International Journal of Interreligious and Intercultural Studies 2022-08-10T22:32:42+00:00 Dicky Sofjan Open Journal Systems <p><strong>The International Journal of Interreligious &amp; Intercultural Studies (IJIIS)&nbsp;</strong>&nbsp;is a worldwide, peer-reviewed publication for scientists, academics, researchers and observers on topics surrounding religion, culture and all their interaction with social, political and economic realities, globalization, industry and other phenomena that significantly affect human lives in various parts of the world. IJIIS expects to publish articles that investigate, critically assess, and foster intellectual exchanges at the theoretical, philosophical as well as applied levels of knowledge on interreligious and intercultural matters. Its primary purpose is to generate scholarly exchanges of ideas, criticisms, and debates on the realities of religious life in a complex, multicultural world.</p> <p><a href="" rel="license"><img src="" alt="Creative Commons License"></a><br>The IJIIS site and its metadata are licensed under CC BY-NC-SA.</p> Superstitions: An attempt at explaining their roles in the African society 2022-06-06T11:31:15+00:00 Joseph Mutei <p>Looking at the concept of superstitions you realize that for lack of a better term, in the&nbsp;African context these are beliefs captured for deterrence and for guidance to the community.&nbsp;These beliefs are not enforced by laws and regulations but they seem to be binding and not&nbsp;embodying them may have dire consequences. The paper gives examples of these age-old&nbsp;wisdom statements and seeks to explain them. The final part is looking at their relevance and&nbsp;applicability in contemporary society in the context of Africa where they are freely shared&nbsp;and exchanged.</p> 2022-06-06T11:31:15+00:00 ##submission.copyrightStatement## Keeping the Faith: Filipino Catholic Responses to the Covid-19 Pandemic 2022-06-03T04:07:27+00:00 Nestor T. Castro <p><em>Since March 2020, Metro Manila and other places in the Philippines has been on lockdown</em><br><em>because of the surge of Covid-19 cases in the country. Even churches and other places of</em><br><em>worship have been off-limits to church goers during strict lockdown measures called “Enhanced</em><br><em>Community Quarantine.” This paper looks at how Filipino Catholics practice their religious</em><br><em>obligations during the pandemic. Since majority (81%) of Filipinos are Roman Catholics, the</em><br><em>focus of this paper is how Filipino Catholics view the Covid-19 pandemic and how they cope</em><br><em>with it. The data for this study comes from two sources: 1) interviews with church leaders and</em><br><em>lay members; and 2) online and offlne ethnographic observation of religious practices during</em><br><em>the pandemic. Through an anthropological description of Filipino Catholic attitudes on and</em><br><em>responses to the Covid-19 pandemic, we have a better understanding about Filipino resiliency</em><br><em>in times of crises.</em></p> 2022-06-02T00:00:00+00:00 ##submission.copyrightStatement## Cosmological Visions, Multispecies Practices, and Planetary Health in Pandemic Times 2022-06-03T04:08:27+00:00 Judith Schlehe <p><em>The cosmovisions of the so-called world religions are based on assumed divides between&nbsp;</em><em>nature and culture, nonhuman and human, man and God, and these divisions have long&nbsp;</em><em>been reproduced by the social sciences. Only recently, a radical interrelatedness has been&nbsp;</em><em>thematized and acknowledged by certain scholars, and indeed, the current pandemic reminds&nbsp;</em><em>us of zoonoses and the manifold relationships that humans have with other forms of life. At the&nbsp;</em><em>same time, local or folk religions offer alternative ontologies including transgressions between&nbsp;</em><em>humans and animals or spirits. Thus, they indicate that there is no “above” or “outside of”&nbsp;</em><em>nature. Perhaps future multispecies practices will be shaped by a new awareness of such&nbsp;</em><em>relatedness and symbiosis, as offered by the Planetary Health approach: a relational health&nbsp;</em><em>concept that will prepare for future challenges by focusing on the interrelationships between&nbsp;</em><em>human health, political, economic, and social contexts as well as the biodiversity of our&nbsp;</em><em>planet.