🚨ABBREVIATION🚨

Source : Line ID

📚Beberapa singkatan dalam bahasa Inggris dan Artinya:

📚1. Singkatan Bahasa Inggris untuk nama Gelar

Mr. = Mister (either married or unmarried man) > Digunakan untuk pria yang sudah atau belum menikah.
Mrs. = Mistress dibaca Misis (married woman) > Digunakan untuk wanita yang sudah menikah.
Ms = Miss (either married or unmarried woman) > Baik untuk wanita yang sudah atau belum menikah.
Dr. = Doctor > Dokter
St. = Saint > Ilmuan
Jr. = Junior > Junior
Sr. = Senior > Senior
… Esq. = Esquire > Yang terhormat
H.E. = His Excellency > Paduka Yang Mulia
M.A. = Master of Arts
B.A = Bachelor of Arts
Dip. = Diploma

📚2. Singkatan Bahasa Inggris untuk catatan dan penulisan

etc = et cetera = and so forth = all the rest > dan sebagainya
i.e = id est = that is > yakni
e.g = exempli gratia = for example > contohnya
viz = videlicet = namely > yaitu
et all = et allii = and others = > dan lain-lain
cf. = confer = compare with > bandingkan dengan
Et seq = et equens = and that follows > dan seterusnya
cs = cum suis = with his/her friend > dan kawan-kawan
N.B. = Nota Bene = note well > perhatian
h.e. = hoe est = that is > inilah
vs = versus = against > lawan
ed., eds = editor(s)
ed.cit. = edition cited
f.,ff = and the following pages or line
front = frontispiece
ibid = ibidem = in the same place > di tempat yang sama
loc. cit. = opera citato = in the place cited
n.d. = no date given > tak bertanggal
n.p. = no publisher given > tak diterbitkan
V. = vide = see > lihat
op.cit. = opera citato > in the work cited
q.v. = quod vide > which you should consult
vol. = volume
c. = circa = approximately > sekitar/kira-kira
P.T.O = Please Turn Over > lihat sebaliknya
s.a.w. = sallallahu ‘alaihi wassallam (may Allah bless him and give him peace)
RSVP = please reply (on written invitation) > mohon dibalas
RIP = Requiscat in pace = Semoga tenang di alam sana.
VIP = Very Important Person
Incl = including, inclusive > Termasuk
excl = excluding, exclusive > Tidak termasuk

📚3. Singkatan Bahasa Inggris untuk menunjukkan WAKTU

A.D. = Anno Domini = in the year of our lord= sesudah masehi
B.C. = Before Christ = sebelum masehi
a.m. = ante meridiem = before noon =sebelum tengah hari, sebelum jam 12.00
p.m. = post meridiem = after noon = sesudah tengah hari, sesudah jam 12.00
m = meredies = noon = siang hari

EZC
from English club by Ms. Nis UIN Sunan Gunung Jati

Response Paper  “Ritual, Art and Peacebuilding”

Watini

The title of this passage is “The Oxford Handbook of Religion, Conflict and Peacebuilding” which is edited by Atalia Omer, R. Scott Appleby and David Little and the author of ‘Ritual, Art and Peacebuilding is Lisa Schirch. It is published in Oxford University Presss, New York, 2015. Schirch explain that types and functions of ritual. There are formal and informal. The functions of ritual are that formal ritual have a set of protocols that must be followed in order for them to feel authentic to those participating in them. Another function is to reinforce current values, beliefs and social practices within a community such as singing hymns or songs with religious content. The example of formal ritual is Hindu prayer or and informal ritual is a group of young neo-Nazi men that can perform a punk music dance. Nowadays, religion use ritual to embody unity and wholeness among members. In Islam fasting in Ramadhan is ritual. Schirch explain the root of the world “religion” is ligar , the connneective issue binding muscle and bone that means connecting or reconnecting. Durkheim refers to this as “ Collective Effervescence” or people have religious experiences in collective social gatherings (p. 518). Schirch describes that religion and peacebuilding have a task to overcome the similar concepts of “sin” and “violence”. Religion and peacebuilding can heal sin and violence but religious ritual;s ability is not all-inclusive. Sometimes members of religious community against other community as what they perceive in some doctrin (p. 519).

