\n(Asosiasi Studi Agama Indonesia)<\/p>\n
In mid-December 2023, I was asked to respond to the book \"Interreligious Studies: Methods and Practices,\" written by Zainal Abidin Bagir and others. The book features 11 chapters authored by 10 men and 1 woman. My understanding of the book highlights two key points. First, it emphasizes the differences in methodology among Comparative Religion, Religious Studies, and Interreligious Studies. Second, it addresses how programs in Comparative Religion, Religious Studies, and Interreligious Studies are managed at universities.<\/p>\n
I gathered insights from three important writings. The first is by Zainal A. Bagir, who emphasizes that Interreligious Studies should be viewed as a branch of religious studies. The second writing, by Nur Ichwan, discusses the approach of Religious Studies at IAIN\/UIN Sunan Kalijaga Yogyakarta, which leans towards Methodological Agnosticism. The third piece, authored by Robert Setio, explores the concept of Contextual Theology in Interreligious Studies. These three articles prompted me to ask some critical questions: \"What is the difference between religious studies at UIN and UGM?\" and \"What should Comparative Religion, Religious Studies, and Interreligious Studies focus on next?\" I found some answers in an additional eight articles.<\/p>\n
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The eight writings include Robert Setio's analysis of the practical benefits of these studies for graduates' careers. Bernard Adeney-Risakotta's work discusses interreligious studies with a focus on respecting the diversity of religion and theology. Frans Wijsen explores the five shifts in religious studies within a discourse framework. Daniel K. Listijabudi offers insights into hermeneutics as applied to interreligious studies. Ricardo Vargas Posada maps dissertations produced by students in the Interfaith Studies program. Mohammad Iqbal Ahnaf emphasizes the importance of religious literacy for a better understanding of religion. Izak Y.M. Lattu and Faitmah Husein examine the role of dialogue in fostering social cohesion. Lastly, Leonard C. Epafras questions the concept of religious authority and explores how divine power has shifted in the context of \"Religion for Adsense\" in the digital age.\nThrough these writings, I've discovered that the management of Comparative Religion, Religious Studies, and Interreligious Studies significantly influences the success of interreligious cooperation. A key determinant is the institution under which these studies are organized, whether it is a religious or non-religious institution. This factor affects whether students from diverse religious backgrounds feel comfortable and can thrive in their studies. Consequently, experiences related to comparative religion, religious studies, and interfaith studies are systematically imparted to students, potentially enriching their perspectives. In this context, I observe the success of the Indonesian Consortium for Religious Studies (ICRS), UGM in promoting itself as a reputable doctoral program for those interested in studying interfaith issues. However, I do believe it is problematic to directly compare the learning experiences of undergraduate students at UIN with those of doctoral students at UGM.<\/p>\n
As someone who has studied Comparative Religion at the Faculty of Ushuluddin, IAIN Sunan Kalijaga Yogyakarta, and who is actively engaged in Religious Studies and the Indonesian Religious Studies Association (ASAI), I have a natural curiosity and often ask many questions. I shared my insights during the Book Launch and Discussion held in the Smart Room on the 2nd Floor of the Faculty of Ushuluddin and Islamic Thought, UIN Sunan Kalijaga Yogyakarta. This event was organized in collaboration with the Master of Religious Studies program, ICRS, ASAI, and UGM Press. Currently, I teach Islamic studies with a focus on comparative religion. I believe that if religious teachers prioritize the study of Comparative Religion instead of solely Islamic Religious Education, we can better achieve the criteria for Religious Literacy as outlined by Iqbal Ahnaf in his work \"Religious Studies as Religious Literacy.\" This approach is likely to reduce skepticism towards religion.<\/p>\n
Based on my experience in Comparative Religion and my aspiration to become a preacher, I recall engaging in methodological debates within the field of religious studies. I often ponder whether we approach this from an Agnostic or Atheistic methodology. My studies do not focus solely on the doctrines of different religions to reinforce religious arguments; I also explore formal religions, local religions and cultures of the Archipelago, and non-formal religious movements. It's important to recognize that it's not just us, as researchers who define these subjects; the subjects themselves also play a role in determining how they are studied. Religion is examined not just as a set of beliefs, such as in courses on Hinduism, Christology, Buddhism, and Confucianism, but also as religious communities that are the focus of study within Religious Institutions. With this understanding, I believe there is every reason to love oneself and respect others. During my time on campus, student activities collaborated with the Faculty of Theology Wedabhakti and Duta Wacana Christian University, as well as organizations like Interfidei and Hindu and Buddha communities in Jogja. Moreover, students in Comparative Religion played a key role in initiating the Indonesian Comparative Religion Student Communication (KMPAI). We also had the opportunity to study and work at the Local Religion and Culture Laboratory (LABeL). Given this background, I feel confident that pursuing a Master's or Doctoral program in religious studies at UGM will enhance my knowledge in the field, particularly since similar programs are also available at UIN.<\/p>\n
This book, which combines romance with intellectual stimulation, is ideal for those seeking practical experience in interreligious studies at the doctoral level, particularly for individuals who are already pursuing a career as civil servants. The administrative clarity of the study program is crucial. Additionally, this book serves as a valuable resource for those interested in the origins of comparative religion in Indonesia, its evolution, and the development of related knowledge in higher education. Lastly, it offers an insightful exploration of the patterns within comparative religion and the contemporary trends that are being addressed.<\/p>\n
Then, what kind of comparison is Comparative Religion? What kind of study is the Religious Studies? What kind of interreligious inquiry is Interreligious Studies? Is the Religious Studies merely a further development of Theology, as described by Robert Setio in the framework of Contextual Theology? Can there be Interreligious Studies without Comparative Religion and the Religious Studies? What will the next generation of religious studies contend with? Isn\u2019t this ambiguity one of the reasons why Religious Studies struggles to attract students because it has yet to clearly define its \"opponent\"? Especially when faced with the demand for employment. If these questions were addressed, perhaps we wouldn\u2019t hear the question, \u201cWhat is the contribution of Religious Studies to the nation?\u201d or suggestions that Religious Studies should be moved out of the Ministry of Religious Affairs. This concern becomes even more urgent if the academic fields of Comparative Religion, the Religious Studies, and Interreligious Studies were to collaborate and support each other.<\/p>","protected":false},"excerpt":{"rendered":"
Oleh : Muryana, S.Th.I., M.Hum. (Asosiasi Studi Agama Indonesia) Sekitar pertengahan Desember 2023, saya diminta untuk memberikan tanggapan untuk Buku \u201cStudi Antar Agama: Metode dan Praktik\u201d yang ditulis oleh Zainal Abidin Bagir, dkk. Buku yang terdiri dari 11 judul yang ditulis oleh 10 orang laki-laki dan 1 orang perempuan. Menurut pemahaman saya, ada dua bagian … Continue reading Reading the Metamorphosis of Comparative Religion<\/span><\/a><\/p>","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[18],"tags":[10,68,17,73],"class_list":["post-643","post","type-post","status-publish","format-standard","hentry","category-opini","tag-asai","tag-muryana","tag-studi-agama","tag-studi-antar-agama"],"_links":{"self":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts\/643","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/comments?post=643"}],"version-history":[{"count":1,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts\/643\/revisions"}],"predecessor-version":[{"id":645,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts\/643\/revisions\/645"}],"wp:attachment":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/media?parent=643"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/categories?post=643"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/tags?post=643"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}