International Journal of Interreligious and Intercultural Studies https://ejournal.unhi.ac.id/index.php/ijiis <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="https://ejournal.unhi.ac.id/index.php/ijiis/License_Term" rel="license"><img src="https://i.creativecommons.org/l/by-nc-sa/4.0/88x31.png" alt="Creative Commons License"></a><br>The IJIIS site and its metadata are licensed under CC BY-NC-SA.</p> UNHI PRESS en-US International Journal of Interreligious and Intercultural Studies 2655-3538 Concordance Between Quranic Narrative of Adam and Hindu Narrative of Swayambhuva Manu https://ejournal.unhi.ac.id/index.php/ijiis/article/view/4900 <p>Adam was the first Prophet in Islamic tradition while Swayambhuva Manu was the progenitor of the human race in the Hindu tradition. We trace the parallels between the Islamic narrative of Adam and Hindu narrative of Swayambhuva Manu on four narrations. (1) Beginnings in a situation of a primitive stupor; (2) The negative qualities of black mud or darkness were introduced to break the primitive stupor; (3) The beginning of marriage took place at their time; and (4) Adam was a Prophet while Swayambhuva was venerated as the first progenitor of humankind. These parallel narrations suggest that they may have been the same person sometime in the distant past and their details are available to us differently due to the modifications during long time of transmission. Basically, their life narratives concord with each other. This concordance means that the underlying theological concepts in their lives may also be parallel. We find that the theological concepts relating to these two persons in the two religions are non-contradictory also largely concord with each other though certain silences make them appear to be different. This concordance in the narratives and theological concepts can help develop a mutual understanding between the two religions.</p> Bharat Jhunjhunwala ##submission.copyrightStatement## 2023-10-31 2023-10-31 6 1 1 14 Chinese Coint in Bali: Historical, Religious and Touristic Perspective https://ejournal.unhi.ac.id/index.php/ijiis/article/view/4903 <p>From the historical perspective, China and Bali had a millennium cultural diplomatic relationship. This evident can be seen from tangible and intangible cultural heritage, such as Chinese coin, folklore, architecture of temple etc which represent the cultural acculturation between Bali and China. Due to the booming of Chinese tourist visiting Bali from 2015-2019 the stakeholder in tourism utilized the Bali-China cultural heritage as tourism attraction. The Chinese coin was used by Balinese people as religious artefact on Hindu religion as the prominent element of the offering and became the tourism attraction for Chinese tourists and also as souvenirs as well.This research used the theory of “commodification of the past” from GJ Asworth (1991) to explain the function and the meaning of Chinese coin not only for religious artefact but also touristic function. The collecting data used observation, structured-interview, and library research. The data analysis used qualitative data analysis from Miles and Huberman (in Sugiyono,2011). The data analysis involved some procedure, such as data collection, data reduction, data presentation, and conclusion. The research show that by using the intrinsic and extrinsic interpretation it can explain the intrinsic value (historical religious perspective) and extrinsic value (touristic perspective). The intrinsic value of the utilizing the Chinese coin in Hindu religion due the function and the meaning as cultural artifact. And the extrinsic value is the using of Chinese coin as cultural artifact could has the new meaning as tourism attraction by creating the storynomic to build the emotional attachment, the place attachment, and the social bond between China and Bali which had cultural diplomatic relationship.</p> I Made Sendra ##submission.copyrightStatement## 2023-10-31 2023-10-31 6 1 15 22 MYSTICAL SYMBOLISM: Shabistari’s Interpretation vs. Iqbal’s Reformation https://ejournal.unhi.ac.id/index.php/ijiis/article/view/4906 <p class="IJIISAbstractParag" style="margin: 0cm; margin-bottom: .0001pt;">Gulshan-i Raz (Rose Garden of Mystery) is a masterpiece of Islamic mystical philosophy, written by Shaikh Mahmoud Shabistari (1228-1340) influenced by wujudi (existential) teachings of Ibn Al-Arabi (1165-1240). Beside answering basic doctrinal questions in this book, Shabistari ellaborates a set of oft-used mystical symbols of the Sufis. Almost six centuries later, Allamah Muhammad Iqbal (1877-1938) of Lahore, along his philosophical contemplation on ‘reconstruction of religious thoughts in Islam’ and particularly, in pursuit of reformulating theorical Sufism, answered the same set of doctrinal questions in Gulshan-i Raz-i Jadid (New Rose Garden of Mystery), but left the questions on symbolism unanswered. Therefore, this comparative study explores the use and denotations of Shabistari’s set of symbolic terms in poetry books of Iqbal, to verify if his usage of the same symbolic terms are in accordance with poetry of traditional mystics. For further clarification, some couplets from Ibn Arabi, Hafiz Shirazi, Fakhruddin Iraqi and Ayatollah Khomeini are contrasted with Iqbal’s verse lines. The research finds that Iqbal abstained from using popular mystical symbols such as female beauty and modified the wine related set of symbols. He also reformed the conventional wujudi allegories and finally, introduced a new set of symbols more applicable to his khudi (self) doctrine.