Practicing Religious Moderation Among Muslims, Buddhists, and Hindus ….

Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan

issn 2354-6174 eissn 2476-9649
Tersedia online di: journal.iainkudus.ac.id/index.php/fikrah
Volume 12 Nomor 2 2024, (271-290)
DOI: 10.21043/fikrah.v12i2.27903

Practicing Religious Moderation Among Muslims,

Buddhists, and Hindus in North Lombok

Suparman Jayadi
Universitas Islam Negeri Mataram, Indonesia
[email protected]

Abdul Rasyid Ridho

Universitas Islam Negeri Mataram, Indonesia
[email protected]

Abstract
Diversity in recent times has its challenges, especially maintaining social
harmony in the midst of potential religious conflicts. The practice of religious
moderation is very important in fostering tolerance and peace between
religions. This article aims to explore and implement the practice of religious
moderation among the Muslim, Buddhist and Hindu communities in Juara
Timur Village, North Lombok, Indonesia, with a focus on Pujawali rituals as a
case study. This article uses qualitative methods to present field data, by
conducting observations, then in-depth interviews with informants related to
values and norms in religious moderation practices, and conducting
documentation. The findings of this study show that community adherence to
local traditions and mutual respect for different religious practices can make a
significant contribution to maintaining social cohesion. The practice of Pujawali
Ritual is an example of how interfaith interaction based on local wisdom and
cultural practices can increase social solidarity and religious comfort and
security to date. This study contributes to the importance of values and norms in
the practice of religious moderation to realize peace and prevent social conflicts
and can be used as a role model in various regions in Indonesia.
Keywords: Local wisdom, local communites religious moderation, tolerance

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Abstrak
Keberagaman pada belakangan ini memiliki tantangan, terutama menjaga
kerukunan sosial di tengah potensi konflik agama. Praktik moderasi beragama
menjadi sangat penting dalam menumbuhkan toleransi dan perdamaian antar
agama. Artikel ini bertujuan untuk mengeksplorasi dan mengimplementasikan
praktik moderasi beragama di kalangan komunitas Muslim, Budha dan Hindu di
Desa Pemenang Timur, Lombok Utara, Indonesia, dengan fokus pada ritual
Pujawali sebagai studi kasus. Artikel ini menggunakan metode kualitatif untuk
menyajikan data lapangan, dengan melakukan observasi, kemudian wawancara
mendalam dengan informan terkait nilai dan norma dalam praktik moderasi
beragama, serta melakukan dokumentasi. Temuan kajian ini menunjukkan
bahwa kepatuhan masyarakat terhadap tradisi lokal dan saling menghormati
praktik keagamaan yang berbeda dapat memberikan kontribusi yang signifikan
untuk menjaga kohesi sosial. Praktik Ritual Pujawali adalah contoh bagaimana
interaksi antaragama berdasarkan kearifan lokal dan praktik budaya dapat
meningkatkan solidaritas sosial dan kenyamanan dan keamanan beragama
hingga saat ini. Studi ini berkontribusi pada pentingnya nilai dan norma dalam
praktik moderasi beragama untuk mewujudkan perdamaian dan mencegah
konflik sosial serta dapat dijadikan panutan di berbagai daerah di Indonesia.
Katakunci: moderasi agama, kearifan lokal, komunitas lokal, toleransi

Introduction
Indonesia is a nation characterized by high heterogeneity,
encompassing around 13,000 islands, both large and small. This diversity
extends to its socio-cultural fabric, with numerous tribal groups and regional
languages. Religious diversity is equally prominent, with six major religions:
Islam, Protestantism, Catholicism, Confucianism, Hinduism, and Buddhism
(Jayadi 2022). These diverse elements are unified under the five principles of
Pancasila: belief in one God, a just and civilized humanity, Indonesian unity,
democracy led by the wisdom of representative deliberation, and social justice
for all Indonesians (Darfin dan Evawati 2022).

