Publication Search

This research is motivated by the reality of ethnic and cultural diversity in congregation life which reflects the dynamics of a multicultural society, where differences in cultural identity have the potential to cause social friction if not managed wisely. This research uses a descriptive qualitative approach with normative studies, with data collection techniques through interviews, observations, and documentation of informants consisting of pastors, congregation councils, and presbyters. The theory used is Ralph Linton's role theory which explains how individuals carry out social functions according to their status in society. The results of the study indicate that the life of the GMIT Sion Oepura congregation is characterized by multicultural dynamics as seen from the diversity of ethnicities such as Timor, Rote, Sabu, Flores, and Alor which not only enriches church life through cultural expressions in worship and church activities, but also gives rise to symbolic friction between ethnic groups, such as the tendency for the dominance of certain cultural symbols and the emergence of group ego attitudes in several worship activities, for example in the celebration of Language and Culture Month. In this situation, religious leaders play a role as leaders who embrace diversity, mediators in managing potential conflicts, and social and moral role models for the congregation through sermons, pastoral guidance, and various service activities that involve the entire congregation without differentiating cultural backgrounds. Despite the existence of cultural differences and the tendency for certain symbolic dominance, religious leaders are able to manage this diversity normatively so that it does not develop into open conflict. This study concludes that the role of religious leaders is very important in strengthening social solidarity and maintaining harmony in multicultural congregations.

Penelitian ini mengkaji kisah perjumpaan Yesus dengan pemuda kaya dalam Injil Matius 19:16–30, Injil Markus 10:17–31, dan Injil Lukas 18:18–30 dalam perspektif teologi perdamaian dan keadilan sosial. Latar belakang penelitian ini bertolak dari realitas ketimpangan sosial-ekonomi yang semakin meningkat di era modern, yang ditandai oleh kesenjangan antara kelompok kaya dan miskin serta kemiskinan struktural yang terus berlangsung. Dalam konteks tersebut, kisah Yesus dan pemuda kaya dipahami tidak hanya sebagai ajaran moral mengenai keterikatan terhadap harta, tetapi juga sebagai kritik profetis terhadap struktur sosial-ekonomi yang tidak adil. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kepustakaan (library research) dan hermeneutika kontekstual. Data primer diperoleh dari teks Alkitab dalam ketiga Injil Sinoptik, sedangkan data sekunder berasal dari buku, jurnal ilmiah, dan literatur teologi yang relevan. Hasil penelitian menunjukkan bahwa konsep shalom dalam teologi perdamaian mencakup keadilan relasional, kesejahteraan sosial, dan solidaritas terhadap kaum marginal. Perintah Yesus kepada pemuda kaya untuk menjual hartanya dan membagikannya kepada orang miskin menunjukkan bahwa iman Kristen tidak dapat dipisahkan dari tanggung jawab sosial. Kekayaan dipahami sebagai stewardship yang harus digunakan demi kesejahteraan bersama. Penelitian ini menegaskan bahwa gereja dipanggil untuk menjadi agen transformasi sosial melalui praksis keadilan, pemberdayaan ekonomi, pendidikan perdamaian, dan solidaritas sosial di tengah masyarakat Indonesia yang plural dan masih menghadapi ketimpangan sosial-ekonomi.

Majelis Taklim (Islamic study groups) in urban areas play a strategic role beyond traditional religious education, specifically as a means of empowering women's social movements. This study aims to analyze the mechanisms of women's empowerment through Majelis Taklim Dar El Ihsan and its impact on strengthening social solidarity in Bambu Apus Village, Pamulang. Using a qualitative approach with a case study design, primary data were collected through in-depth interviews with administrators and congregants, supported by participant observation and documentation studies. The results indicate that Majelis Taklim Dar El Ihsan implements an empowerment model by integrating religious material with practical guidance, such as on family management and microeconomic empowerment. The resulting social solidarity is manifested in emotional and material support (bonding social capital) and social inclusiveness (bridging social capital), which bridges interactions between existing residents and newcomers. These findings confirm that Majelis Taklim effectively functions as a "third space" in building social resilience in urban communities through empowering women's institutions.

