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"Tujuan dari penelitian ini adalah untuk menginvestigasi hubungan antara stres dan religiusitas pada dewasa muda beragama Islam. Hipotesis pada penelitian ini adalah akan ada korelasi negatif antara stres dan religiusitas. Ada 101 dewasa muda beragama Islam yang berpartisipasi dan mengisi kuesioner.Hasil penelitian menunjukkan bahwa, sesuai dengan hipotesis, terdapat korelasi negatif yang signifikan antara stres dan religiusitas. Ditinjau dari dimensi-dimensi religiusitas, stres juga berkorelasi positif dengan dimensi ritualistic. Beberapa asumsi telah dimunculkan untuk memberikan penjelasan mengenai penemuan dalam penelitian. Pertama, religiusitas dapat menjadi suatu faktor pelindung terhadap stres, sehingga mengurangi risiko munculnya stres. Kedua, religiusitas mungkin telah digunakan sebagai suatu strategi coping yang efektif sehingga membantu individu dalam menanggulangi stres. Ketiga, ritual keagamaan yang dapat memberikan efek relaks (relaxing effect) pada tubuh diasumsikan sebagai suatu sumber dari ketenangan dan kenyamanan yang lebih nyata dibandingkan dengan dimensi lainnya.

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This aim of the currentewsearch was to examine the relationship between stress and religiosity. In the research, it was hypotesized that there would be a negative correlation between stress and religosity within muslim young adults. There were 101 muslim young adults who participated and completed the questionnaires.The results revealed that, supporting the hypotesis, there was a significant negative correlation between stress and reigiosity. Investigating the religiosity dimensions, it was also foun that there was a significant negative correlation between stress and ritualisticdimesnsions. several assumption have been derrived in order to explain the findings. Firstly, religiosity could be a protective factor towards stress, and thus decreases the liklihood of stress to occur. Secondly, religiosity might be used as an effective coping strategy and it helps individuals to cope with stress. Thirdly, religious rituals that have their relaxing effect to the body, might act as a real source of comfort compared to the other dimensions."

"[ABSTRAKReligiusitas adalah unsur keberagamaan yang diwujudkan dalam berbagai sisi kehidupan manusia yang diwarnai oleh nuansa kebertuhanan. Di dalam antropologi salah satu cara memeriksa pemaknaan religiusitas bagi pemeluk agama atau kepercayaan adalah melalui perhatian terhadap praktik-praktik dalam diskursus pemeluk agama atau kepercayaan tersebut. Cara ini merupakan kritik bagi antropologi intepretatif yang menyebutkan simbol agama sebagai satu- satunya wahana pemberi makna religiusitas bagi pemeluknya. Salah satu organisasi kepercayaan yang berada di Indonesia yaitu Paguyuban Sumarah menjalankan sebuah praktik spiritual guna memaknai religiusitasnya. Upaya ini melalui sujud sumarah yang diyakini oleh warganya sebagai cara guna memaknai kebersatuan manusia dengan sang pencipta (manunggal). Untuk dapat memaknai kemanunggalan tersebut di dalam praktik sujud, paguyuban sumarah melakukan latihan bersama yang diselenggarakan secara gradual. Pada latihan bersama warga diminta untuk mengikuti kaidah dan ajaran yang terdapat di dalam paguyuban guna mencapai tujuan yaitu memaknai kemanunggalan terhadap Tuhan. Di sini terlihat bahwa usaha menumbuhkan pemaknaan akan Tuhan harus di lalui dengan melaksanakan kaidah-kaidah di dalam praktik sujud guna membangun emosi keagamaan yang berfungsi membentuk struktur disposisi tubuh dan jiwa pada perilaku warga. Dalam tradisi sumarah, proses kontemplasi intelektual dan proses manunggal tak dapat dipisahkan dari latihan dalam praktik sujud sumarah.

