Pub Date : 2023-10-01DOI: 10.24090/ibda.v21i2.7797
Anifa Nurhayati, None Imam Muhsin, Thoriq Tri Prabowo
Temboro Village in East Java, known as the "Medina Village" due to its Araban atmosphere, underwent a cultural transformation when the al-Fatah Temboro Islamic Boarding School shifted its preaching orientation from salafiyah-NU to salafiyah-Jamaah Tabligh in 1989. This transformation did not erase NU traditions but rather coexisted harmoniously with the culture brought by Jamaah Tabligh (JT). This study, utilizing a cultural anthropological approach and cultural resilience theory, along with historical research methods, highlights that the influence of JT's da'wah did not alter the identity of the Temboro people as Nahdliyin members. NU traditions continued to thrive, enriched in worship and social aspects. Several factors supported the persistence of NU traditions, including the kiai's background, Al-Fatah Islamic Boarding School's influence, and community support.
{"title":"The Convergence of Nahdlatul Ulama and Jamaah Tabligh Traditions in Temboro Village, Magetan, East Java","authors":"Anifa Nurhayati, None Imam Muhsin, Thoriq Tri Prabowo","doi":"10.24090/ibda.v21i2.7797","DOIUrl":"https://doi.org/10.24090/ibda.v21i2.7797","url":null,"abstract":"Temboro Village in East Java, known as the \"Medina Village\" due to its Araban atmosphere, underwent a cultural transformation when the al-Fatah Temboro Islamic Boarding School shifted its preaching orientation from salafiyah-NU to salafiyah-Jamaah Tabligh in 1989. This transformation did not erase NU traditions but rather coexisted harmoniously with the culture brought by Jamaah Tabligh (JT). This study, utilizing a cultural anthropological approach and cultural resilience theory, along with historical research methods, highlights that the influence of JT's da'wah did not alter the identity of the Temboro people as Nahdliyin members. NU traditions continued to thrive, enriched in worship and social aspects. Several factors supported the persistence of NU traditions, including the kiai's background, Al-Fatah Islamic Boarding School's influence, and community support.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136094201","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 : 2023-10-01DOI: 10.24090/ibda.v21i2.7789
Elmi Septiana, Ahmad Afandi, Ilmiawan Ilmiawan, Agus Herianto
The Bale beleq traditional house of Jerowaru Village and Wakan Village is a historical heritage. This house is different from ordinary traditional houses because Bale beleq is occupied by people who are respected. In addition, there are also historical relics such as keris, swords, and many more. This research aims to examine information about the meaning and philosophy of the Bale beleq traditional house. This research was conducted in Jerowaru Village and Wakan Village. Eight respondents were interviewed. The research method used was the qualitative method. Data collection was done by using observation, interview, and documentation methods. The data analysis techniques are data collection, data reduction, data presentation, and conclusion drawing or verification. The results of the study found the history of the emergence of the Bale beleq traditional house, the meaning and philosophy of Bale beleq, and the values within Bale beleq. Currently, Bale beleq is used as a center for socio-cultural religious activities. One way to maintain and preserve traditional houses is to make the house a cultural heritage so that it does not erode with the time, and to make Bale beleq an educational and cultural tour site.
{"title":"Meaning and philosophy of Bale beleq traditional house East Lombok","authors":"Elmi Septiana, Ahmad Afandi, Ilmiawan Ilmiawan, Agus Herianto","doi":"10.24090/ibda.v21i2.7789","DOIUrl":"https://doi.org/10.24090/ibda.v21i2.7789","url":null,"abstract":"The Bale beleq traditional house of Jerowaru Village and Wakan Village is a historical heritage. This house is different from ordinary traditional houses because Bale beleq is occupied by people who are respected. In addition, there are also historical relics such as keris, swords, and many more. This research aims to examine information about the meaning and philosophy of the Bale beleq traditional house. This research was conducted in Jerowaru Village and Wakan Village. Eight respondents were interviewed. The research method used was the qualitative method. Data collection was done by using observation, interview, and documentation methods. The data analysis techniques are data collection, data reduction, data presentation, and conclusion drawing or verification. The results of the study found the history of the emergence of the Bale beleq traditional house, the meaning and philosophy of Bale beleq, and the values within Bale beleq. Currently, Bale beleq is used as a center for socio-cultural religious activities. One way to maintain and preserve traditional houses is to make the house a cultural heritage so that it does not erode with the time, and to make Bale beleq an educational and cultural tour site.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"132 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136094664","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 : 2023-10-01DOI: 10.24090/ibda.v21i2.7614
Arbain Nurdin, Nurul Zainab, Sulaiman Hasan Sulaiman
This study analyzes and examines community (children) interaction with the Qur'an in the kompolan tradition in Patereman, Modung, Bangkalan, Madura. It aims to find out about the practice of the kompolan tradition among children and the values and motivations that drive them to practice the tradition. The study employed qualitative methods as well as participant observation, in-depth interviews, and documentation for data collection. The results show that the tradition has been practiced since 2004, involving some religious activities such as reciting surah Yasin and short surah of juz 30 in a concregation. This tradition carries the value of faith and devotion to God and His Prophet as well as social values. It was also figured out that children’ participation in the tradition is driven by their inquisitiveness regarding the religious activities involved in the tradition.
