Pub Date : 2023-06-30DOI: 10.24114/jupiis.v15i1.47625
Ali Mahmud Ansyari, Mailin Mailin, Hasnun Jauhari Ritonga
Da’wah is an obligation for followers of Islam, whose purpose is to spread the teachings of Islam and build an Islamic society. Da''wah, Tabligh, Taghyir, amar ma''ruf nahi munkar, and morals—even the Qur''an says that the best ummah is to do ''amar ma''ruf nahi munkar. Even the Qur''an lists the ethics of da''wah contained in Surah An-Nahal verse 125, which starts from bil-hikmah, mau''izho hasanah, and wajadilhu billati hiya ahsan. In delivering dawah, someone needs a pattern of da''wah in his delivery, including Ulama, and the Ulama referred to here are Ulama from among Sufis, where we know the first preachers who preached in Indonesia were mostly from among Sufi Ulama and had an influence on the entry of Islam into Indonesia by peaceful means. So researchers get some problems about how the pattern of da''wah in Barus which became the location of the first time this Sufi Ulama spread Islam in Indonesia, as we know, the pattern of da''wah of Sufi Ulama is the basic pillar of spreading Islam without violence, running peacefully. This research is focused on the historical study of the History of the Development of Da''wah in Sufi Ulema. Spreading Islam in Barus requires a historical approach.he method used in this study is a qualitative method with a descriptive approach and library research, namely problem-solving procedures that are investigated by describing the state of the subject or object in the study, which can be people, institutions, society, and others who are currently based on facts that appear or as they are, and collecting data on a number of works of other figures and writers related to the topic of discussion. Da''wah is a definite part of the lives of religious people. In the teachings of Islam, it is an obligation imposed by the religion on its adherents, both those who have embraced it and those who have not. Thus, da''wah does not merely arise from individuals or groups, although at least there must be a group that does it. In delivering da''wah, the Prophet, on the one hand, faced very severe challenges but, on the other hand, found a positive response from various circles, especially weak people.
达瓦是对伊斯兰教徒的一种义务，其目的是传播伊斯兰教义，建立一个伊斯兰社会。Da " wah, tabigh, Taghyir, amar ma " ruf nahi munkar，以及道德——甚至《古兰经》都说，最好的教民就是做“amar ma " ruf nahi munkar。甚至《古兰经》也在《古兰经》第125节中列出了“大”的道德规范，从bili -hikmah, mau " izho hasanah和wajadilhu billati hiya ahsan开始。在诵经的过程中，有人需要一种诵经的方式，包括乌拉玛，这里所说的乌拉玛是苏非派的乌拉玛，我们知道第一批在印尼传教的传教士大多来自苏非派乌拉玛，他们对伊斯兰教以和平方式进入印尼产生了影响。因此，研究人员对巴鲁斯的“达瓦”模式如何成为苏非乌拉玛第一次在印度尼西亚传播伊斯兰教的地点提出了一些问题，正如我们所知，苏非乌拉玛的“达瓦”模式是无暴力传播伊斯兰教的基本支柱，和平运行。本研究的重点是对苏非乌里玛“大华”发展史的历史研究。在巴鲁斯传播伊斯兰教需要历史的方法。本研究中使用的方法是一种定性方法，采用描述性方法和图书馆研究，即通过描述研究对象或对象的状态来调查解决问题的程序，研究对象可以是人、机构、社会和其他目前基于出现的事实或事实的人，并收集与讨论主题相关的其他人物和作家的许多作品的数据。大华是宗教人士生活中不可缺少的一部分。在伊斯兰教的教义中，这是宗教强加给信徒的一种义务，无论信徒是信奉伊斯兰教的还是不信奉伊斯兰教的。因此，大“华”不仅仅是由个人或群体产生的，尽管至少必须有一个群体去做。先知在传递“哇”的过程中，一方面面临着非常严峻的挑战，但另一方面，也得到了各界尤其是弱势群体的积极响应。
{"title":"SUFI ULAMA DA'WAH ACTIVITIES IN BARUS: A HISTORICAL OVERVIEW","authors":"Ali Mahmud Ansyari, Mailin Mailin, Hasnun Jauhari Ritonga","doi":"10.24114/jupiis.v15i1.47625","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.47625","url":null,"abstract":"Da’wah is an obligation for followers of Islam, whose purpose is to spread the teachings of Islam and build an Islamic society. Da''wah, Tabligh, Taghyir, amar ma''ruf nahi munkar, and morals—even the Qur''an says that the best ummah is to do ''amar ma''ruf nahi munkar. Even the Qur''an lists the ethics of da''wah contained in Surah An-Nahal verse 125, which starts from bil-hikmah, mau''izho hasanah, and wajadilhu billati hiya ahsan. In delivering dawah, someone needs a pattern of da''wah in his delivery, including Ulama, and the Ulama referred to here are Ulama from among Sufis, where we know the first preachers who preached in Indonesia were mostly from among Sufi Ulama and had an influence on the entry of Islam into Indonesia by peaceful means. So researchers get some problems about how the pattern of da''wah in Barus which became the location of the first time this Sufi Ulama spread Islam in Indonesia, as we know, the pattern of da''wah of Sufi Ulama is the basic pillar of spreading Islam without violence, running peacefully. This research is focused on the historical study of the History of the Development of Da''wah in Sufi Ulema. Spreading Islam in Barus requires a historical approach.he method used in this study is a qualitative method with a descriptive approach and library research, namely problem-solving procedures that are investigated by describing the state of the subject or object in the study, which can be people, institutions, society, and others who are currently based on facts that appear or as they are, and collecting data on a number of works of other figures and writers related to the topic of discussion. Da''wah is a definite part of the lives of religious people. In the teachings of Islam, it is an obligation imposed by the religion on its adherents, both those who have embraced it and those who have not. Thus, da''wah does not merely arise from individuals or groups, although at least there must be a group that does it. In delivering da''wah, the Prophet, on the one hand, faced very severe challenges but, on the other hand, found a positive response from various circles, especially weak people.","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85230564","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 : 2023-06-29DOI: 10.24114/jupiis.v15i1.46850
Tiara Rachellya, Nurhayani Nurhayani
