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"This paper examines the precarious coexistence between Muslims and Christians in post- conflict Maluku, Indonesia. The lasting effects of brutal conflict have left fear and trauma as the dominant emotions in the relationships of local residents. While these emotions are commonly seen as hindrances to peace by scholars and non-scholars alike, in post-conflict societies, they are inescapable and deeply ingrained. Nevertheless, they not only drive division, but also the desire to maintain peace. In Maluku, both Christians and Muslims are bound by the shared understanding that their current peaceful coexistence is delicate, and they must be cautious in their interactions with people of different religions, despite ongoing animosity and mistrust. This ongoing reality in Maluku calls for a reassessment of the normative tendency in peace discourses, which expect peace to be either ideal or impaired and tend not to be contextual in evaluating peace. To understand post-conflict coexistence better, we need to comprehend how emotions towards other groups operate in the emerging social settings."

"In this book, Van der Rijt argues powerfully that this respect for persons? moral agency must also encompass respect for their subjective moral judgments ? even when these judgments can be shown to be fundamentally flawed.Van der Rijt scrutinises the role persons? subjective moral judgments play within the context of coercion and domination. His fresh, original analysis of Kant?s third formulation of the Categorical Imperative reveals how these judgments are intimately connected to a person?s dignity. The result is an insightful new account of coercion, a novel Kantian reformulation of the republican notion of non-domination and a compelling, innovative argument in favour of retributive justice."

"Penelitian ini bertujuan untuk menganalisis tradisi kupatan lebaran yang dibawa diaspora Muslim Jawa ke Malaysia. Tradisi Kupatan merupakan tradisi yang ada pada umat Islam Jawa yang diperkenalkan oleh Sunan Kalijaga pada masa Kerajaan Demak untuk proses Islamisasi kala itu. Tradisi Kupatan dilaksanakan tujuh hari setelah hari Raya Idul Fitri, dalam bahasa Jawa ketupat atau kupat diartikan sebagai “Jharwa dhosok” yang juga berarti “ngaku Lepat” yakni seseorang harus mampu meminta maaf ketika melakukan suatu kesalahan. Dalam tradisi kupatan, ketupat menjadi hidangan utama, ketupat berbahan dasar beras, dibungkus dengan janur atau daun kelapa muda dengan bentuk persegi empat. Hadirnya tradisi kupatan di Malaysia karena dibawa oleh komunitas diaspora muslim Jawa, masyarakat lokal Malaysia menerima tradisi kupatan karena mereka memiliki beberapa kesamaan dalam tradisi, seperti bahasa, budaya, dan agama, oleh karena itu tradisi kupatan diterima dengan baik dan menghasilkan nilai-nilai positif bagi masyarakat lokal Malaysia. Pada perkembangannya tradisi kupatan lebaran muslim Jawa dalam diaspora muslim Jawa mengalami akulturasi, namun tidak mengubah hal yang bersifat esensial atau makna pada tradisi tersebut, terbukti bahwa tujuan diadakannya tradisi kupatan lebaran masih sesuai dengan makna dan tujuan awal. Tradisi kupatan lebaran diaspora muslim Jawa di Malaysia menjadi sebuah identitas tersendiri bagi diaspora muslim Jawa, karena masyarakat diaspora muslim lain tidak melakukan itu, dan mempunyai ciri khas yang berbeda. Penulis mengambil studi kasus tradisi kupatan lebaran dalam diaspora muslim Jawa di Malaysia untuk mengetahui bagaimana tradisi tersebut mengalamai akulturasi dan sejauh mana tradisi tersebut menjadi identitas bagi diaspora muslim Jawa di Malaysia. Penulis menggunakan metode penelitian kualitatif, dengan sumber data kepustakaan. Konsep yang digunakan adalah akulturasi budaya dan identitas budaya.

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This study aims to analyze the Eid kupatan tradition brought by the Javanese Muslim diaspora to Malaysia. The Kupatan tradition is a tradition that existed among Javanese Muslims which was introduced by Sunan Kalijaga during the Demak Kingdom for the Islamization process at that time. The Kupatan tradition is carried out seven days after Eid al-Fitr, in Javanese, ketupat or kupat is interpreted as "Jharwa dhosok" which also means "admit Lepat" that is, one must be able to apologize when one makes a mistake. In the kupatan tradition, ketupat is the main dish, a rice-based ketupat wrapped in janur or young coconut leaves in a rectangular shape. The presence of the kupatan tradition in Malaysia was brought about by the Javanese Muslim diaspora community, the local Malaysian community accepted the kupatan tradition because they have several similarities in tradition, such as language, culture and religion, therefore the kupatan tradition was well received and produced positive values for Malaysian local community. In its development, the Javanese Muslim Eid kupatan tradition in the Javanese Muslim diaspora has acculturated, but does not change essential things or the meaning of the tradition, it is evident that the purpose of holding the Eid Kupatan tradition is still in accordance with the original meaning and purpose. The tradition of Eid kupatan for the Javanese Muslim diaspora in Malaysia has become a separate identity for the Javanese Muslim diaspora, because other Muslim diaspora communities do not do that, and have different characteristics. The author takes a case study of the Eid kupatan tradition in the Javanese Muslim diaspora in Malaysia to find out how this tradition has acculturated and to what extent this tradition has become an identity for the Javanese Muslim diaspora in Malaysia. The author uses qualitative research methods, with library data sources. The concept used is cultural acculturation and cultural identity."

