Shia Community (a Research Everyday Lives of the Shia Community in Salatiga, Central Java)

This research seeks to explain the existence of Shia community at Pancuran village, in Salatiga, Central Java, Indonesa, and how their strategies to survive in the midst society in that region. To obtain data on the Shia community at Pancuran, Salatiga, it was done through in-depth interviews, and observations are preceded by a close observation prior to the study. This research also examines some relevant literatures and documents to the research problem as the secondary data. The theory of religious freedom and cultural identity of religious pluralism in the Shia community are used to describe and to analyze the problem of research based on the obtained data. The results show that the Shia community in Salatiga is not discriminated, and they can live in Salatiga freely along with other religious communities and Salatiga society at large. This is supported by an inclusive attitude among Shia community and society Salatiga in building relationships and communication with people of other faiths. Local knowledge possessed by people of Salatiga can be a social capital for implementing inter-religious harmony.


INTRODUCTION FROM THE EDITORIAL BOARDS
Analisa Journal of Social Science and Religion is successfully launched for the volume 1 number 2, July -December, 2016. This is the second volume published in English, since it is started in 2016. Many people have involved in this publication including advisory editorial, International editorial boards, editors, language advisors and assistant to editors. These people made this work run well in the midst of various challenges. The Analisa Journal has been accredited by the Indonesian Institute of Science since 2012 as an academic journal, and this year (2016) the Analisa Journal received a new extension accreditation for the next five years.
The articles published in this volume address the phenomenon of social and religious life, culture, and Islam either in Indonesia or in the global world denoted by an article that pictures Islamic religiosity in Austria. The issue of radicalism still becomes the focus of study, which is considerably actual and interesting for Indonesian scholars. Various cases of violence in Indonesia and other countries depict that the act of terrorism is a common enemy for humans. In Indonesia, since the fall of President Soeharto's leadership, radicalism has increased significantly; this can be seen from a series of bombing happened in various locations in the country and some violent-conflicts in the name of religion in some part of Indonesia.
In this edition, there are at least three articles inter-related on the same topic. An article written by Asfa Widiyanto researched the counter attack of radicalism in Indonesia and Austria. He mentioned and discussed in detail that Indonesia and Austria in this issue experience a same situation that entails commonalities among civil society and state law jointly supporting the eradication of radical movements. Then, Taufiqur Rahman wrote extensively on the discourse of Jihad in Indonesia. He found that Jihadist movement in the Indonesian context was originally demonstrated to fight the colonization that recently turns to be the act of terrorism in the name of religion. Meanwhile, Yusa 'Farchan in his article explained that Islamic thought in Indonesia has evolved over time. According to him, the Liberal Islam Network (LIN) in Indonesia has at least five main definitions. Regarding the topic, he revealed how LIN stands on gender equality, contextualizes religious doctrines, and promotes pluralism in Indonesia.
The presence of pluralism in Indonesia cannot be denied since the facts show that Indonesia has been recognizing six religions that are followed by most Indonesian citizens. The religious diversity, on the one hand reflects harmonization in the religious lives of Indonesian people. However, on the other hand, the diversity of language, ethnicity, culture, and religion can be a great threat if not managed systematically by the government. For instance, there are various religious schools of Islam, each of which is successfully able to establish harmony with others. The article collaboratively composed by Retnowati and Yedi Efriadi describes the religious life of Shia group that can harmoniously live with other communities in Salatiga. Their findings might constitute a social capital to build harmony among religious believers in Indonesia.
The diversity of ethnicity and religious beliefs in Indonesia in its broader practice allows the interreligious/interfaith marriage. The article transcribed by Muhammad Ansori and Yasser Amri elucidates, at great length, about religious conversions in Aceh. They assert that a religious conversion enables a religiosity of individuals. Despite being diverse in religious beliefs, Indonesia also possesses a variety of traditions that symbolizes harmony in ii building a society. Mahmudah Nur through her study gives detail on the value of religion in the rituals of Pasambahan in Minangkabau.
Religious texts written by local scholars such as Musdah Dahrizal contain a lot of issues on character education for humans. The content of the texts imparts the importance of education and harmony in society. Similarly, the article penned by Abu Muslim exposes the Masamper art in North Sulawesi. The author pictures in more detail on how the people of North Sulawesi build harmony through a traditional yet also pseudo religious art. Furthermore, Abu Muslim explains that Masamper tradition, besides being functioned as a means of propaganda, has become one of the tools to cement harmony and build the character of the local community.
In nowadays context, the character education is built by the Indonesian Government, through implementing the concept of 2013 curriculum-based education. The concept is applied in elementary to secondary education. An article written by Nur Laili Noviani basically outlines the process of 2013 curriculum learning in SMA Negeri 1 Salatiga which particularly focused on the implementation of Islamic education.
We hope you all enjoy a nice reading!