</em></p> 2022-06-02T00:00:00+00:00 ##submission.copyrightStatement## The Discourse of Imunity Maintenance in Hindu Tradition of Samkhya-Yoga and Usadha 2022-06-03T04:09:29+00:00 I Wayan Suka Yasa W. A. Sindhu Gitananda I Nyoman Sridana <p><em>According to Hinduism, especially the Samkhya-Yoga system, viruses, bacteria and other&nbsp;</em><em>microscopic creatures are classifid as external diseases (adibhautika duhka) which cause&nbsp;</em><em>such severe illness as Covid-19 so as found in the Usadha in different terms. This paper aims&nbsp;</em><em>at understanding the discourse of imunity maintenance in Hindu tradition, especially those&nbsp;</em><em>implied by the Samkhya-Yoga sistem of philosophy and Usadha Bali. Within the concept of&nbsp;</em><em>both systems, it is found that the life and health means having knowledge (pramana) with the&nbsp;</em><em>peak of viveka‘discriminative knoledge of dualism’, siddhi, and sakti. The life is not due to&nbsp;</em><em>being into death, yet rather meaning having been the process of returning to the root cause&nbsp;</em><em>of life. Having elaborated the data, the discourse of the imunity maintenance may be implied&nbsp;</em><em>within the concept of sadhana telu: jnana bhyudreka ‘knowledge of tattwa’, indriya yoga&nbsp;</em><em>marga ‘mistical sense practice of yoga’ and trsna dosa ksaya ‘diminishing all the will or&nbsp;</em><em>dosa’. Therefore, the Samkhya-Yoga and Usadha serves to harmonize the physical, mental and&nbsp;</em><em>spiritual through certain practices of yoga.</em></p> 2022-06-02T00:00:00+00:00 ##submission.copyrightStatement## Urban Informal Sector Workers during the Covid- 19 Pandemic in Indonesia: Social Networking as a Strategy for Business Sustainability 2022-06-03T04:10:10+00:00 Sri Sunarti Purwaningsih Haning Romdiati Ade Latifa <p><em>Around 60,5% of workers in Indonesia rely on the informal sector, and in mid of 2020 almost&nbsp;</em><em>half of them were in urban areas. The urban informal sector workers commonly are in small&nbsp;</em><em>enterprises with low productivity, low liquidity, and negligible capital accumulation. They engage in street vending, home-based work, waste picking, domestic jobs, and other short-term&nbsp;</em><em>contracts, and they do not enjoy workers’ benefis and social protection programs, thus they&nbsp;</em><em>are vulnerable to shock, including Covid-19 pandemic. The pandemic does not only bring negative impact on the health sector, but it has also triggered an economic downturn. In terms of&nbsp;</em><em>urban informal sector activities, various social policies (PSBB, Java-Bali PPKM, Emergency&nbsp;</em><em>PPKM and Micro PPKM) sharply reduce the economic opportunities for informal economy&nbsp;</em><em>workers who rely to a large extent on the personal contact with customers. Job losses and decreased income have been experienced by the majority of informal sector workers. This condition has to be overcome with various strategies to be able to maintain the continuity of their&nbsp;</em><em>economic activities. This article discusses the strategies of urban informal sector workers to&nbsp;</em><em>maintain sustainable livelihoods during the COVID-19 pandemic. The strategy carried out is&nbsp;</em><em>focused on the use of social networks. The data used for writing this article is sourced from&nbsp;</em><em>primary data. Data was collected using a qualitative approach in Bekasi Timur sub-district,&nbsp;</em><em>Bekasi City, West Java Province. In addition, the article also uses the existing data related to&nbsp;</em><em>the issued being studied.</em></p> 2022-06-02T00:00:00+00:00 ##submission.copyrightStatement## Erpangir Ku Lau Ritual: Between Religion and Identity 2022-06-03T04:11:37+00:00 Vanesia Amelia Sebayang Asmyta Surbakti Torang Naiborhu <p><em>Erpangir ku lau is a ritual of the Karo people based on old religion called Pemena, as a medium&nbsp;</em><em>for self-cleaning to maintain the sanctity of the body and spirit of a human being. Humans who&nbsp;</em><em>have been physically and spiritually clean are having been kept away from evil inflences so&nbsp;</em><em>that they are worthy of getting closer to their ancestors, the universe’s spirit, andalso God.&nbsp;</em><em>However, while Christianity zending is carried out by the Dutch missionary unionin Tanah&nbsp;</em><em>Karo in 1890-1904, all of the traditional customary and cultural practices towards ancestor&nbsp;</em><em>and God were prohibited to be done. The Dutch aiming to change the Karo people’s perception&nbsp;</em><em>of their own cultural identity. Nowadays, The Karo people divided into several groups, each&nbsp;</em><em>with their understanding of the cultural customs of their ancestors, including the erpangir&nbsp;</em><em>ku lau. This research uses a qualitative descriptive research method. The theories used are&nbsp;</em><em>deconstruction and postcolonial theory. The results of this research were erpangir ku lau is&nbsp;</em><em>a human ways to communicate with their God while maintaining a harmonious relationship&nbsp;</em><em>between humans, the universe, and their ancestors. It has been proven that erpangir ku lau&nbsp;</em><em>ritual is black magic worship was fully a colonial construction. Erpangir ku lau is a root&nbsp;</em><em>that shapes the identity of the Karo people, known as metami, melias, mehamat, perkuah,&nbsp;</em><em>and perkeleng. Even though they were no longer adhere to ancestral beliefs, the Karo people&nbsp;</em><em>should reinterpret the identity-forming moral values contained in the erpangir ku lau ritual&nbsp;</em><em>and then attach them side by side with whatever beliefs they currently hold.