{"title":"The living Qur’an: Kompolan tradition among children in Madura","authors":"Arbain Nurdin, Nurul Zainab, Sulaiman Hasan Sulaiman","doi":"10.24090/ibda.v21i2.7614","DOIUrl":"https://doi.org/10.24090/ibda.v21i2.7614","url":null,"abstract":"This study analyzes and examines community (children) interaction with the Qur'an in the kompolan tradition in Patereman, Modung, Bangkalan, Madura. It aims to find out about the practice of the kompolan tradition among children and the values and motivations that drive them to practice the tradition. The study employed qualitative methods as well as participant observation, in-depth interviews, and documentation for data collection. The results show that the tradition has been practiced since 2004, involving some religious activities such as reciting surah Yasin and short surah of juz 30 in a concregation. This tradition carries the value of faith and devotion to God and His Prophet as well as social values. It was also figured out that children’ participation in the tradition is driven by their inquisitiveness regarding the religious activities involved in the tradition.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136009242","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 : 2023-09-14DOI: 10.24090/ibda.v21i2.6859
Abd. Aziz Faiz, Muthi’ah Zuhrotunnisa, Subkhani Kusuma Dewi, Zulfan Nabrisah
The public sphere in Indonesia features prominent piety demonstrations among middle-class Muslims, showcasing religious performances like al-Quran recitation competitions, Islamic films, and the selection of Muslim ambassadors, which collectively color the Islamic public sphere. Previous studies of middle-class Muslims and their religious practices have closely related to a perspective of the commodification of religion. Therefore, this study aims to provide another perspective on the practice of festival piety as a part of efforts to standardize their piety. This research focused on Putri Muslimah, Muslimah Preneur, and Duta Santri events. This research uses a qualitative-descriptive approach with a live-online observation method at the three festivals. The obtained data were analyzed and interpreted using a festival piety concept. It found three findings. First, Puteri Muslimah Indonesia, Duta Santri, and Muslimah Preneur are the locus for forming and demonstrating the piety of middle-class Muslims. Second, piety in the three festivals is a form of cultivation in which one is defined through a compromise of Islamic normativity and class composition. Third, practicing festival piety in the three festivals revives Islamic norms in dressing and class intervention through public spectacles. These findings demonstrate a new explanation of the standardization of Islamic ethics through the operation of Islamic normativity in class ideology.