This study analyzes the role of the indigenous belief system of the Dayak Tomun community as a foundation for social solidarity, a mechanism of non-formal social control, and a strategy of cultural adaptation in the context of modernization. Grounded in Émile Durkheim’s sociology of religion, particularly the concepts of mechanical solidarity and collective consciousness, this research employs a qualitative approach through a phenomenologically oriented literature review. Data were obtained from ethnographic documents, customary law manuscripts, scholarly articles, and official publications. The findings indicate that indigenous rituals, such as Babukung and Bana’i Tamu, function as means of strengthening emotional bonds and reproducing collective values through communal participation and sacred symbols. Customary law and the pamali system operate effectively as mechanisms of non-formal social control derived from supranatural authority, while simultaneously serving as strategies for ecological conservation. Indigenous beliefs also constitute the foundation of collective consciousness through the internalization of values such as mutual cooperation, respect for nature, and veneration of ancestors. Amid modernization, the Dayak Tomun community demonstrates creative adaptation through ritual reinterpretation, flexible application of pamali, and the integration of formal education with indigenous knowledge. This study affirms that the indigenous belief system of the Dayak Tomun functions as a strategic social, cultural, and ecological instrument in sustaining social cohesion, community resilience, and the continuity of collective identity in the face of contemporary social transformation.  

This study aims to explore the phenomenon of fundraising conducted in the name of Buddhism and humanity in Kisaran City, North Sumatra, using a qualitative approach. Data was collected through direct observation, in-depth interviews with the participants, and document analysis related to the fundraising activities that had been conducted. The research findings show that fundraising is carried out in various forms, such as food donations, social activities, and online donations. All of these activities are rooted in Buddhist values, particularly dana (giving) and karuna (compassion). The use of digital technology, especially online donation platforms, has increased community participation and transparency in the fundraising process. However, the study also identified challenges such as the lack of accountability in managing the funds and the risk of misuse that could undermine public trust. In this context, transparency and active community involvement are essential to building trust and ensuring the effectiveness of religious philanthropy. The study concludes that the sustainability of Buddhist fundraising practices in modern society can be achieved by combining spiritual integrity, good governance, and appropriate technology adaptation. Through this holistic approach, Buddhism-based fundraising can remain relevant and effective in supporting humanitarian activities in the digital age.

The Indonesian Solidarity Party (PSI) distinguishes itself as the sole political party actively promoting its platform through mainstream media. Social media has become integral to political campaigns in Indonesia, with PSI leveraging these platforms more effectively than its contemporaries since its establishment in 2014. PSI sought to position politics as an engaging activity for diverse audiences and to reduce political apathy among young people. The research method used by the researcher was a qualitative descriptive-analytical approach, utilizing the theory of Harold D. Laswell's concepts of new media and political communication (propaganda). Thus, the results of the research that has been conducted, it can be concluded that, (1) PSI is able to establish itself as a party that is closely related to young people and digital; (2) Instagram is PSI's main platform that focuses on attracting the sympathy of young people, becoming the most effective platform in conveying political messages visually and audio-visually, (3) In the elections for the Indonesian House of Representatives and the Jakarta Province DPR D, PSI obtained an increase in votes compared to the 2019 Election, (4) PSI's political communication has characteristics that prioritize party communication with a youthful style and the capacity of figures.

Penelitian ini bertujuan untuk mengkaji peran simbol keagamaan dalam merefleksikan maupun menutupi kesenjangan kelas sosial di masyarakat perkotaan, dengan menggunakan perspektif teori Karl Marx mengenai agama sebagai ideologi dan alat legitimasi kekuasaan. Metode yang digunakan adalah penelitian kualitatif dengan pendekatan studi kasus, melalui wawancara semi-struktural terhadap warga kota dari kelas sosial menengah ke atas dan kelas menengah ke bawah, serta tokoh agama setempat. Data dianalisis dengan teknik analisis tematik untuk melihat pola relasi antara simbol agama, posisi kelas, dan akses terhadap kekuasaan sosial-ekonomi. Hasil penelitian menunjukkan bahwa simbol agama kerap digunakan oleh kelas atas sebagai sarana pembentukan citra, legitimasi status, dan penguatan struktur sosial, sedangkan bagi kelas bawah agama berfungsi sebagai sumber harapan dan solidaritas sosial, namun tidak selalu membuka akses terhadap mobilitas ekonomi. Secara umum, agama dapat berfungsi ganda: menjadi media pemersatu sosial sekaligus cermin ketimpangan kelas yang tersembunyi dalam praktik keagamaan sehari-hari. Penelitian ini menegaskan pentingnya membaca agama tidak hanya secara teologis, tetapi juga sebagai fenomena sosial yang berkaitan dengan produksi makna, kekuasaan, dan distribusi sumber daya.