Indonesia’s historical reality showcases a deep-seated religious

plurality. The nation has embraced this plurality as an intrinsic characteristic,
forming the backbone of its statehood (Jayadi dan Rahmawati 2020).
According to the Central Statistics Agency (BPS) data from 2010, Indonesia
had a population of 237,641,326, with a religious composition of 87.2%
Muslim, 6.9% Protestant, 2.9% Catholic, 1.7% Hindu, 0.7% Buddhist, and
0.5% Confucian (BPS, 2010). Indonesia's cultural richness, reflected in its
myriad customs and regional traditions, is a testament to its multicultural
society (Jayadi dan Rahmawati 2020). However, this diversity can also
threaten social harmony, leading to potential conflicts (Harnish 2016). The
country has experienced prolonged cycles of conflicts rooted in ethnicity,

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race, and religion (SARA). These conflicts have resulted in restrictions on

religious freedom, human rights violations, and inadequate facilities for
religious minorities, exemplified by conflicts in Ambon, Poso, and Tolikara,
Papua (Ngwoke dan Ituma 2020).

With this case that continues to develop, it can happen at any time, like
a time bomb or, in other terms, a fire in the husk. So far, conflict management
is still normative and conceptual, which leads to positive policies or laws. For
example, it has been explained in the 1945 Constitution, but it is still
dominated by the majority group. We argue that local wisdom practices such
as pujawali rituals in the community are relevant alternatives as an
appropriate approach to realizing religious moderation, promoting
togetherness, openness, and respect for differences without discrimination
and violence against religious minorities.
The 1945 Constitution, particularly Chapter X on Human Rights and
Chapter XI on Religion, underscores every citizen's right to freedom of
religion and the state's obligation to guarantee this right. Articles 28 E and 29
emphasize freedom of religion, belief and worship as fundamental rights of
every citizen and the state's commitment to safeguarding these rights. To
overcome religious exclusivity and prevent violence in the name of religion, it
is not enough with this law alone. However, the concept of religious
moderation is very important here. This concept means a balanced and fair
approach (positioned in the middle), not one-sided or dominating. The
principle of religious moderation is to foster harmony, security, and peace in
society (Abdullah dan Nento 2021).

In addition, this concept prioritizes national interests and

commitments, tolerance, non-violence, and respect for religious rituals and
local traditions without distinguishing and not justifying the diversity. The
principles in Islamic moderation mentioned, such as Tawasuth (middle way),
Tawazun (balance), I'tidal (honesty), Tasamuh (tolerance), and Musawah
(egalitarianism), are very important in encouraging moderation (Budiwanti
2022; Akhmadi 2019).

Developing religious moderation is vital for constructing national

culture and character. According to the Ministry of Religious Affairs' 2020-
2024 National Medium-Term Development Plan (RPJMN), religious
moderation is a top priority. Recognizing and respecting differences, mutual
cooperation, and working towards common goals are foundational to building

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religious harmony (Kurnia dkk. 2022). In addition to the principles, religious

moderation primarily involves three core attitudes. First, the attitude of
acknowledgment: religious harmony is built on the recognition of others who
are different from us, as this acknowledgment respects others' beliefs without
interference. Second, respecting differences: building harmony requires not
just recognizing differences but also respecting them without imposing one's
beliefs. Third, cooperation: working together to address societal problems is
essential. As religious people living in the Unitary State of the Republic of
Indonesia (NKRI), it is our duty to collaborate, transcending existing
differences.

Every region has local wisdom that resolves conflicts related to

ethnicity, religion, race, and inter-group relations (SARA). For instance, the
Muslim and Christian conflicts on Pantar Island, East Nusa Tenggara (NTT),
were mitigated through the Bela Baja tradition, which upholds interfaith
peace values and restores harmony (Maćkowiak 2015). Similarly, the Pela
Gandong tradition in Central Maluku fosters inter-religious relations,
bringing people together despite differences. In Fakfak, West Papua, the "One
Furnace, Three Stones" philosophy promotes peaceful coexistence (Pranata,
Wijoyo, and Suharyanto 2021). These traditions demonstrate how local
wisdom can maintain peace through values and norms inherent in the
community's social practices (Kubro and Ali 2021).
According to Bourdieu, social practice results from the dynamic
interplay between external internalization and internal externalization. The
exterior refers to objective structures outside social actors, while the interior
encompasses all that concerns social actors. Bourdieu's generative formula for
Social Practice is Habitus x Capital + Field = Practice (Bourdieu, 2018). Habitus
represents values or habits ingrained in society and developed over an
extended period (Carlson & Schneickert, 2021). Habitus can be understood as
habits inherent in individuals or groups, formed through the internalizing of
specific activities within the social world (Radogna 2022). These habituations
manifest as practical actions, developed into skills that naturally evolve
within the social environment (Heidenstrøm, 2022).
Bourdieu's concept of social capital encompasses a collection of
potential and actual resources linked to owning a network at a given time. It
includes institutionalized relationships where individuals know and recognize
each other. Bourdieu identifies four types of social capital: Economic Capital:
Resources that provide individuals with life opportunities, such as money and