{"title":"Middle-class Muslims piety festival in Indonesia Islamic contemporary","authors":"Abd. Aziz Faiz, Muthi’ah Zuhrotunnisa, Subkhani Kusuma Dewi, Zulfan Nabrisah","doi":"10.24090/ibda.v21i2.6859","DOIUrl":"https://doi.org/10.24090/ibda.v21i2.6859","url":null,"abstract":"The public sphere in Indonesia features prominent piety demonstrations among middle-class Muslims, showcasing religious performances like al-Quran recitation competitions, Islamic films, and the selection of Muslim ambassadors, which collectively color the Islamic public sphere. Previous studies of middle-class Muslims and their religious practices have closely related to a perspective of the commodification of religion. Therefore, this study aims to provide another perspective on the practice of festival piety as a part of efforts to standardize their piety. This research focused on Putri Muslimah, Muslimah Preneur, and Duta Santri events. This research uses a qualitative-descriptive approach with a live-online observation method at the three festivals. The obtained data were analyzed and interpreted using a festival piety concept. It found three findings. First, Puteri Muslimah Indonesia, Duta Santri, and Muslimah Preneur are the locus for forming and demonstrating the piety of middle-class Muslims. Second, piety in the three festivals is a form of cultivation in which one is defined through a compromise of Islamic normativity and class composition. Third, practicing festival piety in the three festivals revives Islamic norms in dressing and class intervention through public spectacles. These findings demonstrate a new explanation of the standardization of Islamic ethics through the operation of Islamic normativity in class ideology.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134913355","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 : 2023-04-01DOI: 10.24090/ibda.v21i1.7877
Guntoro Guntoro, Noorhaidi Hasan
The identity formation of young Muslims is a complex issue influenced by various factors such as transition, culture, religion, and external factors like parents and environment. Despite facing challenges, young Muslims have the power to adapt, select, and appropriate their cultural identity in the contemporary Islamic era. This study aims to describe the reflection of religious life through three dimensions: belief, worship, and social society. The young Muslim ACM (Ayo Cinta Masjid) community has various social activities and strong religious culture. Through these practices, the ACM community strives to build and apply the practice of religiosity as a fancy religious life identity while maintaining the basic values and Islamic principles. The construction of ACM community religiosity identity begins with various religious activities such as congregational prayers, great recitation (tablīgh akbar), ACM riders subuhan, sharing time weekends, ACM volunteers, prepekan, and other activities. In the worship dimension, the religiosity of the ACM community can be identified from the intensity and the practice of worship in daily life through various religious activities. Meanwhile, in the social dimension, the religiosity of the ACM community is reflected in social life by carrying out positive and constructive activities for others based on religious awareness.
{"title":"Religious culture reflection of young Muslims community","authors":"Guntoro Guntoro, Noorhaidi Hasan","doi":"10.24090/ibda.v21i1.7877","DOIUrl":"https://doi.org/10.24090/ibda.v21i1.7877","url":null,"abstract":"The identity formation of young Muslims is a complex issue influenced by various factors such as transition, culture, religion, and external factors like parents and environment. Despite facing challenges, young Muslims have the power to adapt, select, and appropriate their cultural identity in the contemporary Islamic era. This study aims to describe the reflection of religious life through three dimensions: belief, worship, and social society. The young Muslim ACM (Ayo Cinta Masjid) community has various social activities and strong religious culture. Through these practices, the ACM community strives to build and apply the practice of religiosity as a fancy religious life identity while maintaining the basic values and Islamic principles. The construction of ACM community religiosity identity begins with various religious activities such as congregational prayers, great recitation (tablīgh akbar), ACM riders subuhan, sharing time weekends, ACM volunteers, prepekan, and other activities. In the worship dimension, the religiosity of the ACM community can be identified from the intensity and the practice of worship in daily life through various religious activities. Meanwhile, in the social dimension, the religiosity of the ACM community is reflected in social life by carrying out positive and constructive activities for others based on religious awareness.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135673127","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}
Di pesisir Teluk Triton, Kabupaten Kaimana, Provinsi Papua Barat pada masa lampau terdapat pelabuhan niaga Pulau Mawara (kini disebut Pulau Miwara) yang ramai dikunjungi para pedagang asal Seram. Pelabuhan niaga tersebut memiliki kedudukan penting sebagai pusat perdagangan tradisional masa lampau, yang menghubungkan wilayah Papua dengan Maluku, khususnya daerah Seram Timur. Kurangnya catatan sejarah tentang pelabuhan kuno tersebut menyebabkan kejayaan perdagangan masa lampau di Teluk Triton, yang menghubungkan simpul-simpul budaya Nusantara jarang diketahui orang. Penelitian ini dilakukan untuk mengetahui: (1) manfaat pelabuhan niaga Pulau Miwara dalam perdagangan antar wilayah di masa lampau, (2) pengaruh perdagangan terhadap kehidupan sosial budaya di kawasan Teluk Triton, (3) bukti sejarah yang berhubungan dengan perniagaan masa itu. Penelitian ini bersifat kualitatif, dengan metode pengumpulan data melalui tinjauan pustaka, wawancara, dan pengamatan. Hasil penelitian menunjukkan pelabuhan niaga Pulau Miwara sebagai pusat perdagangan masa lampau di Teluk Triton, Kaimana, Papua Barat telah memberi manfaat sosial dan ekonomi di kawasan ini. Pengaruh perdagangan pada masa itu, antara lain: terjalin hubungan kekerabatan dengan orang-orang Seram karena perkawinan serta terjadi akulturasi budaya. Kedudukan pelabuhan niaga Pulau Miwara sebagai pusat perdagangan telah ada jauh sebelum terbentuk kekuasaan Namatota yang menjalin kerja sama dengan para pedagang asal Seram di kawasan ini.