</p> Nabiollah Masoumi Moch. Nur Ichwan Dicky Sofjan ##submission.copyrightStatement## 2023-10-31 2023-10-31 6 1 37 64 The Existence of Religious Moderation in the Freedom Era Learn on the Independent Campus at a Religious Higher Education in Bali https://ejournal.unhi.ac.id/index.php/ijiis/article/view/4907 <p>This study aims to examine religious moderation in religious tertiary institutions, especially Hinduism in the independent era of independent campus learning. This research uses quantitative and qualitative methods (mixed methods). The research subjects on the existence of religious moderation in the MBKM era were 1 person from a higher education institution, 3 MBKM implementers in this case were lecturers, and 50 moderators in MBKM, namely students. The data collection method in this research uses interviews and questionnaires. The data analysis method is qualitative. The concept of religious moderation was translated at each tertiary institution in the era of the independent campus through subjects such as religious moderation, multicultural studies, anti-corruption courses, and several other courses which included religious moderation. Obstacles faced in implementing religious moderation in the era of independent learning on an independent campus at religious tertiary institutions in Bali include limited facilities and infrastructure, unable to prepare special facilities/places of worship for students of different religions. Adjusting to the new curriculum and making moderation a subject requires a good thought for both the policy makers and the lecturers. The strategy undertaken in dealing with obstacles in the implementation of religious moderation in the era of independence was to study independent campuses at religious universities in Bali by strengthening religious moderation. Collaborating with religious universities other than Hinduism, creating guest lecturer programs to fill in courses that are integrated with religious moderation content, conducting religious moderation workshops that are trained by practitioners or by experts from various religions.</p> I Gede Suwindia Ni Nyoman Kurnia Wati ##submission.copyrightStatement## 2023-10-31 2023-10-31 6 1 65 73 Acculturation of Hindu-Muslim Culture (Study of Rodat Dance - Ngaben Puri Pemecutan Ceremony, Denpasar Bali https://ejournal.unhi.ac.id/index.php/ijiis/article/view/4908 <p style="margin: 0cm; margin-bottom: .0001pt; text-align: justify;"><span class="y2iqfc"><span lang="EN" style="font-size: 10.0pt;">The existence of <em>nyama selam</em> in Bali is spread in several places such as Pegayaman, Gelgel, Kepaon, Serangan, Kampung Jawa, and Kecicang.There is room for them to live side by side with <em>nyama </em>Hindu. They interact with each other, but their respective cultures are still visible, but there is also a mutual culture that is embraced in strengthening the relationship between people for the harmony of the nation-state. <em>megibung</em> tradition as a characteristic of eating food together in one place according to Balinese tradition is also carried out by <em>nyama selam</em> Kepaon at the time of breaking the fast at the mosque. The unique acculturation is that there is also the Rodat Kepaon dance which is always present to fill the event when there is a Ngaben ceremony at Puri Pemecutan.The Rodat Kepaon dance is always present to fill the event when there is a Ngaben ceremony at Puri Pemecutan. Like at the <em>Plebon/Ngaben</em> Pemecutan King XI on January 21, 2022.Cultural acculturation is created through arts with ceremonies. As a form of acculturation, the Rodat Dance will appear in the first accompaniment, followed by the corpse of the Pemecutan King on the bade as a stretcher for the<em> setra</em>/grave. Rodat dancers wear uniforms like the navy with 2 men in red and followed by a line of other men wearing blue clothes and carrying swords. Their attractions are like playing silat. Of course, it will be interesting because if there is a Ngaben ceremony in Bali, what is commonly staged is The Baris Memedi dance or The Katekok Jago dance. However, Puri Pemecutan performs Rodat Kepaon Dance. This acculturation will reveal the forms of Hindu-Muslim culture and the meanings contained in the Rodat Dance-Ngaben Ceremony.</span></span></p> Ida Ayu Tary Puspa Ida Bagus Subrahmaniam Satya ##submission.copyrightStatement## 2023-10-31 2023-10-31 6 1 74 80 The Mobility of Hinduism Sociocultural Race at Pura Agung Wanakertha Jagatnatha, Central Sulawesi https://ejournal.unhi.ac.id/index.php/ijiis/article/view/4909 <p>The Temple is a place of worship for Hindus that was built to strengthen belief in God. As time goes by, there is a shift in the function of temples, one of which is Pura Agung Wanakertha Jagatnatha, Central Sulawesi that has overlapping management systems that affect the sacredness of the temple. The aim of this research is to explore the factors causing sociocultural mobility, dissected using deconstruction theory, analyzing the process of sociocultural mobility of Hindus, dissected using modernism theory, and analyzing its implications for the religious, socio-cultural and economic aspects of society, dissected using reception theory. This research used a qualitative research with sociology of religion approach. The methods used are observation, interviews and literature study. Data analysis techniques used qualitative interpretive data analysis, checking the validity of the data using triangulation. The results of this research show that: The factors causing the sociocultural mobility of Hindus are population change, development orientation, human education, ideological consensus, environment, worldview, management organization, political system (identity politics), development of science and technology. The process of sociocultural mobility of Hindus occurs in an evolutionary manner, in each period there are also changes in material infrastructure, social structure and ideological superstructure. The implications of sociocultural mobility for religious life include increasing and decreasing the religious quality of society. The implications for the social and cultural life of society include the formation of new rules and kinship groups, increasing and decreasing the role of organizations, and cultural acculturation. The implications for the economic life of society include the formation of community economic institutions, the decline and increase in economic management, and the occurrence of commodification in temples</p> IK Suparta I Putu Gelgel I Wayan Subrata ##submission.copyrightStatement## 2023-10-31 2023-10-31 6 1 81 95