"ABSTRAKPenelitian ini mengamati pengaruh gaya pengasuhan ibu otoriter, demokratis, dan permisif dan perilaku prososial remaja terhadap toleransi beragama remaja muslim. Gaya pengasuhan ibu merupakan variabel independen sedangkan perilaku prososial sebagai variabel mediator. Penelitian bersifat kuantitatif dengan melakukan survei kuesioner yang dianalisis menggunakan teknik analisis structural equation modelling SEM . Kuesioner yang digunakan adalah kuesioner adaptasi Socio-Religious Tolerance Talib, 2009 , Parental Authority Questionnaire Buri, 1991 , dan Prosocial Tendencies Measure ndash; Revised Carlo, Hausmann, Christiansen, Randall, 2003 . Sampel penelitian adalah siswa muslim yang dipilih dengan teknik non probability and convenience sampling dari lima Sekolah Menengah Atas SMA negeri dan swasta di Kabupaten Bogor. Data primer diperoleh dari 213 responden n=213 berusia 15-18 tahun bulan Oktober dan November 2017. Hasil temuan penelitian menunjukkan bahwa gaya pengasuhan ibu otoriter, demokratis dan permisif tidak berpengaruh terhadap toleransi beragama remaja muslim di kabupaten Bogor. Gaya pengasuhan ibu otoriter dan demokratis terbukti memengaruhi perilaku prososial remaja tersebut, sedangkan gaya pengasuhan ibu permisif tidak memberikan pengaruh. Perilaku prososial memengaruhi toleransi beragama remaja muslim. Dengan demikian, perilaku prososial yang ada pada diri remaja muslim tersebut tebukti menjadi mediator yang menjelaskan hubungan antara gaya pengasuhan ibu dengan toleransi beragama remaja muslim di Kabupaten Bogor.Kata kunci: toleransi beragama remaja muslim, gaya pengasuhan ibu, perilaku prososial remaja.

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ABSTRACTThis study observed the influence of mothers rsquo parenting styles authoritarian, democratic and permissive the prosocial behaviors of adolescents on religious tolerance behavior of Muslim adolescents in Bogor Regency. Mother rsquo s parenting styles are independent variables whereas prosocial behavior served as a mediator variable. This research was a quantitative research by using a questionnaire survey that was analyzed using the structural equation modeling SEM . The questionnaires used were adaptation of Socio Religious Tolerance Talib 2009 , Parental Authority Questionnaire Buri, 1991 , and Prosocial Tendencies Measure Revised Carlo, Hausmann, Christiansen, Randall, 2003 . The sample of the study was Muslim students, with non probability and convenience sampling technique, dari five public and private high schools in Bogor Regency. The data was collected dari 213 respondents n 213 aged between 15 18 years old in October and November 2017. The research findings showed that mother rsquo s authoritarian, democratic and permissive parenting styles do not affect the religious tolerance behavior of Muslim adolescents in Bogor Regency. The authoritarian and democratic parenting styles were proved to influence the prosocial behavior of the adolescent, whereas the permissive parenting style does not affect. The result also stated that prosocial behavior that exist in Muslim adolescents influenced their religious tolerance. Hence, prosocial behavior was proved to be a mediator variable which explained the indirect relationship between mother rsquo s parenting styles and the Muslim adolescents rsquo religious tolerance in Bogor Regency.Keywords Muslim adolescents religious tolerance, mothers rsquo parenting styles, prosocial behavior. "

"Penelitian berikut merupakan penelitian dengan pendekatan kuantitatif yang bertujuan untuk mengetahui hubungan antara penggunaan media sosial dan religiusitas dengan toleransi. Penelitian ini menggunakan konsep social media uses and gratification (Rathnayake dan Winter, 2017), religiusitas (El-Menouar, 2014), dan toleransi (Vogt, 1997). Metode pengumpulan data yang digunakan adalah survei, sementara penarikan sampel menggunakan quota sampling dengan mempertimbangkan proporsi jumlah mahasiswa di setiap fakultas dan persentase jenis kelamin. Survei dilaksanakan secara daring kepada muslim generasi Z dengan rentang usia 17-23 tahun pada Universitas Indonesia melibatkan seluruh empat belas fakultas. Hasil yang ditemukan dari penelitian ini adalah tidak terdapat hubungan yang signifikan antara penggunaan media sosial dengan toleransi, namun terdapat hubungan negatif yang signifikan antara variabel religiusitas dengan variabel toleransi, bahkan hubungannya termasuk ke dalam kategori moderate correlation (hubungan sedang). Namun, dalam variabel toleransi, hubungan negatif yang signifikan hanya terjadi antara religiusitas dengan dimensi moral tolerance (toleransi terhadap tindakan orang lain di ruang privat), bukan pada political tolerance (toleransi terhadap tindakan orang lain di ruang publik) dan social tolerance (toleransi terhadap keberadaan orang lain). Hubungan negatif yang signifikan tersebut memiliki lokus di toleransi ranah privat, bukan publik dan keberadaan orang lain.

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This study is quantitative research with a purpose to find a relation between social media uses and religiosity with tolerance. Using social media uses and gratification (Rathnayake dan Winter, 2017), religiosity (El-Menouar, 2014), and tolerance (Vogt, 1997). Data collecting method used in this study is survey and sampling used is quota sampling based on proportion of student in each faculty and percentage of sex. The survey is conducted by spreading an online questionnaire to Moslem Gen-z (age ranges from 17 to 23 years old) from all of faculties in University of Indonesia. The result of this study proved that there is no significant correlation between social media uses and tolerance. However, there is a negative significant correlation between religiosity and tolerance. The negative significant correlation only occured between religiosity and moral tolerance dimension (tolerance of acts in the private sphere). Meanwhile, correlation between religiosity to political tolerance dimension (tolerance of acts in the private sphere) and social tolerance dimension (tolerance of people’s states of being) has no negative significant correlation. The locus of the negative and significant correlation is in the private sphere, not in the public sphere and people’s state of being."