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The Value of Pancasila in Foundation Financial Accountability Practices Image
Journal article

The Value of Pancasila in Foundation Financial Accountability Practices

Erpangir Ku Lau Ritual: Between Religion and Identity Image
Journal article

Erpangir Ku Lau Ritual: Between Religion and Identity

The Value of Pancasila in Foundation Financial Accountability Practices Image
The Value of Pancasila in Foundation Financial Accountability Practices Image
Journal article

The Value of Pancasila in Foundation Financial Accountability Practices

Erpangir Ku Lau Ritual: Between Religion and Identity Image
Erpangir Ku Lau Ritual: Between Religion and Identity Image
Journal article

Erpangir Ku Lau Ritual: Between Religion and Identity

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Female Deities in Balinese Society: Local Genious, Indian Influences, and Their Worship Image
Journal article

Female Deities in Balinese Society: Local Genious, Indian Influences, and Their Worship

One of the main issues that has been discussed in Indonesia regarding the democracy process in a modern world is about the feminism and gender issues. On the one hand, women are considered to play limited roles, whilst on the other hand, the men have always been considered to play a significant role. This can be traced back in the long process of the Balinese history not only in terms of political aspect, but also in the context of socio cultural aspects. It is important to look at what has happened in the Balinese societies, since Bali is known as a Hindu mozaic in Southeast Asia. The Balinese society has its own culture based on local culture that is strongly influenced by the Indian or Indic culture. The Balinese society is a patrilineal system, in which a man has a higher position, but in fact it was even Bali had a woman princess, who was of mixed Javanese and Balinese heritage, a wife of King Udayana of Bali between the 10th and 11th century. Both of them were considered as the Balinese kings at the same time. In the era of these two kings they were successful in integrating between Hinduism and Buddhism. Until now, the Balinese believe the soul of Mahendradatta as Durga. The main questions that will be addressed in this paper are firstly: how do the Balinese interpret the female deities? Secondly, how do they worship them? Thirdly, what is the meaning of this worship in terms of religious and cultural aspects in the modern and postmodern time? By discussing these issues, it is expected that we will have a better understanding on how the Balinese worship the female deities in the prehistoric, classical, and modern times in the context of a global or universal culture
The Apotheosis of Siti Khotijah: Islam and Muslims in a Balinese Galactic Polity Image
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The Apotheosis of Siti Khotijah: Islam and Muslims in a Balinese Galactic Polity

This article seeks to describe the way in which Gusti Ayu Made Rai, an eighteenth-century Balinese princess from Badung became Raden Ayu Siti Khotijah, one Indonesia's few widely recognized female Muslim saints. In so doing I develop an alternative reading of the dynamics of the history of religion in Bali, countering the common view that it is a static monolithically Hindu tradition. Rather than turning inward as the surrounding areas embraced Islam, Balinese kingdoms sought to include Muslims and elements of Islam in scared narratives and geographies. Two distinct theoretical approaches are used in this analysis: the structural approach to indigenous Southeast Asian states pioneered by Robert Heine-Geldern in the early decades of the twentieth century and the performative approach to ritual studies developed by Victor Turner in the 1970s.
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We are living in unprecedented times of migration flows. There are over 271.6 million International migrants globally, most of them women and children under the age of 19, most of whom move to cities causing Fast growth in urban areas, particularly in the informal settlements and slums, places of poverty, densely populated with inadequate household water and sanitation, little or no waste management, overcrowded public transport and limited access to formal health care facilities. As they seek to establish themselves in the city, many migrants turn to religion for support. Faith communities become places where they can find 1) a source of community; 2) where resources are available to meet their needs; 3) for support in times of trouble; and 4) where praying becomes a resource for survival. As the Covid-19 pandemic began spreading throughout the world and cities were locked down, people were requested to stay in their homes, but yet they had no income or food, causing hunger, anxiety, fear and violence. But once again faith communities, already on the ground, have responded, and from these responses are lessons to be learned on how to support bottom-up approaches that build resiliency and strengthen informal communities in times of crisis. 5 principal ways that religious communities are helping to build resilient cities: data collection, developing partnerships and networks, providing information and communication, inclusive and diverse engagement, and spiritual comfort and guidance. These types of responses create resilient communities than can withstand future pandemics.
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