Religious leader can motivate members in peacebuilding efforts because of their religious value. For instance indigenous religion claims that they have relationship among whatever around them. If the neighborhood around them is broken, they can broken. Peacbuilding requires a belief that human can create and design societties that are more peaceful. Some example that religious rituals are as trauma healing: Cambodia have rituals that it is walking meditation. Walking with Buddhist monks creayed reconciliation. In Mozambique there are healing and purification rituals. One of Mozambiquan community is a purification ceremony for a nine-year-old boy who had been kijdnapped by Renam Schirch o soldiers. In Argentina and Iraq there are public memorials as ritualized spaces for reconciliation (p. 521-524). Schirch also states that violence have impact that is trauma on the brain. If we will give helping to healing trauma, we have to have understanding individual psyshological victim. It causes that peacebuilding have challenges. Of course after violence the victim have trauma. “Trauma have impacts the brain so drastically because it is an experience that impacts people’s beliefs, emotions, and senses and obstructs rational thought. Thus, we have to struggle to sense what they need. Peacebuilding cannot just use rational, direct methods but people who concern in peacebuilding have to be highly emotionally and sensually engaged (526-527).

There are ways that ritual have space in peacebuilding. a). Ritual takes place in a unique space with symbols that create a sense of meaning for what is happening. Ritual spaces, marked by specific times, locations, symbols, tastes, smells and sounds can create a special “oasis for peace”. It means that victims of violence in conflict can find respite from conflict’s destruction. Creating a ritual space may help people feel more comfortable and open in a peacebuilding process. Peacebuilding rituals provide opportunities for people to interact physically and emotionally with each other that they can sing, dance, joke, drink and laugh with each other (p. 529). b). Ritual communicates hrough symbols, emotions and using all the senses (taste, touch, hearing, seeing and smelling). Ritual and rationally are not opposites. Ritual can lend itself to cross-cultural communication. It means that how a diverse people but they can still communicate through symbols they can interpret. Same with rituals, emotional stories art and media can give impact on people so it can be an effective complement to more direct peacebuilding when direct methood of communication are not possible to do (p. 533). Finally, ritual can create a constructive pathway for expressing conflict between groups.  

It can be applied in Indonesia. Indonesia also have many rituals to do so it can contribute in peacebuilding. As Schirch mention in her explanation about indigenous religion. Indigenous religion have different ways in ritual and concept so they can heal trauma to victim’s violence. For instance, Susila Budhi Dharma (SUBUD) have rituals that they submit to God with maditation. SUBUD is established by Bapak Muhammad Subuh Sumohadiwidjojo. He come from Semarang. SUBUD is recognize as organization in Jakarta in 1947.  Goverment  of Indonesia just recognize  six religion. Thus they have own ways that SUBUD is not religion. It is also suitable with other indigenous religion that they concern in  nature. They see nature not as a noun but nature around them is a subject. If the nature is broken so they will be broken too. In indigeneous religion that feel very close with nature, they have so many rituals. Before planting season, they have rituals, one month after planting they have rituals. They do rituals in community, author means in group. Thus, they can do interaction with other physically and they can laugh, joke and have a conversation together. Finally, ritual can create a constructive pathway for expressing conflict between groups. 

Response Paper “ Logic of Religious Violence” by Watini

            Juergensmeyer writes “Logic of Religious Studies” which published in University of California Press. In that book he explain more that he have observed the potency of religion in certain pockets of public life. He states that he has seen how religious ideas and the sense of religious community have been endemic to the cultures of violence from which terrorism spread. He notes that religion can become resource of war. He gives example the Aum Shinrikyo movement reward itself as a perfect synthesis of Buddhism. Another instance in America, members of Christian militia groups insulted liberal Protestantism and mocked Christian Conservatives. Richard Butler left the Presbyterian ministry to form his own church. William Pierce writes in his book “ The Turner Diaries” that the Jewish takeover of Christian churches and corruption of the ministry now is completed. He also states that that case can be categorized  of other militant Islamic movements. One of the member’s al Gamaa-i Islamiya (Islamic Party) which led by Sheik Omar Abdul Rahman were stated to life in prison because of bombing of New York City’s World Trade Center. He writes that the groups such as Hamas, The Khalistan movement, Christian Identity and the Jewish right wing used violence not only seek attention but also to articulate the concerns of those within their eider cultures. He have experience with Mahmud Abouhalima which he told him that the critical moment in his religious life came when realized that he could not compromise his Islamic integrity with the easy vices offered by modern society.