INTRODUCTION
Shia was brought to Salatiga before 2000 by some activists strongly influenced by Indonesian students returning from their study in Iran. In general, the spread of Shia in Indonesia was strongly opposed by Muslims in East Java, Madura, and other regions in Indonesia. When Shia developed, some people in some areas in Indonesia who did not like Shia spread stories about Shia ¶V heresy in order to prevent it from developing and even stop its development. One of the reasons why there is bad relationship between Shia and society in Indonesia is the lack of the right information about the essence of Shia. Ulama who read books opposing Shia shared it to the common people. The lay people received the news without reviewing or checking it with other literatures. Shia Muslims are objected to the contents of the books because the teachings written in the book related to Shia is the belief of ghulat group whom Imam Baqir (the fifth imam of Shia) stated as no longer one of his followers.
$ORQJ ZLWK 6KLD ¶V UDSLG GHYHORSPHQW LQ Indonesia, more Indonesians scholars returning from learning about Shia abroad wrote some literatures to clarify the understanding of Shia. One well known book among Shia believers in Indonesia is the one written by Syarifuddin al-Musawi entitled Dialog Sunnah Shia (Sunni Shia Dialogue). The book explains the discussion between al-Musawi who is a Shia Muslim and some muftis holding Ahlussunnah teaching in Pakistan. The discussions lead to the fact that Shia deserves to be considered as a teaching following sunnah Rasulullah rather than a misleading teaching. Various books recognized by Ahlussunnah doctrines were used by al-Musawi as his foundation in dealing with doubts about Shia. The books can be categorized as academic writings because they are comprehensive and indepth reviews of the sources of Ahlussunnah doctrines.
In the context of Indonesia, Shia is not a new religious movement. The history of the spread of Shia teaching in Indonesia is as old as the spread of Islam in Nusantara. This is obviously seen in the early period of the spread of Islam in Aceh which was strongly influenced by Shia. The teaching of Shia JORULI\LQJ WKH 3URSKHW 0XKDPPDG ¶V IDPLO\ is scattered in Sumatera in the form of religious rites. One of the examples is tabot ceremony, which is similar to sekaten in Java, held every Muharram. The fact that Shia has long existed in Indonesia does not automatically attract Muslim community in Indonesia. It is, in fact, not easily accepted by the society. One of the reasons is the impact of literature war among Islam doctrines for centuries. Some literatures opposing Shia doctrine that can be accessed become one of the reasons to judge Shia as a heresy and misleading teaching (Atjeh, 1977). Considering the major differences between Shia and Ahlussunnah wal jama'ah, especially in the view about "Imamate" (leadership/governance), the council of Indonesian Ulama encourages Indonesian Islam who hold Ahlussunnah wal Jama'ah doctrine should be more aware of the possibility of the entrance of Shia teaching 'HSDJ 5, 6KLD ¶V presence was indirectly recognized by the council of Indonesian Ulama. The decision made by this council in 1984 demonstrated its careful attitude because the consideration used by them is not merely a consideration of a particular Islam opinion but also of national insights filled with political interests. The involvement of the Council of Indonesian Ulama to study Shia shows that Shia has become a wide attention. The attention to Shia has also triggered the emergence of literature opposing Shia. Some of those literatures are originally written in Indonesian, while others are translation books. Some books discussing about Shia doctrine are Shia lies on behalf of Ahlul Bait (Zhahir, 1987); 6KLD ¶s Lie to Sunnah Expert (Al-Khotib, n.d); The Two Opposing Faces of Ahlussunnah and Shia (An-Nadwi, 1988); and Indonesian Deviant Sect and Doctrine (Jaiz, 2002).
Similar to the presence of Shia in Indonesia, Shia in Salatiga has also existed since many years ago. The difference is, in Salatiga, Shia does not have problems with other religions and other sects, including Islam in general. In Salatiga, Shia community lives in harmony with surrounding society. Shia Muslims can practice their religious activities well without disturbing or being disturbed by its surrounding, or Salatiga inhabitants in general.
Based on the above background, a study of the presence of Shia in Salatiga and its relation with other religions is interesting to be conducted. The study describes how the community lives in Salatiga and how they build relations with the society in Salatiga, and why Shia can live in peace with other religious communities. Therefore, the objectives of this study are to explain these following matters: firstly, the relationship of Shia and other religious communities, especially majority Muslim, and Salatiga inhabitants in general. Secondly, this research explains the daily life of Shia community in Salatiga. Therefore, this study aims to explain religious life in Salatiga, especially the life of Shia community, and explain how all religious communities in Salatiga maintain a peaceful life among different religious communities.
This research is very significant for the academic and practical life due to the reasons that this paper gives some insights on the tolerance of religious communities in order to create social integration despite of some major differences within their religious teaching. Besides, the description of the interaction between Shia and other Muslim communities in Salatiga is very useful insight for the Indonesian, since this country has struggled to gain peaceful and respectful religious life. The data shows that in some other regions such as Jepara and Madura, WKH LVVXH RI ³6KLD KHUHV\´ LV HDVLO\ ³XVHG´ E\ particular individuals to trigger social disintegration. This study expects that the religious life in Salatiga can serve as a model for tolerance and respectful life. It is hoped that in the future, the freedom of religious life can serve as one of the considerations for creating strategic plan to maintain the unity of Indonesia.

RESEARCH METHOD
The study uses a qualitative approach. Data was collected through direct observation and in-depth interview with Shia community in Salatiga. In society, Shia community takes part in daily life activities intensively. They get DORQJ ZHOO GXULQJ 6KLD ¶V religious activities and in daily life. To ensure the validity of the study, the selected informants were those who were present and actively involved in Shia routine religious activities in Salatiga, so that the information and explanation given about Shia are valid. In order to do that, researchers initially participated in their religious activities, so that we know the individuals who would be the subjects of the study. After finding the subjects of the study, the researchers observed and interacted with them individually and in group. In addition, the researchers observed and interviewed people living in Pancuran village who interact daily with Shia community.
All the data gathered were written using academic terms in Indonesian to explain some observed phenomena. Next, the data are analyzed and compiled not on the basis of where the phenomena exist in the form of narration (Bungin, 2003).
Data analysis is done through the following steps:

CONCEPTUAL FRAMEWORK Shia
$IWHU 3URSKHW 0XPDPPDG ¶s death Muslims suffered from schism that divided them into two groups, Ahlussunnah and Shia. The differences between the Sunni and Shiite Islamic sects are rooted in the disagreements over the succession to the Prophet Muhammad, who died in 632 AD, and over the nature of leadership in the Muslim community.
The historic debate centered on whether to award leadership to a qualified, pious individual who would follow the customs of the Prophet or to transmit leadership exclusively WKURXJK WKH 3URSKHW ¶V bloodline. The question was settled initially when community leaders elected a FRPSDQLRQ RI WKH 3URSKHW ¶V QDPHG $EX %DNU to become the first Caliph (successor). Although most Muslims accepted this decision, some supported the candidacy of Ali ibn Abi Talib, the 3URSKHW ¶V FRXVLQ DQG son-in-ODZ KXVEDQG RI WKH 3URSKHW ¶V daughter named Fatima. Ali had played a SURPLQHQW UROH GXULQJ WKH 3URSKHW ¶V OLIHWLPH but he was lack of seniority within the Arabian tribal system and was bypassed (Blanchard, 2009: 1).
The friends and followers of Ali believed that after the death of the Prophet the caliphate and religious authority belong to Ali. This belief came from their FRQVLGHUDWLRQ RI $OL ¶V SRVLWLRQ DQG station in relation to the Prophet, his relation to the chosen among the companions, as well as his relation to Muslims in general. It was only the events that occurred during the few days RI WKH 3URSKHW ¶V ILQDO LOOQHVV WKDW LQGLFDWHG that there was opposition to their view. Contrary to their expectation, at the very moment when the Prophet died and his body lay still unburied, while his household and a few companions were occupied with providing for his burial and funeral service, the friends and followers of Ali received news of the activity of another group who had gone to the mosque where the community was gathered faced with this sudden loss of its leader. This group, which was later to form the majority, set forth in great haste to select a caliph for the Muslims with the aim of ensuring the welfare of the community and solving its immediate problems. They did this without consulting the Household of the Prophet, his relatives or many of his friends, who were busy with the funeral, and without providing them with the least information. Thus Ali and his companions were presented with faith accompli 7KDEDWKDED ¶L 1975: 35-36).
Ali and his friends, VXFK DV ¶$EEDV Zubayr, Salman, Abu Dharr, Miqdad DQG ¶$PPDU, after finishing with the burial of the body of the Prophet became aware of the proceedings by which the caliph had been selected. They protested against the act of choosing the caliph by consultation or election, and also against those who were responsible for carrying it out. They even presented their own evidences and arguments, but the answer they received was that the welfare of the Muslims was at stake and the solution lay in what had been done. It was this protest and criticism which separated from the majority, the minority that were following Ali and made his followers known to society as the "partisans" or "shia" of Ali 7KDEDWKDED ¶L 1975: 36). Ahlussunnah looked upon salvation as possible only through the allegiance and loyalty of all believers in the community. As long as the community continued to be fully committed to the promulgation and observance of the Law (Shari'a), its salvation was guaranteed regardless of the qualities or, as it was later held, descent of the leaders who headed the community. After all, the leader, as conceived by later Sunni theorists, was merely a protector of the Law, and this function was vested in him through the process of allegiance paid by the members of the community. The solution offered by the Sunnites was, in fact, a simple expression of recognition of a historical reality, namely, that the leadership of the Muslims after the early period of the rightly guided caliphs, which was idealized by them as the golden age of Islam, depended not on the individual on whom it was conferred; rather, it was subject to the commitment and loyalty granted by the community to that leader. Thus, in the final analysis, it was acceptance of the tradition by the community and its membership which guaranteed salvation (Sachedina, 1981: 5).
The Shia, on the other hand, did not find the community allegiance, as maintained by their opponents, capable of ensuring the salvation that Islam had envisaged. From the early days of the civil war in 656 A.D, some Muslims did not only thought about the question of leadership in political terms, but also laid on the religious expression. To begin with, they maintained that Muhammad himself was a charismatic leader, who held both spiritual and temporal power. His spiritual authority included the power to interpret the message embodied in the Qur'an without corrupting the revelation. Islam, in order to continue its function of directing the faithful toward salvation, was in need of a leader who could perform the Prophet's dual roles authoritatively. In other words, only another charismatic leader could succeed the Prophet and accomplish the creation of an ideal Islamic society. Who could be better qualified for such a crucial task than his own family members, who would have inherited his charisma? The notional exaltation of the Prophet and his rightful successor as a second cause, in addition to the hope of the ill-treated mentioned earlier, it gave rise to the very concept of messianic leadership from among the descendants of the Prophet, an Imam who could save the believers. In all likelihood, the movement began immediately after taking shape and poising itself for the ninth and tenth centuries; it is also gratifying to discover that some twentieth century problems facing the Shia were already anticipated towards the end of the tenth century. The claim for leadership of the Ali became an exaggerated belief expressed in pious terms of the traditions attributed to the Prophet, and gradually became part of the cardinal doctrine of the Imamate, the pivot on which the complete Shia creed rotates. The entire spiritual edifice of the Shia was built on the walaya (love and devotion) for 'Ali, who became the first Shia Imam. The walaya of 'Ali became the sole criterion for judging true faith of the believers. Faith (iman) was conceived in terms of personal devotion to 'Ali and what he symbolized, as far as Islamic justice was concerned. Salvation was impossible if a person failed to acknowledge the true Imam, to whom devotion and obedience was incumbent since he alone could bring a true Islamic rule of justice and equity in the world, the main function attributed to the Islamic messiah, al-Mahdi (Sachedina, 1981: 5-7).
Nowadays there are three main groups of Shia: The largest of the Shia community extant today are twelver Shia. The twelvers believe that the spiritual-political leadership (the imamate) of the community passed GRZQ WKURXJK $OL ¶V PDOH GHVFHQGDQWV YLD DO-Husayn, until the twelfth Imam. The latter is understood that he was born in 870, but he went to ghayba (occultation) IRU VDIHW\ ¶V sake soon DIWHU KLV IDWKHU ¶V GHDWK LQ . It is believed that he is still alive and will return when Allah determines it to be appropriate and safe. As the Mahdi (the Rightly Guided One), his return will inaugurate the processes associated with the last days; as part of that process Jesus also will return (Newman, 2013: 2).
The second largest is Ismailis. They believe that Ismail, the eldest son of the sixth ,PDP -D ¶far As-Shadiq (d. 765), did not die but went into hiding and had a son Muhammad, who also went into hiding or died. The Ismaili community then fragmented. Nizari Ismailis, numbering some 5-15 million adherents, are the largest remaining of the Ismailis groups, and follow a living Imam: as of 2013, the Agha Khan is the forty-ninth in the line. Today Ismailis are found in the Indian subcontinent, Central Asia, the Middle East and East Africa, as well as Europe and North America (Newman, 2013: 1).
The smallest of the three groups are Zaydi Shia. They have their origins in those who gave allegiance to Zayd, son of the fourth Imam and a half-brother of the fifth Imam. In 740 Zayd launched a revolt in Kufa against Umayyad Dynasty (661-750). This rising was crushed and Zayd was killed in the subsequent fighting. His followers then fragmented into different groups, with a number relocating to sites in a modern-day Iran. The Zaydis believe that any meritorious PHPEHU RI WKH SURSKHW ¶V household is eligible to be an Imam. Like the Nizari Ismailis, Zaidis follow a living Imam, although the last of the Imam died in 1996. Zaidis comprise 75 percent of the Moslems in Yemen, but there are also Zaidis in Saudi Arabia (Newman, 2013: 1).
In Indonesia there are small groups of Twelver Shia. As a minority group, this Shia community shows their beliefs effectively under pressure. As reported by Ida, in the past few years, however, there have been a number of religious attacks on Christian churches and Shia (Shiite) Muslim followers. These attacks have been done by both individuals and groups. The attackers are sometimes described in the official records as members of 'radical religious groups' and sometimes as 'terrorists'. This latter is ironic, because the authorized state apparatus does not always use it to restrain these attacks. Ida (2015) explains why radical Islamist terrorism has surfaced in the post-Sukarno, and post-Suharto, reform era in Indonesia. The main hypothesis is that the emergence of radical religious groups is a negative consequence of the political situation in the post-authoritarian reform era. Thus, it is a paradox of democracy (Ida, 2015: 2) While Twelver Shiites internationally have a significant role in global politics, their messianic belief makes them less likely to have the same goal in action. The numerous Shi'a groups fighting in Syria rarely hide their loyalty to Iranian Supreme Leader Ayatollah Ali Khomeini. The majority of these fighters adhere to the Iranian political and religious ideology of Wilayat al-Faqih, or the Absolute Guardianship of the Jurisprudent (in this case, the jurist is Iranian Supreme Leader Ayatollah Ali Khomeini). Despite the fact that Khomeini is the head of state of Iran, he wields incredible influence over a multitude of organizations and individuals in the different geographic zones due to his religious title and connected ideology. In fact, the revolutionary ideology of Iran was not simply created for just that state, but it is global and pan-Islamic movement. When Khomeini gives an order to a loyal follower, they follow it. According to one Lebanese Hizballah fighter, the group's order to fight in the May-June 2013 battle of Qusayr and in other parts of Syria came from a direct religious command called a taklif shar'i. A taklif shar'i comes from Iran's Supreme Leader and is a religious obligation which must be followed. If this obligation is not followed, it is tantamount to disobeying the will of God (Smith, 2013: 1-2).
Shia in Indonesia is different from the Shia in the Arab world. Shia followers have different problems and define themselves as the weak that must hide their identity (taqiyyah). Shia in Indonesia is not political. The followers only need to express their belief safe (Atjeh, 1977).