Self-motivation is the driving force behind taking action and achieving high performance. An individual must be motivated by his own desire to pursue the goals of the organization or agency. The problem in this study is how to describe self-motivation in improving the performance of librarians in the library of Sari Mutiara University, Indonesia. The purpose of this study was to determine the role of self-motivation in improving the performance of librarians in the library of Sari Mutiara University of Indonesia. In this study, the research approach to be carried out is qualitative research with a descriptive approach. This research method aims to precisely describe individual traits, circumstances, and other factors to solve problems. The result of this study is that the self-motivation of librarians at the University of Sari Mutiara Indonesia Library is formed from motivational factors supported by hygiene factors. This can be seen from the work achievements achieved by librarians, the recognition of their existence as librarians, completing the work given, having a great sense of responsibility, and the desire to develop their potential. In addition, other things that support the magnitude of self-motivation of librarians in improving performance are policies and administration that do not burden librarians, harmonious relationships between fellow librarians, income that can meet the needs of life, evaluations aimed at performance appraisals, and pleasant, comfortable, and conducive workplace conditions.
{"title":"SELF-MOTIVATION IN IMPROVING LIBRARIAN PERFORMANCE AT UNIVERSITAS SARI MUTIARA INDONESIA LIBRARY","authors":"Tiara Rachellya, Nurhayani Nurhayani","doi":"10.24114/jupiis.v15i1.46850","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.46850","url":null,"abstract":"Self-motivation is the driving force behind taking action and achieving high performance. An individual must be motivated by his own desire to pursue the goals of the organization or agency. The problem in this study is how to describe self-motivation in improving the performance of librarians in the library of Sari Mutiara University, Indonesia. The purpose of this study was to determine the role of self-motivation in improving the performance of librarians in the library of Sari Mutiara University of Indonesia. In this study, the research approach to be carried out is qualitative research with a descriptive approach. This research method aims to precisely describe individual traits, circumstances, and other factors to solve problems. The result of this study is that the self-motivation of librarians at the University of Sari Mutiara Indonesia Library is formed from motivational factors supported by hygiene factors. This can be seen from the work achievements achieved by librarians, the recognition of their existence as librarians, completing the work given, having a great sense of responsibility, and the desire to develop their potential. In addition, other things that support the magnitude of self-motivation of librarians in improving performance are policies and administration that do not burden librarians, harmonious relationships between fellow librarians, income that can meet the needs of life, evaluations aimed at performance appraisals, and pleasant, comfortable, and conducive workplace conditions.","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"69 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88810340","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 : 2023-06-28DOI: 10.24114/jupiis.v15i1.46886
Hasrita Lubis, N. Nurhayati, Pulung Sumantri, Muhammad Ricky Hardiyansyah, Surya Aymanda Nababan, Muhammad Adika Nugraha
The Datok Laksamana Institute for Typical Malay Songket Weaving in Langkat Dusun V Plantation Village, Tanjung Pura Langkat District, has been revitalized since 1986 by the Government through training for development. Directional development explores local wisdom that has existed since the mulda of the Langkat sultanate around the 18th century. This type of qualitative descriptive research is a research method that utilizes qualitative data and is described in descriptive history. This type of qualitative descriptive research is often used to analyze events, phenomena, or situations socially. This type of qualitative descriptive research is a combination of descriptive and qualitative research. Qualitative descriptive research displays the results of the data as they are, without manipulation or other treatment. The institution empowers members of the local community, so Langkat's unique woven motifs have succeeded in identifying 144 beautiful woven motifs. These motifs are extracted from culture and natural raw materials with high artistic and philosophical values that have thrived in people's lives and are woven into woven motifs. This study of noble-valued weaving motifs is full of essential values and is a guide for the Langkat Malay community in carrying out noble life stages and tasks such as traditional wedding attire, respecting guests, circumcision events, and so on. Within the 144 motifs that are related to the meaning of a typical life value, there can be a model that is able to build a strong personality. In this study, three typical motifs will be discussed: teni grass, Diving duck, and Tepak Sirih. The meaning of the philosophy or value contained in each motif is different. The value of these motifs is very humane, so they remain relevant from time to time. The traditions of the people, with their natural environment interweaving traditions in various aspects of life, are fought for to be passed on to the next generation. The realization of the meaning of culture conveyed by Ki Hajar Dewantara is that culture requires values of struggle to be developed by an independent spirit. The struggle to preserve cultural values in the 21st century faces opportunities and challenges. Society is internally challenged by the arrival of a global culture with technology that enters the soul aspects of the young generation in an unlimited way. Opportunities are directed by the government to explore traditional values to be developed within the education system as a characteristic of the nation's character. Optimizing oneself to become a whole person with the uniqueness of each ethnicity to become a resilient world community is the ideal of the Unitary State of the Republic of Indonesia.
