How do Rausyan Fikr Manage a Violence
Abstract
Muslims is divided into two groups, Sunni and Shi’ite. The majority of muslim in Southeast Asia is Sunni. Shi’ite exist in Southeast Asia including Indonesia. Shi’ite was in Southeast Asia since long time ago approximately in 7th century. In Yogyakarta, Indonesia there are foundation that examine Shi’ism. The examination is about phylosophy. It is established in 1990s. Twenty two years after establishment there is no violence or controversion but since 2013 the problem emerged. Rausyan Fikr have own resolution to solve the problem.
References
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Reychler, Luc (2006), “Challenges of Peace Research,” International Journal of Peace Studies, Volume 11, Number 1, Spring/Summer.
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Varshney, Ashutosh (2003), Ethnic Conflict and Civic Life: Hindu and Muslims in India, Yale University Press.
Alatas, Farid Syed. “The Tariqat Al-‘alawiyyah and The Emergence of The Shi’i School in Indonesia and Malaysia. Instituto Per L’Oriente C. C. Nallino. (1999). Pp. 323-339.
Al-Qurtuby, Sumanto (2012/2013). “Reconciliation from Below: Indonesia’s Religious Conflict and Grassroots Agency for Peace” Peace Research (2012/2013) Vol. 44/45, No. 2/1, pp 135-162.
Appleby, Scott. (2000). The Ambivalence of the Sacred: Religion, Violence and Reconciliation, Rowman & Littlefield Publishers, Inc.
Appleby (b), Scott (2012), “Religious Violence: The Strong, the Weak, and the Pathological,” Practical Matters, Spring, Issue 5, pp. 1-25.
Azra, Azyumardi, Kaum Syiah di Asia Tenggara: Menuju Pemulihan Hubungan dan Kerjasama. In Dicky Sofjan (ed). (2013). Sejarah dan Budaya Syiah di Asia Tenggara. Yogyakarta: Penerbit Sekolah Pascasarjana. 26.
Crouch, Melissa. (2015). University of New South Wales, Sydney, Australia. Book Review of
Docherty, Jayne Seminare (2001). Learning Lessons from Waco: When the Parties Bring Their Gods to the Negotiation Table. Syracuse University Press.
Gopin, Marc. The Religous Component of Mennonite Peacemaking and Its Global Implications. 236-242.
Hafez & Wiktorowicz, Violence as Contention in the Egyptian Islamic Movement,” in Wiktorowicz (2003), Islamic Activism: A Social Movement Theory Approach, Indiana University Press..
Hasenclever and Rittberger, “Does Religion Make a Difference? Theoretical Approaches to the Impact of Faith on Political Conflict,” Millennium - Journal of International Studies (2000) Vol. 29, No. 3
Jurgensmeyer, Mark (1988), “The Logic of Religious Violence: The Case of Punjab,” in Contributions to Indian Sociology, Vol. 22, 65
Hafez. Violence as Contention in the Egyptian Islamic Movement. 60-81.
Lederach (2000), “Understanding Conflict: Experience, Structure and Dynamic,” in Mennonite Concilliation Service, Mediaton and Facilitation Training Manual
Marcinowski, Christoph. “Aspects of Shi’ism in Contemporary Southeast Asia” The Muslim World, January (2008); 98, 1; Proquest pg 36-51.
Marcinowski, Christoph. “Selected Historical Facets of the Presence of Shi’ism in Southeast Asia” The Muslim World, January (2008); 99, 2; Proquest pg 389-390.
Pruitt, and Rubin, (2003), Social Conflict: Escalation, Stalemate and Settlement, McGraw-Hill Humanities/Social Sciences/Languages.
Rabbani, Mohammad Ali. “Faktor Syiah dalam Masuk dan Tersebarnya Islam di Asia Tenggara Melalui Arab, India dan Cina. In Dicky Sofjan (ed). (2013). Sejarah dan Budaya Syiah di Asia Tenggara. Yogyakarta: Penerbit Sekolah Pascasarjana. 71.
Reychler, Luc (2006), “Challenges of Peace Research,” International Journal of Peace Studies, Volume 11, Number 1, Spring/Summer.
Staub, Ervin (1999),”The Origins and Prevention of Genocide, Mass Killing, and Other Collective Violence,” Peace and Conflict: Journal of Peace Psychology, , 5(4), 303-336.
Tadjoedin, Mohamad Zulfan (2004), “Civil Society Engagement and Communal Violence: Reflection on Various Hypotheses in the Context of Indonesia,” Administration and Change, No. 42, July-December, pp. 1-18
Varshney, Ashutosh (2003), Ethnic Conflict and Civic Life: Hindu and Muslims in India, Yale University Press.
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2017-11-01
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