{"title":"PULAU MIWARA PUSAT NIAGA MASA LAMPAU: Tinjauan Sejarah Perdagangan Tradisional di Teluk Triton","authors":"Agustinus Mawara","doi":"10.24832/jk.v16i2.379","DOIUrl":"https://doi.org/10.24832/jk.v16i2.379","url":null,"abstract":"Di pesisir Teluk Triton, Kabupaten Kaimana, Provinsi Papua Barat pada masa lampau terdapat pelabuhan niaga Pulau Mawara (kini disebut Pulau Miwara) yang ramai dikunjungi para pedagang asal Seram. Pelabuhan niaga tersebut memiliki kedudukan penting sebagai pusat perdagangan tradisional masa lampau, yang menghubungkan wilayah Papua dengan Maluku, khususnya daerah Seram Timur. Kurangnya catatan sejarah tentang pelabuhan kuno tersebut menyebabkan kejayaan perdagangan masa lampau di Teluk Triton, yang menghubungkan simpul-simpul budaya Nusantara jarang diketahui orang. Penelitian ini dilakukan untuk mengetahui: (1) manfaat pelabuhan niaga Pulau Miwara dalam perdagangan antar wilayah di masa lampau, (2) pengaruh perdagangan terhadap kehidupan sosial budaya di kawasan Teluk Triton, (3) bukti sejarah yang berhubungan dengan perniagaan masa itu. Penelitian ini bersifat kualitatif, dengan metode pengumpulan data melalui tinjauan pustaka, wawancara, dan pengamatan. Hasil penelitian menunjukkan pelabuhan niaga Pulau Miwara sebagai pusat perdagangan masa lampau di Teluk Triton, Kaimana, Papua Barat telah memberi manfaat sosial dan ekonomi di kawasan ini. Pengaruh perdagangan pada masa itu, antara lain: terjalin hubungan kekerabatan dengan orang-orang Seram karena perkawinan serta terjadi akulturasi budaya. Kedudukan pelabuhan niaga Pulau Miwara sebagai pusat perdagangan telah ada jauh sebelum terbentuk kekuasaan Namatota yang menjalin kerja sama dengan para pedagang asal Seram di kawasan ini.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"117 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80507225","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}
Dalatina Peloggia Gustianingsih, G. Simatupang, Wiwik Sushartami
Komunitas Semesta Tari hadir dengan fokus pada kreativitas anak rentang usia 2-14 tahun pada proses dan pertunjukan tari anak dengan stimulus lingkungan. Lingkungan di sini adalah situs yang konteks ruang sosial dan budayanya spesifik. Elaborasi interaksi dialektis antara performer dan arenanya dilihat dari kerangka site-specific performance. Kehadiran meraka berdasar pada perkembangan wacana saat ini yang terbangun adalah benteng tinggi pemisah antara pola dari institusi seni dengan lembaga pendidikan seni dengan segala konstruksi kesepakatannya. Penelitian akan praktik Semesta Tari ini sedang melihat bagaimana kesadaran diri, keterikatan kajian seni dengan pengalaman ketubuhan, interaksi dan intervensi ruang serta pendidikan dan presentasi kesenian yang merdeka. Penelitian ini akan menelusuri fragmen prinsip site-specific performance yang dijadikan Semesta Tari sebagai pendekatan metode. Rumusan tersebut akan diwacanakan dengan Pedagogi Kritis oleh Paulo Freire. Participatory action research digunakan sebagai metodologi karena peneliti menjadi bagian dari objek material. Temuan penelitian ini, conscientization pada praktik site-specific performance Semesta Tari untuk kembali menjawab apa yang individu tanyakan secara sadar mengenai konstruksi kesepakatan, melalui atau dengan seni.
