Pub Date : 2020-06-08DOI: 10.24260/alalbab.v9i1.1414
Alanuari Alanuari, M. I. Ahnaf
This paper begins by questioning the sustainability of civic engagement with the notion of ‘social capital’ as the key concept of Peace and Conflict Studies. The main question is: to what extent does socio-political tension affect forms of civic engagement? This paper examines interethnic relations (Dayak, Malay, Chinese, and Javanese) developed in the Stella Maris Credit Union (SMCU) in Pontianak, West Kalimantan, Indonesia under the context of ethnic tension. SMCU is a microfinance association where people with various backgrounds (religion, race, and ethnicity) interact in an economic community, sharing benefits and values. In the beginning, SMCU was initiated as an economic program of Stella Maris Catholic Church in North Pontianak. This church did not only serve the church members, but also for all ethnicities and religions through Pontianak. As a site drastically impacted by ethnic conflict in the post-Suharto era, Pontianak recently has been growing as a city of ethnic diversity. However, the recent rise of ethnic tension has contested this growing multiethnic coexistence. It is important to see the strength of civic engagement in responding to issues of conflict in a multiethnic society. This study explores SMCU members and their personal experiences, wondering whether the tension may or may not affect the forms of civic engagement. It argues civic engagement can sustain under the moment of socio-political tension. Developing economy and peace education are the main reasons for interethnic relations among SMCU members. Moreover, although there are treats for the plural society, experiencing diversity in the form of associational and neighborhood relations contributes to social coexistence. This study finds that forms of civic engagement among the members shape expressions and attitudes of resilience in facing social tension.
{"title":"Social Capital and Civic Engagement in Times Of Tension: An Evidence from Interethnic Relation Developed in Stella Maris Credit Union Pontianak, West Kalimantan","authors":"Alanuari Alanuari, M. I. Ahnaf","doi":"10.24260/alalbab.v9i1.1414","DOIUrl":"https://doi.org/10.24260/alalbab.v9i1.1414","url":null,"abstract":"This paper begins by questioning the sustainability of civic engagement with the notion of ‘social capital’ as the key concept of Peace and Conflict Studies. The main question is: to what extent does socio-political tension affect forms of civic engagement? This paper examines interethnic relations (Dayak, Malay, Chinese, and Javanese) developed in the Stella Maris Credit Union (SMCU) in Pontianak, West Kalimantan, Indonesia under the context of ethnic tension. SMCU is a microfinance association where people with various backgrounds (religion, race, and ethnicity) interact in an economic community, sharing benefits and values. In the beginning, SMCU was initiated as an economic program of Stella Maris Catholic Church in North Pontianak. This church did not only serve the church members, but also for all ethnicities and religions through Pontianak. As a site drastically impacted by ethnic conflict in the post-Suharto era, Pontianak recently has been growing as a city of ethnic diversity. However, the recent rise of ethnic tension has contested this growing multiethnic coexistence. It is important to see the strength of civic engagement in responding to issues of conflict in a multiethnic society. This study explores SMCU members and their personal experiences, wondering whether the tension may or may not affect the forms of civic engagement. It argues civic engagement can sustain under the moment of socio-political tension. Developing economy and peace education are the main reasons for interethnic relations among SMCU members. Moreover, although there are treats for the plural society, experiencing diversity in the form of associational and neighborhood relations contributes to social coexistence. This study finds that forms of civic engagement among the members shape expressions and attitudes of resilience in facing social tension.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44437136","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-06-08DOI: 10.24260/alalbab.v9i1.1555
M. Yusuf
This work aims to investigate the preference of the Indonesian for a specific type of religious education model, and to provide a theoretical understanding of this preference. In particular, this study aims to answer two research questions: How do Indonesian practice mono-religious education model? How should this practice be understood from Durkheim’s concept of mechanical solidarity? Three models of ethnographical study were conducted to answer the research questions: Analysing the state’s law on education, particularly with regard to religious education, in-depth interviews with school’ managers (Kepala Sekolah) and religious education teachers as well as the students. This study found that Indonesia prefers a mono-religious education model, as shown in the State's laws on education and the practice of religious education in schools. Unlike previous studies that mainly describe the practice of certain model of religious education, this study offers conceptual understanding of the practice of religious education by Durkheim's notions of mechanical solidarity. The mono-religious model is a social fact because it consists of the norms and values that are practised by and commonly found in all members of society. Comparative studies on the practice of religious education in Muslim countries might be needed as this mono-religious education model is a common practice by Muslim societies.