About postmodern terror, he argues that government easily labeled the enemy of religion is that to some degree it is. He shows that enlightenment modernity proclaimed the death of religion. the moral leadership of the secular state that has become increasingly challenged in the last decade of the twentieth century following of the Cold War and the rise of a global economy. In sub-title of violence wins, he gives instance that however where the power accrued through terrorist acts was converted into bargaining chips for negotiated settlement and terrorist organizations were forged into effective political parties. He explain many more about religious movement and about  terrorist and violence which is caused by religion but not all case of violence will win. In some country like Indonesia, truth will win.

According to Juergensmeyer’s paper about  terrorist,  Indonesia also has problem about that which is very dangerous. It can cause disadvantages because of its impacts such as Bali Bomb which many people become died and injured and it caused disadvantages in economy, social, politic and culture. Indonesia has law and regulation to solve terrorist. Some of the law is execution. Few years ago there is execution which belong to Bali Bomber that the place is in Nusakambangan, Cilacap, Central Java. About religious movement Indonesia also have some case but it is divided into two side. If the movement is still suitable with Pancasila, that movement can life in Indonesia but if the movement against Pancasila and 1945 regulation, it can be dispersed by government. The movement religion or faith may come from indigenous religion  which is suitable with Pancasila it can do by reification which constructed by Wilfred Cantwell Smith. That movement or indigenous religion which have not recognize by government can recognize like Daud Sihombing’s (CRCS students) project to protect all religion in Indonesia.

In short, not all religion cause violence and violence will win  and that is  Indonesia.

      

Response paper “Ethno-nationalism and social movement theories  on  religion and  violence” by Watini

            Mohammed M. Hafez and Wiktorowics write “Violence as Contention in the Egyptian Islamic Movement”. Both of them explain that the contention in Egyptian become increasingly  which is due to three developments relating to the political structures. First the deliberation of the political system after 1980s set the context for a delegitimized ruling government bent on limiting access to institutional contention. Second, the reactive nature of state repression against militant Islamist in Upper Egypt. The last, indiscriminate repression gave Islamist added justification to rebel. The  case in Egypt  is one of importance as investigating political violence especially political violence as a component of social movement theory. This statement is suitable with Colin J Beck which is writes “The Contribution of Social Movement Theory to Understanding Terrorism. He writes that element of terrorism are the use violence, a differentiation between the victim of an attack and indiscriminate targeting of civilians. He bargain  some basic approaches that applicable to research on terrorism such as dominant social movement paradigm, cultural perspectives on movements all attention, a movement approach recommend going beyond structural description. He uses tripartite social movement approach which some of it is the structure of political opportunities and constraints external to organizations and comes from a focus on the rhetorical and symbolic side of political contention (mobilizing resources, political opportunity structure, and framing, 2008, 1565).  He argues that another perspective to sense how movements mobilize is to consider the role of social networks. According to Colin terrorist networks are not for their structure but for their effects on commitment and recruitments. Then, radical militancy also can be outcome of contention. He writes that the study of transnational contentinous  political is field in social movement theory. Colin analyses that transnational movement as product of global forces. One perspectives of transnational movements focuses on the role of diffusion. About methodology, CoResponse paper “Ethno-nationalism and social movement theories  on  religion and  violence” by Watini

