<p>This study aims to evaluate whether the idea of ultimate reality in world religions contributes to the characteristics of the world religion paradigm, which is hierarchical cosmology or “subject-object cosmology.” Several research on this topic claims that one of the characteristics of the world religion paradigm is its hierarchical perspective. Discussing this issue is important to distinguish the world religions as the paradigm and the world religions as the most widely embraced religion. This study argues that the hierarchical perspective of the world religion paradigm can be rooted in the idea of ultimate reality, that there is a supreme, foremost, and most principal reality in the continuity of this universe, namely the supernatural or God. The hierarchical cosmology consists of three main domains: supernatural/God, culture/human, and nature. This study uses a literature study methodology, relying on books, journals, and texts related to research questions. This study finds that the world religion paradigm or hierarchical cosmology or “subject-object cosmology” is prominent, especially in Abrahamic religions such as Islam, Christianity, and Judaism, even though the concept of ultimate reality in these three religions is different.</p><p align="left"> </p><p><em>Penelitian ini bertujuan untuk mengevaluasi apakah gagasan tentang realitas tertinggi dalam agama-agama dunia turut berkontribusi membentuk karakteristik paradigma agama dunia, yaitu kosmologi hierarkis atau “kosmologi subjek-objek”. Beberapa penelitian tentang topik ini mengklaim bahwa salah satu karakteristik paradigma agama dunia adalah perspektifnya yang hierarkis. Membahas masalah ini penting untuk membedakan agama-agama dunia sebagai paradigma dan agama-agama dunia sebagai agama yang paling banyak dianut. Kajian ini berpendapat bahwa perspektif hierarkis paradigma agama dunia dapat berakar pada gagasan tentang realitas tertinggi, bahwa ada realitas tertinggi, utama, dan paling utama dalam kelangsungan alam semesta ini, yaitu supernatural atau Tuhan. Kosmologi hierarkis terdiri dari tiga domain utama: supernatural/Tuhan, budaya/manusia, dan alam. Penelitian ini menggunakan metodologi studi kepustakaan, dengan mengandalkan buku, jurnal, dan teks-teks yang berkaitan dengan pertanyaan-pertanyaan penelitian. Kajian ini menemukan bahwa paradigma agama dunia atau kosmologi hierarkis atau “kosmologi subjek-objek” menonjol, terutama dalam agama-agama Abrahamik seperti Islam, Kristen, dan Yudaisme, meskipun konsep realitas tertinggi dalam ketiga agama tersebut berbeda. </em></p>

Berangkat dari beberapa penelitian sebelumnya, mahasiswa Sosiologi Agama pada umumnya telah mengerti persoalan-persoalan gender. Namun, pada kenyataannya, mereka masih mengalami kekerasan simbolik di ranah kebahasaan. Penelitian ini bertujuan untuk mengungkapkan kekerasan simbolik, khususnya dalam ranah bahasa, yang dialami oleh perempuan atau mahasiswi Sosiologi Agama di UIN Alauddin Makassar. Penelitian ini merupakan penelitian kualitatif. Penelitian ini menggunakan wawancara dan observasi sebagai metode pengumpulan data. Data-data yang diperoleh kemudian dianalisis dengan menggunakan pendekatan sosiologis untuk mengurai dengan baik fonemana-fenomena yang terjadi di lapangan dan dari hasil wawancara. Lebih lanjut, penelitian ini menggunakan teori Pierre Bourdieu yang menjelaskan tentang kekerasan simbolik dalam suatu masyarakat. Hasil penelitian ini menunjukkan bahwa di kalangan mahasiswa Sosiologi Agama, UIN Alauddin Makassar, masih terjadi kekerasan simbolik terutama dalam aspek kebahasaan. Hasil penelitian ini menegaskan penemuan tersebut dengan menyajikan data-data tentang kekerasan simbolik, berupa bahasa atau kata-kata tertentu yang tabu dan tidak boleh diucapkan oleh perempuan, sedangkan laki-laki boleh.

Previous studies claimed that arranged marriages occur in underdeveloped societies, among the uneducated and low social classes. However, in Indonesia, especially South Sulawesi, arranged marriages also occur among young educated Muslim women. This study aims to answer why young educated Muslim women accept arranged marriages by their parents or families instead of marrying their boyfriends. This study also elaborated further on the issue of their feelings and experiences, such as feelings after marriage, dating experiences, and the reasons their parents matched them. This study used a postcolonial approach to analyze why young educated Muslim women accept arranged marriages. By conducting in-depth interviews with five young educated Muslim women who have married through the arranged process, this study found several reasons why young educated Muslim women accept arranged marriages, including the family system, religious teachings, economic considerations, and personal reasons that they consciously choose

The Bugis-Makassar indigenous people who live around Mount Bawakaraeng perform a ritual pilgrimage (hajj) to the top of Mount Bawakaraeng (as a sacred space). This ritual is often considered heretical and deviant. These negative assumptions are the result of the monopoly definition of “sacred place” by the world religion paradigm which is only limited to the doctrine of the holy book and is hierarchical-exclusive. Meanwhile, in the indigenous religion paradigm, “sacred place” is closely related tothe surrounding environment (nature) which also gives life to indigenous peoples. The Bugis-Makassar indigenous people who live around Mount Bawakaraeng construct the sacredness of the mountain, not only as a place for religious rituals but also as a guarantor of their life. There were lacking previous researches discussing “sacred place” through the indigenous religion paradigm approach. This research contributes to that lack. This study examines how the indigenous religion paradigm interprets “sacred place”. The research method used in this research is qualitative. This study argues that there is no better way to understand why indigenous people perform rituals on Mount Bawakaraeng than using the indigenous religion paradigm. This study also shows that the “sacred place” associated with Mount Bawakaraeng is a way for the indigenous people who live around the mountain to preserve the nature around them which has enabled them to live and make a living such as accessing water, gathering medicines from nature, and so on. Eventually, with research that provides a better explanation of what a “sacred place” is in the indigenous religion paradigm, negative assumptions about indigenous people who regard a mountain as sacredplace can be better understood.