scholarly journals PENDIDIKAN PLURALISME MELALUI KURIKULUM PENDIDIKAN AGAMA ISLAM BERBASIS KEMAJEMUKAN

2018 ◽  
Vol 7 (2) ◽  
pp. 307
Author(s):  
Mutakallim .
Keyword(s):  
Point Of View ◽  
Religious Leaders ◽  
Religious Groups ◽  
Philosophical Perspective ◽  
The Past ◽  
Perennial Philosophy ◽  
The People ◽  
Lasting Peace ◽  
The Face ◽  
Exciting Effect

Experts and religious leaders have tried everything in order to create an intimate and harmonious relationship between religious people in this famous, very pluralistic country of Indonesia. Through writings both books, magazines, journals and even through seminars and pulpits of sermons always suggest the importance of cooperation and dialogue between religious groups. Although it seems, their suggestions have not had such an exciting effect. To gain success for the realization of the noble goal of lasting peace and brotherhood among people who in reality have different religions and faiths, it is necessary to have the courage to invite them to make changes in the field of education, especially through a diversity-based curriculum. Because, through a curriculum like this, it is possible to be able to dismantle the theology of each religion which has tended to be displayed exclusively and dogmatically. A theology which usually only claims that only religion can build worldly welfare and usher in humans in God's heaven. The doors and rooms of heaven are only one that cannot be opened and entered except with the religion that he embraces. Even though such aology, we must admit, is something that is very worrying and can disturb the harmony of the people of religions in the present pluralistic era. An era in which all societies with all their elements are required to be interdependent and collect their fate together in order to create lasting peace. Here lies the challenge for religion (including Islam) to re-define itself in the midst of other religions. Or by borrowing the language John Lyden, an expert on religions, is "what should I think about other religions than one’s own? What should a Muslim think about non-Muslims. Is it still as an enemy or as a friend. Of course there is still the presumption of one religion with another as an enemy. It must be thrown away. Isn't in fact all of us as brothers and friends? Islam through the Qur'an and its Hadith teaches tolerant attitudes. In addition, the importance of reforming the PAI curriculum by presenting the face of tolerant Islam can be explained from the point of view of perennial philosophy, essentialism and progressiveness. In the view of perennialism the curriculum is "construct" which is built to transfer what has happened in the past to the next generation to be preserved, continued or developed. While in the philosophical perspective of progressivism, the position of the curriculum is to build a future life in which the past, present, and various plans for the development and development of the nation are used as the basis for developing future life. From this it is possible to teach the principles of humanist, democratic and equitable Islamic teachings to students. A principle of Islamic teachings that is very relevant to enter the future of the world which is characterized by the existence of cultural and religious diversity.

scholarly journals Queering whole person care in a pandemic

2022 ◽  
Vol 9 (1) ◽  
pp. 56-57
Author(s):  
Jane Shulman ◽  
David Kenneth Wright
Keyword(s):  
Health Care ◽  
Health Care Providers ◽  
Care Providers ◽  
The Past ◽  
Health Care Experiences ◽  
The People ◽  
Whole Person ◽  
Care Approach ◽  
The Face ◽  
Nursing Educator

How can health care providers (HCPs) working with 2SLGBTQ+ patients enact a whole person care approach during the SARS-CoV-2 pandemic and its aftermath, and in such desperate times, is it even reasonable to expect them to? In this presentation, a nurse/nursing educator and a health care researcher/frequent patient discuss their observations and experiences of whole person care during the SARS-CoV-2 pandemic. The conversation highlights that in the immediate chaos early on, and in the face of exhaustion, trauma, and burnout as the pandemic progressed, attending to the whole personhood of patients was/is paramount for HCPs and for the people they treat. The presenters reflect on the amplified significance of a whole person approach for 2SLGBTQ+ people who may have had negative health care experiences in the past, and may fear that they will not receive equitable care in the chaotic context of a pandemic. A whole person care approach is perhaps most necessary when it is also most difficult. In a period of such profound distress, a deeper sense of connectedness to patients may help HCPs manage feelings of helplessness they are likely to encounter, and surely helps the people they treat. The goal of this presentation is to begin a discussion about the ways that whole person approaches benefit 2SLGBTQ+ patients as well as their HCPs, with the hope that it will spark ideas for attendees to develop in their own practices.

scholarly journals Respons Kultural Masyarakat Sasak Terhadap Islam

ULUMUNA ◽  
2005 ◽  
Vol 9 (1) ◽  
pp. 1-19
Author(s):  
Asnawi Asnawi
Keyword(s):  
Sixteenth Century ◽  
Indigenous People ◽  
Early Time ◽  
Point Of View ◽  
Religious Leader ◽  
Religious Leaders ◽  
Traditional Religion ◽  
Common People ◽  
System A ◽  
The People