Religious Pluralism in Indonesia
The presence of Shia in Indonesia must be seen from the context of religious pluralism. Indonesia is categorized as plural society, especially due to various religions growing in Indonesia. The diversity of religions, tribes, races, cultures, customs, and languages are Indonesia characteristics that differentiate it from other countries. There are more than 300 tribes with different cultural identities and more than 250 local languages which are typically unique and become the richness of the Republic. Almost all big religions in the world are in Indonesia; therefore, Indonesia is included in a plural society category (plural Society).
The religious aspects possessed by Indonesia on one hand are the advantage, wealth, and pride of the country, but on the other hand are dangerous threats for national unity if it is not managed well. If plurality is managed well, it will lead to a synergy. Therefore, people understanding on pluralism, particularly regarding religious pluralism, becomes the main agenda of Indonesian society. It needs to be understood that pluralism is not humane, ethical, moral, or religious differences, but it is a melting pot of various commitments. Pluralism is based on dialogue, meeting, giving, receiving, criticism, and self-criticism. Plurality is a dialogue that accepts and respects others. It does not mean that every individual in the dialogue agrees with one another, but in the spirit of togetherness, dialog becomes the strength that lives up and FRPSOHPHQWV HDFK RWKHU ¶V ZHDNQHVVHV 7KHUH is a spirit to learn, learning from each other. Willingness to learn and respect one another will lead to a healthy life of the nation, with Pancasila as the foundation.
Pancasila as the nation ¶V SKLORVRSK\ shows pluralism. The formulation of Pancasila embedded the representation of every element of society from various religions, tribes, cultures, etc. in it. Big religions in Indonesia are involved in the context of religious pluralism. All devotees of big religions in Indonesia are involved in the formulation of Pancasila. Their involvement was not only as a part of Indonesia, but as a part of religious communities. Islam devotees preserve their Islam identity, Hindu devotees preserve their Hindu identity, Christian devotees preserve their Christian identity, and etc. They were risking their religion primordialsm. In the formulation process, every supporter of different beliefs, including secular traditions such as nationalism and socialism, are accommodated. Those who are different open themselves to have a dialogue with others, accepting something from each other, and giving to each other. From such process, they succeeded in formulating the open and transformative draft of Pancasila. Pancasila also reflects religious functions in society. In the context of religious harmony, the harmony will be manifested if all devotees practice the real teachings of their religions. Togetherness and appreciation among different devotees of different religions is an important factor in managing pluralism, especially religious diversity in Indonesia. In the discussion of religious plurality, it needs to be kept in mind that every religion possesses its own cultural identity and that it does not want to be disturbed by other religions. Gyan Wilson (1999) stated that the statistical significances of new movement in religions are their social and cultural significances. Most of the significances lie on the reaction of society toward them (Wilson, 1999: 13). Colin Campbell wrote that One of the descriptions of modern society, which is explained by sociologist such as Durkheim, Weber, and Wilson, is that organized religion no longer has power over social institutions like in its beginning phase. Religions tend to become private and individual. Mainstream organizations of religions lose their members significantly in most parts of Europe and America. This leads to a well-known statement ³<RX GRQ ¶W KDYH WR JR WR FKXUFK WR be a good Christian´ (Eileen Barker in Wilson, 1999: 18).
Besides, Bruce Hunsberger also explained that religions have fundamentalism tendency, based on the idea that there is only one truth about the relationship between human beings and the holy (God); anything opposing it is an evil power that needs to be combated. Religious life is seen as a battle between the good and the bad. When people confronted the world where religious belief rapidly changes, they reacted by developing their traditional view. It can mean increasing participation in SROLWLFDO DFWLYLWLHV WR JHW JRYHUQPHQW ¶V support and legal policy to protect their threatened belief (Barry, 2005: 148). When studying some countries in Baltic, Solveiga Krumina Konkova stated that the presence of negative stereotypes toward new religious minority emerge in every country, such as in Latvia. The situation was strongly influenced by the tension in the area, triggered by conflict among neighboring countries (Lucas, 2004: 96-103 When religions experience privatization and individualization as a result of modernism that places religions at the level of lacking energy to rule human beings, human beings become free to seek for the identity of their religiosity without following institutionalized mainstream religions. As a result, individuals with different religiosity from the ones believed by the society emerge. Modernism also places mainstream religious institution as an institution that is less trusted by particular individuals who regard it as not enough to answer their new problems of religiosity. One form of belief may have existed for quite long for one society, but a new one for other communities because the hegemony of major religions covers its existence or the phenomena get followers in an area where such religiosity has never emerged.
In the case of Shia, even though the religiosity has existed since early Islam and has existed in Indonesia since the first time Islam was spread in Nusantara, the memory about Shia in Indonesia was erased by the ups and downs of the politics of Islam kingdoms until the birth of Indonesia. As a result, when Shia phenomenon occurred, many Muslims know nothing about it. Because the majority has the power to force, there is an effort to wipe away Shia from Indonesia, since they thought that Shia WKUHDWHQV ,VODP ¶V SXULW\ At the same time, it can be seen as the inability of the minority to become what is expected by the majority. To be acceptable, minority must exercise social and political strategy.
Besides the character and cultural identity of religions, religions cannot be separated from their functions as a form of solidarity and social glue in society. Religions have many social functions.

Shia relation with other religious devotees and society in Salatiga
a. The relation of religious devotees in Salatiga Salatiga, located in Central Java, is inhabited by various social communities and intellectual communities in relation to the presence of Satya Wacana Christian University (SWCU). Salatiga can be said as having comfortable and so far conducive social situation in maintaining relations among members of society. The presence of 6:&8 ZKLFK LV NQRZQ DV ³PLQL ,QGRQHVLD´ adds more value from various aspects such as social, political, and cultural aspects to Salatiga. The presence of SWCU has given a contribution in managing pluralism in Indonesia. The busiest business activities in Salatiga are markets, schools, offices, banks, and houses of worships that are quite a lot. Daily social economy activities of Salatiga people seem to be in line with the rhythm of social life in the society.
In the context of social religious life and the condition of religious society, Salatiga is one of the successful towns in maintaining its religious life. In central Java, Salatiga can be said as one of the towns with strong bound among the existing religious society. Religious harmony is a natural reality that is manifested in daily life without any manipulation. Which such background, the study wants to see religious harmony and life of people in Salatiga by observing social religious attitude. Lifestyle that promotes neighboring, fraternity, tolerance, and humanity reasons are themes growing in the relations of people in Salatiga and serve as the important points in this study. The habit to celebrate religious holidays such as Eidal-Fitr and Eid-al-Adha among Muslims and how other religions support the celebrations is also observed and studied in this study. During Eid-al-Adha, some places even set aside the meat from the sacrifice to be cooked and sent to non-Muslim neighbors. The face of peaceful religious life filled with the spirit of fraternity and intimacy are the peculiarities of people in Salatiga. The experience of such religious life is the reason of conducting a study of Shia in Salatiga, especially in Pancuran village. The propitious condition in Pancuran is supported by religious figures, the people, and the leaders of Salatiga. It results in a friendly religious life. Social classification and stratification along with the order of their influence on people in Salatiga can be mapped as follows: Pancuran inhabitants consist of various social economic statuses. They live in a narrow alley with houses lining along it. They are sellers, civil servants, small business owners, thugs, and other professions living in a narrow and varied settlement. Pancuran is very close to the big market in Salatiga that most of the inhabitants are merchants in the market. Most of the people living in Pancuran, Salatiga work in informal sectors. It is interesting because there is a Muria Christian Church in Indonesia in the middle of the settlement. Worship and church activities can be conducted well without any obstructions from the non-Christian inhabitants. The church has so far built a very good relationship with the inhabitants. The church becomes a part of the surrounding society, and the people also regard the presence of the church as a part of the settlement. Very close to the church is a mosque. Both places of worships have long been living side by side without any significant problems. The experience of such religious life shows how religions in this settlement bring about naturally peaceful atmosphere without any forces or oppression from any parties.
Shia community is a part of Pancuran society. There are quite many Shia people in Pancuran, and in everyday life they intimately mingle with the people from different religions. Shia and Muslim communities in general cannot be differentiated in their daily lives since they do not display any significant differences because they mingle in the spirit of fraternity. The differences in teachings do not hinder them from building good relationships. Shia community does not only mingle with the Islam community, but also with other religious communities. In response to this, other religious communities positively respond and welcome their relatives who hold different teachings. Respect and appreciation among the people serve as the reasons of the people in Pancuran to manage pluralism. The awareness of the need to support each other becomes a lifestyle and a way of living of religious communities in Pancuran. The friendly relationship among religious communities is the strength of the people in Pancuran in developing religious harmony.