In this Community Service Program (KKN) activity, the main goal is to strengthen social solidarity among the residents through the celebration of Indonesia’s Independence Day in Penagan Ratu Village. Social solidarity is one of the key factors in maintaining harmony and togetherness within the community. However, in today’s modern era, the spirit of cooperation and mutual assistance tends to decline due to individualism and people’s busy daily routines. Therefore, the Independence Day celebration serves as a strategic moment to revive the sense of brotherhood, unity, and social awareness among the villagers. This program was carried out with the active participation of all community members, including village officials, youth organizations (karang taruna), women’s groups, children, and teenagers. Various activities were conducted such as community clean-up (kerja bakti), traditional games, art performances, and a local MSME (UMKM) bazaar. The implementation method was participatory, emphasizing the active involvement of the community in every stage. The results of the program showed a high level of community participation, stronger social bonds, and an increase in the spirit of mutual cooperation. Moreover, the event brought a positive impact through the empowerment of local MSMEs. Thus, the Independence Day celebration was not merely ceremonial, but also served as an effective medium to strengthen social solidarity, fostering a more cohesive, respectful, and socially aware community in Penagan Ratu Village.

Penelitian ini menjelaskan perbedaan pemahaman tentang utang dari sudut pandang ekonomi Islam dan ekonomi konvensional, serta tantangan yang dihadapi dalam penerapannya di masyarakat dan institusi keuangan. Dalam ekonomi konvensional, utang dianggap sebagai perjanjian keuangan yang melibatkan bunga, digunakan untuk memenuhi kebutuhan konsumsi dan investasi. Sementara, dalam ekonomi Islam, utang dipahami sebagai alat sosial yang berlandaskan nilai kemanusiaan, solidaritas, dan larangan riba, sehingga perjanjian utang harus bebas dari bunga serta ketidakadilan. Penelitian ini menggunakan metode deskriptif kualitatif dengan pendekatan kajian literatur untuk meninjau konsep, prinsip, serta berbagai hambatan yang dijumpai dalam penerapan kedua sistem. Pengumpulan data dilakukan melalui analisis dokumen dari buku, jurnal, dan penelitian terdahulu, yang kemudian dianalisis dengan menggunakan pendekatan analisis konten. Tujuan penelitian adalah untuk memahami secara mendalam konsep utang menurut perspektif Islam dan konvensional, mengidentifikasi tantangan dalam pengelolaan utang di kedua sistem ekonomi, dan menyajikan perbandingan aspek moral, akad, risiko, serta tujuan penggunaan utang. Hasil penelitian menunjukkan bahwa dalam ekonomi Islam, utang menekankan pada prinsip keadilan dan etika syariah yang melarang riba, berfokus pada kerja sama, serta mengutamakan perjanjian yang jelas dan tertulis dengan disertai saksi. Sementara itu, utang dalam ekonomi konvensional lebih mengedepankan aspek keuntungan dengan penggunaan bunga sebagai sumber utama profit. Dalam praktiknya, manajemen utang syariah menghadapi tantangan seperti rendahnya pemahaman masyarakat tentang keuangan syariah, terbatasnya akses ke instrumen syariah, dan kurangnya regulasi yang tegas. Di lain pihak, pengelolaan utang konvensional berhadapan dengan risiko suku bunga, ketidakstabilan fiskal, serta masalah transparansi dan akuntabilitas. Penelitian ini memberikan sumbangan akademis untuk pengembangan sistem keuangan yang lebih adil dan berkelanjutan di masa mendatang.

