Pegon’s Script as One of Scripts to Present Character Education’s Theme and Preservation of Local Culture: A Review of Singir Mitera Sejati - Rembang

I. Suryaningsih
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Abstract

It is the pegon's script, as the script used in this study, is a product of the adaptation of two cultures; Arab and Javanese. This text not only describes morality which is very closely related to spirituality, but emerges local culture [2]. The acculturation of this script's model has not become a serious study among observers of our culture except that it is limited to the study of the pegon script as a product of the adaptation of Arabic and Malay culture born in Java. The majority research is a study of the acculturation of Arabic and Javanese Arabic culture has always focused on raising physical evidence of buildings and architecture in ancient history, whereas before 1883 AD on certain studies, Crawford had put forward the proposition that the indigenous inhabitants of Indonesia and the Malays had accepted Islam straight from Arabs. But after 1883 AD the opinion began to be refuted by scholars with a variety of opinions about the entry of Islam in Indonesia / the archipelago. The diversity of these opinions relates to which region Islam in Indonesia originated, who brought it, and when was the entry of Islam into Indonesia [3].
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作为体现品格教育主题和地方文化保存的剧本之一的培根的剧本——兼评歌手米特拉·塞加提·伦邦
它是pegon的剧本,正如本研究中使用的剧本一样,是两种文化适应的产物;阿拉伯语和爪哇语。这篇文章不仅描述了与灵性密切相关的道德,而且还体现了当地的文化[2]。这种文字模式的文化适应并没有成为我们文化观察者的严肃研究,除了它仅限于研究作为爪哇出生的阿拉伯语和马来文化适应产物的pegon文字。大多数研究是对阿拉伯和爪哇阿拉伯文化的文化适应的研究,一直侧重于提出古代历史上建筑物和建筑的实物证据,而在公元1883年之前的某些研究中,Crawford提出了印度尼西亚和马来人的土著居民直接从阿拉伯人那里接受伊斯兰教的主张。但在公元1883年之后,这一观点开始被学者们反驳,他们对伊斯兰教进入印度尼西亚/群岛提出了各种各样的看法。这些观点的多样性关系到伊斯兰教在印度尼西亚起源于哪个地区,是谁带来的,伊斯兰教是什么时候进入印度尼西亚的[3]。
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