The Everyday Life of Shia Community in Salatiga a) A Repentance Station
A tariqa is a place where a sinful individual starts his/her repentance. It does not consist of holy people, but those who are willing to learn to make themselves closer to Allah (God) while repenting of all sins they have done. Shia community participates in a tariqa group that is open to new friends from any backgrounds. They gather in a natural and relaxed situation; praying, practicing zikr together and chatting with others while enjoying fries. All flows naturally and informally. It is happened because they struggle for the same thing, repenting of all their sins. That is why they do not act as if they are holly or make up their self-image. In their daily life, they chat while smoking, drinking coffee in a small stall, similar what other people do. Shia devotees are people who are looking for the truth as they were dissatisfied with the principles they previously held. They previously learned from Islam teachers from various ideological backgrounds, but what they learned did not satisfy them. They finally heard about Shia teachings that according them is relieving. They feel that they have found the things that they have looked for and they need in life. A member of WKH FRPPXQLW\ VDLG ³, am used to live in a Islam family since I was born, but what I learned was not enough for me, there are many weaknesses, illogical and inconsistent things. If there is no Shia community, I may continue living in confusion.´ $QRWKHU SHUVRQ VDLG ³, QHHG D UHOLJLRQ WKDW LV QRW spiritually dry like Wahabi teaching. If there is no Shia, I may have converted to Catholic, Alhamdulillah (praise is to God) there is Shia in Islam that I choose to follow it.´ Spiritual thirst forces some people to find out if there is other form of Islam that can satisfy their thirst. Shia teaching and other Islam teachings were born at the same time, latter in 17 th AD, of which the origin was the teachings around 12 th AD. How can the teaching started more than a thousand years after the Prophet Mohammad is trusted as the pure Islam? Is there Islam that does not carelessly accuse others as heresy or shirk without a clear reason? They struggle to find the answer of such question. They are looking for a beautiful and peaceful Islam, which makes them in peace because they find the truth, not the kind of Islam that is busy accusing others who are of different religions of being kafir (infidel) with fierce faces. They choose Shia for those reasons. In Shia, they find Islam that is filled with peace, humbleness, and love as taught by the 3URSKHW 0XKDPPDG DQG WKH 4XU ¶DQ Shia is the teaching bequeathed by the 3URSKHW ¶V IDPLO\ ZKRP WKH 3URSKHW witnessed to be close with Him and obedient to Allah. Therefore, it was illogical for Shia when Wahabi defended Yazid and blamed Imam Husein. How could people defend Yazid, who love his monkey more than his people and loved drinking and women, as the right person? Even a person with a simple and a righteous mind will stand for Imam Husein, who struggled to uphold his JUDQGIDWKHU ¶V WHDFKLQJ RI ,VODP 6KLD ¶V ZD\ RI thinking is simple, standing for ULJKWHRXVQHVV $QRWKHU SHUVRQ VDLG ³, ZDV D brat, loved gambling and drugs. I spent my youth going around the world: British, French, Singapore and some other countries to gamble. Many of my friends had hotels in Bali but I did not want it. I went home and was tired. I met my hometown friend, a Shia devotee, and I decided to convert to Shia and learned about the teaching ´ Some Shia devotees in Salatiga were brats who were finally tired of their lives. They made Shia as their final destination. They hope that their sins are forgiven by submitting themselves to ahlul bayt. Similar to some tariqa sects, a spiritual group is an attraction for people who are bored of their old lives. By following series of worships practiced by Shia community, they find a new thing like a human being who is rebirth and start a new life.