This study examines the role of the church in building congregational social solidarity through a dialogue between Émile Durkheim’s sociology of religion and Dietrich Bonhoeffer’s theology of community. It responds to the tendency to reduce congregational solidarity to worship attendance, programmatic activity, or occasional charity, whereas genuine solidarity requires relational formation, trust, shared responsibility, and public witness. Using library research and conceptual-theological analysis, the study engages classical works and recent scholarship on religion, social capital, congregational cohesion, and ecclesial community. The findings show that the church functions as a relational infrastructure that forms belonging and participation, yet such solidarity remains ambivalent when it is not theologically corrected. Durkheim clarifies the social power of ritual and collective consciousness, while Bonhoeffer insists that ecclesial solidarity must be grounded in Christ, forgiveness, service, and life for others. The study concludes that a healthy church is not merely cohesive, but transforms internal cohesion into restorative public witness within fragmented plural societies, where Christian community must become critical, open, transformative, and contextually accountable to vulnerable persons and the wider public as gospel praxis.  

This study aims to analyze how Islamic education policy in Indonesia functions as a social mechanism in shaping and maintaining societal integration amidst modern social change. Based on Émile Durkheim's functionalism theory, this study views Islamic education as an institution that plays a vital role in maintaining moral order, social solidarity, and preventing symptoms of anomie resulting from an imbalance between traditional values and the demands of modernity. The approach used is qualitative with an exploratory-descriptive orientation, with data collection techniques through literature studies of policy documents, institutional reports, and related scientific research results. The analysis is conducted descriptively and analytically to interpret the social function of the policy based on the concepts of social solidarity, division of labor, and anomie. The results show that policies such as madrasah integration, religious moderation programs, and teacher professionalization have a manifest function in expanding access to education, increasing social mobility, strengthening gender equality, and strengthening cohesion between religious communities. However, latent functions are also found in the form of bureaucratization of educational institutions, resource inequality, and value resistance among local communities. These findings confirm that Islamic education policy operates ambivalently: as an integrative instrument that strengthens social solidarity, but also as an arena for value negotiation between tradition and modernity. Therefore, Islamic education policy needs to be directed in a more contextual and participatory manner to optimally function as an agent of inclusive, adaptive, and sustainable social transformation for modern Indonesian society.

Gotong royong, or mutual cooperation, is a deeply rooted local cultural value in Indonesian society that plays a strategic role in strengthening social cohesion and promoting environmental consciousness. This study aims to explore and analyze the function of gotong royong in fostering social solidarity and raising community awareness of environmental sustainability through various communal activities. These activities include neighborhood cleaning, reforestation efforts, and participatory waste management, all of which require active involvement from community members. Using a qualitative descriptive method, the research was conducted through field observations and in-depth interviews with residents actively engaged in gotong royong practices. The findings reveal that gotong royong serves as a powerful social mechanism that encourages a sense of togetherness, mutual aid, and shared responsibility among community members. These interactions help to solidify social bonds and create a collective spirit that is vital for social resilience. In addition to reinforcing social relationships, the practice of gotong royong significantly contributes to enhancing environmental awareness. Communities become more proactive in maintaining cleanliness, preserving green spaces, planting trees, and managing waste sustainably. The study concludes that gotong royong is not merely a traditional cultural practice, but also an effective and relevant instrument for promoting social and environmental well-being in contemporary society. Its continued integration into community development programs could further strengthen both social solidarity and environmental stewardship, making it a vital component in sustainable development initiatives. Therefore, revitalizing and institutionalizing gotong royong is essential for fostering holistic and inclusive community growth.

