Representasi Kearifan Lokal dari Mimbar Gereja Protestan Maluku

The pulpit is considered the throne of God's glory because it becomes a tool for delivering God's Words or sermons from the perspective of The Protestant Church in the Moluccas (PCM). The Sermon in worship is considered sacred, so the pulpit is the centre of attention in the church buildings' arrangement. This paper aims to describe and identify the meaning of the forms of pulpits in the architectural layout of most GPM church buildings. This qualitative research uses three data collection methods, namely direct and digital observations, and literature reviews. The selected data will be discussed using descriptive analysis and content analysis methods. The discussion in this paper refers to three findings. First, historical evidence confirms that PCM is a traditional church. Second, the pulpit used as the centre in arranging the worship space always uses forms of local wisdom such as traditional Maluku musical instruments, essential flora and fauna that live with the Maluku community in certain areas, and the livelihoods of the Maluku community. Third, local wisdom used as a pulpit in Maluku shows an intensive dialogue between traditional values and colonial Christianity that remains sustainable even in this post-modern civilization. In principle, PCM, as one of the mainstream churches that have long existed in Indonesia, still uses local wisdom symbols to represent a dialogue between religion and local community traditions

Mosque-Based Eco-Social Welfare: the Case of ‘Brigade Bersih Masjid’ Program in Sragen

This study explores the role of Muslim scholars and community leaders in promoting environmental sustainability through mosque-based initiatives. Focusing on Al-Falah Mosque in Sragen, it examines the "Brigade Bersih Masjid" (BBM) program, which cleans one mosque per day to enhance cleanliness, improve mosque management, and foster public awareness of maintaining worship spaces as part of Islamic practice. Using a qualitative case study approach, this research incorporates field observations, interviews with the project manager, and analysis of program reports. Applying eco-social policy theory highlights the integration of environmental policies with religious principles. The findings suggest that religious eco-social policies can be implemented effectively by merging environmental awareness, policy frameworks, and religious teachings within mosque activities. Beyond the BBM initiative, Al-Falah Mosque has adopted sustainable practices such as solar panel installation, green landscaping, energy-efficient ventilation, and biogas production from sacrificial animal waste. Strengthening these efforts through philanthropic collaborations can further support operational sustainability and infrastructure development. This study contributes to the discourse on religious environmentalism by demonstrating the role of mosques in shaping ecological awareness. It underscores mosque-based activism as a key element of religious environmental education and its potential to cultivate eco-friendly worship practices within local communities

Martahi Martulpak Tradition: Living Hadith as a Means of Shaping Social and Cultural Norms of the Mandailing Community

The Martahi Martulpak tradition in Mandailing society is a collective practice that reflects the value of mutual assistance in supporting the costs of organizing a wedding. Although it has been widely studied as part of local culture, limited research has linked this practice to the concept of living hadith, particularly to actualise Islamic values in a social context. This study aims to fill the theoretical gap regarding how the values of the hadith about ta'āwun (mutual assistance), ukhūwah (brotherhood), and alms are actualized in local cultural practices. Using descriptive qualitative methods and participatory observation techniques as well as in-depth interviews, this study explores the social and religious meaning of Martahi Martulpak for the Mandailing community. The study results show that Martahi Martulpak not only represents the socio-cultural values of Mandailing but also actualizes the teachings of the hadith in a local context. This tradition reflects the practice of collective alms and mutual assistance, where community participation is not only based on social obligations but is also interpreted as worship. This participation strengthens the bonds of brotherhood, strengthens the social structure, and expands the meaning of hadith in the social realm. Thus, Martahi Martulpak becomes a reflection of the living hadith, which is dynamic, adaptive, and contextual in forming the social and spiritual norms of the Mandailing community

Secularism, Imam Hatip Schools, and the State’s Role in Shaping Islamic Education in Türkiye

Imam Hatip schools have historically employed a unique role within Türkiye’s education system, positioned at the intersection of religious instruction and secular governmental policy. Originally established to prepare religious leaders, these institutions have evolved into diverse entities that provide both religious and general education, heavily influenced by changing political ideologies and educational reforms. This study explores the historical development and current function of Imam Hatip schools, with a particular focus on how political dynamics and state interventions influence their institutional identity. Using a qualitative approach, the research combines semi-structured interviews, and document analysis. Primary data were collected from teachers, while secondary data included official documents, policy texts, and archival records. The case study of Imam Hatip Schools in Istanbul serves as the central focus, complemented by comparative references to other Imam Hatip schools. The findings suggest that the trajectory of these institutions is not solely determined by internal educational needs but is deeply intertwined with broader political narratives and the state's vision of Islamic education. This study concludes that Imam Hatip schools represent a contested and evolving space, where secularism, religious identity, and national policy continuously intersect. Their role in society remains dynamic, reflecting ongoing negotiations between tradition, modernity, and state control in Türkiye’s educational landscape

Green Wasathiyyah Campus as a Space for Transforming Islamic Wasathiyyah Values through Ecotheology

