Although we realize that since the beginning of the study of religion will have difficulties because of things that examine the beliefs (beliefs) that the size of the truth lies in the confidence, to the anthropological tradition of religion, especially to the century-16 and 17, with the rapidly developing. Evans-Pritchard, a pioneer in the tradition of social anthropology in the UK, said that the dilemma of the study about religion is that the reality of religion can not be fully understood except by those who practice religion itself.This he had felt, for example, when writing about the struggle of the Sufi Cyrenica in Libya against the Italian occupation, where he had difficulty to explain the phenomenon pursuivant Sufi devotion to their Sufi teachers. Can not be denied that Evans-Pritchard and can describe the phenomenon in the Sufi Cyrenica with full empathy.
Difficulty learning approach religion with culture, learn the discourse, and understanding human behavior in relation to the teachings of religion, is felt also by those who are. Difficulties that occur because of fear to discuss religious issues that may be sacred, and even taboo to learn. The issue is more with the belief that religion is not the result of human intellectual engineering, but the revelation comes from the holy God. So that believed religious reality as a "social destiny" that do not need to be understood.
But surely must realize that religion can not be dodged without the influence of cultural-human-ulah think will not be able to develop extended to all mankind. The spread of religion is related to the business people to pass it on to other areas. And not too business-business man, if Islam can be seen in the role of friends, and mengkonstruksi translate the teachings of religion into a system framework that can be followed by humans. The birth of science tafsir, hadith sciences, science, nature and science Jurisprudence Jurisprudence is the result of human intellectual construction to translate the teachings of religion in accordance with the needs of human beings in a social environment and culture. Socio-cultural diversity in the world that have this result on the complexity of religion.
As a universal phenomenon is complex, the existence of religion in society has encouraged the birth of many studies on religion. Studies on religion because religion is not growing that can not be separated from social reality, but in fact the reality of the religious role in social change and social transformation. Socrates is thousands of years ago that religious phenomena are phenomena of humanity. This statement is often used apologis of religion to strengthen their confidence akan how mendasarnya position in the religious values of humanity.
However ditandaskan also need to have that attitude back the meaning of religion and its relevance to the social life is also a universal phenomenon that is everywhere. Religious studies both in the primitive society to a modern society that shows that the existence of religion always has two sides that concurrently, the tendency transendensi and sekularisasi.
In general religious studies in anthropology can be categorized into four theoretical framework; intellectualist, structuralist, functionalist and symbolist. Tradition in the anthropological study of religion begins with the perspective of religious intellectualism that is trying to see the definition of religion in every society and then see the development of the (religious development) in one community. Included in the tradition is for example E.B. Taylor that attempts to define religion as belief in the strength of the supranatural. Although the definition of religion is very minimalist, this definition shows a tendency to generalize from the reality of religious animism, to the monotheist religions.
So this trend of traditional intellectualism and examine the development of religion from the perspective of the anismisme towards monotheism. According to the development of religion Mircea Eliade menujukkan symptoms such as the pendulum day, which is always moving from one edge to the other end. Similarly religion evolved from a tendency towards monotheism anismisme and will return to animism. However, based on the teachings contained in the holy book, Max Müller holds that religion begins from monotheisme into religion a lot of that.
Third theory, strukturalis, fungsionalis and symbolic, the birth of emile Durkheim. Book Durkheim, The Elementary Forms of Religious Life, has inspire many people see in religion. Durkheim Through the book you want to see religion from the most simple forms of diimani by Aboriginal tribes in Asutralia to the religion of well-structured and well-organised, as reflected in the monotheist religions. Durkheim found that the most important aspect in the understanding of religion is distingsi between the Sacred and the profan. However, he did not agree with the opinion stating that the Sacred is always the spiritual.
In simple religious Australian Aboriginal tribes found that the worship of the Sacred was given to matters such as kangaroos profan.
In addition to the criticisms of the approach is intelektualis, Durkheim also revealed that the community as a totality dikonseptualisasikan tied by social relationships. In this sense the society (community) for Durkheim is "the structure of social ties are strengthened with the moral consensus." This view of the anthropologist to inspire the structural approach in understanding religion in society. Claude Lévi-Strauss is a disciple of Durkheim, which continues to develop the approach, structuralism, primarily to search for answers the relationship between individual and society. For Levi-Strauss in the form of religious myths, magic is a model framework for action for the individual in society. So the views of social Durkheim developed by Levi-Strauss to be not only social relationships but also in ideology and social structure as a mind.
Meanwhile Durkheim views about the function in the community is very influential in the tradition of social anthropology in the UK. The view that Durkheim assumes that people are always in a state of equilibrium and bound each other with each other, the anthropologist has been encouraging to see the function of religion in society that is balanced. Psychological function of religion, as a brace from the moral community ties and social functions of religious solidarity brace as the foundation of human development theory fungsionalisme. Branislaw Malinowski said that the function of religion in society is to give the answers to the problems that can not be solved with common sense, rationality and the ability to use technology.