{"title":"CONSCIENTIZATION DALAM PRAKSIS SITE-SPECIFIC PERFORMANCE KOMUNITAS SEMESTA TARI DI NUART SCULPTURE PARK BANDUNG","authors":"Dalatina Peloggia Gustianingsih, G. Simatupang, Wiwik Sushartami","doi":"10.24832/jk.v16i2.406","DOIUrl":"https://doi.org/10.24832/jk.v16i2.406","url":null,"abstract":"Komunitas Semesta Tari hadir dengan fokus pada kreativitas anak rentang usia 2-14 tahun pada proses dan pertunjukan tari anak dengan stimulus lingkungan. Lingkungan di sini adalah situs yang konteks ruang sosial dan budayanya spesifik. Elaborasi interaksi dialektis antara performer dan arenanya dilihat dari kerangka site-specific performance. Kehadiran meraka berdasar pada perkembangan wacana saat ini yang terbangun adalah benteng tinggi pemisah antara pola dari institusi seni dengan lembaga pendidikan seni dengan segala konstruksi kesepakatannya. Penelitian akan praktik Semesta Tari ini sedang melihat bagaimana kesadaran diri, keterikatan kajian seni dengan pengalaman ketubuhan, interaksi dan intervensi ruang serta pendidikan dan presentasi kesenian yang merdeka. Penelitian ini akan menelusuri fragmen prinsip site-specific performance yang dijadikan Semesta Tari sebagai pendekatan metode. Rumusan tersebut akan diwacanakan dengan Pedagogi Kritis oleh Paulo Freire. Participatory action research digunakan sebagai metodologi karena peneliti menjadi bagian dari objek material. Temuan penelitian ini, conscientization pada praktik site-specific performance Semesta Tari untuk kembali menjawab apa yang individu tanyakan secara sadar mengenai konstruksi kesepakatan, melalui atau dengan seni.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82969867","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}
Pandemi membuat sejumlah institusi pendidikan menutup sekolah guna mencegah penyebaran virus. Secara global, Covid-19 mengubah pembelajaran secara tatap muka menjadi pembelajaran jarak jauh. Pandemi bukan hanya mengubah penyelenggaraan pembelajaran di sektor pendidikan formal, namun juga sektor pendidikan nonformal. Tujuan dari kajian ini yaitu untuk menganalisis bagaimana perubahan dan adaptasi proses belajar sebelum dan selama pandemi Covid-19 di Sanggar Anak Alam Yogyakarta. Proses adaptasi pembelajaran dikaji menggunakan pendekatan narrative inquiry. Data dikumpulkan melalui observasi dan wawancara. Hasil penelitian menunjukkan bahwa ada perubahan proses belajar di Sanggar Anak Alam Yogyakarta, yang sebelumnya kegiatan pembelajarannya diselenggarakan secara langsung di lingkungan luar menjadi kegiatan belajar dari rumah. Proses belajar sebelum pandemi berjalan setiap Senin sampai Jumat dengan proses belajar yang melibatkan proyek riset dengan model pembelajaran experiential learning, sementara di masa pandemi Covid-19 proses belajar mempertahankan proyek riset per semester dengan proses pendampingan yang sedikit berbeda. Experiential learning dan model pembelajaran berbasis proyek tetap dipertahankan sebagai strategi pembelajaran supaya apa yang dipelajari peserta didik relevan dengan kehidupan nyata dan proyek risetnya mampu diaplikasikan untuk memecahkan masalah di kehidupan sehari-hari. Penelitian ini menyarankan Sanggar Anak Alam Yogyakarta mengembangkan dan menggunakan teknologi pada proses pembelajaran agar peserta didik siap menghadapi Revolusi Industri 4.0.
