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Pembentukan Pancasila sebagai sebuah simbologi hegemoni telah mengarah kepada bentuk baru keragaman paralel di mana semua agama tunduk kepada peraturan negara. Para peziarah Muslim Indonesia ke makam Sang Puteri menyatukan Bali Hindu ke dalam masyarakat Indonesia mempertegas ideologi nasional Pancasila. Saat ini strategi integratif tersebut hanya berfungsi di tingkat lokal. Alih-alih menutup diri saat wilayah-wilayah di sekitarnya memeluk Islam, kerajaan-kerajaan Bali merangkul kaum Muslim dan ajaran Islam dalam kisah-kisah dan kawasan-kawasan sakral. Hal ini mengarah kepada wacana alternatif tentang sejarah agama orang Bali, yang berlawanan dengan pandangan yang meyakini bahwa Bali merupakan tradisi Hindu yang statis secara monolitis.
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Analisa berfokus pada saat di mana Gusti Ayu Made Rai, seorang puteri kerajaan Bali abad kedelapan belas menjadi Raden Ayu Siti Khotijah, salah seorang wanita Muslim yang dianggap wali di Indonesia. Yang pertama adalah keragaman adaptif di mana unsur-unsur Islam tergabung dalam kerajaan pra-modern Bali. Makalah ini menggambarkan dua bentuk keragaman beragama masyarakat di Bali. Keywords: Bali, Hinduism, Islam, Female Saints, Pluralism, State Symbologies The establishment of Pancasila as a hegemonic symbology has led to a new form of parallel pluralism in which all religions are subject to state regulation. Pilgrimage to her grave by Indonesian Muslims integrates Hindu Bali into Indonesian society defined in terms of the national ideology Pancasila.
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Today this integrative strategy functions only at the local level. Rather than turning inward as the surrounding areas embraced Islam, Balinese kingdoms included Muslims and Islam in scared narratives and geographies. This leads to an alternative reading of Balinese religious history, countering the view that it is a static monolithically Hindu tradition.
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Analysis focuses on the way in which Gusti Ayu Made Rai, an eighteenth-century Balinese princess became Raden Ayu Siti Khotijah, one Indonesia’s few widely recognized female Muslim saints. The first is adaptive pluralism in which elements of Islam were incorporated into pre-modern Balinese states. As enshrined in the preamble to the Constitution of 1945, where the Unitary State of the Republic of Indonesia (NKRI) respects any attempt of a nation for outlining and regulating human rights in accordance with the system of values and ideology of each.This paper describes two modes of civic religious pluralism in Bali. Ideology and personality of the Indonesia as a crystallization of the sacred values of Indonesia as a nation, puts human in the lofty dignity as a sentient that believe God Almighty with the awareness of carrying out his nature as being personal and social beings. In this case, it is often also referred to as philosophische grondslag or weltanschauung, which is the deepest thought and desire of its citizens to establish a state. Ideology in our life as a State can be interpreted as the majority consensus of citizens about the basic values that they want to realize by establishing a State.