b) Starting from a Daily Reading Movement
As social beings, Shia devotees in Salatiga cannot separate themselves from the society as a whole. It is because the fulfillment of their needs depends on VRFLHW\ ¶V VRFLDO HFRQRPLF G\QDPLF 6RPH RI them are of middle and lower socio economic level. Some are hairstylists, soya milk sellers, food stall owners, cell phone account sellers, computer repair persons, or office workers like teachers and labors. This background makes them more sensitive toward socioeconomic changes. Some Shia devotees in Salatiga work in private sectors, they unite with economic development in Salatiga where purchasing power is a commonly discussed issue. Similar to other people, they also discuss the rising of fuel, chili, soy, and internet service prices. They are also directly involved in the dynamic of the prices of daily needs and economic condition in Indonesia. It is obvious in the topic of their discussions, religion does not prevent them from mingling or even chatting with anyone they meet. They can make friendships with anyone they meet and discuss any topics while smoking and sitting at the front porch of their houses or street-side along the alleys in Pancuran.
From the data above, it can be analyzed that the presence of Shia in Salatiga, since decades ago, is an enrichment of Islam rather than a new form of belief. Shia devotees had known Islam, widely held by people in Indonesia, before they learned about Shia. They obtained their previous knowledge of Islam from parents, schools where they study, and the society where they live in. Some of them were educated in Islamic boarding schools in Indonesia, like Gontor boarding school. According to them, Islam that they previously followed was limited only in symbols they inherit without in-depth understanding of them. As a result, all seem to be dry and are not manifested in their personality and everyday lives. This religious experience leads them to Shia. Their encounter with Shia serves as a new thing that challenge and capture their logic.
They see many new and interesting things in Shia. Some of them are: the concept of imamate (religious leadership after Rasulullah), justice, philosophy, oneness of *RG DQG WKH JORU\ RI WKH 3URSKHW ¶V IDPLO\ (ahlul bayt). They have never heard about those concepts from their hometown society, )ULGD\ ZRUVKLS VHUPRQV LQ 4XU ¶DQ UHFLWDWLRQ or the school at which they used to study. Those new concepts lead them to convert to Shia as they see that the concepts taught by Shia are actually the sources of Ahlussunnah Islam they used to follow, but that have never been taught by their previous religious teachers.
Some of them also said that they were first enlightened by books with Shia background that they read. These books teach them new and refreshing things. According to them, that is the true teaching of Islam, the teaching which is filled with peace. During the last decades, there are many references about Shia that are translated to Indonesian. It is now possible, owing to the development of some foundations that teach about Shia in various regions in Indonesia such as Jakarta, Bandung, Solo, Semarang and Jepara. Some Shia boarding schools also play roles in dedicating their energy in spreading Shia literature in society. The spreading of Shia literature is also encouraged by the return of Shia scholars who study in some centers of Shia teaching, such as in Somhawza (Shia institution of higher religious learning) in Qom, Iran.
In some religious meetings of Shia community, it is a habit to share about various topics they read with their fellows in 4XU ¶DQ UHFLWDWLRQ 6KLD WUDGLWLRQ HQFRXUDJHV the devotees to love reading, and it even influences the juniors in their religious understandings. If they cannot understand the original book written in Arabic or Persian, they are more than happy to read Indonesian books. The most fulfilling discussion is discussion on the topic of the glory of the 3URSKHW ¶V Ahlul Bayt. They will be very happy to share the glory of Ali who gave charity while performing sholat (prayer). A SHUVRQ VDLG ³, KDG WZR Babad Tanah Jawi (history the land of Java) books, one of them surprises me as it tells a story of Syekh Subakir who taught about the glory of Ali to his followers. I read in the book that Syekh Subakir once told a story of Imam Ali who donated his ring when he bowed in his sholat. That is likely why Javanese refers to a ring as ali-ali, a name deriYHG IURP $OL ¶V QDPH. They also enjoy discussing the depth of the theology of their Imam, like when they said, ³,PDP $EX +DQLIDK IROORZHG E\ Ahlussunnah until know is the student of ,PDP -D ¶IDU WKH VL[WK ,PDP RI 6KLD ,PDP $EX +DQLIDK HYHQ VDLG WKDW µ, ZRuld have EHHQ D ZUHWFKHG LI 1X ¶PDQ WKH ZD\ $EX Hanifah refers to himself) had not studied for two years. Two years is the time he spent OHDUQLQJ IURP ,PDP -D ¶IDU ´ )URP WKH literature they read, Shia devotees can see the originality of Islamic teaching bequeathed by Rasulullah to his family in Shia teachings. They find out that Shia is the teaching that is so Rasulullah when those who hated Shia accused Shia as heresy. Once there was a person who shared about his ,QGRQHVLDQ UHDGLQJ ³7KH ERRN WKDW , UHDG stated: Ibnu -XUDLM VDLG µ+DVDQ ELQ 0XVOLP told me that someone asked Thawus µ:KHQ do we have to say asshalatu khayrun minan naum" ¶ He answerd that µit is not during the leadership of Rasulullah saw, after his death, RU GXULQJ $EX %DNDU OHDGHUVKLS ¶ Balabil heard the statement from a man who was not a muezzin. He then studied and sang the azan with him since then. Abu Bakar lived sometime after that happened. During his UHLJQ 8PDU VDLG µ,W ZLOO EH EHWWHU WR IRUELG %DODELO IURP ZKDW KH PDGH XS ¶ +RZever, Umar forgot what he said, so that until know the statement is in azan. The story is read from a translated book entitled Shia in Sunah, looking for the ignored meeting point (See Modarresee, 2005: 138). According to Shia, there are no such utterances in azan. Shia community is very proud of the NQRZOHGJH RI WKH 3URSKHW ¶V Ahlul Bayt and regards them as the ones who deserve to follow his teaching. Another reason of why they love reading is related to the thirst to learn about their religion better because they GR QRW JHW LW IURP WKHLU UHJXODU 4XU ¶DQ recitations. It is interesting because most of them are not students or are not working in a field that requires them to read. They read not to help them develop their profession, but they read because it is their need. Therefore, what they do is purely because they want to study what they believe.
The love of reading also leads to readings outside Islam literature. The most wanted books are the ones discussing social and historical issues. When researchers visited the houses of Shia devotees, they gladly showed the books they had and shared some interesting parts of their readings. Even though they have limited number of books, it can be seen that there has been massive exchange of knowledge because they like to lend or exchange books with their friends. After exchanging or lending books to others, they discuss the books they read. In this way, they deepen their understanding of Shia through discussions. There is togetherness and one vision and understanding in this circle as seen in the way they hold their discussion. The discussion is usually done in a relaxed atmosphere such as chatting, drinking coffee, or eating fries. The spirit of togetherness is also obvious in the direction of their naturally flowing discussion, regardless the topic they discuss. They look for similar attitude or view from various discussions. It is made possible by the awareness of the similar creed they have. Therefore, they struggle to face any intellectual or social issues in a way that is in line with their belief. An example is when a devotee asked his/her friend about Pater Bek after reading together DERXW 3DWHU %HN ¶V VWRU\ ³:KDW GR \RX WKLQN about what is written in the book? Do you believe that some political events in Indonesia are influenced by a man named Pater Bek, who is a Jewish agent? Do our political situation control by the Jews?´ His friend answered, ³It can be, but no one can guarantee that what the book says is true because Jews also have a propaganda mission to show that they are strong, while WKH\ DUH DFWXDOO\ ZHDN 'RQ ¶W \RX WKLQN WKDW if we think they are strong, they will be VWURQJ EHFDXVH ZH DUH DIUDLG RI WKHP"´ +H continued, ³6R ZKDW VKRXOG ZH GR"´ +H answered, ³Just be careful, do not be easily deceived by a propaganda ´ From a relaxed discussion as described by the researchers above, it can be understood that the results of the discussion, whether it is right or wrong, is a consequence of reading movement. This reading movement has grown stronger family ties among them. They regard their friends as their brothers and sisters. If they do not meet for some time, they will miss each other. If they do not meet for some time, they will hug each other (male with male, female with female) in the following meeting. This hug is the manifestation of spiritual tie because they do it only to believers, not to all people.
The spiritual ties nurtured by the accumulation of reading and discussion dynamic forms an exclusive knowledge system because the topics they discuss are not for public. It is impossible for them to VKDUH DERXW WKH JORU\ RI WKH 3URSKHW ¶V Ahlul Bayt to those who are not interested in it because the discussion will not be dynamic. The need for friends who have similar thought becomes a unique tie among them. Nevertheless, the exclusive intellectual circle does not make them fall behind in the relationship with the society in general, because socio-economically they need their surroundings as supports to fulfill their daily needs. In this way, Shia community is always inclusive and elegant. During interactions with people living in its surrounding, Shia community does not regard the different belief. In addition, this inclusivity is encouraged by the structure of Salatiga society that is experienced in living with people of different belief.