{"title":"Why Indonesia Prefers A Mono-Religious Education Model? A Durkhemian Perspective","authors":"M. Yusuf","doi":"10.24260/alalbab.v9i1.1555","DOIUrl":"https://doi.org/10.24260/alalbab.v9i1.1555","url":null,"abstract":"This work aims to investigate the preference of the Indonesian for a specific type of religious education model, and to provide a theoretical understanding of this preference. In particular, this study aims to answer two research questions: How do Indonesian practice mono-religious education model? How should this practice be understood from Durkheim’s concept of mechanical solidarity? Three models of ethnographical study were conducted to answer the research questions: Analysing the state’s law on education, particularly with regard to religious education, in-depth interviews with school’ managers (Kepala Sekolah) and religious education teachers as well as the students. This study found that Indonesia prefers a mono-religious education model, as shown in the State's laws on education and the practice of religious education in schools. Unlike previous studies that mainly describe the practice of certain model of religious education, this study offers conceptual understanding of the practice of religious education by Durkheim's notions of mechanical solidarity. The mono-religious model is a social fact because it consists of the norms and values that are practised by and commonly found in all members of society. Comparative studies on the practice of religious education in Muslim countries might be needed as this mono-religious education model is a common practice by Muslim societies.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45630126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-06-08DOI: 10.24260/alalbab.v9i1.1546
Amanah Nurish
This work examines an academic exposure on the issues of religious radicalism increasing globally not only in the West but also in the east countries. As a majority Muslim populated country, Indonesia is one of the reluctant examples in facing the problem of religious radicalism. In addition, this research paper examines the term of “radicalism” politically associated with extremism and terrorism. The primary issue is explicitly addressed to religious radicalism in terms of meaning and image. Hence, we perceive that religious radicalism can be understood as mainstream feature on religious behavior including religious actions leading to the steps of violent extremism or terrorism. Religious radicalism today is massively defined as a negative rather than positive connotation. Such glimpse traps us to be “narrow minded” in perceiving the role as well as the holy spirit of religions. Therefore, the critical questions of this research paper include what happens with the framing of religious radicalism today; How is the historical narration of radicalism; and is it a problem when someone being radical to practice and understand religions or beliefs. Lastly, how philosophical meanings of the word radicalism alone response such debate. However, the general terminology of religious radicalism has led significant social, political, and cultural impacts toward religious harmony and religious life particularly in Indonesian context.
