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RELIGIOUS MODERATION: RELIGIOUS CONVERSION IN THE CHRISTIAN REGION OF TANAH BATAK (CASE STUDY OF PAHAE JULU DISTRICT)
RELIGIOUS MODERATION: RELIGIOUS CONVERSION IN THE CHRISTIAN REGION OF TANAH BATAK (CASE STUDY OF PAHAE JULU DISTRICT)
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RELIGIOUS MODERATION: RELIGIOUS CONVERSION IN THE CHRISTIAN REGION OF TANAH BATAK (CASE STUDY OF PAHAE JULU DISTRICT)
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RELIGIOUS MODERATION: RELIGIOUS CONVERSION IN THE CHRISTIAN REGION OF TANAH BATAK (CASE STUDY OF PAHAE JULU DISTRICT)
RELIGIOUS MODERATION: RELIGIOUS CONVERSION IN THE CHRISTIAN REGION OF TANAH BATAK (CASE STUDY OF PAHAE JULU DISTRICT)

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RELIGIOUS MODERATION: RELIGIOUS CONVERSION IN THE CHRISTIAN REGION OF TANAH BATAK (CASE STUDY OF PAHAE JULU DISTRICT)
RELIGIOUS MODERATION: RELIGIOUS CONVERSION IN THE CHRISTIAN REGION OF TANAH BATAK (CASE STUDY OF PAHAE JULU DISTRICT)
Journal Article

RELIGIOUS MODERATION: RELIGIOUS CONVERSION IN THE CHRISTIAN REGION OF TANAH BATAK (CASE STUDY OF PAHAE JULU DISTRICT)

2024
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Overview
The objective of the study is to analyze the process of religious conversion that gave birth to religious moderation and to know the role of Toba Batak customs in producing religious moderation in Pahae Julu.The context of different religious reference values at a certain point can increase the opportunity for friction and conflict in society. This condition requires a moderate attitude that can soften the form of religious beliefs that can confront each other in direct interaction in daily life. In practice, it can be seen in Pahae Julu that the moderate attitude is not top-down but rather bottom-up. The community consciously lives side by side with the context of different religious identities. However, the knowledge to behave, prevent and maintain interaction has been going on for several generations. This study uses a qualitative method assisted by interview techniques and direct observation in the field. The result of the study is activity of religious moderation in Pahae Julu is seen to be bridged through the Batak customary system. For the Batak tribe, it has an egalitarian nature that does not differentiate between religious identities. In the role of custom, all Batak tribes have obligations and rights that are reciprocal in nature. This customary position cannot be replaced by others arbitrarily so that there is no other way than to be obliged to follow it. This customary mechanism seems coercive but becomes a communication bridge that maintains the diversity of different religious identities in community life.
Publisher
Nicholson School of Communication and Media at the University of Central Florida