{"title":"DATOK INSTITUTE LAKSAMANA WEAVING MOTIVES OF MALAY SONGKET WEAVING IN LANGKAT: STUDY OF LOCAL WISDOM CHARACTER EDUCATION MODELS","authors":"Hasrita Lubis, N. Nurhayati, Pulung Sumantri, Muhammad Ricky Hardiyansyah, Surya Aymanda Nababan, Muhammad Adika Nugraha","doi":"10.24114/jupiis.v15i1.46886","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.46886","url":null,"abstract":"The Datok Laksamana Institute for Typical Malay Songket Weaving in Langkat Dusun V Plantation Village, Tanjung Pura Langkat District, has been revitalized since 1986 by the Government through training for development. Directional development explores local wisdom that has existed since the mulda of the Langkat sultanate around the 18th century. This type of qualitative descriptive research is a research method that utilizes qualitative data and is described in descriptive history. This type of qualitative descriptive research is often used to analyze events, phenomena, or situations socially. This type of qualitative descriptive research is a combination of descriptive and qualitative research. Qualitative descriptive research displays the results of the data as they are, without manipulation or other treatment. The institution empowers members of the local community, so Langkat's unique woven motifs have succeeded in identifying 144 beautiful woven motifs. These motifs are extracted from culture and natural raw materials with high artistic and philosophical values that have thrived in people's lives and are woven into woven motifs. This study of noble-valued weaving motifs is full of essential values and is a guide for the Langkat Malay community in carrying out noble life stages and tasks such as traditional wedding attire, respecting guests, circumcision events, and so on. Within the 144 motifs that are related to the meaning of a typical life value, there can be a model that is able to build a strong personality. In this study, three typical motifs will be discussed: teni grass, Diving duck, and Tepak Sirih. The meaning of the philosophy or value contained in each motif is different. The value of these motifs is very humane, so they remain relevant from time to time. The traditions of the people, with their natural environment interweaving traditions in various aspects of life, are fought for to be passed on to the next generation. The realization of the meaning of culture conveyed by Ki Hajar Dewantara is that culture requires values of struggle to be developed by an independent spirit. The struggle to preserve cultural values in the 21st century faces opportunities and challenges. Society is internally challenged by the arrival of a global culture with technology that enters the soul aspects of the young generation in an unlimited way. Opportunities are directed by the government to explore traditional values to be developed within the education system as a characteristic of the nation's character. Optimizing oneself to become a whole person with the uniqueness of each ethnicity to become a resilient world community is the ideal of the Unitary State of the Republic of Indonesia.","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"41 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79061454","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 : 2023-06-23DOI: 10.24114/jupiis.v15i1.46884
Bintang Zalukhu, S. T. Sumanti
The goal of this study is to outline how environmental communication methods helped KFC Medan reduce food waste. This study adopts a descriptive methodology and qualitative research techniques. On the basis of primary and secondary data, data sources are chosen. The key informant chosen for this study was HR KFC in the regions of North Sumatera and Aceh. According to the study's findings, 1) There are supporting and inhibiting factors in the environmental communication process at KFC Medan, but all of them can be properly overcome based on specific mechanisms from the leadership to KFC, and 2) There are communicators, environmental communication messages, environmental communication media, and communicants who play a role in the process. The environmental communication strategy that has been carried out by KFC Medan includes 4 components that play a role, namely communicators, environmental communication messages, environmental communication media, and communicants. In addition, there are several factors in it, namely supporting factors and inhibiting factors during the environmental communication process at KFC Medan. However, everything can be overcome properly based on certain mechanisms from the leadership to the employees at KFC Medan. However, KFC Medan does not mind if the food that has been ordered by cosumers or customers is not finished or still left. Because according to KFC Medan, it is the consumer's right to finish food or not to finish the food that has been ordered by the consumers. Advice for researchers to KFC Medan to also provide education related to food waste to consumers, so that environmental communication related to food waste is not limited to leaders and employees and every consumer can be involved in it. The researcher's suggestion for other researchers who will continue similar research is expected to contribute to conducting research in restaurants and make restaurants or food companies that initially only carry out environmental communication strategies related to food waste limited to leaders and employees, can be applied by restaurants or food companies to consumers as well.
