Education ANTHROPOLOGY IN ISLAM study

Religious phenomenon is a universal human phenomenon. During this time there were no reports of research and study that states that there is a community that does not have any concept of religion.

Although the event has changed the social change orientation, and religious meaning, it does not negate the existence of religious work in the community. So that the study of religion will always continue to grow and become an important study. Due to the nature of universality in the religious community, the study of the community will not be complete without seeing religion as one of the faktornya. Often the study of political, economic and social change in a society have forgotten the existence of religion as one of the factors determinan. No surprise if the studies can not reflect social reality that more complete.

The statement that religion is a phenomenon in the eternal on the other hand also provides a description that the existence of religion can not be separated from the influence of reality around him. Often the practices of a religious community in the developed doctrine of religious teachings, and then adjusted to the cultural environment. The meeting between the doctrine of religious and cultural reality is very clearly seen in the practice of religious rituals. In Islam, such as the Idul Fitri in Indonesia, which celebrated the tradition sungkeman-bersilaturahmi to a more old-is a proof of the value keterpautan between religion and culture. Pertautan between the religious and cultural reality is possible because religion does not occur in a vacuum cleaner reality-always original. Keterpautan religion with the cultural realities mean that the reality of their own religion, which is always in touch with the people, be surrounded by that culture.

The fact that also provides the sense that the development of religion in a public discourse, both in practical and social-show elements of human construction. Although this statement does not necessarily mean that the religion purely human creation, but that relationship can not be dodged between the God-like construction that is reflected in the holy scriptures, and construction of human-translation and interpretation of sacred values, religious practices represented in the religious rituals. At the time people make interpretations of the teachings of religion, the environment is influenced by their cultural-primordial-that was inherent in himself. This may explain why interpretations of the teachings of religion different from one community to another community.

Comparative study of Islam in Indonesia and Morocco made by Clifford Geertz, for example to prove the existence of the influence of culture in understanding Islam. Islam in Indonesia into a syncretic religion that, while Islam in Morocco has an aggressive nature and passionate. Differences in the manifestation of religion shows how reality is strongly influenced by religious-cultural environment.

Debate and conflict in the Islamic community is a difference in the interpretation, and is a description of the search forms of religious practice in accordance with the cultural and social Kontek. For example, in assessing the issues of political and religious relations associated with issues of power and leadership succession, is the daily problems of mankind-this is a problem in the interpretation and use of religious symbols religious life for the sake of mankind. Of course the role of religion and the meaning will vary according to the diversity of social problems.

Anthropology, as a science of human learning, it becomes very important to understand the religion. Anthropological study of human behavior and all they can to understand the differences in human culture. Provided with a holistic approach and commitment antropology akan understanding of the human, then anthropology is a science that it is important to learn the religious and social interaction with different cultures.

Nurcholish Madjid said that antropologis approach is very important to understand Islam, because the concept of man as "caliph" (God's representative) on earth, for example, is the symbol of the importance of the position of man in Islam.

Important position in the Islamic people also indicate that the major problem in understanding Islam is to understand how humans. The issues experienced by men is indeed a religious issue was. Struggle in the life of humanity is essentially religious struggle. The anthropologist explains the existence of religion in human life with which to distinguish what they call as "common sense" and "religious" or "mystical event." In one hand, reflects the common sense of day-to-day finished with the usual rational consideration or with the help of technology, sementera sense is that religious activities or events that occur outside the range of ability nalar and technology.

Another explanation for example, that disclosed by emile Durkheim on religion functions as a brace of social solidarity, or Sigmund Freud reveals the important position of religion in psychiatric symptoms penyeimbang man, indeed reflects how religion so important for human existence. Although it must realize that efforts to menafikan religious people also often appear, and also the global community phenomenon. Two-hand, this study attempts to understand religion and religious menegasi existence-indeed describe how the study of religion as a universal human problem.

Thus, to understand that Islam has berproses in the history and culture will not be complete without understanding the man. Because the reality of religious reality is that humanitarian mengejawantah in the real world. Especially, the intrinsic meaning of keberagamaan is located on the interpretation and practice of religion. Thus, anthropologists are necessary to understand Islam, as a tool to understand the reality of humanity and understanding that has been practiced Islam-Islam that is practised, which is the picture of keberagamaan indeed human.