{"title":"The Myth of Religious “Radicalism”","authors":"Amanah Nurish","doi":"10.24260/alalbab.v9i1.1546","DOIUrl":"https://doi.org/10.24260/alalbab.v9i1.1546","url":null,"abstract":"This work examines an academic exposure on the issues of religious radicalism increasing globally not only in the West but also in the east countries. As a majority Muslim populated country, Indonesia is one of the reluctant examples in facing the problem of religious radicalism. In addition, this research paper examines the term of “radicalism” politically associated with extremism and terrorism. The primary issue is explicitly addressed to religious radicalism in terms of meaning and image. Hence, we perceive that religious radicalism can be understood as mainstream feature on religious behavior including religious actions leading to the steps of violent extremism or terrorism. Religious radicalism today is massively defined as a negative rather than positive connotation. Such glimpse traps us to be “narrow minded” in perceiving the role as well as the holy spirit of religions. Therefore, the critical questions of this research paper include what happens with the framing of religious radicalism today; How is the historical narration of radicalism; and is it a problem when someone being radical to practice and understand religions or beliefs. Lastly, how philosophical meanings of the word radicalism alone response such debate. However, the general terminology of religious radicalism has led significant social, political, and cultural impacts toward religious harmony and religious life particularly in Indonesian context.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44797283","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-06-08DOI: 10.24260/alalbab.v9i1.1597
S. Sintang, R. Onga, Siti Aidah Hj Lukin, Asmady Idris
Borneo Island is the third largest island in the world, rich in natural resources, biodiversity and cultural diversity. The uniqueness of Borneo is that it is home to three countries; Malaysia, Indonesia and Brunei Darussalam, each with their own valuable cultural heritage. One of the unique aspects of the Borneo archipelago is the shared wealth of civilizations derived from the dissemination of Islam. Treasures known as the “Borneo Islamic Heritage" are not only valuable as cultural artefacts that need to be preserved, but they can also be elevated and commercialised as regional economic drivers. This paper discusses the Idahan manuscript written in Jawi script as one of the treasures of Islamic intellectual legacy in Borneo. The method of study is based on content analysis which depicts the descriptive history of the discovery of the Idahan Jawi manuscript. This manuscript not only serves as evidence of the early embrace of Islam in Sabah, but also as a reference to matters pertaining to religion and the laws of Islamic jurisprudence. This factor leads the Idahan community be considered as the first native people embracing Islam at the east coast of Sabah. The contribution of this study is to enhance understanding of the development of Islamic heritage in Borneo Island and to inculcate the spirit of solidarity among the people living in the region.
{"title":"The Borneo Islamic Heritage and The Significance of Idahan Jawi Manuscript","authors":"S. Sintang, R. Onga, Siti Aidah Hj Lukin, Asmady Idris","doi":"10.24260/alalbab.v9i1.1597","DOIUrl":"https://doi.org/10.24260/alalbab.v9i1.1597","url":null,"abstract":"Borneo Island is the third largest island in the world, rich in natural resources, biodiversity and cultural diversity. The uniqueness of Borneo is that it is home to three countries; Malaysia, Indonesia and Brunei Darussalam, each with their own valuable cultural heritage. One of the unique aspects of the Borneo archipelago is the shared wealth of civilizations derived from the dissemination of Islam. Treasures known as the “Borneo Islamic Heritage\" are not only valuable as cultural artefacts that need to be preserved, but they can also be elevated and commercialised as regional economic drivers. This paper discusses the Idahan manuscript written in Jawi script as one of the treasures of Islamic intellectual legacy in Borneo. The method of study is based on content analysis which depicts the descriptive history of the discovery of the Idahan Jawi manuscript. This manuscript not only serves as evidence of the early embrace of Islam in Sabah, but also as a reference to matters pertaining to religion and the laws of Islamic jurisprudence. This factor leads the Idahan community be considered as the first native people embracing Islam at the east coast of Sabah. The contribution of this study is to enhance understanding of the development of Islamic heritage in Borneo Island and to inculcate the spirit of solidarity among the people living in the region.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49314623","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-06-08DOI: 10.24260/alalbab.v9i1.1542
A. Sihombing
This article discusses music in the Catholic liturgy in Jakarta, Indonesia in the postmodern era within the context of the autonomy of the Catholic Church. The Indonesian Catholic Church is an independent and autonomous church where liturgical music is a form of original artistic expression. However, in practice, the majority of Catholics in Indonesia view the liturgical celebration as uninteresting and dull. Conversely, pop music has increasingly influenced liturgical music. This reality is discussed and analyzed specifically in regards to liturgical music that experiences contextual data inference, especially in the specific cultural contexts of the community. The data analysis shows, in perception of Catholics in Jakarta, the role of liturgical music in worship is not homogeneous, but rather depends on the educational background, attention from Pastors of the Parish, cultural factors, and individual past experiences. For the most part, the level of understanding regarding the nature and important position of liturgical music in religious holy celebrations is low. Most consider that all music is the same and can therefore be used in the liturgy. Music is considered only a complement to enhance religious celebrations. In this context, the government and the Indonesian Catholic Church established the Catholic Church Choir Development Institute (LP3K) as a forum for fostering Catholics in Indonesia in the liturgical field and discussing issues related to music. This article confirms that the position of the liturgical music is crucial and has an irreplaceable significance in the liturgy, and the two are inextricably woven to each other.