{"title":"ENVIRONMENTAL COMMUNICATION STRATEGY IN MINIMIZING FOOD WASTE AT KFC MEDAN","authors":"Bintang Zalukhu, S. T. Sumanti","doi":"10.24114/jupiis.v15i1.46884","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.46884","url":null,"abstract":"The goal of this study is to outline how environmental communication methods helped KFC Medan reduce food waste. This study adopts a descriptive methodology and qualitative research techniques. On the basis of primary and secondary data, data sources are chosen. The key informant chosen for this study was HR KFC in the regions of North Sumatera and Aceh. According to the study's findings, 1) There are supporting and inhibiting factors in the environmental communication process at KFC Medan, but all of them can be properly overcome based on specific mechanisms from the leadership to KFC, and 2) There are communicators, environmental communication messages, environmental communication media, and communicants who play a role in the process. The environmental communication strategy that has been carried out by KFC Medan includes 4 components that play a role, namely communicators, environmental communication messages, environmental communication media, and communicants. In addition, there are several factors in it, namely supporting factors and inhibiting factors during the environmental communication process at KFC Medan. However, everything can be overcome properly based on certain mechanisms from the leadership to the employees at KFC Medan. However, KFC Medan does not mind if the food that has been ordered by cosumers or customers is not finished or still left. Because according to KFC Medan, it is the consumer's right to finish food or not to finish the food that has been ordered by the consumers. Advice for researchers to KFC Medan to also provide education related to food waste to consumers, so that environmental communication related to food waste is not limited to leaders and employees and every consumer can be involved in it. The researcher's suggestion for other researchers who will continue similar research is expected to contribute to conducting research in restaurants and make restaurants or food companies that initially only carry out environmental communication strategies related to food waste limited to leaders and employees, can be applied by restaurants or food companies to consumers as well.","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85519704","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 : 2023-06-22DOI: 10.24114/jupiis.v15i1.42676
Usman Usman, B. Akob, T. Sahudra
The Port of Kuala Langsa in 1920 had a great opportunity for economic development during the Social Pacificization period, in addition to the interests of the Netherlands and the people of the east coast. trade routes: Asia and Europe. This port is supported by land transportation. Atjeh Tram Langsa supplies goods from the north coast straight to the port of Kuala. Atjeh Tram Tamiang took part in supplying rubber and palm oil commodities to the port of Kuala during the Dutch era for export-import trade abroad. Between 1916 and 1930, the export of traditional crops such as betel nut, 942,591 tons of pepper, and 8,300 tons of rice were to Penang. Modern (1925–1935) rubber plants (183,550 tons) and palm (9,819,047 tons) were exported to Europe. During the Japanese occupation (1942–1945), Kuala Port's exports and imports decreased drastically. After Indonesia's independence, in 1987, the port of Kuala resumed operations in the non-oil and gas sector, with exports of Ply wood of 4,216,402 tons and grumb rubber of 1,839,600 tons from PT. Gruti Bayeun Aceh Timur. Charcoal wood exports 5,534,000 tons to Hong Kong, Japan, Singapore, and Taiwan from Bayeun, Sei Pauh, and Sei Yu. Import types of goods: Phenol (7159 tons) and methanol (7159 tons). Between 1987 and 2002, at the port of Kuala, other goods were imported: cars, motorcycles, and drugs. In 2003–2007, they were again imported from Singapore and Malaysia: 9,206 tons of methanol, 6,384 tons of minerals, and 9,396 tons of basic necessities. In 2008–2018, Kuala Port still existed as a trade center in the economic sector of the Langsa City government with Asia based on the interests and economic growth of the community. The aims of this study were (1) to examine the pioneering of Kuala Langsa port as a maritime port on the east coast of Aceh; (2) the educational passification policy and Kuala Langsa port; (3) to find out the study of Kuala Langsa port facilities and infrastructure and its development in the east coast area; (4) to examine the role of the Kuala Langsa port in the export-import trade sector; and (5) to examine the impact of the Kuala Langsa port as the center of the government's economic area based on the people's economic interests. This study uses a critical historical method, the substance of which excludes inauthentic material and concludes that testimony that can be trusted from original material The critical historical method consists of four steps in the research process: collecting sources (heuristics); primary, secondary, and tertiary; criticizing sources, both internal and external; interpreting facts obtained from these sources; historiography; reconstructing existing facts and interpreting them in the form of historical writings; and critically synthesizing facts. The results of research on the Kuala Langsa port since the days of the Dutch, Japanese, and Indonesian governments were made as an international and transit port until it received international status in 2019. The co
1920年，除了荷兰和东海岸人民的利益之外，瓜兰沙港在社会和平时期有一个很好的经济发展机会。贸易路线:亚洲和欧洲。这个港口有陆运支持。Atjeh Tram Langsa从北部海岸直接向吉隆坡港口供应货物。在荷兰时代，Atjeh Tram Tamiang参与向吉隆坡港供应橡胶和棕榈油商品，用于海外进出口贸易。1916年至1930年间，槟榔、942,591吨胡椒和8,300吨大米等传统作物出口到槟城。现代(1925-1935)橡胶(183,550吨)和棕榈(9,819,047吨)出口到欧洲。在日本占领期间(1942-1945)，吉隆坡港的进出口急剧下降。印度尼西亚独立后，1987年，吉隆坡港口恢复了非石油和天然气部门的业务，从PT. Gruti Bayeun Aceh Timur出口了4,216,402吨胶木和1,839,600吨橡胶。木炭木材出口5,53.4万吨，出口到香港、日本、新加坡和台湾。进口货物种类:苯酚(7159吨)、甲醇(7159吨)。1987年至2002年间，在吉隆坡港，进口了其他商品:汽车、摩托车和毒品。2003-2007年，又从新加坡和马来西亚进口了9,206吨甲醇、6,384吨矿物和9,396吨基本必需品。2008-2018年，基于社区的利益和经济增长，吉隆坡港仍然作为朗沙市政府与亚洲经济部门的贸易中心存在。本研究的目的是:(1)考察吉隆坡兰沙港作为亚齐东海岸海上港口的开拓;(2)教育钝化政策与吉隆坡港;(3)研究东部沿海地区的瓜兰沙港口设施和基础设施及其发展;(4)研究吉隆坡兰沙港在进出口贸易领域的作用;(5)以人民经济利益为基础，考察瓜兰沙港作为政府经济区域中心的影响。本研究采用批判历史方法，其实质是排除不真实的材料，并从原始材料中得出可信任的证词。批判历史方法在研究过程中包括四个步骤:收集资料(启发式);一级、二级和三级;批评来源，包括内部和外部;解释从这些来源获得的事实;史学的;对已有事实进行重构，并以历史著述的形式加以诠释;批判性地综合事实。自荷兰、日本、印度尼西亚政府时期以来，对吉隆坡港的研究结果一直是作为国际和中转港，直到2019年获得国际地位。结论是，瓜拉朗沙港成功地在社区和私营政府拥有的种植园产品的出口部门为社区和政府做出了贡献。