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ABSTRACTReligiosity is an element of diversity that manifested in various sides of human life which shape by shades of Godliness. In anthropology a one way to check the meaning of religiosity to religion or belief is through pay the attention to practices in their discourse of the religion or belief. This way is a criticism of interpretative anthropology which mentions religious symbols as the sole vehicle for giving significance to its adherent?s religiosity. One of the belief organization's in Indonesia, namely the Sumarah run a spiritual practice in order to make sense of religiosity. This effort through Sujud Sumarah believed by its citizens as a way to make sense of human oneness with the creator (unified). To understand the oneness in the practice of prostration, Sumarah community conduct joint exercises gradually. In the joint exercises, the residents were asked to follow the rules and teachings contained in the community in order to achieve the objectives that make sense of oneness of God. Here can see the effort to grow the meaning of God must be passed to implement the rules in the practice of sujud in order to build a functioning religious emotions form the structure of the disposition of the body and soul on the behavior of citizens. In the Sumarah tradition, intellectual contemplation process and unified process cannot be separated from the exercise in practice of Sujud Sumarah., Religiosity is an element of diversity that manifested in various sides of human life which shape by shades of Godliness. In anthropology a one way to check the meaning of religiosity to religion or belief is through pay the attention to practices in their discourse of the religion or belief. This way is a criticism of interpretative anthropology which mentions religious symbols as the sole vehicle for giving significance to its adherent’s religiosity. One of the belief organization's in Indonesia, namely the Sumarah run a spiritual practice in order to make sense of religiosity. This effort through Sujud Sumarah believed by its citizens as a way to make sense of human oneness with the creator (unified). To understand the oneness in the practice of prostration, Sumarah community conduct joint exercises gradually. In the joint exercises, the residents were asked to follow the rules and teachings contained in the community in order to achieve the objectives that make sense of oneness of God. Here can see the effort to grow the meaning of God must be passed to implement the rules in the practice of sujud in order to build a functioning religious emotions form the structure of the disposition of the body and soul on the behavior of citizens. In the Sumarah tradition, intellectual contemplation process and unified process cannot be separated from the exercise in practice of Sujud Sumarah.]"

"Summary: On Islamic value applied by students of Universitas Islam Negeri Malang, Indonesia"

"This study aims to examine the moderating effect of political ideology on the relationship of religiosity and happiness in Indonesian context. 219 students of University of Indoneisa participated in this study. Three measurements were used: Satisfaction With Life Scale (SWLS), Religious Commitment Inventory 10 (RCI 10), dan Political Ideology Scale (PIS). The main results of the study found that religiosity had a positive and significant effect on happiness (8 = 0.14, p < 0.01). Meanwhile, no significant moderartion effect was found, either in the conservative liberals (B = 0.00, p > 0.05) or in religious seculars political ideology categorization (B = 0. 00, p > 0.05). These results indicate that the higher the religiosity the higher the happiness of the individual. Meanwhile, political ideology has no significant moderation effect on the relationship of religiosity and happiness. Thus, this study did not support past studies. It might be attributed to the difference in how religiosity is operationalized and in the political situations that might cause the difference on the role of political ideology."

"Penelitian ini merupakan studi kuantitatif yang bertujuan untuk mengetahui hubungan an­tara religiusitas Islam dan intoleransi politik dan efek moderasi kepercayaan politik ter­hadap hubungan dua variabel tersebut. Intoleransi politik diprediksi memiliki hubungan positif dengan intoleransi politik di mana kepercayaan politik dapat memperkuat hubungan keduanya. Intoleransi politik diukur dengan Political Intolerance Scale yang dikembangkan oleh Sullivan, Marcus, Feldman, dan Piereson (1981) sementara itu religiusitas Islam diukur dengan Muslim Religiosity Scale yang disusun oleh El-Menouar (2014). Ke­percayaan politik diukur dengan Citizen Trust in Government Organizations Scale yang dikembangkan oleh Grimmelikhuijsen dan Knies (2015). Responden penelitian ini meru­pakan 841 orang mahasiswa di Indonesia yang beragama Islam dan dijaring secara daring. Hasil penelitian ini menunjukkan bahwa religiusitas Islam berkorelasi positif dan signifikan dengan intoleransi politik. Sementara itu, kepercayaan politik tidak berkontribusi sebagai moderator terhadap hubungan religiusitas Islam dan intoleransi politik."