This study aims to examine the transformation of students' attitudes towards Islamic wasathiyyah values and ecological awareness from an eco-theological perspective, emphasizing a scientific approach in the Faculty of Tarbiyah and Teacher Training (FTIK) at UIN Salatiga. The background of this study is based on the increasing global challenges such as religious intolerance and environmental degradation, which demand an integrative response from Islamic education. Through a scientific approach, Islamic values are integrated with the principles of social sciences, pedagogy, and environmental sustainability to form moderate, inclusive, critical, participatory, and ecologically responsible attitudes. This study employs a descriptive qualitative method, utilizing triangulation techniques through in-depth interviews, participatory observation, and analysis of curriculum documents and RPS to collect data systematically. The study's results indicate a shift in students' attitudes, from a normative understanding to more environmentally conscious and socially just practices. However, challenges remain, such as weak religious-based ecological literacy, suboptimal integration of cross-curricular values, and minimal responsive faculty policies. These findings indicate great potential in developing a thematic curriculum based on wasathiyyah values and an interdisciplinary approach. The conclusion emphasizes the need for curriculum reform, increasing the capacity of educators and teaching staff, as well as strengthening an academic culture based on research and values, to sustainably and scientifically internalize the values of wasathiyyah and eco-theology

Perjumpaan Pendidikan dan Agama: Belajar Hidup Rukun dari Masyarakat Lereng Merapi

The main encounter between education and religion is not merely the unity and integrity of the nation and its people, but also the habit of expressing different views among people of different faiths. This study aims to explore the encounter between religion and education in uniting different people in a multi-faith community on the slopes of Mount Merapi. This study uses a micro ethnographic case study approach, with data collected through interviews, observations, documentation, audio-video recordings, and focus group discussions (FGDs). Participants involved in the study include community members such as interfaith leaders, village officials, teachers, community learning center facilitators, farmers, and village residents. The findings of this study indicate that: 1) inclusive education that teaches tolerant values is evident in the interaction between families and the village community to accept and respect each other's different religious beliefs, yet they are given equal opportunities to practice their respective religious teachings; 2) Formal, non-formal, and informal education prioritizes the concept of tepo sliro while maintaining rogo, roso, and tresno in interfaith encounters for the purpose of creating a peaceful and harmonious society; and 3) The religious humanism model with a socio-cultural approach as a model of religious moderation that is practiced in the Lereng Merapi community

The Role of Religious Leaders in Healing Mental Disorders through Ritual Practices at PRS Maunatul Mubarok, Demak

In Indonesia, religious- and tradition-based healing methods are still widely practiced, especially in rural areas with strong attachments to religious values. The study focused on how religious leaders, through certain rituals, act as healing agents believed to be able to restore spiritual balance and mental health to patients. Using an anthropological approach, research was conducted at PRS Maunatul Mubarok, Demak, Central Java, a religious healing center. Data was obtained through in-depth interviews and first-hand observation of healing ritual practices. The results of the study show that healing rituals function not only as therapeutic efforts, but also as social mechanisms that strengthen community solidarity and instill hope for patients. Furthermore, these findings highlight the importance of cross-cultural understanding in mental health systems and the need to develop treatment approaches that integrate medical and religious aspects in a balanced manner. Religious leaders and ritual-based healing practices have a significant role to play in providing alternative treatment for mental disorders, especially in communities heavily influenced by tradition and religion

Sikap Sosial Keagamaan Siswa dalam Bingkai Moderasi Beragama

The government’s efforts to promote religious moderation as a core societal value have been consistently pursued in recent years. However, the landscape of religious freedom in Indonesia continues to face significant challenges, with intolerance still surfacing in various forms. According to the Setara Institute’s 2024 report, there were 217 documented incidents in 2023 related to violations of freedom of religion and belief, totaling 329 individual acts. This study aims to explore the characteristics of socio-religious attitudes among students of public senior high school (SMAN) and students of state Islamic senior high school (MAN). The primary objective of this study is to examine the patterns of socio-religious attitudes among students attending both general and Islamic public senior secondary schools. Employing a quantitative research approach, the study seeks to obtain precise and representative measurements that closely reflect social realities. Statistical analysis is used to assess and compare students’ socio-religious attitudes across two distinct school types: public senior high schools (SMAN) and public Islamic senior high schools (MAN) in Jakarta. The normality test results revealed that the data did not conform to a normal distribution. Consequently, the analysis was performed using the Mann-Whitney non-parametric test. The outcome indicated a significance level of 0.625, surpassing the conventional alpha threshold of 0.05. This finding suggests the absence of a statistically meaningful difference in socio-religious attitudes between students attending public senior high schools (SMAN) and those enrolled in public Islamic senior high schools (MAN). The results imply that students generally demonstrate a constructive and inclusive orientation towards matters related to religious belief, the institutionalization of religious law, and tolerance

Christian Morals in the Bura Su'a Ritual of Ngada, Flores, Indonesia

Bura su’a is a special ritual performed by the Ngada people in Eastern Indonesia in their main traditional house (Sa'o Ngaza) on the eve of their traditional New Year celebration called Reba. This ritual aims not only to pass on the heritage of their ancestors and important traditional moral values, but also to affirm the existence and identity of the clan. This article aims to examine the moral messages conveyed in the Bura su’a ritual from a Christian moral perspective. Using a descriptive, qualitative, interactive analysis approach and contextual theology methods, the authors will examine this theme in three parts. First, they will discuss research studies of the su’a and the Bura su’a ritual, as well as the symbols and expressions used in it. Second, the authors will examine the Bura su’a ritual from a Christian moral perspective. Here, the authors will compare the messages in the Bura su’a ritual with certain concepts in Christian moral theology. Third, the authors will recommend efforts to ensure the preservation of this ritual in Ngada culture and to concretize the moral message of living together in the digital age. The authors found that the Bura su’a ritual contains Christian moral values, namely, first, respect for God, ancestors, fellow human beings, and nature; second, parental responsibility in educating children and concern for the weakest and poorest in the community; and third, the formation of a morally integrated personality based on biblical and theological virtues of courage, honesty, perseverance, and justice