Sociology studies of religion today have developed in various Islamic colleges in Indonesia. As a science developed in universities, the sociology of religion is built with a strong epistemological foundation. Unlike the sociology of religion developed from sociology in public universities, the sociology of religion in Islamic higher education is also influenced by the Comparative Science of Religion or the Study of Religions. The following article describes the development of religious sociology studies at the UIN Sunan Kalijaga which is distinctive. The distinction of the study of the sociology of religion is influenced by the history of the development of religious sociology study programs and the praxis of religious sociology to solve social and religious problems in Indonesia. Studi sosiologi agama dewasa ini telah berkembang di berbagai perguruan tinggi agama Islam di Indonesia. Sebagai ilmu pengetahuan yang dikembangkan di perguruan tinggi,  maka sosiologi agama dibangun dengan landasan  epistemologi yang kuat. Berbeda dengan sosiologi agama yang dikembangkan dari ilmu sosiologi yang ada di perguruan tinggi umum, sosiologi agama di perguruan tinggi agama Islam juga dipengaruhi oleh Ilmu Perbandingan Agama atau Studi Agama-agama. Tulisan berikut mendeskripsikan tentang perkembangan studi sosiologi agama di UIN Sunan Kalijaga yang bersifat distingtif. Distingsi kajian sosiologi agama tersebut dipengaruhi oleh sejarah perkembangan program studi sosiologi agama dan kebutuhan praksis sosiologi agama untuk menyelesaikan problem sosial keagamaan di Indonesia.

The exodus of East Timorese refugees after the 1999 referendum to Indonesia left a problem till now. International refugee affairs agencies, the Indonesian government, and non-governmental organizations have helped repatriate refugees. But many refugees do not want to return and choose to stay in Indonesia, among them they choose to stay in the border area in Sukabitetek Village, Belu Regency, East Nusa Tenggara. In a study through an ethnographic approach to the former East Timorese refugee community in the following Sukabitetek, it was explained about strengthening identity and social segregation in the interaction between former East Timorese refugees and local people. Resettlement policies for refugees that are top down and tend to pay less attention to the needs of refugees cause social problems, namely land access, economy and education, economic and political commodification, and social conflict.

This article focuses on the influence of new religions (Islam and Christianity) to the changing of agroecosystem in Dayak Loksado. In line with the government policy in employing modern agricultural farming, spreading new religions (Islam and Christianity) have affected the changing of traditional farming to the modern one. This research aims to know the influence of religious conversion in an agroecosystem in Dayak Loksado and several influential factors and also the impact of that system. Using qualitative as an approach, the data are collected from in-depth interview focused on special region named Balai Padang, Malinau, Loksado. The result of this research shows that conversion to a new religion has changed agroecosystem in Dayak Loksado in terms of belief and practice for some people. Moreover, swidden cultivation or nomad agriculture has changed into a permanent one gradually. There are several influential factors decreasing of a local field for paddies and availability of field for rubbers and palms plantations.Artikel ini memberi fokus perhatian pada pengaruh agama baru (Islam dan Kristen) terhadap perubahan agroekosistem pangan pada masyarakat Dayak Loksado. Sejalan dengan kebijakan pemerintah untuk mengenalkan cara berladang modern, penyebaran agama baru (Kristen dan Islam) diasumsikan telah mendukung perubahan dari cara bertani tradisional menjadi cara bertani modern. Penelitian ini bertujuan untuk mengetahui pengaruh konversi agama dalam sistem peladangan di Loksado dan faktor-faktor yang berpengaruh dan dampak yang terjadi pada perubahan sistem tersebut. Dengan menggunakan pendekatan kualitatif, data diperoleh dari hasil wawancara mendalam yang difokuskan di Balai Padang, Desa Malinau, Kecamatan Loksado. Hasil analisis penelitian ini menunjukkan bahwa konversi ke agama baru telah merubah agroekosistem peladangan orang Loksado. Perubahan moda produksi peladangan dengan demikian dipengaruhi oleh perubahan keyakinan. Hasil studi ini juga memberi indikasi bahwa praktek peladangan berpindah di Loksado secara berangsur mengalami pergeseran ke arah peladangan menetap. Faktor-faktor perubahan antara lain disebabkan oleh berkurangnya lahan padi lokal dan luasnya areal peladangan untuk tanaman keras, terutama karet dan kelapa sawit.