c) The Activity to Clean Mosque
A particular theological group needs a vindication of its self-existence, not for something outside the group, but for the group itself. A way to do this is to conduct some peculiar activities, at least an activity that is in line with its doctrine. Similar to that, Shia community also seeks ways to justify its existence for itself. In order to do that, they conduct social activities to satisfy their faith. As an example, during a natural disaster, the eruption of Mount Merapi, they formed a volunteer team to help the victims. The team worked with other national elements volunteering for the same purposes. During this activity, the name of Shia community is not exposed since it was only one of many elements taking part in the event. However, for the volunteers, there is a sense of satisfaction because they belief that they have done an activity advised by their religion.
7KH OLPLWDWLRQ RI RQH ¶V DELOLW\ FDQ prevent someone from doing good deeds, but one can also sacrifice the thing that they can sacrifice to satisfy the thirst to do well. Therefore, it can be said that involving in social activities is a need emerging from RQH ¶V IDLWK (YHQ WKRXJK WKH\ PD\ QRW KDYH money to donate, the devotees give their time and energy for social activities. One of the social activities conducted by Shia community is cleaning mosques. This activity has taken place for almost three years. According to one of the activists, the activity is inspired by two Shia devotees, a father and a son, resided in Malaysia, who, every Sunday, during their holidays, go to some mosques around them and clean them. This activity has taken place for years that both are known by many people. The attitude of these two people indirectly teaches that being a devotee of a religion is not to show off its label, but what important is how the belief helps ones to be more useful for their environment. It also shows that social virtues are not always in the form of colossal or big events. Cleaning, which is usually underestimated, can also serve as a PHDQV WR PDQLIHVW RQH ¶V EHOLHI $ PHPEHU RI Shia community also said that Rahbar, the waliyul faqih (the leader of mujtahids-those who have reached the level of ijtihad in understanding religious laws) of this teaching, had stated that cleaning mosque is basij. It emphasizes the importance of this activity in preserving Islam in the midst of Western culture bombardment over Muslim countries.
Sayyid Ali Khomeini, when explaining the existence of basij in Iran, said "Basij is an unequalled phenomenon. In one meaning, Basij emerged before revolution in the form RI SHRSOH ¶s sacrifice and public participation for a big revolution bringing Islam revival movement to gain its victory." According to him, there are some peculiarities of basij.
One of the peculiarities is the organized movement. It is the thing that helps Basij not to lose way and not to be misleading. Other peculiarities are faith and to act according to task and obligation. Ayatollah al-Udzma Khomeini H[SODLQHG 3HRSOH ¶V SDUWLFLSDWLRQ in other revolutions is usually triggered by emotion. Therefore, in many cases, the participation leads to misstep and confrontation. However, Basij ¶V JURXQGHG faith makes this organized people movement on track and filled with humane emotion and feeling." Another prominent peculiarity is the involvement of all society components in Basij. Rahbar said, "Those living in towns and cities, teenagers and adults, men and women, educated and uneducated people, lecturer, college students, writers, poets, experts, labors, industrialists, doctors, inventors, and all components in society become a determining factor of a great, awesome, and mysterious people movement" (www.leader.ir).
Shia Muslims in Salatiga refer to ulema outside Indonesia. They are also inspired by 6KLD 0XVOLPV ¶V H[SHULHQFHV DEURDG WKDW WKH\ like the terms used there. The term basij, understood from the explanation of Sayyid Khomeini, is a movement done by society to preserve the goal of Islam together. When Shia Muslim labels the activity of cleaning mosque as basij, people who do this will be very satisfied because they believe that they practice their faith, though through a small and simple thing. This is also a form of their openness in struggling to unite with the surrounding society regardless the different faith.
Every Sunday they go from one mosque to another and bring their own tools. One pickup car of one of the members is used to transport vacuum cleaner, mop machine, bucket, broom, rag, brush, along with floor and window cleaner. If they have more money, they will buy paint and they paint some parts of mosques needing to be SDLQWHG $OO RI WKH WRROV DUH FRPPXQLW\ ¶V tools and used as a means to practice their faith; whereas the money for petrol, lunch, or buying new tools or equipment is from their personal contribution. The faith tie is nurtured during this activity. It is obvious in the way the leader lead in prayer and give briefing on task division before the activity is done. If the activity is concurrent with a commemoration of a holy day in their faith, the leader will remain the members by VD\LQJ ³7KDQN \RX IRU FRPLQJ WR WRGD\ ¶V activity, which is also a commemoration of the wiladat (the birth) of Fathimah Az-Zahra DV OHW ¶V WKDW KRSH ZH always have faith in the Prophet and His family. Let us chant a shalawat (love song) for the Prophet and His IDPLO\ µAlanabi waalihi shalawat ¶.
Through cleaning mosque movement, Shia community express their piety and understanding of their existence by providing comforts in the worship place of Islam in general. The piety is expressed through practicing basij, one of the components in society that helps preserving Islam. At the same time, this activity is also a way for them to be accepted by wider society since it is obvious that the clean mosques are a result of the activity done by Shia community.

d) Rites in Society and Group
Shia community conducts rites, such as Friday prayers (not all Shia do Friday prayer, since it can be replaced by dzuhur prayer) along with other Muslims of different sects in mosques in their area. According to Shia, this has been taught since the era of Imam JD ¶IDU DVK-Shadiq, and it was also advised by Imam Khomeini. According to them, conducting sholat (prayers that are performed five times daily) behind an Imam followed Ahlussunnah doctrine is equal to conducting sholat behind the Prophet. This is because they also acknowledge that mufti is thH 3URSKHW ¶V EHQHILFLDU\ According to Shia fiqh (jurisprudence), it is not easy to conduct Friday prayer because it needs to be led by a mujtahid. The advice of Imam Khomeini eases Shia to do Friday prayer because they regard their sholat as led by Shia mujtahid.
Different from some other Islam community who will only feel perfect if they conduct sholat in a mosque holding their customs, Shia do not feel awkward to follow a different custom in a mosque. In this way, their rite is similar to majority Islam in Indonesia, except that there are some additions known as the typical mustahab (sunna) such as wirid, sunna sholats, pilgrimage, and saying prayers. The practice of these mustahabs is usually longer than what Islam in general has. Their wirids are similar with what Nahdlatul Ulama (Indonesian Muslim organization) has, but with more shalawat (see Yahya, 2005: 477-655).
During Ramadhan month, besides fasting, Shia Muslim also do sholat tarawih in a mosque in their neighborhood. In order to add goodness according to their ability, they do qiyamullail in their houses and read prayers suggested by the Prophet and Ahlul Bayt. Jinan is a book usually used as the prayer book. One typical Shia practice is to revive laylat-al-qadr night. It is done for three days on the 19 th , 21 st , and 23 rd of Ramadhan nights. On those nights they gather in the house of one of the chosen members. Before they set for the layat-alqadr night, they do two rakaat sholat by reading al-Ikhlash verse for seven times after al-Fatihah verse and prepare al-4XU ¶DQ WR bring as a requirement to say tawassulbil-4XU ¶DQ prayer.