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assets. Social Capital: A set of resources vital for individuals and groups,
including networks and long-lasting institutional relationships based on
mutual respect. Cultural Capital: Resources that allow individuals to form
subjectivities in opposition to dominant values. Symbolic Capital: Arising
from other capital types, symbolic capital manifests in choices like living
spaces and hobbies, representing symbolic power through socially embedded
classification schemes.

Referring to Bourdieu's concept of ‘field’, the practice of religious

moderation in North Lombok can be seen as a social arena where power
relations and resources are determined. This arena is not only a place of
competition but also collaboration that generates positive social capital. The
relationships formed among Muslim, Buddhist, and Hindu communities in
the region reflect a strong and mutually supportive network, where the values
of mutual respect are maintained. Religious life in North Lombok is a
reflection of how religious moderation can be realized practically, prioritizing
unity without compromising the identity of each group.

Research on religious moderation in North Lombok focuses on the

practice of peaceful living between Muslims, Buddhists, and Hindus. The
North Lombok region, which consists of various religious groups, is a clear
example of how religious pluralism can be revived in a multicultural society
through the practice of religious rituals and local culture. In context, various
religions not only coexist but also interact and collaborate with each other in
various aspects of social, economic, and cultural life.
In this context, the community in Pemenang Timur Village, North
Lombok, is an example of harmonious coexistence between three different
religions: Islam, Buddhism, and Hinduism. It is evident that the three
religions still carry out local cultural practices and religious ceremonies, and
the relationship between these religious groups remains harmonious and
cooperative. Thus, it is interesting to conduct research to reveal the values and
norms embedded in local wisdom that can be used as social capital to
encourage inter-religious social cohesion.

This research was conducted on interfaith Muslim, Buddhist, and

Hindu communities who participated in the Pujawali Ritual activities in
Pemenang Timur Village, Tanjung District, North Lombok Regency, West
Nusa Tenggara (NTB). using qualitative research methods with a case study
approach to find meaning in practices or phenomena in the pujawali ritual

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(such as this) (Yin, 2009). The informants in this study consisted of (IK),
Pemangku Sasak, Pemangku Pura Karang Petak (IN), and Pemangku Wihara
(monastery) Jeliman Ireng (AS) and (RY) as key informants, while (MN, LW,
WJ, AH, GW, and YK) were the main informants, and (IW, CN, KI, and HS)
were the supporting informants from the Muslim, Buddhist, and Hindu
communities. The technique in collecting data is done by direct observation in
the field and interacting with Muslim, Buddhist, and Hindu community
groups during the Pujawali Ritual. Then conduct in-depth interviews with
predetermined informants to obtain accurate and detailed data. In addition,
documentation related to the Pujawali Ritual, published in books and journals
(Creswell, 2007).

Data validity was tested using the multi-source evidence method,

where the use of isolated sources is a function of the way in which sources are
understood, and the researcher selects the most appropriate or most relevant
one (Hollweck, 2015). In some instances, the researcher identified both the
issue under investigation and the selection of a single source of evidence, such
as an interview, as the focus of the data collection effort. After the data was
collected through these techniques, the data was analyzed using an interactive
model, where data or facts were collected for the purpose of the research.
Furthermore, data reduction involves the process of selecting and organizing
data before in-depth analysis, classifying, directing, and finally drawing
conclusions from the results and findings of the data (Miles et al., 2014).