Islam reached Lombok island at sixteenth century, approximately at 1545. Its well-known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous wali songo (nine religious leaders, the Islam spreader in Java). Before Islam reached this island, according to some historian, the indigenous Sasak—appellation to indigenous of Lombok people—had had their own traditional religion, Boda. Sometimes Boda was also called Majapahit Religion. Method of spreading Islam at early time of Islam in this island was called three-linked system. A religious leader coming from Java had to teach three indigenous people and then made them be religious leaders. After mastering what was taught they were considered religious leaders and, in turn, respectively have to teach another three candidates. This method of spreading gained effective outputs on one hand, but on other hand it also shaped a kind of viewpoint among indigenous people that the religious obligatories such as daily praying and fasting are only the duty of religious leaders not of common people. Such unexpected point of view in turn has polarized the people into two groups, religious leaders and their common disciples. The later have point of view that they only do what their religious leader and king ask them to do, and this was the embryo of a local Islamic syncretism known as Wetu Telu. After time of Sunan Prapen, the Tuan Guru—a special call to Lombokness religious leaders—take responsiblity on islamization in this island, especially to the Wetu Telu disciples.

scholarly journals SPATIAL DETERMINISM AND TERRITORIAL PUBLIC ACTION IN FRANCE: CHALLENGES AND EVOLUTIONS

2020 ◽  
Vol 3 (1) ◽  
Author(s):  
Grégory BUSQUET
Keyword(s):  
Point Of View ◽  
Theoretical Point ◽  
Spatial Transformation ◽  
The Past ◽  
Urban Narrative ◽  
The People ◽  
Strategic Approach ◽  
Urban Project ◽  
The City

This article proposes a theoretical point of view in order to show the importance of the collective memory and the urban narrative in the strategic approach of the urban project. The capacity of a municipality to build a local narrative joining the past, the memory and the project, is examined in the second part of the article, in a case study of a collectivity confronted with the project of the Grand Paris and strong socio-spatial transformation since 1950. The conclusions of thirty deep interviews, conducted on the people involved in the city organization allow to differentiate legitimated and rejected places in the spaces of remembering, and the difficulties of this kind of municipalities to be pro active in the Grand Paris project.

scholarly journals Saranjana in Historical Record: The City's Invisibility in Pulau Laut, South Kalimantan

2020 ◽  
Vol 2 (1) ◽  
pp. 13-25
Author(s):  
Mansyur Mansyur
Keyword(s):  
Data Collection ◽  
18Th Century ◽  
Historical Record ◽  
Point Of View ◽  
Source Criticism ◽  
Historical Method ◽  
The Past ◽  
The People

Saranjana is a mystical city that is a myth for the people of Pulau Laut, South Kalimantan. Rumours about this mysterious city became increasingly excited because its existence, but not recorded on the map of Indonesia. Therefore it is very interesting to examine from a historical point of view. The purpose of this paper is to uncover the historical side of the occult city suggestion on Pulau Laut. This study using the method of history is a method to test and analyze the critical records and relics of the past. The historical method consists of four stages, namely heuristics (data collection), source criticism, interpretation (interpreting facts) and historiography. The results show exist of Saranjana in a place between fact and myth. In conclusion, there are two hypotheses that the Saranjana is ethnic state Dayak Samihim tribe. Then the second hypothesis, that Saranjana is (only) the dream country of Prince Purabaya in the 18th century AD.

Canonical analysis of facial variation

1972 ◽  
Vol 4 (2) ◽  
pp. 175-185 ◽  
Author(s):  
D. R. Brothwell ◽  
M. J. R. Healy ◽  
R. G. Harvey
Keyword(s):  
Recent Work ◽  
Exploratory Study ◽  
Point Of View ◽  
Population History ◽  
Canonical Analysis ◽  
The People ◽  
New Thinking ◽  
The Face ◽  
Group Variation ◽  
History Of

Although the face is one of the most variable parts of the human physique, there is little recent work on this region. Consequently, there is a need for an appraisal of the variation, new thinking as regards the methodology of recording and analysis, and further thought as to the possible applications of such methods. The present exploratory study uses information derived from standardized photographs, to try to elucidate the affinities—and thus the population history—of the people of Tristan da Cunha and the Ainu of Japan. The methods used have also permitted a consideration of within-group variation from the point of view of family differences and varying degrees of admixture. The potential biosocial as well as anthropological value of this type of investigation is discussed.