In Indonesia, business anthropologist to understand the religious and social relations has been made. Perhaps the paper Clifford Geertz The Religion of Java is written in the early 1960s the paper became popular at a time crucial for the discussion of religion in Indonesia especially in Java. Geertz that reveal the views of the trikotomi-abangan, santri priyayi-and in the community, and appeared to have influenced many people in the analysis of the relationship between religion and culture, or the relationship between religion and politics. In diskursus interaction between the religion-particularly Islam-and in the culture, views, Geertz has inspire many people to see more in-depth about interrelasi between them. Keterpengaruhan it can be seen from some of the views that try to implement a framework to think Geertz or those who want to make criticisms of the discourse Geertz.
Trikotomi Geertz views of the community about the religio-based Java kulturalnya affect the way perspective view of experts in religious and political relations. Geertz explanation of the Java community pengelompokkan to social groups in political ideology based on religious orientation. Although Geertz Java to community groups in the three groups, when presented to the political realities, which clearly shows the group is oposisinya and abangan santri. Geertz statement that is abangan community-based agriculture and santri based on trade and the dominant priyayi in the bureaucracy, apparently have a different political affiliation. Abangan nation closer to a political party with the issues of democracy, with priyayi nationalist party, and the santri choose parties that provide greater attention to religious issues.
This flow of political theory, according to Bahtiar Effendy, giving importance to the discourse about the relationship between religion-particularly Islam-and the country. Mainstream political theory can be used to provide a good description of one of the primary (base) pengelompokkan religio-social in Indonesia. Pengelompokkan social interaction patterns affect the broader politics in Indonesia.
Geertz referred this paper to provide a study that illustrated anthropology in Indonesia have successfully established a discourse about the distinctive relationship of religion and society at large. Anthropology of view in detail the relationship between religion and masarakat in the grassroot level to provide information that actually happens in the community. See religion in society, for anthropologists to see how religion is practiced, diinterpretasi, and is believed by adherents. So the discussion about how the religious and cultural relations are very important to see that religion practiced.
Interest to see religion in society is also very important if associated with a growing discourse posmodernisme lately. Although social scientists still debate whether the posmodernis is referred to as "phenomena" or a framework of "desconstruction theory", they agreed on bangkitnya-in the sense diakuinya back local knowledge as a truth-in the local culture percaturan global world. For political experts, for example, what is that by the klaimnya Fukuyama The End of History and The Last Man, globalization means that the system is the acceptance of liberal democracy as a system suitable to be used. For economists, wujudnya style Keynesian monetary system has proven that the world economy following a system. Telekomonukasi use of equipment and a computer with internet can also prove that globalization has reached agreement on a joint. However, for the social sciences, especially those involved directly with matters such as cultural anthropology, globalization implies the meaning of the other. The openness of communication and space for dialogue antarbudaya allows each culture to disclose or provide an alternative to the truth. James Clifford famous expression of failure "lighthouse" to claim a reality with the size of Western rationality, bangkitnya show "local knowledge" in the era of posmodernisme. This means that questions whether globalization will also unify cultural world akan emergence or re-culture in the local race of the world becomes very important.
Bassam Tibbi globalization reveals that lets people to a dialogue antarkebudayaan in the world. He admitted that the phenomenon of democracy is a universal phenomenon that would not affect people who do not have any tradition of democracy to mengadopsinya. However, it does not mean that local culture must be surrendered and replaced with a total democracy. Bassam Tibbi not menafikan that have differences of interpretation between real democracy in the West and in other areas so that there appear Democracy Asia (Asian Democracy) Democracy or Islam (Islamic Democracy). But the difference will not mean the conflict such as that by what Samuel Huntington. He was more optimistic view of the differences as the beginning of the obligation to hold dialogue antarbudaya for menelorkan which he used as the "international morality", a system of values resulting from the combined values of the best culture that exists.
If the return on the issue of study for anthropological study of Islam, it can be seen by looking at the relevance of two things. First, the anthropological explanation is very useful to help learn the religion of empirical, meaning that the study should be directed to the religious aspects of the social context of religious covers. The empirical study of religion can be directed to the two aspects, namely the human and cultural. Basically, religion was created to help people to be able to meet the desire-the desire kemanusiaannya, and lead to a better life. This clearly indicates that the issue of religion should be observed that the empirical is about people. Without understanding the human understanding of religion will not be perfect.
Then, as a result of the importance of human studies, the culture and the people who cover the life of man also be very important. Culture, as a system of meaning which gives meaning to life and human behavior, are essential aspects of humanity that can not be separated in human understanding. Quote Max Weber that man is being trapped in the net (web) for the sake of their own, then culture is the net. Geertz then mengelaborasi understanding of culture as patterns of meaning (meaning of the pattern) is inherited from the historical and stored in the symbols of the man and then communicate, behave and look of life. Therefore, the analysis of human culture and tradition in anthropology is not trying to find laws, such as in the sciences, but interpretatif study to explore the meaning (meaning).
Considered the meaning of that culture, the religion as a system of meaning that are stored in the sacred symbols is the pattern of meaning that humans inherited as Ethos and its worldview. Clifford Geertz Ethos interpret as a "tone, character and quality of human life also means that aspects of moral and estitika them." Geertz for religious character has been given for the special people who then influence the behavior kesehariannya. In addition, religion provides a description of reality that would be achieved by humans. Based on this understanding of religion as Ethos has established a special character for the man, then he can meet the description of reality (worldview) that would be achieved by humans.
Anthropological study also provides facilities for the study of Islam for more keragamaan see the influence of culture in the practice of Islam. Understanding reality in a real community will find a study of Islam a more empirical. Study of religion with the cross-culture which will give you a variatif about religious and cultural relations. With a broad understanding of the culture that allows us to have a dialogue and perhaps impossible not create a moral ideas of the world as a so-called Tibbi as "international morality" based on the cultural wealth of the world.