e) Participation in the Presidential
Election 'XULQJ ,QGRQHVLD ¶s presidential election, Shia community in Salatiga showed their enthusiasm as the manifestation of their political attitude and nationalism. Even though they did not vulgarly support a particular party or a specific presidential candidate, they tend to have one voice in FKRRVLQJ ,QGRQHVLD ¶V SUHVLGHQW 7KLV LV EHFDXVH WKH FRQVLGHUDWLRQ RI 6KLD ¶V PLQRULW\ in Indonesia and the history of the crisis once afflicted Shia community. One of the closest crises with presidential election clearly remembered by Shia devotees was the attack on one of their boarding schools, YAPI in Bangil, East Java, and expulsion, burning, and murder of Shia devotes in Sampang, Madura. The incidents led them to a view that the country was unable to protect their rights. Government was unable to prevent mainstream Islam to impose religion and belief on Shia devotees, and therefore their needs in election is limited.
Government is supposed to respect the freedom of all Indonesian citizens to hold a certain religion or belief, and to conduct worship so that religious freedom is secured in the Republic. From those experiences, Shia devotees are aware that there are still many Muslims who cannot accept Shia. That is why they hope that the chosen president can secure their rights. Shia community also pays a serious attention to the development of political coalition among the parties involved in the election.
Even though Shia community does not ignore economic aspect in their political attitude, economic aspect is the second in their list because it is not their main need. What they need now is the sense of security and the freedom in conducting their worship. In their minds, the president of Indonesia must be able to secure religious freedom and VDIHW\ LQ ,QGRQHVLD 7KXV 6KLD ¶V consideration in defining its political view is the need of a country that recognizes their identity rights.

CONCLUSION
Research on the Shia community in Salatiga, particularly at Pancuran village explains Shia community's efforts to build a relationship with local community especially at Pancuran area as well as Salatiga at large. Various strategies, mechanisms carried out by the Shia community in order to survive and create fraternal relations with other religious communities in Salatiga. Everyday Shia communities socialize closely with the Salatiga residents, their relationships are very natural. Their daily activities in the neighboring community is going well, there is no discrimination or suspicion among people who have different beliefs. In the daily life, the Shia community is successfully demonstrated smoothly that they are not a scary community or a dangerous group but rather they show their religious life in friendly manner, loving peace and willing to cooperate with various communities. They are also engaged in some activities involving various people from different background of religions and sects. Therefore, their presence is well accepted by citizens and other religious communities. This successful inclusive way of life shown by the Shia community in Salatiga, strongly supports the harmony of inter-religious relations that had been maintained by the religious community and society in Salatiga.
Research on the Shia community can provide in-depth picture of the situation and the condition of religious life in Salatiga, particularly related to the presence of Shia community. This fact is a religious life experience in Salatiga, Central Java, which in turn can be a model for other communities in different places in Indonesia, since this country still tried to maintain a pleasant religious life and welfare of all citizens. Only in this way Pancasila can play as the basis of harmonious living citizens in this pluralistic society.
d. If the author is more than one writer, it VKRXOG EH XVHG D FRQQHFWLQJ ZRUG ³DQG´ QRW D V\PERO ³ ´ 3. Abstract and key words a. Abstract is the summary of article that consists of background of the study, data collecting method, data analysis method, research findings. b. Abstract should be written in one paragraph, single space and in italic c. Abstract should be no more than 250 words d. 7KH ZRUG ³DEVWUDFW´ VKRXOG EH W\SHG LQ bold, capital letter and italic e. Key words should consist of 3-5 words or phrases. f. Key words should be typed in italic 5. How to present picture, graph, photo, and diagram a. Picture, graph, figure, photo and diagram should be placed at the center b. Number and title should be typed above the picture, graph, figure, photo and diagram. c. Number and the word of the picture, graph, figure, photo and diagram should be typed in bold, 12pt Font Georgia and at the center, while title of them should be typed in normal (not bold). d. Number of the picture, graph, figure, photo and diagram should use an Arabic word (1, 2, 3 and so forth). e. Source of the picture, graph, figure, photo and diagram should be typed below the table, align text to the left, 10pt font Georgia. f. Picture, graph, figure, photo, and diagram should not be in colorful type (should be in white and black, or gray).

How to Present
Example: Figure 1 Indonesian employment in agriculture compared to others sectors (% of the total employment) Source: World Development Indicator, 2005 6. Research findings This part consists of the research findings, including description of the collected data, analysis of the data, and interpretation of the data using the relevant theory

Referencing system
Analisa uses the British Standard Harvard Style for referencing system.

a. Citations (In-text)
Analisa uses in note system (intext citation) referring to the British Standard Harvard Style referencing system; format (last name of the author/s, year of publication: page number).
-&LWLQJ VRPHRQH HOVH ¶V LGHDV Example: Culture is not only associated with the description of certain label of the people or community, certain behavior and definite characteristics of the people but also it includes norm and tradition (Afruch and Black, 2001: 7) Afruch and Black (2001) explains that culture is not only associated with the description of certain label of the people or community, certain behaviour and definite characteristics of the people but also it includes norm and tradition.
-Citations; quotation from a book, or journal article Quotations are the actual words of an author and should be in speech marks. You should include a page number. Example:

7LEL
DUJXHV WKDW ³,VODPLVP is not about violence but as the order RI WKH ZRUOG ´ ,W KDV EHHQ VXJJHVWHG WKDW ³,VODPLVP is not about violence but as the order RI WKH ZRUOG´ 7LEL -Citations -Paraphrasing a book or journal article Paraphrasing is when we use someone else ideas/works and write them in our own words. This can be done two ways, either is correct. Example: Batley (2013) argues that some of the detainees in the bombing cases were members of JI.
It has been suggested that some of the detainees in the bombing cases were members of JI (Batley, 2013: 45).
-Citing a source within a source (secondary citation) Citing the source within a source, it should be mentioned both sources in the text. But, in the reference list, you should only mention the source you actually read. Example: Tibi (2012, cited in Benneth, 2014 argues that Islamism is not about violence but as the order of the world. It has been suggested that Islamism is not about violence but as the order of the world (Tibi, 2012 as cited in Benneth, 2014: 15).
-Citing several authors who have made similar points in different texts In text citations with more than one source, use a semi colon to separate the authors. Example: Understanding the cultural differences is an important element for mediation process (John, 2006: 248-289;Kevin and George, 2006: 153-154;Kriesberg, 2001: 375;Alaeda, 2001: 7).
-Citations -Government bodies or organizations If you reference an organization or government body such as WHO, the Departments for Education or Health, the first time you mention the organization give their name in full with the abbreviation in brackets, from then on you can abbreviate the name. Example : The World Health Organization (WHO VXJJHVWV WKDW«