scholarly journals Pesantren Tegalsari: Islamic Synergy with Local Wisdom in Cultural Acculturation

2019 ◽  
Vol 19 (1) ◽  
pp. 29-52
Author(s):  
Saifuddin Alif Nurdianto ◽  
Hermanu Joebagio ◽  
Djono Djono
Keyword(s):  
Qualitative Research ◽  
Islamic Law ◽  
Local People ◽  
Religious Leaders ◽  
Distinctive Pattern ◽  
The Past ◽  
The People ◽  
Historical Dynamics ◽  
Anthropological Approach

Abstrak: The spread of Islam in Java has a distinctive pattern, it occurs through acculturation between doctrines of Islam and local wisdom. The acculturation pattern between Islam and Javanese local wisdom has a dialogical form, or occurs by two-way communication between those who want the existence of Javanese culture with the ones who want the implementation of Islamic law. The result is the appearance of a new culture which local people accept and the preachers of Islam can convey the doctrines of Islam as well. This pattern of acculturation also occurred in Pesantren Tegalsari as the oldest pesantren in Java. The theme of Pesantren Tegalsari, especially in the field of cultural acculturation, is interesting to study because many people still do not know about the historical dynamics of this pesantren. Now, Pesantren Tegalsari was better known for the magical stories of The Kiai (religious leaders) of pesantren than pesantren activities in the past. So the study about Pesantren Tegalsari is important to fill empty spaces in local historiography in Indonesia. This paper is the result of qualitative research using an anthropological approach. The results show that acculturation in Pesantren Tegalsari is in three fields: architecture, language, and tradition. The three forms of acculturation were used by The Kiai of Pesantren Tegalsari to spread Islamic teachings so that they could be easily accepted by the people who were still strong with the old beliefs (Hindu-Buddha).الملخص: انتشار الإسلام في جاوى له نمط مختلف، الذي حدث من خلال التثاقف بين العقيدة الإسلامية والحكمة المحلية. النمط التثاقف بين الإسلام والحكمة المحلية الجاوية له شكل حواري، أو حدث من خلال اتصال ثنائي الاتجاه بين أولئك الذين يريدون وجود ثقافة جاوى وأولئك الذين يريدون تطبيق الشريعة الإسلامية. والحاصل ظهور ثقافات جديدة يمكن قبولها من قبل المجتمع المحلي دون إزالة المادة من تعاليم الإسلام. حدث هذا النمط من التثاقف في معهد تيكلساري بصفته أقدم معهد في جاوا الواقعة في بونوروغو. إن موضوع معهد تيكلساري ، خاصة في مجال الثقافات الثقافية ، أمر مثير للدراسة لأن الكثير من المجتمع ما زالوا لا يعرفون عن الديناميات التاريخية لهذا المعهد. خلال هذا الوقت ، كانت معهد تيكلساري مشهور بالقصص السحرية من قادة المعهد. لذا فإن الدراسة عن هذا المعهد مهمة لملء المساحات الفارغة في التاريخ المحلي في إندونيسيا. تستخدم هذه الدراسة طريقة نوعية مع نهج الأنثروبولوجية. أظهرت النتائج أن التثاقف في معهد تيكلساري في ثلاثة مجالات: الهندسة المعمارية واللغة والتقاليد. تم استخدام أشكال التثاقف الثلاثة من قبل قادة المعهد تيكلساري لنشر التعاليم الإسلامية حتى يمكن قبولها بسهولة من قبل المجتمع الذين لم يزالوا قوياً مع المعتقدات القديمة (بوذا-الهندوسي)Abstrak: Penyebaran Islam di Jawa memiliki pola yang khas, yaitu terjadi melalui akulturasi antara ajaran Islam dengan kearifan lokal. Pola akulturasi antara Islam dan kearifan lokal Jawa memiliki bentuk dialogis, atau terjadi melalui komunikasi dua arah antara mereka yang menginginkan eksistensi budaya Jawa dengan orang-orang yang menginginkan penerapan hukum Islam secara kaffah. Hasilnya adalah munculnya budaya baru yang diterima masyarakat setempat tanpa menghilangkan substansi dari ajaran agama Islam. Pola akulturasi ini juga terjadi di Pesantren Tegalsari sebagai pesantren tertua di Jawa yang terletak di Ponorogo. Tema tentang Pesantren Tegalsari, khususnya dalam bidang akulturasi budaya, menarik untuk dikaji karena banyak masyarakat yang masih belum mengetahui tentang dinamika historis dari pesantren ini. Selama ini Pesantren Tegalsari lebih dikenal karena kisah-kisah magis dari para kiai pimpinan pesantren daripada aktivitas pesantren di masa lalu. Maka tulisan tentang Pesantren Tegalsari menjadi penting untuk mengisi ruang-ruang kosong dalam historiografi lokal di Indonesia. Penelitian ini menggunakan metode kualitatif dengan pendekatan antropologis. Hasilnya menunjukkan bahwa akulturasi di Pesantren Tegalsari terjadi dalam tiga bidang: arsitektur, bahasa, dan tradisi. Ketiga bentuk akulturasi digunakan oleh para kiai pimpinan Pesantren Tegalsari untuk menyebarkan ajaran Islam agar dapat diterima dengan mudah oleh masyarakat sekitar yang masih kuat dengan kepercayaan lama (Hindu-Buddha)