The Interrelationship between the three Religions in Pemenang Timur

Village
East Pemenang Village is one of the four villages in the Pemenang Sub-
district, alongside Malacca, Gili Indah, and West Pemenang Villages. This
village is known for its religious diversity, where adherents of Islam,
Buddhism, and Hinduism coexist harmoniously (Syukur 2022). Although the
majority of residents are Muslims, this religious diversity is embraced by the
community. Mutual understanding and respect for each other's beliefs are
fundamental principles. The following map shows the geographical
boundaries of Pemenang Timur village.
Geographically, this village has unique boundaries and places that
reflect cultural and religious diversity in each area, such as the hamlets of
Jeliman Ireng, Tebango, and Karang Petak. Based on 2021 data, the majority of
the village population is Muslim, with a total of 7,671 people or (74.38%).

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Buddhists account for 1,233 people (11.96%), Hindus account for 460 people
(4.46%), and a small number of Christians (3 people or 0.03%) and Catholics
(12 people or 0.12%). Although the Muslim community is the dominant
religion, the Hindu and Buddhist communities remain significant, especially
in the two hamlets of Tebango and Jeliman Ireng. This diversity is not only
evident in the demographics but also in the existence of houses of worship,
such as mosques, temples, and shrines, which stand side by side and live in
harmony by respecting each other and maintaining religious traditions and
rituals together.
The majority of the village follows Islamic teachings, which poses no
issues for the Buddhist and Hindu communities because the community
prioritizes practicing customary values and norms in daily life (Idham 2021).
Islam, as a religion, also promotes harmonious living and the building of a
civilized society through openness, tolerance, and peace. Therefore, in social
life, we should uphold the principle of brotherhood and eliminate all forms of
fanaticism or sectarianism. Essentially, every religion aims to create social
unity, ensuring that humanity remains united under the spirit of divinity
(Maćkowiak 2015).
Appreciating, respecting, and protecting fellow community members
are shared principles in East Pemenang Village. The people of East Pemenang
do not view differences in belief as divisive but rather as enriching. This
philosophy is exemplified by the slogan "Polong Renten," symbolized by an
ancient mosque jointly owned by Muslims, Buddhists, and Hindus in Karang
Petak Hamlet. Islam was introduced to Karang Petak Hamlet by a Wali Songo
who spread the faith in East Pemenang Village. Hinduism and Buddhism
spread to Karang Petak Hamlet following a volcanic eruption in Bali, which led
the Balinese community to flee and settle there. High levels of tolerance and
mutual respect characterize the inter-religious relations in Karang Petak.

Montong Lauk Hamlet exemplifies the long-standing harmonious

relationship between Muslims and Hindus. Various social and religious
activities are carried out together. Although Hindus make up 85% of the
population, the community works together in economic, cultural, and
educational development (Adi, Sudarsana, and Kusuma 2021). Hindus moved
to East Pemenang during the village's expansion in 1976, particularly to
Karang Montong Lauk Hamlet. This hamlet prohibits land sales to Muslims,
ensuring it remains predominantly Hindu.

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Buddhism spread to the hamlets of Jeliman Ireng and Tebaggo due to

the breakup of the Srivijaya-Majapahit kingdom in Central Java, as recorded
in inscriptions from around 1303. After the Majapahit kingdom's collapse, two
figures, Mas Nemedung Sari and Sang Aji Demen, travelled to Lombok via the
Kungkung Kingdom in Bali, escorted by Pati Gajah Mada. Initially, they
practiced Hinduism. Before the formal establishment of Buddhism, a practice
known as Buddhapaksa, which did not include sacred verses (paritha), was
prevalent. Rituals such as Galungan and Kuningan were conducted similarly to
Hindu practices.
In the 1970s, there was a transformation as paritha became known,
leading to changes in ritual practices (Chia 2021). In the Jeliman Ireng area,
customs and traditions are maintained as tributes to the gods and ancestors.
The Buddhist community forms the majority in the Tebango and Jeliman
Ireng hamlets, with 99% adherence. These hamlets are located on plateaus in
the hills, where local traditions and values are strongly preserved. One such
tradition is the Pujawali ritual, organized by Buddhists and involving Muslim
and Hindu communities (Chia, 2021). This ritual is held simultaneously in a
sacred place on the hills of Jeliman Ireng Hamlet.
The relationship between the three religions—Islam, Hinduism, and
Buddhism—in Pemenang Timur Village, North Lombok Regency, exemplifies
religious moderation and interfaith harmony. Here are some key points
illustrating this relationship: first, Pujawali Ritual: The Pujawali ritual, an
ancestral tradition still collectively practiced today, involves the participation
of Muslims, Hindus, and Buddhists. This ritual strengthens values of
togetherness, mutual cooperation, brotherhood, and friendship. Through this
practice, the community demonstrates mutual respect and collaboration
among different faiths. The researcher interviewed with the following
information:

Pujawali or Muja Wali.... is a tradition of indigenous peoples that has been

done since ancient times. The purpose is to honor and thank the ancestors
for providing a harmonious life, as well as abundant natural products,
making God (the ancestors), so nature and humans synergize well and
create a harmonious life in the Sasak gumi paer (region) (interview with
AS, Pemangku Wihara Jeliman Ireng, June 10, 2023).
Etymologically, the word Muja Wali comes from two words, namely
Muja (respect) and Wali (ancestor), literally meaning respect for ancestors.
This tradition is a form of expression of gratitude, respect, and devotion to the

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ancestors for the blessings of a harmonious life, natural products, and

community welfare. Pujawali is held during the activities or celebrations of
Kathina Day, which is a Buddhist holiday. The implementation process begins
with community deliberations or the term the Sasak people called it (gundem)
to determine the time and procedure of the ritual. The initial stage is called
pemarekan, where prayers are chanted as a form of asking permission from
the ancestors. Then the ritual procession ends with the sorak siu ceremony, a
celebration involving dance, music, and the presentation of symbolic
offerings. The researcher interviewed with the following information:
Muja Wali is an indigenous tradition that is always carried out once a year
in the Tebango Bolot and Jiliman Ireng Hamlets. Actually, this tradition
was born from Buddhist culture, which was passed down from generation
to generation until now it is still practiced. This ritual is attended by
various groups, yes, they intend to worship and seek blessings as well as for
tourism ... (interview with IN, Pemangku Pura Karang Petak, June 10,
2023).
Apart from being a form of local cultural practice, this tradition also
functions as a means of strengthening spiritual values and interfaith
community solidarity. It appears that various cultural elements participate,
such as the traditional Sireh dance, and then the location of Suradipati Temple
becomes the place for Pujawali; this emphasizes that local identity can work
together in carrying out rituals together. This ritual, in addition to having a
religious dimension but also cultural, strengthens the relationship between
humans and nature and their ancestors. Here is a picture of Vihara Vanna
Sabha Loka Jeliman Ireng-Tebanggo Bolot.
Figure 1. Vihara Vanna Sabha Loka where the pujawali ritual is held.

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Second, the Ancient Mosque in East Pemenang, North Lombok, has a

history that is closely related to three religious communities, namely Muslim,
Hindu, and Buddhist, which later became a symbol of tolerance and interfaith
harmony. In Tebango and Jeliman Ireng Hamlets, Pemenang Village, Buddhist
and Hindu communities are the majority religions, while the other hamlets
are Muslim communities. Despite this, the three communities coexist without
conflict to this day. Here's a picture of the current ancient mosque after
renovation due to the 2018 Lombok earthquake.
Figure 2 & 3. Images of Ancient Mosques built by three religions in East Pemenang

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 Practicing Religious Moderation Among Muslims, Buddhists, and Hindus ….