{"title":"ACEH EAST COAST COMMUNITY ECONOMIC DEVELOPMENT (HISTORICAL STUDY AND EXISTENCE OF KUALA LANGSA PORT AND ITS CONTRIBUTION TO THE GOVERNMENT OF 1900-2018)","authors":"Usman Usman, B. Akob, T. Sahudra","doi":"10.24114/jupiis.v15i1.42676","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.42676","url":null,"abstract":"The Port of Kuala Langsa in 1920 had a great opportunity for economic development during the Social Pacificization period, in addition to the interests of the Netherlands and the people of the east coast. trade routes: Asia and Europe. This port is supported by land transportation. Atjeh Tram Langsa supplies goods from the north coast straight to the port of Kuala. Atjeh Tram Tamiang took part in supplying rubber and palm oil commodities to the port of Kuala during the Dutch era for export-import trade abroad. Between 1916 and 1930, the export of traditional crops such as betel nut, 942,591 tons of pepper, and 8,300 tons of rice were to Penang. Modern (1925–1935) rubber plants (183,550 tons) and palm (9,819,047 tons) were exported to Europe. During the Japanese occupation (1942–1945), Kuala Port's exports and imports decreased drastically. After Indonesia's independence, in 1987, the port of Kuala resumed operations in the non-oil and gas sector, with exports of Ply wood of 4,216,402 tons and grumb rubber of 1,839,600 tons from PT. Gruti Bayeun Aceh Timur. Charcoal wood exports 5,534,000 tons to Hong Kong, Japan, Singapore, and Taiwan from Bayeun, Sei Pauh, and Sei Yu. Import types of goods: Phenol (7159 tons) and methanol (7159 tons). Between 1987 and 2002, at the port of Kuala, other goods were imported: cars, motorcycles, and drugs. In 2003–2007, they were again imported from Singapore and Malaysia: 9,206 tons of methanol, 6,384 tons of minerals, and 9,396 tons of basic necessities. In 2008–2018, Kuala Port still existed as a trade center in the economic sector of the Langsa City government with Asia based on the interests and economic growth of the community. The aims of this study were (1) to examine the pioneering of Kuala Langsa port as a maritime port on the east coast of Aceh; (2) the educational passification policy and Kuala Langsa port; (3) to find out the study of Kuala Langsa port facilities and infrastructure and its development in the east coast area; (4) to examine the role of the Kuala Langsa port in the export-import trade sector; and (5) to examine the impact of the Kuala Langsa port as the center of the government's economic area based on the people's economic interests. This study uses a critical historical method, the substance of which excludes inauthentic material and concludes that testimony that can be trusted from original material The critical historical method consists of four steps in the research process: collecting sources (heuristics); primary, secondary, and tertiary; criticizing sources, both internal and external; interpreting facts obtained from these sources; historiography; reconstructing existing facts and interpreting them in the form of historical writings; and critically synthesizing facts. The results of research on the Kuala Langsa port since the days of the Dutch, Japanese, and Indonesian governments were made as an international and transit port until it received international status in 2019. The co","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77160839","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 : 2023-06-19DOI: 10.24114/jupiis.v15i1.44462
S. Harahap, M. Alfikri
This study aims to describe the development politics of Dalihan Na Tolu in the social perspective of the Angkola Batak indigenous people. Humanist political philosophy in South Tapanuli is very basic to be used as motivation for the younger generation because the beginnings of politics stem from various views on the meaning of power and how life situations are in various countries, as well as the times. This study uses a descriptive qualitative research method. Data collection was carried out by literature study, observation, document analysis, and interviews. The results of the study show that South Tapanulis is an area where the Islamic religion and Angkola culture are very strong with the kinship system "dalihan na tolu". Dalihan Na Tolu's local cultural conception with the view of life of noble ancestors in the social order of living together, working together, shoulder to shoulder, rap tu ginjang (rising to the highest level/peak of success), rap tu toru (failure/falling together -sama), marsipature junglea be (to build their own hometown). Humanist political philosophy in South Tapanuli is very important to be used as motivation for the younger generation, because the beginnings of politics stem from various views on the meaning of power and how the situation of life is in various countries and so is the development of the times. Politics is the way the existing society sees itself in managing its life so that it is better. South Tapanulis is an area that has a very strong Islamic religion and Angkola cultural customs with a kinship system "dalihan na tolu". It is an undeniable fact that the political tradition that has often been practiced so far in seizing power is by relying on the power of capital (hepeng) or in the form of praxis by using the 'dawn attack' strategy (Money politic). It is this kind of democratic character that we will fight against. Can people who have strong religion and customs fight the power of capital? It is time for direct local elections to be able to change the paradigm of people's thinking from capital-oriented to cultural-oriented, towards a strong civilization. This spirit is a challenge for the sons and daughters of South Tapanuli who want to share their views with the conception of a culture of political resistance "marsialap ari" as a conception of local culture with the view of life of noble ancestors in a social order living together, working together, shoulder to shoulder, rap tu ginjang (rising to the highest level/peak of success), rap tu toru (failure/falling together), marsipature junglea be (building each other's hometown).