</em></p> 2022-06-02T00:00:00+00:00 ##submission.copyrightStatement## The Value of Pancasila in Foundation Financial Accountability Practices 2022-06-03T04:12:24+00:00 Cokorda Gde Bayu Putra Ni Komang Sumadi Ni Ketut Muliati <p><em>The main objective of this paper is to explain The Value of Pancasila in Foundation&nbsp;</em><em>Financial Accountability Practices. Financial accountability is a demand that attempts to</em><br><em>not only ensure that fiancial governance is well effiient, but also to create public trust.&nbsp;</em><em>The compilation and submission of fiancial reports is one approach of applying fiancial</em><br><em>accountability procedures in a non-profi organization that engages with the public. Through&nbsp;</em><em>the phenomenological approach, it is found that applications of the teaching of God, Human&nbsp;</em><em>Value, Spirit of Unity, Spirit of Collaborative, and Justice that constitute Pancasila’s spirit also&nbsp;</em><em>inspire the Foundation’s spirit of accountability implementation.</em></p> 2022-06-02T00:00:00+00:00 ##submission.copyrightStatement## Between Memory and Trajectory: Gendered Literary Narratives of Javanese Diaspora in New Caledonia 2022-06-03T04:13:18+00:00 Wening Udasmoro Setiadi Setiadi Aprillia Firmonasari <p><em>The purpose of this research is to explore the memory and the trajectory of the Javanese&nbsp;</em><em>diaspora on the novels written by two female authors of Javanese descent in New Caledonia&nbsp;</em><em>using a gender perspective. The Javanese diaspora in New Caledonia is a community that&nbsp;</em><em>has left their homeland (Java) to start a new life in their destination land (New Caledonia)&nbsp;</em><em>since 1896. They are descendants of the contract coolies (laborers) sent by the Dutch colonial&nbsp;</em><em>government who controlled the Dutch Indies, including Java, at the request of French colonial&nbsp;</em><em>government. The delivery of contract coolies was based on an agreement called the “Koeli&nbsp;</em><em>Ordonatie” which had become a legal regulation and was implemented since the 1880s. It&nbsp;</em><em>was a regulation signed by the Governor-General of the Netherlands Number 138 whose&nbsp;</em><em>purpose was to fid unskilled laborers willing to work in the Dutch colonies, especially in&nbsp;</em><em>the plantations and mining. The coolies, especially from Java, were mostly used as manual&nbsp;</em><em>laborers in various parts of Dutch colonies, such as in Suriname. Seeing that this Dutch policy&nbsp;</em><em>brought positive results for the exploitation of natural resources in the Dutch colonies, the&nbsp;</em><em>French colonial government asked the help from the Dutch colonial government to recruit the&nbsp;</em><em>laborers to be sent to French colonial region, New Caledonia.</em></p> 2022-06-02T00:00:00+00:00 ##submission.copyrightStatement## Navigating Religious Harmony: A Case Study of the ASEAN Youth Interfaith Camp (AYIC) 2022-08-10T22:32:42+00:00 R. Budidarmo Pramudji Kuntjoro-Jakti Abhiram S. Yadav <p><em>This paper serves as a narration of Indonesia’s contribution in concretising the ASEAN&nbsp;</em><em>Declaration on Culture of Prevention (CoP) for a Peaceful, Inclusive, Resilient, Healthy,&nbsp;</em><em>and Harmonious Society through the ASEAN Socio-Cultural Community (ASCC) Pillar. To&nbsp;</em><em>that end, Indonesia assigns the ASEAN Senior Offiials Meeting on Youth (SOMY) as the&nbsp;</em><em>appropriate lead sectoral body to advance the ASEAN CoP and its practical platform for&nbsp;</em><em>the ASEAN youths to play a signifiant proactive role in propagating tolerance on religious&nbsp;</em><em>diversity towards social harmony. With this in mind, it is hoped that the ASEAN Youth&nbsp;</em><em>Interfaith Camp (AYIC) can give a meaningful contribution in supporting the regional efforts&nbsp;</em><em>to enhance religious tolerance and the value of moderation at all levels. Furthermore, AYIC&nbsp;</em><em>may contribute towards alleviating the emergence of new geopolitical, geoeconomics, and&nbsp;</em><em>geostrategic challenges through its post-event initiatives that have a direct impact towards&nbsp;</em><em>building community characteristics that is ingrained with tolerance and deference towards&nbsp;</em><em>religious diversity. In light of the incoming Indonesia’s Chairmanship of ASEAN in 2023, this&nbsp;</em><em>paper attempts to chart the policy prospect that Indonesia should take in fostering interfaith&nbsp;</em><em>tolerance and harmony amongst youth across ASEAN so as to support the regional efforts to&nbsp;</em><em>enhance peaceful co-existence in Southeast Asia.</em></p> 2022-06-02T00:00:00+00:00 ##submission.copyrightStatement##