This article unravels the causes, the patterns and the solutions of collective violence in Indonesia. The study uses data rooted from the historical experience of collective violence that occurred from 1995 to 1997, prior to the 1998's Indonesian Reform. The experience of violence in Indonesia that occurred in quick succession before the reform era became a historical document on the causes and patterns of violence, so it could be discussed to find a solution to the violence in Indonesia in the future. The analysis showed that there is violence's potential rooted in culture. In anthropological view, the concept of "culture of peace" becomes part of a study of local wisdom. It is safe to say that the concept the culture bears the system of symbolic or ethos of violence, at the same time it also holds the ethos of culture of peace. The causes of violence in Indonesia could be analyzed from the cultural mechanisms that legitimize violence. Thus, the solution of the violence could also be searched by studying mechanism that legitimizes the culture of peace.Kata kunci: Kekerasan, Budaya, Pola dan Solusi A. Pendahuluan Negara dengan karakter multietnik, budaya, dan agama seperti Indonesia tentu memberi implikasi pada kemungkinan besar adanya konflik antar kelompok masyarakat. Karakter yang multietnis dan problem dampak globalisasi semakin memicu menguatnya sentimen antar etnis dan budaya, terutama kaum minoritas yang yang rentan menjadi korban peminggiran (vulnerability).1 Jika konflik bersifat tersembunyi dan cenderung konstruktif untuk kemajuan, tentu hal itu tidak menjadi persoalan yang serius untuk diatasi. Namun jika konflik itu terbuka dan bersifat 1 Lihat Peadar Kirby, Vulnerability and Violence (London : Pluto Press, 2006), hlm 1-27. Kekerasan seringkali menjadi jalan bagi kelompok tertentu yang merasa terpinggirkan dan menjadi kelompok yang rentan terhadap kemiskinan dan keterbelakangan, sebagai akibat pengaruh globalisasi. Ini menunjukkan bahwa globalisasi dan dampaknya lekat dengan kekerasan.

This article focusing on religious and social change in Dieng tourism society and its relation with state capitalism. The government has commercialize gembel hair ritual (ritual rambut gembel) by tourism policy, that long have been live in Dieng community. In this article indicated that there are two variants of the social response to the change, the people who accept and reject society. The receiving society is the people that having an interest in economic on activities of the tourism development, whereas the rejecter society is the people that hold belief and tradition faithful. Theoretically, this study gives an explanation that public religiosity into the value system which affect people's behavior to confirm the mode of economic production runs, as well as oversee social change. ***Tulisan ini mengambil fokus pada agama dan perubahan sosial akibat ekspansi pasar pariwisata di dataran tinggi Dieng, dan hubungannya dengan kapitalisme negara. Pemerintah telah mengusahakan ritual rambut gembel sebagai komoditas pariwisata di dataran tinggi Dieng. Hasil analisis menunjukkan bahwa ada dua varian respon sosial terhadap perubahan akibat ekspansi pasar pariwisata, yaitu masyarakat yang menerima dan masyarakat yang menolak. Masyarakat penerima adalah orang-orang yang memiliki kepentingan di bidang ekonomi dalam kegiatan pengembangan pariwisata, sedangkan masyarakat yang menolak adalah orang-orang yang memegang keyakinan dan tradisi lokal. Secara teoritis, studi ini memberi penjelasan bahwa religiusitas masyarakat dipengaruhi oleh moda produksi ekonomi yang ada.