本研究旨在从Angkola Batak原住民的社会视角来描述达利汉纳托鲁的发展政治。南塔巴努里的人文主义政治哲学是非常基本的，可以作为年轻一代的动力，因为政治的起源源于对权力意义的不同看法，以及不同国家和时代的生活状况。本研究采用描述性定性研究方法。资料收集采用文献研究法、观察法、文献分析法和访谈法。研究结果表明，南塔巴努利斯是伊斯兰教和Angkola文化非常强烈的地区，具有“dalihan na tolu”的亲属制度。大里汉纳托鲁的地方文化观念与贵族祖先在社会秩序中生活在一起，共同工作，肩并肩，rap tu ginjang(上升到最高水平/成功的顶峰)，rap tu toru(失败/坠落在一起-sama)， marsipature junglea be(建立自己的家乡)的生活观。南塔巴努里的人文主义政治哲学对于年轻一代来说是非常重要的，因为政治的起源源于对权力意义的不同看法，以及各国生活状况的不同看法，以及时代的发展。政治是现存社会管理其生活以使其变得更好的方式。南塔帕努利斯是一个拥有非常强烈的伊斯兰教和Angkola文化习俗的地区，有一个亲属制度“dalihan na tolu”。一个不可否认的事实是，迄今为止经常实行的夺取政权的政治传统是依靠资本的力量(合鹏)或以实践的形式使用“黎明攻击”策略(金钱政治)。我们要反对的正是这种民主性质。拥有强大的宗教和习俗的人能对抗资本的力量吗?现在是地方直选能够改变人们的思维模式的时候了，从资本导向转向文化导向，走向强大的文明。这种精神对南塔巴努里的儿女来说是一种挑战，他们想要分享他们对政治抵抗文化概念的看法，“marsialap ari”是一种地方文化概念，其观点是贵族祖先在社会秩序中生活在一起，一起工作，肩并肩，rap tu ginjang(上升到最高水平/成功的顶峰)，rap tu toru(失败/一起失败)，marsipature junglea be(建立彼此的家乡)。
{"title":"DEVELOPMENT POLITICS OF DALIHAN NA TOLU IN THE SOCIAL PERSPECTIVE OF BATAK ANGKOLA PEOPLE","authors":"S. Harahap, M. Alfikri","doi":"10.24114/jupiis.v15i1.44462","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.44462","url":null,"abstract":"This study aims to describe the development politics of Dalihan Na Tolu in the social perspective of the Angkola Batak indigenous people. Humanist political philosophy in South Tapanuli is very basic to be used as motivation for the younger generation because the beginnings of politics stem from various views on the meaning of power and how life situations are in various countries, as well as the times. This study uses a descriptive qualitative research method. Data collection was carried out by literature study, observation, document analysis, and interviews. The results of the study show that South Tapanulis is an area where the Islamic religion and Angkola culture are very strong with the kinship system \"dalihan na tolu\". Dalihan Na Tolu's local cultural conception with the view of life of noble ancestors in the social order of living together, working together, shoulder to shoulder, rap tu ginjang (rising to the highest level/peak of success), rap tu toru (failure/falling together -sama), marsipature junglea be (to build their own hometown). Humanist political philosophy in South Tapanuli is very important to be used as motivation for the younger generation, because the beginnings of politics stem from various views on the meaning of power and how the situation of life is in various countries and so is the development of the times. Politics is the way the existing society sees itself in managing its life so that it is better. South Tapanulis is an area that has a very strong Islamic religion and Angkola cultural customs with a kinship system \"dalihan na tolu\". It is an undeniable fact that the political tradition that has often been practiced so far in seizing power is by relying on the power of capital (hepeng) or in the form of praxis by using the 'dawn attack' strategy (Money politic). It is this kind of democratic character that we will fight against. Can people who have strong religion and customs fight the power of capital? It is time for direct local elections to be able to change the paradigm of people's thinking from capital-oriented to cultural-oriented, towards a strong civilization. This spirit is a challenge for the sons and daughters of South Tapanuli who want to share their views with the conception of a culture of political resistance \"marsialap ari\" as a conception of local culture with the view of life of noble ancestors in a social order living together, working together, shoulder to shoulder, rap tu ginjang (rising to the highest level/peak of success), rap tu toru (failure/falling together), marsipature junglea be (building each other's hometown).","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"30 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73974837","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 : 2023-06-17DOI: 10.24114/jupiis.v15i1.43851
Seruni Widawati, S. Nugroho
This study aims to analyze the religious values contained in the Wahyu puppet show of Kang Cidra’s student play Nyi Lucia Siti Aminah Subanto which can be the basis for the development of pancasila character education. Religious values in Catholicism include various aspects related to faith deepening and spiritual strengthening. This play is interesting to study because it is a representation of the sacred event of the crucifixion of Jesus Christ, so it contains teachings on religiosity that serve as a subject of faith for Catholics. The meaning of religious values is analyzed through dramatic structures and textures. The result of this study is that this play contains religious values, including: love, repentance, and loyalty. This value can be lived in everyday life as a development of character education for Catholics. The play Siswa Kang Cidra contains a meaning to invite Catholics to appreciate suffering through the story of the passion and death of Jesus Christ. On the other hand, this play also reveals a reflection of the inner religious attitude shown through Jesus’ disciples. God’s love and forgiveness is very clear in how God still accepts Peter even though he has denied it. This event changed Peter to repent and live by the teachings of Christ until the end of his life. Meanwhile, the act of betrayal by Judas was a reflection of the failure of the faith process. Repentance is the path to blessing because God always accepts repentant humans. The failure of the faith process is a sign that closeness to God is always faced with trials and obstacles. Misguidance due to trials and obstacles can occur if faith is weakened, and weakened faith allows people to make decisions that deviate from the teachings of Christ. For this reason, learning from the failure of the faith process is an effort to strengthen the belief that humans follow and proclaim the teachings of Jesus Christ. The religious values contained in the play include: loyalty, love, and repentance. These values can be lived out in everyday life as the development of Pancasila character education.
