This article aims to describe religious expression on YouTube during the Covid 19 pandemic. Religious activities were relatively limited to social restriction policies with all their dynamics. Pandemic encouraged some people, they are Ujang Busthomi and Om Hao, to express their religiosity in real and on YouTube. The type of this research is qualitative with the data search method using YouTube observations on Kang Ujang Busthomi, account of Ujang Busthomi, and Kisah Tanah Jawa, account of Om Hao. This article finds that the pandemic situation encourages religious actors to express their religious expression awareness through YouTube. The variety of religious expression on YouTube, base on Ujang Busthomi and Om Hao account, revolves around two model. First, the expression of Islam-local style. Second, expression of local-Islam style. [Artikel ini bertujuan untuk mendeskripsikan ekspresi keagamaan di YouTube pada masa pandemi. Selama pandemi, pembatasan sosial dengan segala dinamikanya mendorong sebagian orang mengekspresikan religiusitasnya tidak terbatas di ruang-ruang sosial nyata, namun juga di media sosial seperti YouTube. Keterbukaan ini mendorong munculnya ekspresi keagamaan dari tokoh penekun dunia supranatural, Ujang Busthomi dan Om Hao, yang sebelumnya lebih sering diungkapkan tidak secara terbuka. Data artikel ini didapatkan dengan menggunakan observasi akun YouTube Kang Ujang Busthomi dan Kisah Tanah Jawa. Penelitian ini menemukan bahwa situasi pandemi mendorong umat beragama mengekspresikan dimensi keagamaan dari kehidupan mereka secara lebih terbuka dan virtual. Adapun ekspresi keagamaan dua tokoh yang dikaji dapat dibaca menjadi dua model. Pertama, ekspresi keagamaan Islam-lokal. Kedua, ekspresi keagamaan lokal-Islam.]

Abstact Sirri marriage does not seem to be a problem in Maduran society

Conflict accompanies religious life in Indonesia. Social interactions based on prejudice and stereotype still thrive in social relations. On the other hand, for some people religion is seen as a pathological source of conflict, not as a potential creativity for the building of a peaceful culture. In that context, this paper is compiled through a descriptive qualitative method with literature study. This method is used to discover key concepts and their application to efforts to find transformation and reformative strategies from religious conflicts. This transformation and reformative strategy is placed on the assumption that each culture has independent media to build a culture of peace through the internal culture of the community as an effective reconciliation force in building relationships between religious schools (mazhab) and social groups. From this analysis, three main concepts and strategies are found for the development of a culture of peace; first, opening the faucet of intercultural communication based on the existing culture in society, second, building a reformative-transformative national culture that is relevant to the needs of society and the current development. Third, the reformulation of religious understanding and interpretation as the spearhead of religious peace building. These three things have significance for efforts to build a basis for making every policy, social transformation and development of a peaceful culture to achieve future harmony for socio-religious life in Indonesia.

In a practical context, the state of Indonesia has accommodated and acknowledged the existence of indigenous religions with other names, Penghayat Kepercayaan (belivers of mystical gorup), even its position now maybe equivalent to six religions recognized by the state, but in the context of practical services it needs to be investigated further. Unfortunately, the state has not used the definition of religion social-anthropologically yet, it uses a biased politically definition. The implication is that the state see indigenous religion as not religion. This led to the need for religiousization of it followers which led to the conflicts of mission from six world religions. Because of this, indigenous religions experienced conflict with the state, in the same time it also conflict with six world religions. Their position was finally squashed, therefore the recommendations of this paper looked at the need for Penghayat Kepercayaan to be placed in the Ministry of Religion by forming the BIMAS Penghayat Kepercayaan, at least the country put indigenous religion important and equivalent with six world religions.[Dalam konteks yang praktis, negara telah mengakomodir dan mengakui eksistensi agama pribumi dengan nama lain yaitu Penghayat Kepercayaan, dan bahkan kedudukannya mungkin setara dengan agama besar, meski dalam konteks pelayanan praktis perlu diteliti lebih jauh. Sayangnya hinga saat ini negara belum menggunakan definisi agama secara sosial-antropologis, tetapi menggunakan definisi yang bias politik kekuasaan. Implikasinya adalah negara memandang agama pribumi bukan agama. Hal ini membawa perlunya agamaisasi pengikut agama pribumi yang menimbulkan konflik misi dari agama-agama besar. Karena itu, agama pribumi mengalami konflik denga negara, juga dengan agama-agama besar sekaligus. Posisi mereka akhirnya serba terjepit, karena itu rekomendasi tulisan ini memandang perlu Penghayat Kepercayaan diletakkan di Kementerian Agama dengan membentuk BIMAS Penghayat Kepercayaan, setidaknya dengan demikian negara meletakkan agama pribumi penting dan setara dengan agama besar lainnya.]

No abstract