Kegiatan berbagi takjil di Desa Tanimulya tidak hanya menjadi rutinitas tahunan selama bulan Ramadhan, tetapi juga sarana untuk memperkuat nilai-nilai kemanusiaan yang adil dan beradab, sesuai pada sila kedua Pancasila. Penelitian ini bertujuan untuk menganalisis dinamika dan tantangan etika dalam pelaksanaan kegiatan berbagi takjil, serta dampaknya terhadap solidaritas sosial masyarakat. Dalam penelitian ini, digunakan metode kualitatif dengan pendekatan partisipatif dan pengumpulan data melalui kuesioner. Hasil penelitian menunjukkan bahwa kegiatan ini memiliki tingkat partisipasi tinggi, terutama dari generasi muda, dan mampu meningkatkan kesadaran akan nilai-nilai empati, keadilan, dan kebersamaan. Namun, tantangan seperti menjaga ketulusan niat dan menghindari unsur formalitas menjadi perhatian penting. Dengan demikian, berbagi takjil menjadi praktik nyata penerapan nilai-nilai Pancasila yang dapat terus dikembangkan untuk memperkuat solidaritas sosial di tengah keberagaman masyarakat.

Zakat fitrah adalah salah satu kewajiban utama dalam ajaran Islam yang memiliki aspek spiritual dan sosial. Kajian ini bertujuan untuk menganalisis zakat fitrah dari sudut pandang fiqih Islam, dengan menitikberatkan pada tiga pokok bahasan: kewajiban, waktu pelaksanaan, dan mekanisme penyalurannya. Penelitian ini menggunakan pendekatan deskriptif kualitatif melalui metode studi pustaka, yang merujuk pada literatur klasik (kutub al-turats) maupun kontemporer dalam fiqih Islam dari berbagai mazhab. Temuan menunjukkan bahwa zakat fitrah merupakan kewajiban individu (fardhu ‘ain) yang wajib ditunaikan oleh setiap Muslim yang mampu, sebagai bentuk pembersihan diri serta solidaritas sosial. Waktu pelaksanaannya telah ditentukan secara khusus, dimulai sejak awal bulan Ramadhan hingga sebelum salat Idulfitri, dengan waktu terbaiknya adalah malam hingga pagi hari sebelum salat dilaksanakan. Dalam distribusinya, mayoritas ulama berpendapat bahwa zakat fitrah harus disalurkan kepada pihak yang berhak (mustahik), terutama fakir dan miskin, dalam bentuk bahan makanan pokok sesuai kebiasaan masyarakat setempat, meskipun sebagian ulama memperbolehkan dalam bentuk uang. Studi ini menekankan pentingnya pemahaman fiqih yang mendalam agar zakat fitrah dapat berfungsi secara optimal sebagai sarana keadilan sosial dan penyucian jiwa dalam kehidupan masyarakat.

Permasalahan yang melatarbelakangi penelitian ini adalah semakin menurunnya nilai moral di kalangan siswa yang ditandai dengan melemahnya sopan santun, tanggung jawab, dan empati. Penelitian ini membahas nilai-nilai moral yang terkandung dalam cerpen digital Kompas edisi Maret 2025 dan pemanfaatannya sebagai alternatif bahan ajar sastra di SMA kelas XI. Tujuan dari penelitian ini adalah untuk mendeskripsikan bentuk nilai moral yang muncul dalam cerpen serta menilai kelayakan cerpen tersebut sebagai media pembelajaran sastra yang relevan dengan kehidupan siswa. Penelitian ini menggunakan pendekatan deskriptif kualitatif dengan teknik pengumpulan data berupa studi pustaka, simak, dan catat. Sumber data utama adalah tujuh cerpen dari Kompas digital edisi Maret 2025, sedangkan data sekunder diperoleh dari buku dan jurnal terkait. Hasil penelitian menunjukkan bahwa cerpen-cerpen tersebut mengandung nilai-nilai moral seperti tanggung jawab, empati, solidaritas sosial, ketulusan, penghargaan terhadap sesama, dan kejujuran. Nilai-nilai ini disampaikan baik secara tersirat melalui perilaku tokoh maupun secara tersurat dalam narasi cerita. Cerpen-cerpen tersebut juga dinilai layak digunakan sebagai bahan ajar karena mendukung penguatan karakter siswa, meningkatkan kemampuan berpikir kritis, serta sesuai dengan capaian pembelajaran dalam kurikulum bahasa Indonesia kelas XI. Penelitian ini bermanfaat dalam memperkaya alternatif sumber pembelajaran yang berbasis teks sastra aktual dan bermuatan moral.