"ABSTRAKKekayaan yang merupakan salah satu unsur kesejahteraan adalah hal yang mendasaruntuk tiap individu. Namun demikian, distribusi kekayaan tidak merata pada tiappenduduk baik di dunia maupun di Indonesia. Tren positif pertumbuhan pendapatan perkapita justru diiringi dengan makin tingginya Gini Ratio yang mengindikasikan bahwaketimpangan yang semakin melebar antara penduduk kaya dan miskin. Secara budaya,Indonesia adalah negara kaya yang terdiri dari beranekaragam suku bangsa, bahasa, ras,adat istiadat dan agama. Indonesia juga dikenal sebagai negara yang religius dengansebagian besar penduduknya menyatakan bahwa agama adalah hal penting dalam hidup.Oleh karena itu, penelitian ini bertujuan mempelajari hubungan antara religiusitas dantingkat kesejahteraan dengan menggunakan data panel IFLS tahun 2007 dan 2014. Hasilregresi logistik ordinal menunjukkan bahwa terdapat hubungan positif yang signifikanantara tingkat religiusitas dengan tingkat kesejahteraan dimana individu yang mengalamipeningkatan religiusitas memiliki kecenderungan 9,57 (95% CI: 8,64-10,63) kali lebihbesar untuk mengalami perubahan tingkat kesejahteraan yang lebih baik dibandingkandengan individu yang mengalami penurunan tingkat religiusitas. Dari hasil tersebut, dapatdisimpulkan bahwa semakin baik tingkat religiusitas maka semakin baik pula tingkatkesejahteraan. Peran religiusitas dalam kesejahteraan dalam pen

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ABSTRACTWealth, which is one of the parts of well-being, is essential for everyone. However, thewealth is not evenly distributed among population in the world and in Indonesia. Thepositive trend of per capita income growth is accompanied by a higher Gini Ratio whichindicates that widening wealth gap between rich and poor people. Culturally, Indonesiais a rich country consisting of diverse ethnic groups, languages, races, customs andreligions. Indonesia is also known as a religious country with most of its populationstating that religion is an important thing in life. Therefore, this study aims to understandthe relationship between religiosity and welfare using IFLS panel data year 2007 and2014. The results of ordinal logistic regression indicate that there is a significant positiverelationship between the level of religiosity with the level of welfare where individualswho experience an increase in religiosity, have a tendency of 9.57 (95% CI: 8.64-10.63)times greater for better welfare level than individuals who experienced a decrease in thelevel of religiosity. Based on these results, it can be concluded that the better the level ofreligiosity, the better the level of welfare. The role of religiosity in welfare in this studyis directly through behaviour and social networks indirectly."

"[ABSTRAKPenelitian ini mencermati pengaruh dari keberadaan atribut etik pada pilihan produk disertai pengaturan tugas kognitif dan tingkat religiusitas dalam proses pembentukan preferensi individu. Desain penelitian yang digunakan adalah eksperimental 3 (within; atribut etik: tinggi, medium, rendah) x 2 (between; tugas kognitif: including, excluding). Hasil penelitian terhadap 79 partisipan menunjukkan bahwa terdapat pengaruh signifikan dari atribut etik terhadap preferensi partisipan (F (2,76) = 49,089 p < 0,05) terlepas dari tugas kognitif yang digunakan (F (1, 77) = 1,529, p > 0,05). Analisis pada religiusitas menunjukkan tidak terdapat peran moderasi signifikan terhadap proses pembentukan preferensi ( t(76)= - 0,154 p > 0,05). Beberapa faktor yang diduga mempengaruhi rendahnya pengaruh tugas kognitif dan religiusitas dalam pembentukan preferensi juga dibahas pada bagian akhir tulisan ini.

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ABSTRACTThis research looked into the impact of giving ethical attribute infromation such as eco-friendly in product options along with certain types of cognitive tasks and individual’s religiosity toward the formation process of preference. The design on this research was experimental with 3 (within; ethical attributes: high, medium, low) x 2 (between; cognitive tasks: including and excluding) mixed design. The results from 79 participants showed significant impact from ethical attributes to the participant’s preference with F (2,76) = 49,089 p < 0,05., regardless of any type of cognitive tasks used to complete the decision making process (F (1, 77) = 1,529, p > 0,05. Further analysis on religiosity showed no significant role in moderating the formation process of preference with t(76)= - 0,154 p > 0,05. Several factors that might have influence the insignificance of both cognitive tak and religiosity are discussed at the end of this paper.;This research looked into the impact of giving ethical attribute infromation such as eco-friendly in product options along with certain types of cognitive tasks and individual’s religiosity toward the formation process of preference. The design on this research was experimental with 3 (within; ethical attributes: high, medium, low) x 2 (between; cognitive tasks: including and excluding) mixed design. The results from 79 participants showed significant impact from ethical attributes to the participant’s preference with F (2,76) = 49,089 p < 0,05., regardless of any type of cognitive tasks used to complete the decision making process (F (1, 77) = 1,529, p > 0,05. Further analysis on religiosity showed no significant role in moderating the formation process of preference with t(76)= - 0,154 p > 0,05. Several factors that might have influence the insignificance of both cognitive tak and religiosity are discussed at the end of this paper., This research looked into the impact of giving ethical attribute infromation such as eco-friendly in product options along with certain types of cognitive tasks and individual’s religiosity toward the formation process of preference. The design on this research was experimental with 3 (within; ethical attributes: high, medium, low) x 2 (between; cognitive tasks: including and excluding) mixed design. The results from 79 participants showed significant impact from ethical attributes to the participant’s preference with F (2,76) = 49,089 p < 0,05., regardless of any type of cognitive tasks used to complete the decision making process (F (1, 77) = 1,529, p > 0,05. Further analysis on religiosity showed no significant role in moderating the formation process of preference with t(76)= - 0,154 p > 0,05. Several factors that might have influence the insignificance of both cognitive tak and religiosity are discussed at the end of this paper.]"