This is found in the daily activities of the three religious communities,

showing that mutual respect for differences and helping each other to work
together. This practice of tolerance was clearly seen when there was an
earthquake in Lombok in 2018; there was damage to public facilities and roads
including houses of worship were badly damaged. This disaster befell the
community, and then the cooperation of various religious communities
worked together to renovate mosques, temples, and monasteries damaged by
the earthquake. The researcher interviewed with the following information:

For example, when brothers from the Muslim community build or renovate
a mosque, Hindus and Buddhists also help, as well as other communities
working together. Our awareness to help each other is a form of solidarity
between brothers and sisters of different religions. Once, when one of the
religions held a religious event such as Nyepi, the Hindu community, or
fasting, the activities of other communities were temporarily stopped so as
not to interfere with the worship of other brothers (interview with MN,
Muslim Community, June 19, 2023).
Third, Ranah (Arena): The ranah, or arena, is crucial for continuing
religious activities and conveying messages of goodness, values, and norms
that guide community life. In this space, interfaith relationships are built and
maintained through socialization and education about the importance of
moderate behaviors in religious understanding. Fourth, Social Awareness:
There is a high level of awareness regarding the importance of togetherness
and diversity in upholding traditional values and social norms. This is evident
in various social and religious activities involving all religious groups, such as
community cooperation and joint celebrations. Fifth, Community Leadership:
Religious and traditional leaders from the three faiths often collaborate in
leading and guiding religious and social activities in the village. This fosters
mutual trust and respect among all religious communities.

Overall, the relationship between Islam, Hinduism, and Buddhism in

Pemenang Timur Village demonstrates how religious moderation and
interfaith cooperation can create a harmonious and tolerant society. Inclusive
religious practices and a shared appreciation of local cultural heritage play an
important role in maintaining this harmony. Communities in Pemenang
Timur not only coexist but also actively participate in interfaith traditions and
activities that strengthen social cohesion. This participation involves religious
leaders and youth, demonstrating how each generation plays a role in
maintaining peace and unity.

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Through joint religious activities, such as the Pujawali ritual, the

community puts aside differences in beliefs for the common goal of living in
harmony. The values of moderation held by this community show that
religious differences do not have to be divisive but instead can be the
foundation for creating a solid and inclusive society. This practice of
moderation serves as an inspiring example of how a religiously diverse society
can create an environment of peace, respect, and tolerance.

Forms of Religious Moderation Practice

Religious moderation is our perspective on religion in a balanced way,
which involves understanding and practicing religious teachings without
being extreme or excessive and without denigrating or demonizing other
religions. Therefore, promoting moderate diversity among religious people is
crucial. Spreading this movement ensures that Indonesia does not become a
land filled with hatred and hostility but becomes a harmonious nation. Both
within and between religious communities, this harmony serves as the
foundation for a conducive and advanced society.
Religious moderation is essential for maintaining religious harmony
and influencing how we see, behave, and practice our faith daily. In common
life, it means manifesting the essence of religious teachings that protect
human dignity and promote benefits based on fairness, balance, and
adherence to the constitution as agreed upon (Wahid, 2022). In a multicultural
society, a moderate religious understanding is necessary. The principle of
religious moderation entails a perspective of moderate religious behavior,
tolerance, and respect for differences (Suprapto 2017).
The practice of religious moderation in North Lombok is not only
implemented through understanding the values of moderation but also
through daily behaviors that reflect tolerance and harmony (Huber et al.,
2022; Kawangung, 2019). Practical behavior plays an important role in
moderation, showing a real commitment to peaceful coexistence in a
multicultural society. In Pemenang Timur Village, each religious group tries to
create a sense of security for other communities so that justice and openness
can be achieved. The safety of each community member is seen as the
foundation for harmony. A prime example of religious moderation in this area
is the Pujawali ritual, which involves Muslims, Buddhists, and Hindus
collectively. The ritual is led by Buddhist leaders from Tebango Hamlet and
traditional leaders from Jeliman Ireng Hamlet. Youth and interfaith

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communities from neighboring hamlets, such as Karang Petak and Karang

Montong Lauk, also participate, emphasizing the spirit of togetherness and
collective awareness of the importance of customary values. Participation in
this ritual reflects respect for diversity, showing how the community
endeavours to maintain traditional values that apply across different religious
groups (Harnish, 2014; Saehu et al., 2023).
More than just a ceremony, interfaith involvement in Pujawali
strengthens social cohesion and a shared commitment to maintaining
harmony (Saehu et al., 2023; Zuo’an, 2013). This is a tangible form of religious
moderation, where differences in beliefs do not prevent the community from
maintaining peace and mutual respect. This tradition is a model of harmony
that prioritizes tolerance, creating a peaceful and united society amidst
religious and cultural diversity.
The Pujawali ritual begins at noon and continues until dawn,
concluding when the sun rises. During the ritual, Muslims, Buddhists, Hindus,
and the community or visitors must adhere to all the rules and abstinences.
Violating these abstinences results in sanctions, including expulsion from the
activity. There have been cases where those ignoring the abstinences
experienced trance-like states and lost consciousness (Maćkowiak 2021).