{"title":"Music in The Liturgy of The Catholic Community in Jakarta, Indonesia","authors":"A. Sihombing","doi":"10.24260/alalbab.v9i1.1542","DOIUrl":"https://doi.org/10.24260/alalbab.v9i1.1542","url":null,"abstract":"This article discusses music in the Catholic liturgy in Jakarta, Indonesia in the postmodern era within the context of the autonomy of the Catholic Church. The Indonesian Catholic Church is an independent and autonomous church where liturgical music is a form of original artistic expression. However, in practice, the majority of Catholics in Indonesia view the liturgical celebration as uninteresting and dull. Conversely, pop music has increasingly influenced liturgical music. This reality is discussed and analyzed specifically in regards to liturgical music that experiences contextual data inference, especially in the specific cultural contexts of the community. The data analysis shows, in perception of Catholics in Jakarta, the role of liturgical music in worship is not homogeneous, but rather depends on the educational background, attention from Pastors of the Parish, cultural factors, and individual past experiences. For the most part, the level of understanding regarding the nature and important position of liturgical music in religious holy celebrations is low. Most consider that all music is the same and can therefore be used in the liturgy. Music is considered only a complement to enhance religious celebrations. In this context, the government and the Indonesian Catholic Church established the Catholic Church Choir Development Institute (LP3K) as a forum for fostering Catholics in Indonesia in the liturgical field and discussing issues related to music. This article confirms that the position of the liturgical music is crucial and has an irreplaceable significance in the liturgy, and the two are inextricably woven to each other.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43610911","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-30DOI: 10.24260/ALALBAB.V8I2.1416
Ahmad Salehudin
This article focuses on changes that have taken place among Lombok’s indigenous communities, including Sasak Bayan, Sasak Sade, and Sasak Ende. This study found that in the context of thick globalization where information technology is the driving force, the indigenous communities are no longer as the objects of the global cultural market. Instead, they are given the freedom to choose and sort out values that they consider good and appropriate with their needs. In addition, they also exercise the freedom of expression. However, the problem lies in the fact that their choices and ways of expressions are quite often violating old loyalties they have agreed. The communities of Sasak Bayan, Sasak Sade and Sasak Ende provide important information on how indigenous communities respond creatively to globalization based on their needs.
{"title":"The Sasak People of Lombok: Indigenous Communities at The Crossroads of Globalization","authors":"Ahmad Salehudin","doi":"10.24260/ALALBAB.V8I2.1416","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I2.1416","url":null,"abstract":"This article focuses on changes that have taken place among Lombok’s indigenous communities, including Sasak Bayan, Sasak Sade, and Sasak Ende. This study found that in the context of thick globalization where information technology is the driving force, the indigenous communities are no longer as the objects of the global cultural market. Instead, they are given the freedom to choose and sort out values that they consider good and appropriate with their needs. In addition, they also exercise the freedom of expression. However, the problem lies in the fact that their choices and ways of expressions are quite often violating old loyalties they have agreed. The communities of Sasak Bayan, Sasak Sade and Sasak Ende provide important information on how indigenous communities respond creatively to globalization based on their needs.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":"8 1","pages":"281-297"},"PeriodicalIF":0.0,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44262285","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-30DOI: 10.24260/ALALBAB.V8I2.1218
Rizki Dian Nursita, Ahmad Sahide
Islam is often described as a religion that emphasizes the use of violence in its da'wah method. The stereotype is formed by a number of literature and media that depicted Islam as a religion of violence. This paper aims to analyze the causes of stereotype against Islam, and provides an overview of the concept of peace in Islamic perspective, and seek the relevance of the concept of peace in Islam to the study of conflict and peace in international relations. Through some literature research, the author finds that the stereotype is caused by the gap in the discourse on war and peace in Islam, thus the discourse related to the peace in Islam needs to be buzzed. Unlike the two mainstreams in International Relation Studies (Realism and Idealism), al-Quran, as the primary source of Islamic teaching, describes that a human is basically both keen to cooperate and prone to conflict, and favoring to managing the conflict through peaceful settlement. Three terms-as-silmu, as-shulhu, and al-amanu are used to conceptualize the three levels of peace in the Quranic perspective.