Penelitian ini mengkaji bagaimana ekonomi mikro Islam dapat meningkatkan ketahanan sosial, khususnya di wilayah perkotaan Medan. Berdasarkan nilai-nilai syariah termasuk keadilan, anti-riba, dan solidaritas sosial, ekonomi mikro Islam tidak hanya meningkatkan kesejahteraan ekonomi tetapi juga memperkuat struktur sosial. Masyarakat berpenghasilan rendah dapat memperoleh pendanaan bisnis tanpa bunga dan dukungan kewirausahaan melalui organisasi seperti Baitul Maal wat Tamwil (BMT) dan Badan Amil Zakat Nasional (BAZNAS), yang mempromosikan kemandirian ekonomi dan mengurangi kesenjangan sosial. Melalui inisiatif yang bermanfaat, instrumen zakat dan infaq juga berkontribusi secara signifikan terhadap pemerataan pendapatan dan pengembangan kohesi sosial. Berdasarkan studi kasus Medan, penerapan ekonomi mikro Islam meningkatkan stabilitas rumah tangga, memperluas peran perempuan, dan menumbuhkan masyarakat yang inklusif. Namun, kendala seperti digitalisasi yang belum memadai dan kesadaran keuangan Islam yang belum memadai masih perlu diatasi. Singkatnya, ekonomi mikro Islam memiliki potensi besar untuk membangun masyarakat perkotaan yang lebih tangguh, mandiri, dan kohesif secara sosial.

Indonesia, as a multicultural country, has more than 1,300 ethnic groups with local wisdom that plays a role in maintaining social solidarity. This study examines the implementation of local wisdom in strengthening social solidarity in Penglipuran Village, Bali, using a qualitative approach with case studies. Data were collected through interviews, participant observation, and documentation studies. The results of the study indicate that mutual cooperation, the social sanction system, and the role of women in traditional activities contribute to social cohesion. The principle of Tri Hita Karana is the main foundation in maintaining the balance of social relations. This finding emphasizes the importance of local wisdom in facing the challenges of globalization, so that its preservation needs to be continuously pursued.  

The church is not only a building or building that is only used as a place of worship for Christians, but in the church it is also a place or forum for Christians to be able to grow together with each other, whether it is a spiritual or social form so that small communities are created even the largest. If the church is only understood as a building or building for worship, then it is likely to be considered not only as a terminology but also as a theological distort. So the church is a community of God, who has been called out of darkness into the light. The dynamics of church growth in Asia today are very diverse, and the problems of church growth are most affected by social problems, globalization, technological advancements, and cultural changes. In this context, it requires an important role of the church, namely from the way the church grows and the leadership of the church as an agent of change that is able to integrate Christian values with the demands of the times.

The church is not only a building or building that is only used as a place of worship for Christians, but in the church it is also a place or forum for Christians to be able to grow together with each other, whether it is a spiritual or social form so that small communities are created even the largest. If the church is only understood as a building or building for worship, then it is likely to be considered not only as a terminology but also as a theological distort. So the church is a community of God, who has been called out of darkness into the light. The dynamics of church growth in Asia today are very diverse, and the problems of church growth are most affected by social problems, globalization, technological advancements, and cultural changes. In this context, it requires an important role of the church, namely from the way the church grows and the leadership of the church as an agent of change that is able to integrate Christian values with the demands of the times.

This research examines the form and basis of organic social solidarity among permanent workers. Using a descriptive qualitative method, this research focuses on permanent workers who have organic social solidarity ties. workers who have organic social solidarity ties. Informants were selected purposive to obtain in-depth information, with 12 permanent workers and 2 key informants as research subjects. key informants as research subjects. Data collection techniques include observation, interviews, and documentation, with analysis using taxonomy techniques. taxonomy technique. The results showed that organic social solidarity at PTPN VII Sweet Love District is characterized by division of labor, fading collective consciousness, restitutive law, and interdependence. collective consciousness, restitutive law, and interdependence between parts. The basis of of this solidarity include work relatedness, membership in a labor union, class equality, and common hobbies. This research highlights the importance of in-depth understanding of the dynamics of social solidarity in the work environment.