For the Muslim, Buddhist, and Hindu communities, the Pujawali ritual
has become a habitus, an ingrained identity for both individuals and groups.
Performing the Pujawali rituals, customs, and local traditions thus becomes a
mark of their identity as a local community. This encouragement is driven by
both material and immaterial capital. Immaterial encouragement includes
knowledge of the values, norms, and meanings embedded in ritual practices
and customs. Material encouragement involves economic and cultural capital.
All forms of ritual practices and traditions require sufficient funds and an
understanding of cultural values (Wiradharma dkk. 2023).

Furthermore, the practice space or arena is crucial for the continuity of

the activity, serving as a medium to demonstrate to the community the
message of goodness, values, and norms that guide life, as well as the
meanings of togetherness, diversity, and peace (Wolff 2018). This space is a
place to convey messages through the Pujawali ritual to the next generation,
particularly followers of Islam, Buddhism, and Hinduism in Pemenang Timur
Village.

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The ranah is a place to socialize and educate the community about the
importance of moderate behavior in religious understanding. It is where
interreligious relationships are built and maintained, and it cannot be
separated from social life. During the Pujawali rituals, which are filled with
praise, prayers, and community hopes, horizontal religious harmony and
vertical relationships with the Almighty God are emphasized (Calderon Gomez
2021).

Religious moderation is part of the nation's strategy for maintaining

Indonesia. As a highly diverse nation, the founding fathers succeeded in
bequeathing a form of agreement in the nation and state, namely the Unitary
State of the Republic of Indonesia (NKRI), which has successfully united all
religions, ethnic groups, linguistic communities, and cultures. Every
component of the nation must believe that Indonesia has the social capital to
strengthen religious moderation. This social capital includes local cultural
values, the rich diversity of customs, the tradition of deliberation, and the
culture of cooperation that has been passed down through generations. To
create an ideal society full of tolerance, an ideal prototype of behavior
regarding relationships with God and fellow humans is necessary.
The practice of religious moderation in Pemenang Timur Village offers
a rich context for exploring Pierre Bourdieu's theory of social practice,
particularly through his concepts of habitus, field, and capital (Bourdieu,
2018). In this diverse village, the interactions among Muslims, Buddhists, and
Hindus provide a compelling illustration of how different religious identities
coexist and engage with one another.

Habitus refers to the mindset, attitudes, and actions shaped by an

individual's social and historical experiences. In Pemenang Timur Village, the
habitus of the Muslim, Hindu, and Buddhist communities reflects a legacy of
mutual respect and cooperation passed down through generations. Ritual
practices such as Pujawali embody this habitus, with all religious
communities participating together in activities that reinforce the values of
mutual aid (gotong royong), brotherhood, and harmony. This habitus
encourages the communities to behave moderately, avoiding extremism and
respecting religious differences.

Field (or arena) is the social space where interactions between

individuals and groups occur and where social capital is employed. In
Pemenang Timur Village, this field can include places of worship, public

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 Practicing Religious Moderation Among Muslims, Buddhists, and Hindus ….

spaces, and interfaith events such as the Pujawali ritual. These spaces provide
opportunities for interreligious interactions, where messages about goodness,
social norms, and the importance of togetherness and peace are conveyed and
learned. The field also serves as a place to build interfaith relationships,
promote education about religious moderation, and create space for dialogue
and cooperation.
Capital, according to Bourdieu, is divided into economic capital,
cultural capital, and social capital. In Pemenang Timur Village, the most
prominent form of capital is social capital, which consists of the networks of
relationships and trust between the religious communities. Cultural capital
includes the knowledge of moderate religious values and norms, as well as the
skills to perform shared religious rituals. While economic capital is important,
it is more focused on supporting joint activities that require financial
resources.

