance to their people.
Tolerance can be socialized at schools through the tolerance education in the hidden curriculum Kurnawan: Another study that was conducted at school in order to foster ethnic and religious harmony is the study conducted by Obiekezie and Timothy , their study found that the classroom language experience could foster positive changes in ethnic and religious prejudices.
This education model relies on factual practice. Students are brought to do real activities to help others of different beliefs or religion. This model becomes the best model because tolerance shule be implemented not delivered theoretically Achmad: This kind of education model can be adopted by schools where Dayak Ngaju Tribes live in order to improve their tolerance, especially in religious education, because religion education has the greatest impact toward the inter-religious tolerance Baidhawy, Yet, to build tolerance should be begun with the commitment of personal change Szilagyi et al.
The inter-religious harmony at the level of "accepting each other" is that each party accepts and acknowledges with full awareness the existence of other parties' beliefs as a social reality while maintaining their respective identities or beliefs.
A study conducted by Asmara , who tried to find the principles of religious harmony among the people of Sasak Tribe in Lombok, found that the principles are mutual respect, appreciating differences, keeping togetherness, fraternity, love of peace and abstinence to spread the disgrace of others. If it is seen from the result of that study, the inter-religious harmony in Ngaju Dayak families follows the mutual respect principle.
Meanwhile, the harmony between religious people at the level of "cooperation" is the existence of cooperation built by each party with different beliefs to achieve common interests. The collaboration does not only concern daily needs but also involves cooperation in terms of facilitating the implementation of worship of each party with different beliefs. Based on the result of the study that was conducted by Khotimah , inter-religious dialogue is a good way of maintaining religious harmony.
The similar finding also found by Popovska, Ristoska, and Payet , who identified that dialogue can bring restoration to religious harmony. In Malaysia, based on the study conductedby Yusof and Majid , inter-religious dialogue model, which has been proven effective in building tolerance in Malaysia is educational type dialogue.
This type of dialogue focuses on the similarities and differences, which consequently increase understanding and strengthen meaningful engagement among people of different ethnic and religious background.
Some conclusions can be drawn based on the results of the study, namely: 1 In general, the harmony between the religious communities of the Dayak Ngaju tribe has unique dynamics with certain characteristics not shared by other tribes. In particular, the dynamics of harmony can be described in three categories as follows; first, harmony between family religious communities is well established so that the members are at the level of "cooperation".
Secondly, harmony began to be created after there had been little conflict so that they were at the level of "receiving each other". Thirdly, harmony is created after a very deep conflict has occurred so that they are at the level of "tolerance"; 2 In the perspective of the functional structural theory that views society in an orderly manner, each member of society plays four functions known as AGIL.
Each family member in the ten families in this study has a role and function in creating harmony by adapting, integrating and maintaining relationships so that the family's social structure is maintained based on the values, norms or morals of their Dayak culture. However, according to the perspective of conflict theory that views the nature of society as a conflict because of competition, opposition or difference, harmony is created from forced coercion, such as by Huma Betang philosophy system, kinship and blood ties, religious attitudes and stronger to weaker groups.
The conflict in the two families in this study, according to Lewis A. Coser, is a conflict that has a positive function, namely conflict as a process that is instrumental in the formation, unification and maintenance of social structures; and 3 Functional, structural theory and conflict theory based on the results of this study turned out to have weaknesses in addition to having strengths.
Not all harmony is created without conflict the weakness of functional, structural theory and not all harmony contains or is preceded by conflict and not all harmony is created because the element of coercion by the stronger groups to the weaker groups weakness of conflict theory. He has written books and several scientific articles published in several national journals. Tawasuf: Indonesian Journal of Moderate Islam, 1 1 , pp. Opcion, 35 24 , pp.
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Journal of Peace Research, 53 2 , pp. JAY, S. Indonesia Ciclce, 17 49 , pp. JUAN, A. So, okay, with both of them, no problem. Also, I must mention that when someone takes a new religion, they must avoid a negative view toward their original tradition, which often comes up as part of human nature. All religions offer help to humanity. Especially when facing difficult situations, all religions offer hope. Therefore, we must respect all religions. In the past, people from different traditions remained more or less isolated.
So there was very little contact. But now the times are different. So much information is now available, including information about Buddhism. Because of these various factors, our world community has become like one entity: a multi-cultural, multi-religious singular entity. So here there are two possibilities of what can happen.
The other tradition comes into more contact with us, so we feel a little bit uncomfortable. The second possibility is that because of this reality of more communication, the opportunities to develop genuine harmony between traditions have grown.
This is a more positive possibility and so now we must make effort to establish true harmony. If we leave aside the religions that do not have any philosophical basis, but just faith in worshipping the sun or moon or these type of things, if we leave those aside but look at the major world religions — Christianity, Judaism, Islam, different Hindu and Buddhist traditions, Jainism, Daoism, Confucianism, and so on — each of these has its own specialty.
Therefore, through close contact, we can learn new things from each other; we can enrich our own traditions. We Tibetan Buddhists, for example, we remained isolated behind the Himalayan mountains; we had no idea what was taking place in the outside world. But now the situation has completely changed. This has been extremely useful. In the past, we have established exchange programs here in India: Christian brothers and sisters came to India to learn from us and some of our Tibetan monks and nuns went to the West and had experience in Christianity, mostly in Catholic monasteries.
That way, we can develop mutual understanding and respect. And anyway, a new reality is there. Therefore, I think that the development of mutual harmony among different religions is very important. This is one of my commitments until my death, to promote religious harmony. This is very helpful. So, when I give lectures on Buddhism to audiences in the West who are mostly followers of other religions, then, the aim is to help these people to develop some understanding of Buddhism.
That can be helpful for the development of tolerance. Then, perhaps like the present Pope stresses, the emphasis needs to be on both faith and reason together. Without reason, sometimes faith remains a little irrelevant. But with reason, faith can become a part of life that is extremely relevant. Faith in God, for example, can be extremely helpful, like when a person is going through difficult periods it gives that person great hope.
And if we think in terms of anger, hatred, jealousy, the wish to cheat and bully others, then if we have faith, faith protects us against such negative emotions and actions. When we realize this, then faith becomes very important in daily life. In the Buddhist tradition, we place emphasis equally on faith and reason. So, some Buddhist explanations, particularly those based on reason, might be useful to practitioners of other traditions.
Buddhism is one of the non-theistic ones. According to non-theistic religions, the emphasis is on the law of causality. It is useful in that it helps us to know more about ourselves and about our minds. We need to realize, for example, that destructive emotions and attitudes are the sources of our suffering and pain. To eliminate suffering and pain, we need to focus not just on their physical and verbal levels, but also on the mental.
The counterforces for them are also mostly mental. In the Buddhist tradition, the explanation of the mind is very detailed.
Also, we find the same in some ancient Indian traditions. Therefore now, today, modern science is investigating deeper and deeper in this area. For instance, medical science is beginning to carry out research on emotions, since they are very important in relation to our health. A healthy body is related to emotions.
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