{"title":"ADAPTASI PEMBELAJARAN SANGGAR ANAK ALAM YOGYAKARTA DI MASA PANDEMI COVID-19","authors":"A. Mabruroh, Gunarhadi, Herry Widyastono","doi":"10.24832/jk.v16i2.485","DOIUrl":"https://doi.org/10.24832/jk.v16i2.485","url":null,"abstract":"Pandemi membuat sejumlah institusi pendidikan menutup sekolah guna mencegah penyebaran virus. Secara global, Covid-19 mengubah pembelajaran secara tatap muka menjadi pembelajaran jarak jauh. Pandemi bukan hanya mengubah penyelenggaraan pembelajaran di sektor pendidikan formal, namun juga sektor pendidikan nonformal. Tujuan dari kajian ini yaitu untuk menganalisis bagaimana perubahan dan adaptasi proses belajar sebelum dan selama pandemi Covid-19 di Sanggar Anak Alam Yogyakarta. Proses adaptasi pembelajaran dikaji menggunakan pendekatan narrative inquiry. Data dikumpulkan melalui observasi dan wawancara. Hasil penelitian menunjukkan bahwa ada perubahan proses belajar di Sanggar Anak Alam Yogyakarta, yang sebelumnya kegiatan pembelajarannya diselenggarakan secara langsung di lingkungan luar menjadi kegiatan belajar dari rumah. Proses belajar sebelum pandemi berjalan setiap Senin sampai Jumat dengan proses belajar yang melibatkan proyek riset dengan model pembelajaran experiential learning, sementara di masa pandemi Covid-19 proses belajar mempertahankan proyek riset per semester dengan proses pendampingan yang sedikit berbeda. Experiential learning dan model pembelajaran berbasis proyek tetap dipertahankan sebagai strategi pembelajaran supaya apa yang dipelajari peserta didik relevan dengan kehidupan nyata dan proyek risetnya mampu diaplikasikan untuk memecahkan masalah di kehidupan sehari-hari. Penelitian ini menyarankan Sanggar Anak Alam Yogyakarta mengembangkan dan menggunakan teknologi pada proses pembelajaran agar peserta didik siap menghadapi Revolusi Industri 4.0.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"701 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78713727","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}
Pendidikan inklusif adalah pendidikan yang menaungi kebutuhan anak tanpa memandang kondisi fisik, sosial, dan budaya. Salah satu di antaranya adalah pendidikan inklusif bagi anak-anak masyarakat adat, yang mayoritas dari mereka hidup di daerah yang sulit diakses. Selama ini, beberapa lembaga swadaya masyarakat (LSM) telah terlibat dalam keberlangsungan pendidikan bagi masyarakat adat, begitu juga dengan kehadiran pemerintah, walau masih terbatas. Tujuan dari kajian ini adalah untuk melihat potret model pendidikan masyarakat adat yang berlangsung di Indonesia dan keterlibatan aktor-aktor LSM dalam menjalankan pendidikan masyarakat adat tersebut. Metode penelitian menggunakan pendekatan deskriptif kualitatif, di mana pengumpulan data dilakukan melalui studi literatur, wawancara, dan observasi di lapangan. Hasil kajian menunjukkan bahwa terdapat empat model pendidikan pada masyarakat adat di Indonesia, yakni: konservatif, transformasi, integrasi, dan komplemen. Dalam hal ini para sukarelawan LSM berperan penting untuk mengarahkan paradigma pendidikan yang dibangun sesuai dengan karakteristik geografis, sosial, dan budaya di daerah masing-masing. Untuk itu, pendidikan masyarakat adat sudah seharusnya diperlakukan secara kontekstual dengan mempertimbangkan karakteristik-karakteristik tersebut.