Social Capital: The trust and relationships between the Muslim, Hindu,
and Buddhist communities enable cooperation in activities such as the
Pujawali ritual. These social networks strengthen solidarity and a sense of
community. Cultural capital, the knowledge and understanding of each
religion's traditions, along with an appreciation for shared values, facilitate
moderate religious practices. This includes recognizing the importance of
tolerance and respect for other beliefs. Economic capital, the resources needed
to organize joint rituals and support community activities, are also crucial for
maintaining social harmony (Buchli, 2004).
The analysis of religious moderation practices in Pemenang Timur
Village can be done through Pierre Bourdieu's social practice theory,
particularly the concepts of habitus, field, and capital. Habitus in this village
reflects the openness and respect for diversity built from historical
interactions between Muslims, Hindus, and Buddhists. In the field that creates
social space, religious groups negotiate with each other to affirm their
identities while trying to create harmony. Local leaders play an important role
in promoting moderation, encouraging people to understand each other and
avoid extremism. In addition, the social capital built up from interfaith
relationships promotes collaboration and mutual respect. Through these
harmonious interactions, Desa Pemenang Timur demonstrates that religious
diversity is not a barrier but a source of strength to create a peaceful and
respectful society.

285 Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan Volume 12 Nomor 2 2024
 Suparman Jayadi & Abdul Rasyid Ridho

In practice, religious moderation in Pemenang Timur Village is evident

in how the Muslim, Hindu, and Buddhist communities participate together in
the Pujawali ritual, respecting the rules and abstinences associated with the
event. Violations of these rules can result in social sanctions, such as being
expelled from the activity, indicating the presence of social mechanisms to
enforce norms of moderation. The collective awareness of the importance of
togetherness and interfaith cooperation, supported by a deeply ingrained
habitus and bolstered by strong social and cultural capital, creates an
environment where religious moderation can thrive. Thus, the practice of
religious moderation in Pemenang Timur Village can be seen as a
manifestation of Bourdieu's theory of social practice, where habits, fields, and
capital work together to shape and maintain social and religious harmony.
The result and discussion seem like a generation of Literature Review
instead of field results. The result and discussion supposedly confirming the
existing studies or discoveries of new stuff from the field research. This
section fits as a Literature Review Section instead of Results and Findings
sections. The authors just comparing the theory with the existing practices.
Eg–Explaining how Pierre Bourdieu's theory fits into Pemenang Timur
Village.

Conclution
The study of religious moderation among Muslim, Buddhist, and Hindu
communities in Pemenang Timur Village, North Lombok, shows the
important role local traditions can play in fostering a sense of togetherness,
brotherhood, and mutual respect in fostering interfaith harmony. Indonesia's
diverse cultural and religious landscape is a source of wealth, as well as a
potential for religious conflict, making religious moderation a role model or
an important component in maintaining social stability. The Pujawali ritual
functions as an arena (space) for cooperation among the three religious
communities in implementing respect for local cultural practices that can
build a cohesive and peaceful society. With social practices in joint rituals and
mutual respect for each other's beliefs, the community in Pemenang Timur
Village can realize religious moderation in daily life. This approach is in line
with Indonesia's national principles, as outlined in the 1945 Constitution,
which emphasize freedom of religion and mutual respect.
To ensure the continued success of such practices, it is essential to
support and promote local traditions that foster interfaith dialogue and

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 Practicing Religious Moderation Among Muslims, Buddhists, and Hindus ….

cooperation. Educational initiatives should emphasize the values of tolerance,

respect, and cooperation across different religious groups. Additionally,
policies that protect religious freedom and promote interfaith activities are
crucial in maintaining social harmony. By embracing religious moderation
and integrating it into both policy and practice, Indonesia can continue to
build a unified and peaceful society despite its diverse religious landscape. The
findings of this study underscore the importance of religious moderation in
achieving social cohesion and highlight the positive impact of local cultural
practices in mitigating religious conflict.

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