scholarly journals KONSEPSI TENTANG TUHAN DALAM TEKS AKSARA SWARA

2017 ◽  
Vol 5 (12) ◽  
Author(s):  
Hesti Mulyani
Keyword(s):  
Cultural Values ◽  
Descriptive Study ◽  
Point Of View ◽  
Symbol System ◽  
Script Language ◽  
Existence Of God ◽  
The Past ◽  
The People ◽  
The Universe

Aksara swara termasuk di dalam klasifikasi bunyi bahasa, yakni bunyi vokal. Aksara swara adalah suatu sistem lambang grafis atau lambang bunyi (aksara) yang digunakan untuk menuliskan bahasa Jawa. Jumlah aksara Jawa ada 6, yaitu a – i – u – e [e, æ] – o – e [ǝ]. Penulisan dengan Aksara swara telah berhasil mendokumentasikan dan mengabadikan ajaran konsepsi tentang Tuhan bernuansa rasa kejawen melalui naskah Serat Kridhasastra karya Mas Ngabei Mangunwijaya yang berisi salah satunya adalah teks Aksara Swara.Tulisan ini berusaha menyajikan suatu gagasan yang berhubungan dengan ajaran konsepsi tentang Tuhan. Gagasan mengangkat kembali ajaran konsepsi tentang Tuhan itu disajikan melalui kajian deskriptif terhadap teks berjudul Aksara Swara.Pengkajian teks berjudul Aksara Swara karya Mas Ngabei Mangunwijaya diharapkan dapat memahami makna teks bagi masyarakat pada zamannya, yakni pada masa lampau sebagai sejarah, dan pada masa kini sebagai pemertahanan eksistensi ajaran atau piwulang, dalam hal ini konsepsi tentang Tuhan serta pada masa yang akan datang sebagai dokumentasi dan pelestarian mengenai ajaran konsepsi tentang Tuhan terdiri atas (1) Tuhan sebagai  Af’al atau Pencipta alam semesta, (2) Keberadaan Tuhan, (3) Tuhan sebagai Sumber Kehidupan makhluk, (4) Kekuasaan Tuhan, dan (5) Sirrullah yang tersimpan dalam teks tersebut. Selanjutnya, pada masa kini dan masa nanti makna teks tersebut dapat dimanfaatkan untuk mengungkap dan melestarikan nilai-nilai budaya Jawa sebagai pembentukan akhlak dan kepribadian manusia secara religius.Kata kunci: konsepsi tentang Tuhan, Aksara Swara AbstractAksara Swara included in the classification of the sounds of language, which sounds vokal. Vowel script is a graphic emblem or symbol system sound (characters) used to write Java script language. There are 6 vowel script, namely a - i - u - e [e, æ ] - o - e [ǝ] . The process of writting of vowel script successfully documented and perpetuate the theory construct about God in Javanese point of view through manuscript Serat Kridhasastra by Mas Ngabei Mangunwijaya containing one of which is a text Aksara Swara.This paper tries to present an idea that relates with the theory construct about God. The idea reappoint the theory construct about God was presented through a descriptive study of the text entitled Aksara Swara.Assessment of the text titled Aksara Swara by Mas Ngabei Mangunwijaya expected to understand the meaning of the text for the people of his time, which in the past as history, and today as the retention of the existence of the doctrine or piwulang, in this case the conception of Tuhan and in the future as the documentation and preservation of the theory construct about God of the above (1) God as the creator of the universe Af'al or, (2) existence of God, (3) God as being the source of life, (4) Power of God, and (5) Sirrullah stored in the text. Furthermore, in the present and future meaning of the text later can be used to uncover and preserve the cultural values of Java as the formation of human character and personality religiously.Keywords: the theory construct about God, Aksara Swara