{"title":"RELIGIOUS VALUES IN FOLKLORE OF KANG CIDRA IN PANCASILA CHARACTER EDUCATION","authors":"Seruni Widawati, S. Nugroho","doi":"10.24114/jupiis.v15i1.43851","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.43851","url":null,"abstract":"This study aims to analyze the religious values contained in the Wahyu puppet show of Kang Cidra’s student play Nyi Lucia Siti Aminah Subanto which can be the basis for the development of pancasila character education. Religious values in Catholicism include various aspects related to faith deepening and spiritual strengthening. This play is interesting to study because it is a representation of the sacred event of the crucifixion of Jesus Christ, so it contains teachings on religiosity that serve as a subject of faith for Catholics. The meaning of religious values is analyzed through dramatic structures and textures. The result of this study is that this play contains religious values, including: love, repentance, and loyalty. This value can be lived in everyday life as a development of character education for Catholics. The play Siswa Kang Cidra contains a meaning to invite Catholics to appreciate suffering through the story of the passion and death of Jesus Christ. On the other hand, this play also reveals a reflection of the inner religious attitude shown through Jesus’ disciples. God’s love and forgiveness is very clear in how God still accepts Peter even though he has denied it. This event changed Peter to repent and live by the teachings of Christ until the end of his life. Meanwhile, the act of betrayal by Judas was a reflection of the failure of the faith process. Repentance is the path to blessing because God always accepts repentant humans. The failure of the faith process is a sign that closeness to God is always faced with trials and obstacles. Misguidance due to trials and obstacles can occur if faith is weakened, and weakened faith allows people to make decisions that deviate from the teachings of Christ. For this reason, learning from the failure of the faith process is an effort to strengthen the belief that humans follow and proclaim the teachings of Jesus Christ. The religious values contained in the play include: loyalty, love, and repentance. These values can be lived out in everyday life as the development of Pancasila character education.","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"41 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89567188","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 : 2023-06-14DOI: 10.24114/jupiis.v15i1.43850
Seruni Widaningrum, B. Pujiono
Wayang wahyu grows and develops among Catholics as a proclamation of church teachings. Church teachings have moral values that need to be instilled in humans for character education. Dalang presents a reflection of a life that is full of moral messages through the drama of the Wayang wahyu so that the delivery of moral messages becomes familiar to the Javanese community. This study aims to reveal the moral values contained in Lakon Naaman Sang Senopati. This research uses a qualitative descriptive method with a value analysis approach. The results of this study can be concluded that the Wayang Wahyu performance is an effort by Catholics to bring their teachings closer to the Javanese community, especially Catholics. The performance of Naaman Sang Senopati contains moral values that are useful for building the character of Catholics. The result of this study is that this performance is full of values of religiosity, trust, self-surrender, nationalism, obedience, universality, and love. The puppet revelation performance of the play Naaman Sang Senopati implies a moral message, namely: religious, trust, self-surrender, nationalist, universal, obedient, and love. These values are in accordance with the morals that must be shown as Catholics. Because by implementing these values, peace and harmony between religious communities can be realized. Naaman’s attitude of respecting other people’s principles and not imposing the beliefs of his king is a reflection of the principles of Catholics in Indonesia, namely 100% Catholics and 100% Indonesians. Being 100% Catholic is manifesting the law of love; while 100% of Indonesia is creating harmony between religious communities, solidarity, working together, helping each other, and taking part in nation-building programs. These values are expected to form a national character full of morality.
Wayang wahyu作为教会教义的宣讲，在天主教徒中成长和发展。教会的教义有道德价值，需要灌输给人类进行品格教育。大朗通过Wayang wahyu的戏剧反映了一种充满道德信息的生活，从而使道德信息的传递成为爪哇社区所熟悉的。本研究旨在揭示《拉康乃缦桑赛诺帕提》所包含的道德价值。本研究采用定性描述方法和价值分析方法。本研究的结果可以得出结论，Wayang Wahyu表演是天主教徒为使他们的教义更接近爪哇社区，特别是天主教徒所做的努力。乃缦·桑·西诺帕提的表演包含了对建立天主教徒品格有用的道德价值。研究的结果是，这一表演充满了宗教信仰、信任、自我投降、民族主义、服从、普遍性和爱的价值观。《乃缦·桑·塞诺帕提》的木偶启示表演暗示了一种道德信息，即:宗教、信任、自我投降、民族主义、普遍、服从和爱。这些价值观与天主教徒必须表现出来的道德是一致的。因为通过实施这些价值观，可以实现宗教团体之间的和平与和谐。乃缦尊重他人的原则，不把国王的信仰强加于人的态度，反映了印尼天主教徒的原则，即100%的天主教徒和100%的印尼人。100%的天主教徒是爱的法则的体现;而所有的印尼人都在创造宗教团体之间的和谐、团结、共同努力、相互帮助，并参与国家建设项目。这些价值观被期望形成一个充满道德的民族性格。
{"title":"MORAL VALUES IN THE STORY OF NAAMAN SANG SENOPATI: A DISCOURSE ANALYSIS OF JAVANESE FOLKLORE","authors":"Seruni Widaningrum, B. Pujiono","doi":"10.24114/jupiis.v15i1.43850","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.43850","url":null,"abstract":"Wayang wahyu grows and develops among Catholics as a proclamation of church teachings. Church teachings have moral values that need to be instilled in humans for character education. Dalang presents a reflection of a life that is full of moral messages through the drama of the Wayang wahyu so that the delivery of moral messages becomes familiar to the Javanese community. This study aims to reveal the moral values contained in Lakon Naaman Sang Senopati. This research uses a qualitative descriptive method with a value analysis approach. The results of this study can be concluded that the Wayang Wahyu performance is an effort by Catholics to bring their teachings closer to the Javanese community, especially Catholics. The performance of Naaman Sang Senopati contains moral values that are useful for building the character of Catholics. The result of this study is that this performance is full of values of religiosity, trust, self-surrender, nationalism, obedience, universality, and love. The puppet