"Peneliti ini bertujuan untuk melihathubungan religiosity dengan perilaku prososial remaja dengan menggunakan mediator kindness (prosocial values). Penelitian ini menggunakan tiga alat ukur yaituProsocial Tendencies Measurement untuk mengukur perilaku prososial, Multidimensional Measurement of Religiosity/Spirituality untuk mengukur religiosity dan untuk mengukur kindness, peneliti hanya menggunakan 10 item dari Value In Action Inventory of Strengths yang khusus mengukur kindness. Hasil dari penelitian ini adalah kindness sebagai mediator hubungan antara religiosity dengan perilaku prososial secara signifikan mampu memprediksi hubungan antara keduanya, kecuali pada perilaku altruism dan dire.

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This research is wanted to examine the relationship between religiosity with prosocial behavior in adolescent by using a mediator kindness (prosocial values). This study uses the measuring instruments are Prosocial Tendencies Measurement for measuring prosocial behavior, Multidimensional Measurementof Religiosity/Spirituality for measuring religiosity and to measure kindness, researcher use only 10 items from the Value In Action Inventory of Strengths special measure kindness. Results from this study is significantly kindness as mediatoris able to predict the relationship between religiosity with prosocial behavior relationship between the two, exceptonal truism and dire prosocial behaviors."

"ABSTRAKKaharingan adalah nama agama masyarakat Dayak Ngaju di Kalimantan Tengah. Menurut masyarakat Dayak Ngaju, Kaharingan telah ada beribu-ribu tahun sebelum datangnya agama Hindu, Budha, Islam dan Kristen. Berdasarkan data Badan Pusat Statistik, pada tahun 2007, di Kalimantan Tengah (yang terdiri dari 13 Kabupaten dan 1 Kotamadya) terdapat 223.349 orang penganut agama Kaharingan (Kalimantan Tengah Dalam Angka 2008). Karena kebijakan Negara yang hanya mengakui 5 agama resmi, maka Kaharingan di lihat sebagai ?adat?, ?kebudayaan?, atau ?aliran kepercayaan?. Dengan demikian, para penganut agama Kaharingan secara tidak langsung diklasifikasikan sebagai orang-orang yang ?belum beragama?, atau ?tidak beragama?. Stigmatisasi itu memposisikan masyarakat Dayak Kaharingan menjadi target proselitisasi baik oleh Pekabar Injil Kristen maupun oleh Pendakwah Islam. Karena mereka dipandang tanpa agama, maka dalam iklim politik Indonesia yang khas mereka bisa dengan mudah dituding komunis, pemberontak dan musuh negara. Agar dapat eksis sebagai entitas sosial, politik, budaya dan agama di panggung kehidupan masyarakat Kalimantan Tengah dan Indonesia, para aktivis Kaharingan (baca aktor sosial) dengan sadar melakukan praktik-praktik sosial tertentu. Beberapa strategi dan siasat dibangun dan terbangun untuk memperoleh relasi dan posisi yang menguntungkan secara sosial, ekonomi, politik dan kebudayaan.Tulisan ini memperlihatkan bagaimana politik kultural dan keagamaan terbangun dan dibangun oleh para penganut agama Kaharingan ketika berhadapan dengan struktur-struktur objektif yang ada di sekitar mereka. Dalam tulisan ini para penganut Kaharingan dilihat sebagai individu-individu yang aktif, atau sebagai subjek yang menjalani proses dialektika kehidupan yang terus menerus melakukan dialog dengan agen-agen yang lain. Mereka dipandang sebagai satu kelompok masyarakat yang memiliki teori tentang dunia dan tempat mereka di dalamnya.