{"title":"The Concept of Peace in Islam and Its Relevance to International Relations","authors":"Rizki Dian Nursita, Ahmad Sahide","doi":"10.24260/ALALBAB.V8I2.1218","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I2.1218","url":null,"abstract":"Islam is often described as a religion that emphasizes the use of violence in its da'wah method. The stereotype is formed by a number of literature and media that depicted Islam as a religion of violence. This paper aims to analyze the causes of stereotype against Islam, and provides an overview of the concept of peace in Islamic perspective, and seek the relevance of the concept of peace in Islam to the study of conflict and peace in international relations. Through some literature research, the author finds that the stereotype is caused by the gap in the discourse on war and peace in Islam, thus the discourse related to the peace in Islam needs to be buzzed. Unlike the two mainstreams in International Relation Studies (Realism and Idealism), al-Quran, as the primary source of Islamic teaching, describes that a human is basically both keen to cooperate and prone to conflict, and favoring to managing the conflict through peaceful settlement. Three terms-as-silmu, as-shulhu, and al-amanu are used to conceptualize the three levels of peace in the Quranic perspective.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":"8 1","pages":"211-224"},"PeriodicalIF":0.0,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42560069","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-30DOI: 10.24260/ALALBAB.V8I2.1460
M. Arifin, I. Abdullah, Atik Tri Ratnawati
Tensions between Puritan Islam and Kejawen Islam have never been resolved, despite various accommodation efforts. The ongoing contestation of the two traditions in Islam in Yogyakarta is because both always maintain strict cultural boundaries through symbols that represent their respective identities, be it in religious, art, cultural, economic and political practices. This study focuses on three aspects: (1) the form of representation of the contestation between Islam and Tradition (Kejawen) in the city of Yogyakarta; (2) the historical and cultural context which is the basis for the contestation between Islam and tradition; and (3) how the contestation between Islam and the Kejawen tradition is managed by each community in an effort to minimize the occurrence of social conflict between the two. Through these three aspects, this research aims to offer a new perspective in viewing the dialectical relations between Puritan Islam and Javanese (Kejawen) tradition contextually. The contestation between the Islamic tradition and the Kejawen tradition continued because of historical, political and global currents that provided space for both traditions to build their respective cultural identities.