Custom

2020 ◽  
pp. 101-133
Author(s):  
Robert Colls
Keyword(s):  
Point Of View ◽  
National Society ◽  
Home Office ◽  
Vital Part ◽  
The People ◽  
Market Town ◽  
The Everyday ◽  
Young Queen ◽  
The Face ◽  
Cruelty To Animals

Chapter 4 looks at ‘custom’ from the point of view of the Poor who by and large saw it as a vital part of who they were and where they lived. Between 1833 and 1840 the National Society for the Prevention of Cruelty to Animals’ sought to ban the annual bull-running in the Lincolnshire market town of Stamford. The rougher end of Stamford, including the magistrates’ bench, resisted. The nicer end stayed neutral, at least in public. Metropolitan liberals, meanwhile, pressed for a ban with the powerful backing of the Home Office, the NSPCA, and a young Queen. The issue was finally resolved by a court judgment backed by Dragoons and detachments of the Metropolitan Police who finally stopped the running in 1840. On the face of it, this was a simple matter of whether to torture or not to torture a bull. But the chapter takes Stamfordians at their word in their claim that the sport was an ancient custom, that custom was part of the constitution, and that the constitution was a vital part of their identity as free men and women (women featured prominently). Custom and practice was ingrained in the everyday lives of the people. ‘Being the People’ at festivals and fairs was a political as well as a sporting performance with a strong physical presence and plenty of showing off.

Neither Tolerance nor Forbearance: The Social Dynamics in the Face of the New Religiosity in Wollo Society

2017 ◽  
Vol 33 (3) ◽  
pp. 329-351
Author(s):  
Muauz Gidey ◽  
Abebe Zegeye
Keyword(s):  
Social Relations ◽  
Social Dynamics ◽  
Religious Groups ◽  
Private Lives ◽  
Shared History ◽  
The People ◽  
The Face ◽  
History Of ◽  
Religious Coexistence ◽  
Physical Spaces

Wollo society has long been traditionally known for its unique case of dignified-symbiotic-religiosity (DSR) that characterized Ethiopia as the model of peaceful religious coexistence. After nearly 40 years of secular experience, the tremor of reformist and revivalist religious groups has begun to introduce new religiosity that pose grave challenge and at times intolerance against the traditional religiosity. Tragically, Wollo has come to bear the blunt of the revivalist intolerance, although it has not been the rare case of DSR in the mixed history of religious coexistence, accommodation, and repression. The new religiosity has appeared as a potent force defining social relations and shared experiences of Wollo society: both the public and the private lives. The shared history of the people too is not spared of revivalist victimization narratives and counter narratives: tolerance and forbearance. The demystification of religious tolerance and accommodation has tarnished the DSR of Wollo society and the 40-year-old secular establishment. The historical, social, and physical spaces have come to be symbolic embattled spaces of religious exclusivity projected to the future of new religiosity threatening to end the era of DSR of Wollo Society and the legitimacy of the secular establishment.

Continuities in Poland's Permanent Transition By Harald Wydra. New York: St. Martin's Press, 2000. 257p. $65.00.

2002 ◽  
Vol 96 (1) ◽  
pp. 253-254
Author(s):  
Arista Maria Cirtautas
Keyword(s):  
New York ◽  
Lived Experiences ◽  
Point Of View ◽  
Reference Points ◽  
Institutional Transformation ◽  
Soviet Bloc ◽  
Institution Building ◽  
The Past ◽  
The Face ◽  
Fundamental Reference

In studying and analyzing the postcommunist “transition” countries, it is becoming ever more apparent that what calls for explanation is not only change, as expressed in the trajectory of liberal capitalist reforms, but also continuity. Even in the face of profound institutional transformation, mentalities and behaviors associated with the past are not readily giving way to new modalities of thought and action. Accordingly, one way of approaching the problem of explaining the variability of regime outcomes in the former Soviet bloc is to focus on the particular institutional and discursive forms that the interplay of change and continuity has produced in each country. In his work on Poland, Harald Wydra encourages us to analyze this interplay from a particular point of view—one that is rooted in the lived experiences of the populations involved, as opposed to how countries measure up with respect to progress toward liberal capitalist outcomes. Consequently, he argues that even as discontinuity and change have characterized the “first reality” of post-1989 institution-building, important continuities mark the “second reality of images, myths and mentalities” (p. 26). In turn, this “second reality” provides “fundamental reference points in post-1989 Poland and Eastern Europe” (p. 25) that infuse the new institutional realities with unique, culturally determined, content and meaning.

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