In every time the issue of complete-problem, the ability of human rationality and the creation of technology. When a tribe of traditional Trobiand community in the coastal areas of Papua New Guinea found that the field has been damaged by wild pigs, with the ability of rationality and control of the technology community tribe Trobiand make a fence so that pigs can no longer enter the field. However, when trying the fish in the ocean hunting, where the ocean waves and weather that they can not control the ability of rationality and technology, they use religion as pemecahnya. But before they sailed, they perform rituals with offerings as a means of communication with the spiritual strength to solve the problem of unpredictable.
Theory of symbolism which is the dominant theory in the decade of 70-also take an actual root of Durkheim, although not explicitly build a theory of Durkheim symbolism. Durkheim views about the meaning and function of rituals in the community as an activity to restore the unity of the anthropologist inspire people to apply the view ritual as a symbol. One of the theories is to use Victor Turner when he conducted the study ritual (religious ceremony) in the community Ndembu in Africa. Turner view that ritual is a symbol that is used by people Ndembu to convey the concept of togetherness. Ndembu rituals for the community is a place mentransendensikan conflict to the daily values of spiritual religion. Therefore, the rituals, the main cult rituals (rituals related to the problems ketidakberuntungan-misfortune) contains four important social function. First, the ritual as a medium to reduce the hostility (reduce hostility) among citizens because of the suspicion, the suspicion of evil intent to someone else. Second, the ritual used to close the chasm of differences caused friction in the community. Third, the ritual as a means to stabilize the intimate relationship again. Fourth, the ritual as a medium for re-affirming values of community. So Turner saw rituals not only as a duty (prescribed) only, but as a symbol of what is actually happening in the community.
In addition to the intellectual tradition and the tradition of three-strukturalis, fungsionalis and symbolic-which stems from the tradition of Durkheim, there is a tradition in the study of religion that developed from the perspective Weber. Unlike traditions intelektualis and Durkheimian tradition, Weber is interested to see the relationship between religious doctrine and secular human activity, such as economic and political. Therefore, Weber was not interested to discuss the definition or the existence of religious argumentation rationality. In studies on the relationship between the Protestant ethic, especially Calvinisme sect, and the development of modern capitalism, Weber showed interest to discuss the relationship between the religious ethic and capitalism. Ethical teachings about hard work which always appear in the writings Calvinisme clergy and the sect is also a theme that repeated re-reading in this religious sect, is in accordance with the modern labor.
Tradition that developed by Weber this was followed by many social scientists are primarily in the United States. Study conducted by Robert N. Tokugawa Religion Bellah about trying to see the relationship with the religious ethics Meiji restoration, and also a study done by Geertz on the market in Java and Bali priyayi the approach used by Weber. Studies so that this question is no longer true, and a religious one, but see sejauhmana-religious aspects of the ideals of social-influence human behavior.
Due to the apparent approach of the study at the religious place in the top of the empirical reality that can be viewed and examined. In the view of social science, questions the validity of a religion does not lies in the arguments-arguments teologisnya, but lies in how religion can play a role in human social life. Here, religious positioned in empirical social framework, as other social realities, because in relation to human life, of things that empirislah, even though the supernatural also be important, which is the study of social attention.
If religion is for the benefit of mankind, then the issues mankind is also a religious issue. In Islam man is described as caliph (deputy) of God on earth. Antropologis the expression of this means that the reality is the reality of human divinity. Without understanding the reality of human-including the reality is a social-cultural understanding of the divine will not be perfect, because half of the divine reality is not understood. Here, look how the study of man, which is the center of attention of anthropologists, become very important.
Importance of studying the human reality of this message can also be seen from Al-Qur'an when discussing religious concepts. Al-Qur'an often uses "person" to explain the concept of piety.
For example, to explain the concept of piety, Al-Qur'an refer to the concept of "muttaqien", to explain the concept of patient, Al-Qur'an uses the word "patient man" and so on. If we refer to the Koran the message that indeed, the concepts of religious termanifestasikan in human behavior. Therefore, understanding the concept of religion lies in understanding the reality of humanity.
Thus, human reality is empirical reality of the divine. And the issues faced by human reflection of the problems is divine. So learn the reality of human beings, with every aspect, is to learn God's religion-read-in empirical reality. The fact that human-reality that is reflected in the various cultural-variety, then the cross-culture study is needed to see the reality of a universal religion. Marshal Hodgson describes the various manifestations macamnya-religious culture in particular-little-tradition is mosaic of realities universal religion-great tradition.
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