{"title":"MEMBANGUN PENDIDIKAN INKLUSIF: PENDIDIKAN KONTEKSTUAL MASYARAKAT ADAT DI INDONESIA","authors":"Sugih Biantoro, B. Setiawan","doi":"10.24832/jk.v16i2.360","DOIUrl":"https://doi.org/10.24832/jk.v16i2.360","url":null,"abstract":"Pendidikan inklusif adalah pendidikan yang menaungi kebutuhan anak tanpa memandang kondisi fisik, sosial, dan budaya. Salah satu di antaranya adalah pendidikan inklusif bagi anak-anak masyarakat adat, yang mayoritas dari mereka hidup di daerah yang sulit diakses. Selama ini, beberapa lembaga swadaya masyarakat (LSM) telah terlibat dalam keberlangsungan pendidikan bagi masyarakat adat, begitu juga dengan kehadiran pemerintah, walau masih terbatas. Tujuan dari kajian ini adalah untuk melihat potret model pendidikan masyarakat adat yang berlangsung di Indonesia dan keterlibatan aktor-aktor LSM dalam menjalankan pendidikan masyarakat adat tersebut. Metode penelitian menggunakan pendekatan deskriptif kualitatif, di mana pengumpulan data dilakukan melalui studi literatur, wawancara, dan observasi di lapangan. Hasil kajian menunjukkan bahwa terdapat empat model pendidikan pada masyarakat adat di Indonesia, yakni: konservatif, transformasi, integrasi, dan komplemen. Dalam hal ini para sukarelawan LSM berperan penting untuk mengarahkan paradigma pendidikan yang dibangun sesuai dengan karakteristik geografis, sosial, dan budaya di daerah masing-masing. Untuk itu, pendidikan masyarakat adat sudah seharusnya diperlakukan secara kontekstual dengan mempertimbangkan karakteristik-karakteristik tersebut.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"49 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78667534","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}
Ada dua tujuan dalam penelitian ini. Pertama, mendeskripsikan pertunjukan boneka wayang Ggogdu Gagsi yang dimiliki masyarakat Korea. Kedua, ingin mengetahui nilai keadilan dalam pertunjukan boneka wayang Ggogdu Gagsi. Penelitian ini menggunakan pendekatan kualitatif. Data diperoleh dari rekaman video seni pertunjukkan boneka wayang Ggogdu Gaksi dengan didukung oleh studi pustaka. Analisis pertunjukan boneka Ggogdu Gagsi menggunakan interpretasi. Hasil analisis terhadap nilai keadilan dalam pertunjukan boneka Ggogdu Gaksi adalah sebagai berikut. Pertama, terdapat pelanggaran terhadap keadilan distribusi, yaitu pembagian secara adil, seperti Park Cheomji yang membagi kekayaan secara tidak adil kepada kedua istrinya. Kedua, sistem masyarakat feodal dengan penguasa kelas atas sering kali melanggar keadilan dengan melakukan penindasan dan kekejaman, seperti yang disimbolkan dengan ular bernama Isimi memangsa keluarga Park Cheomji. Ketiga, sistem feodal penguasa kelas atas juga sering kali melanggar keadilan dengan melakukan keserakahan dan kesewenang-wenangan, seperti adegan Yeangno. Keempat, sistem feodal penguasa kelas atas merendahkan martabat manusia, seperti adegan Park Cheomji yang dipandang rendah oleh Gubernur Pyongan.
{"title":"NILAI KEADILAN DALAM SENI PERTUNJUKKAN BONEKA WAYANG GGOGDU GAGSI, KOREA SELATAN","authors":"Mikka Wildha Nurrochsyam, Bambang H. Suta Purwana","doi":"10.24832/jk.v16i2.513","DOIUrl":"https://doi.org/10.24832/jk.v16i2.513","url":null,"abstract":"Ada dua tujuan dalam penelitian ini. Pertama, mendeskripsikan pertunjukan boneka wayang Ggogdu Gagsi yang dimiliki masyarakat Korea. Kedua, ingin mengetahui nilai keadilan dalam pertunjukan boneka wayang Ggogdu Gagsi. Penelitian ini menggunakan pendekatan kualitatif. Data diperoleh dari rekaman video seni pertunjukkan boneka wayang Ggogdu Gaksi dengan didukung oleh studi pustaka. Analisis pertunjukan boneka Ggogdu Gagsi menggunakan interpretasi. Hasil analisis terhadap nilai keadilan dalam pertunjukan boneka Ggogdu Gaksi adalah sebagai berikut. Pertama, terdapat pelanggaran terhadap keadilan distribusi, yaitu pembagian secara adil, seperti Park Cheomji yang membagi kekayaan secara tidak adil kepada kedua istrinya. Kedua, sistem masyarakat feodal dengan penguasa kelas atas sering kali melanggar keadilan dengan melakukan penindasan dan kekejaman, seperti yang disimbolkan dengan ular bernama Isimi memangsa keluarga Park Cheomji. Ketiga, sistem feodal penguasa kelas atas juga sering kali melanggar keadilan dengan melakukan keserakahan dan kesewenang-wenangan, seperti adegan Yeangno. Keempat, sistem feodal penguasa kelas atas merendahkan martabat manusia, seperti adegan Park Cheomji yang dipandang rendah oleh Gubernur Pyongan.","PeriodicalId":31479,"journal":{"name":"IBDA Jurnal Kebudayaan Islam","volume":"31 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84528186","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：