{"title":"Contestation between Puritan Islam and Kejawen in the Urban Yogyakarta of Indonesia","authors":"M. Arifin, I. Abdullah, Atik Tri Ratnawati","doi":"10.24260/ALALBAB.V8I2.1460","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I2.1460","url":null,"abstract":"Tensions between Puritan Islam and Kejawen Islam have never been resolved, despite various accommodation efforts. The ongoing contestation of the two traditions in Islam in Yogyakarta is because both always maintain strict cultural boundaries through symbols that represent their respective identities, be it in religious, art, cultural, economic and political practices. This study focuses on three aspects: (1) the form of representation of the contestation between Islam and Tradition (Kejawen) in the city of Yogyakarta; (2) the historical and cultural context which is the basis for the contestation between Islam and tradition; and (3) how the contestation between Islam and the Kejawen tradition is managed by each community in an effort to minimize the occurrence of social conflict between the two. Through these three aspects, this research aims to offer a new perspective in viewing the dialectical relations between Puritan Islam and Javanese (Kejawen) tradition contextually. The contestation between the Islamic tradition and the Kejawen tradition continued because of historical, political and global currents that provided space for both traditions to build their respective cultural identities.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":"8 1","pages":"193-210"},"PeriodicalIF":0.0,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46915401","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-30DOI: 10.24260/ALALBAB.V8I2.1284
Idi Warsah, I. Imron
This article discusses spirituality and religiosity. Spirituality and religiosity are two of the most basic aspects of mentality and human belief, which according to most people are the goal of human existence in the world. These two terms are widely understood by people as something that has the same meaning and understanding. But actually has a different meaning. Spirituality is an experience or desire to know God that is done personally by seeing things deeper, substantially and seeking real understanding. Whereas religiosity is the appreciation and experience of individuals towards the teachings of religion or the beliefs they hold. Therefore, in essence, religiosity is a pattern of values, beliefs, symbols, behavior and experience that is institutionalized, which is directed at spirituality. In this case religiosity is actually a means of achieving spirituality.
{"title":"The Discourse of Spirituality Versus Religiosity in Islam","authors":"Idi Warsah, I. Imron","doi":"10.24260/ALALBAB.V8I2.1284","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I2.1284","url":null,"abstract":"This article discusses spirituality and religiosity. Spirituality and religiosity are two of the most basic aspects of mentality and human belief, which according to most people are the goal of human existence in the world. These two terms are widely understood by people as something that has the same meaning and understanding. But actually has a different meaning. Spirituality is an experience or desire to know God that is done personally by seeing things deeper, substantially and seeking real understanding. Whereas religiosity is the appreciation and experience of individuals towards the teachings of religion or the beliefs they hold. Therefore, in essence, religiosity is a pattern of values, beliefs, symbols, behavior and experience that is institutionalized, which is directed at spirituality. In this case religiosity is actually a means of achieving spirituality.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":"8 1","pages":"225-236"},"PeriodicalIF":0.0,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45323714","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-30DOI: 10.24260/ALALBAB.V8I2.1387
Imron Muttaqin, A. Panaemalae
This article describes the religious values and aspects of teacher empowerment based on self-actualization theory. Literature studies was conducted, relevant research published on the online journal identified using Mendeley and Google Scholar Database. The study selection, data extraction and synthesis were carried independently. Thematic analysis was used to summarize religious values and aspects. The findings reveal religious values on the teacher empowerment based on self-actualization theory are religious, social, professional, humanist, kinship, and cooperation values. And there are six religious aspects in this theory; Ideological/aqeedah aspect, syari’ah, experiential, intellectual, professional, responsibility and harmony aspects. The implications of this study suggest effectively and harmony of all religious values and aspects for empowering teacher
{"title":"Religious Values and Aspects of Teacher Empowerment Management","authors":"Imron Muttaqin, A. Panaemalae","doi":"10.24260/ALALBAB.V8I2.1387","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I2.1387","url":null,"abstract":"This article describes the religious values and aspects of teacher empowerment based on self-actualization theory. Literature studies was conducted, relevant research published on the online journal identified using Mendeley and Google Scholar Database. The study selection, data extraction and synthesis were carried independently. Thematic analysis was used to summarize religious values and aspects. The findings reveal religious values on the teacher empowerment based on self-actualization theory are religious, social, professional, humanist, kinship, and cooperation values. And there are six religious aspects in this theory; Ideological/aqeedah aspect, syari’ah, experiential, intellectual, professional, responsibility and harmony aspects. The implications of this study suggest effectively and harmony of all religious values and aspects for empowering teacher","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":"8 1","pages":"263-280"},"PeriodicalIF":0.0,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48122248","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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