            Mohammed M. Hafez and Wiktorowics write “Violence as Contention in the Egyptian Islamic Movement”. Both of them explain that the contention in Egyptian become increasingly  which is due to three developments relating to the political structures. First the deliberation of the political system after 1980s set the context for a delegitimized ruling government bent on limiting access to institutional contention. Second, the reactive nature of state repression against militant Islamist in Upper Egypt. The last, indiscriminate repression gave Islamist added justification to rebel. The  case in Egypt  is one of importance as investigating political violence especially political violence as a component of social movement theory. This statement is suitable with Colin J Beck which is writes “The Contribution of Social Movement Theory to Understanding Terrorism. He writes that element of terrorism are the use violence, a differentiation between the victim of an attack and indiscriminate targeting of civilians. He bargain  some basic approaches that applicable to research on terrorism such as dominant social movement paradigm, cultural perspectives on movements all attention, a movement approach recommend going beyond structural description. He uses tripartite social movement approach which some of it is the structure of political opportunities and constraints external to organizations and comes from a focus on the rhetorical and symbolic side of political contention (mobilizing resources, political opportunity structure, and framing, 2008, 1565).  He argues that another perspective to sense how movements mobilize is to consider the role of social networks. According to Colin terrorist networks are not for their structure but for their effects on commitment and recruitments. Then, radical militancy also can be outcome of contention. He writes that the study of transnational contentinous  political is field in social movement theory. Colin analyses that transnational movement as product of global forces. One perspectives of transnational movements focuses on the role of diffusion. About methodology, Colin argues that are concerns in an ongoing debate and scholars of terrorism should take note of the objections and methods that social movement researches have long considered. In research on terrorism Colin have problem which has been limited by issues in theoretical framework and methodology. Colin try to says that a social movement theory of terrorism is existing research on contentious politics and research on terrorism has the potential to contribute to social movement theory. It is interesting because case of terrorism also happen in Indonesia.

            Terrorism is one of big problem in Indonesia. It sometimes happen which is very dangereous because it cause many victims of it and attack economy. Research on terrorism can be applied in Indonesia which expect to decrease terrorism in Indonesia. Social movement theory can become analysis to see movement in society. Like case in Kebumen, Central Java, there are persons which rent house to do activity of terrorism. Finally police can see them and in about two years ago they are investigated. It is interesting because the some actor of terrorism are militant groups which use high cost to imply their idea. Motivation of terrorist can be dig to understand what they want. If it is about jihad, it can be evaluated what they mean what jihad is. If it is about economy so Indonesia can to prepare what terrorist need. In short, terrorism in social movement and need much research to solve it.lin argues that are concerns in an ongoing debate and scholars of terrorism should take note of the objections and methods that social movement researches have long considered. In research on terrorism Colin have problem which has been limited by issues in theoretical framework and methodology. Colin try to says that a social movement theory of terrorism is existing research on contentious politics and research on terrorism has the potential to contribute to social movement theory. It is interesting because case of terrorism also happen in Indonesia.

            Terrorism is one of big problem in Indonesia. It sometimes happen which is very dangereous because it cause many victims of it and attack economy. Research on terrorism can be applied in Indonesia which expect to decrease terrorism in Indonesia. Social movement theory can become analysis to see movement in society. Like case in Kebumen, Central Java, there are persons which rent house to do activity of terrorism. Finally police can see them and in about two years ago they are investigated. It is interesting because the some actor of terrorism are militant groups which use high cost to imply their idea. Motivation of terrorist can be dig to understand what they want. If it is about jihad, it can be evaluated what they mean what jihad is. If it is about economy so Indonesia can to prepare what terrorist need. In short, terrorism in social movement and need much research to solve it. 

Response Paper “Roles of Religions in Peace Building”

by Watini

The Title of Passage is Civil Society Engangement and Commnunal Violence which the Author is Tadjoeddin. This Passage publicated in Centre of Peace, (kind of Journal) Affair December 2004. He mentions many case for in Ambon and move to Poso. His writing is to reflect various hypotheses in the Context of Indonesia. He cites Ashutosh Varshney. Tajoeddin use theory from Varshney that is written in the book that the title is “Ethnic Conflict and Civil Society’India and Beyond”. The passage is publicated in Cambridge University  Press. In the passage, Varshney states that there is an integral link between the structure of civic life in a multi ethnic society, and the presence or absence of ethnic violence and so forth. To drawing the links, he describes that two interconnecd arguments are made. First, interenthnic and intraethnic networks of civic engangement play very different roles in ethnic conflict. Second, civic networks, both intraethnic and interethnic can also be broken down into two other  types: organized and quotidian. Varshney also claims many thing to describe all about violence and peace.