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ABSTRACTKaharingan is a name for Dayak Ngaju religion?s in Central Kalimantan. According to Dayak Ngaju people, Kaharingan has already existed thousand years before Hindu, Buddha, Islam and Kristen came. Based on the data from Central Statistic Body in 2007, in Central Kalimantan (which consist of 13 Kabupaten and 1 Kotamadya), there were 223.349 Kaharingans (Central Kalimantan in Number 2008). Because state policy only recognize 6 official religions, Kaharingan considered as ?tradition?, ?culture?, or ?belief?. A Kaharingan person classified as ?less religious? or even ?does not have religion?. Communist phobia in Indonesia made them easily accused as communist (does not have religion = atheist = communist), they are enemy of the state and insurgent. This stigma made Dayak Kaharingans as proselytization target by Christian Missionary or Islamic preacher. In order to exist as a social, political, cultural, and religion entity among the Central Kalimantan people and Indonesia, Kaharingans activists (: social actors) consciously did some certain social practices. Some strategies and tactics were developed to gain relation and position that give them social, economical, political, and cultural advantages.This writing will describe how the politic of culture and religion built by Kaharingans when they faced objective structures around them. Kaharingans viewed as active individuals or as a subject which carry out dialectic process, continuously doing dialog with other agents. They seen as a group that has worldview about the place where they belong."

"ABSTRAK Dewasa ini, industri financial technology (fintech) tumbuh dengan pesat dan menjadi alternatif layanan keuangan, serta mengubah landscape industri layanan keuangan secara global maupun nasional. Akan tetapi, potensi pasar konsumen muslim Indonesia yang begitu besar tidak berbanding lurus dengan kuantitas ketersediaan fintech syariah, sehingga dibutuhkan penelitian tentang minat konsumen muslim pada fintech syariah di Indonesia. Penelitian ini menggunakan pendekatan kuantitatif untuk menganalisis faktor-faktor yang memengaruhi intensi konsumen untuk melakukan adopsi fintech syariah, melalui perspektif Technology Acceptance Model (TAM), Trust, dan Religiosity. Analisis dalam penelitian ini menggunakan teknik Structural Equation Modeling (SEM) dengan aplikasi SmartPLS untuk menguji sepuluh hipotesis hubungan antar variabel dalam model. Responden sebanyak 205 orang dipilih melalui teknik purposive sampling untuk mendapatkan responden. Hasil penelitian menunjukan bahwa persepsi kemudahan penggunaan dan kepercayaan memiliki pengaruh positif dan signifikan terhadap persepsi manfaat. Persepsi manfaat dan religiusitas berpengaruh positif dan signifikan terhadap sikap, sedangkan persepsi kemudahan memiliki pengaruh negatif dan tidak signifikan terhadap sikap. Secara langsung persepsi kemudahan, religiusitas, dan kepercayaan tidak berpengaruh signifikan, tetapi berpengaruh positif dan signifikan secara tidak langsung terhadap intensi untuk menggunakan. Adapun persepsi manfaat dan sikap memiliki pengaruh positif dan signifikan terhadap intensi untuk menggunakan fintech syariah.

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ABSTRACT

Today, the industry of financial technology (fintech) grows exponentially and becomes alternative financial services, as well as changing the landscape of financial service industry globally and nationally. However, the potential of large Muslim market is not met by adequate quantity of islamic fintech. Thus, a study about the Muslim consumer's preference to islamic fintech is needed. This study uses a quantitative approach to analyze the factors that influence consumer intention to adopt islamic fintech, through the perspective of the Technology Acceptance Model (TAM), Trust, and Religiosity. The analysis was conducted using Structural Equation Modeling (SEM) using an application called SmartPLS to test ten hypothesized relationship between the variables in the model. 205 respondents were selected through purposive sampling techniques. The results showed that the perceived ease of use and trust have a positive and significant impact on the perceived usefulness. Perceived usefulness and religiosity have a positive and significant impact on the attitudes, while perceived ease of use has a negative and no significant effect on attitudes. The perceived ease of use, religiosity, and trust do not significantly affect the intention to use directly, but they have positive and significant effect indirectly. Meanwhile, perceived usefulness and attitudes have a positive and significant effect to the intention to use islamic fintech."