He describes sequence of theory. First, he clarifed three key term whose meaning are not self-evident (concepts). He differs “ethnic”, “ethnic conflict”, and “civil society”. The second, he mention deals with the puzzle that led him to to discover the relevance of civil society for ethnic conflict. Third, he summarizes how puzzle was resolved and present the arguments that can link ethnic conflict and civil society. The fourth, he presents empirical evidence in support of the argument made. Then the last he summarizes the implication of the project for studies of civil society and so forth. Tajoeddin reflects Varshney’s theory.

Tajoeddin describes civil society and communal violence that exist in Indonesia. He claims that the three aspects of Varshney can be combined to resolve violence that  he mention about hypothesis on hypotheses.  The three aspects are inter-communal civic engagement, self-policing and elite integration. He suggests that three mechanism have to work together to prevent communal violence. If this theory is applied in Indonesia in particular case like in Ambon case, it can be very helpful and decrease many victims and reduce the duration of conflict.

It is very surprised when author hear the behind the scene of conflict in Poso. As Rudi Fofid (Religion, Violence and Peace Building course, 28 September 2016 in UGM) said that there many provocation and it is allowed by many people. People do not check the news but people just do what they want with emotion. After the event, many people regret because fact of the news is nihil. For instance, the mosque is burned by Christian but the mosque still stand. It need researh before because as Rudi Fofid said that there are any director behind the event. Prevention of the violence can begin from people themselves. They have not to wait government to help them but they can begin militant with their little community. The people can think that they are victim. So they do something that can joint both Christian and Muslim. Then both of them realize together and think that they heve to be together. It can be joined with Tadjoeedin theory and Rudi Fofid theory. Rudi Fofid describes that conflict can stop with step of meeting-stopping-touching-dialogue-meditating-perception and after that vision-mission and action will happen.

In short, Tadjoeddin cites Varshney that to prevent conflict can use theory of combining three elements. The three elements are inter-communal civic engagement, self-policing and elite integration. To resolve conflict for instance Ambon ccase it can combine again with Rudi Fofid theory that are  of meeting-stopping-touching-dialogue-meditating-perception and after that vision-mission and action will happen. 

Response Paper “Religious Resources for Peace” By Watini

Luc Reychler  gives a method of peace that it is written in International Journal od Peaces Studies, Volume 11, Number 1, Spring Summer/Summer 2006. Reycler claims that in peace building there challenges of peace research. 1.) Seeing the big picture. To sustain peace there are the essential requirements that some of it are: A.) System of comunication, consultation, and negotiation must be effective, B.) An integrative political-psychological climate, C.) A critical mass of peace building leadership and so forth.  To support five clusters, it need many aspect such as legal, educational, health, humanitarian aid, information and environmental system. To support them, there are the important roles is building block and there are fifth building block 1.) Building block focuces on the establishment  of an effective communication, consultation and negotiation system at different levels both conflicting parties and members. 2.) Building block is the presence of a critical mass of peace building leadership (Reychler and Stellamans, 2005). (pg. 6-8). 2.) Mastering sustainable peace building architecture. To build peace we have to get a better understanding of sustainable peace building architecture. 3.) Synergizing the know-how and learning. One of an improving learning of violence is providing space for trans-disciplinary research. 4.) Dealing with the reality of the peace building context. Thus, in peace building  there is not easy to create its because in peace research there are have to use huge worldview and have to know the field of violence and have collaborated with many sector and appropriate with context. On the other hand, we cannot to tend in some party so we have to see both of perpetrator and victims and consider different levels: the elite, middle and grassroots levels.

The other Title of passage is “The Religous Component of Mennonite Peacemaking and Its Global Implications” which the author is Marc Gopin that is chapters “fifteen”. Mennonite states that peace work is mission (236). Resolution conflict and an involvement of social justice is one of peacecmaking. To face violence, Minnonite use conflict resolution, a deeply activist and engaged method of affecting humans relations (238). Mennonite community use ethics that are encounter with the image of the other, the awareness of otherness, that generates ethical response of care, compassion or pity. The way of peacepeaking of Mennonite is how they create and sustain their own community (240). They have moral character that is meek and  lowly of heart (242). Minnonite use religion values in peacemaking. It  influences by biblical tradition and depend on historical experience and involving spiritual response to the world around them. If we use Reychler theory, Mennonite manage conflict with using a critical mass of peace buildning leadership that it come from their biblical tradition and historical tradition. Another example is local mechanism for managing conflict that they are joint together to face government that want to built new factory of pulp. There are invironmental injustice. The case is is North Sumatra in November 2002. Sarma, 32 was among 16 people jailed by a court for damaging the Porsea district head’s office during a rally opposing the plan to reopen pulp factory Toba Pulp Lestari (formerly PT Indorayon Inti Utama). Sarma is a church misnister. One day, Sarma saw that there are conversation both a member of his congregation. He tried to meet district head to convey that his community refused to the plan to reopen the pulp factory but it is no response from the district head party so protesters angry. Several of them threw rocks at the office and smashed two windows panes. Police dispersed the crowd and arrested Sharma (Muniggar Sri Saraswati, The Jakarta Post, Januari, 10, 2004). In short, managing conflict is not easy. It is because there are many challenges there. In observation of peacemaking we have to spend much money and many time. Beside that, we have to many creativity in peace research beacuse of  in peace research we have to see both of perpetrator and victim and see many aspects such as politics, diplomacy, defense, economics, education, media, religion, health and so forth. 

Response Paper “Ecofeminism”

By Watini

The passage is written by Amanda Baugh that the title is “Gender”. The paasage is in book “Grounding Religion” that publicated in Routledge, New York, 2011. Ecofeminism or ecological feminism is a feminist perspective based on the assumption that woman and nature are linked and mutually denigrated (130). Ecofeminist’s argument are particularly relevant to religious environmental ethics. One is the assertion that the oppression of woman and nature are related and that establishing proper human relationship among human and other creatures obligates an overturning of patriarchal civilization and corresponding breach between men  and women. The other claims is that women are closer to nature and it categoorized as sacredness and it is recognized as effort to reharmonize life on earth (in The Encyclopedia of Religion and Nature by Bron R. Tylor and friends, (602) Environment, Worlview, and Religion, Yogyakarta: Universitas Gadjah Mada, 2006).  Talking about relation between women and nature, it is like compare that if ecology doesn’t work, women is the first party that they experience many problem that it is shown in “Belakang Hotel” film, 2014.

They are marginalized because they doesn’t work many thing if the nature (especially water ) is very limited. They difficult to clean household and many thing such as, take a bath, washing clothes and plate and cook water even they buy water in market’s toilet to take a bath. To solve this problem,  society in there use method that policy have role to take action. Then, after BLH warn the hotel, there are water arround society there. About gender or eco-feminism, in Yogyakarta there are many organizations to defend their right in many thing like in ecology. They are Rifka Annisa and Pusat Studi Wanita (PSW) in UIN Sunan Kalijaga.

Amanda explains that more than 30.000 women from Britain and the United States opposed patriarchal militaristic agendas. Thus, a series of  conferences on women and the environment in the middle 1970’s, the growth of green politics and the emergence of grassroots movements responding to local environmental issues developed  in there (132). According to Griffin, women have a special intuitive understanding of all human’s connections with the earth. Vandana Shiva describes that women had special knowledge for living sustainably within nature (133). Merchant, Griffin and Shiva is feminist from Western patriarchals worldviews but there are many scholars and theologians written negative legacy of Western Christianity’s treatment of both women and the earth (134).

Sallie McFague, feminist theologian offered a vision of God that supported the equality of women and the value of the earth. Practicioners of feminist spirituality assume that the earth is sacred and all living beings are worthy of respect (135). In religion women  have special possition in nature because women needed is many more than men. There are Women and Life on Earth (WLOE). It is a non-profit organization and internet project whose stated goal is to support “women in international cooperation for peace, ecology and social justice”. The Women and Life n Earth  project developed out in 1980’s. WLOE was inactive by 1982 but in 1999 the organization was restored when several of the original members launched Women and Life on Earth as an internet project dedicated to peace, ecology, and global justice. If we compare in Indonesia, Indonesia also have feminist actor that is Rahman Wahid. In short, women closely related to nature than men. It is bacause women have many needed in water than men. Women are closer to nature and it categoorized as sacredness and it is recognized as effort to reharmonize life on earth.