revelation performance of the play Naaman Sang Senopati implies a moral message, namely: religious, trust, self-surrender, nationalist, universal, obedient, and love. These values are in accordance with the morals that must be shown as Catholics. Because by implementing these values, peace and harmony between religious communities can be realized. Naaman’s attitude of respecting other people’s principles and not imposing the beliefs of his king is a reflection of the principles of Catholics in Indonesia, namely 100% Catholics and 100% Indonesians. Being 100% Catholic is manifesting the law of love; while 100% of Indonesia is creating harmony between religious communities, solidarity, working together, helping each other, and taking part in nation-building programs. These values are expected to form a national character full of morality.","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85952544","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}
The various information needs of users usually trigger a high curiosity about a particular topic. The existence of different information needs is what makes users transfer information to each other through social interaction. It is possible that this process occurs on a social media platform such as the rabbitholeid Instagram account. Information transfer and social interaction are related to each other because social interaction can be an important channel for the transfer of information between individuals or groups. The social interaction that causes the media transfer process is what occurs in the discussion in the comments column on the rabbitholeid account. The purpose of this research is to find out how the process of transferring information from the results of social interaction on the rabbitholeid Instagram account occurs. Through this study, it is hoped that later we will be able to find out how the process of transferring information that occurs on the account is made, especially with the social interactions that are carried out. In addition, this study also has problem limitations where the author will review in detail the cause and effect and the process of transferring information through social interaction on rabbitholeid accounts only so that it does not expand to a wider scope.
{"title":"SOCIAL INTERACTION THROUGH @RABBITHOLEID IN TRANSFER OF INFORMATION","authors":"Anjelin Rahmi Junaidi Harahap, Franindya Purwaningtyas","doi":"10.24114/jupiis.v15i1.45116","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.45116","url":null,"abstract":"The various information needs of users usually trigger a high curiosity about a particular topic. The existence of different information needs is what makes users transfer information to each other through social interaction. It is possible that this process occurs on a social media platform such as the rabbitholeid Instagram account. Information transfer and social interaction are related to each other because social interaction can be an important channel for the transfer of information between individuals or groups. The social interaction that causes the media transfer process is what occurs in the discussion in the comments column on the rabbitholeid account. The purpose of this research is to find out how the process of transferring information from the results of social interaction on the rabbitholeid Instagram account occurs. Through this study, it is hoped that later we will be able to find out how the process of transferring information that occurs on the account is made, especially with the social interactions that are carried out. In addition, this study also has problem limitations where the author will review in detail the cause and effect and the process of transferring information through social interaction on rabbitholeid accounts only so that it does not expand to a wider scope.","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"55 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76694472","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 : 2023-06-10DOI: 10.24114/jupiis.v15i1.45115
Nur Santri, Sakti Ritonga
This research study examines the results of the preservation and conservation of the Koran collection at the Al-Quran History Museum in North Sumatra as a study of historical studies. The North Sumatra Al-Qur'an History Museum is a museum founded by Dr. Phil Ichwan Azhari, M.S which was inaugurated by Governor Edy Rahmayadi in 2019. The Al-Qur'an Museum was established with the aim of increasing public knowledge that North Sumatra had Islamic history and civilization in the past. This study used a descriptive qualitative research method with the researcher then functioning as a key tool. Data collection uses literature studies, observations, document analysis and interviews. The results of the study show that the collection of Al-Qur'an in the Museum of Al-Qur'an History of North Sumatra which has been preserved and conserved can be used as material for studying historical studies that can be utilized by historians, history teachers, or history enthusiasts and others, especially through historical methods namely heuristics, external criticism and internal criticism, interpretation, and historiography. The hope is that by utilizing the Al-Qur'an collection at the Museum of Al-Qur'an History in North Sumatra, it will further enrich the treasures of works of Islamic history.
{"title":"PRESERVATION AND CONSERVATION OF AL-QUR'AN COLLECTION IN NORTH SUMATERA AL-QUR’AN HISTORY MUSEUM AS HISTORICAL STUDY","authors":"Nur Santri, Sakti Ritonga","doi":"10.24114/jupiis.v15i1.45115","DOIUrl":"https://doi.org/10.24114/jupiis.v15i1.45115","url":null,"abstract":"This research study examines the results of the preservation and conservation of the Koran collection at the Al-Quran History Museum in North Sumatra as a study of historical studies. The North Sumatra Al-Qur'an History Museum is a museum founded by Dr. Phil Ichwan Azhari, M.S which was inaugurated by Governor Edy Rahmayadi in 2019. The Al-Qur'an Museum was established with the aim of increasing public knowledge that North Sumatra had Islamic history and civilization in the past. This study used a descriptive qualitative research method with the researcher then functioning as a key tool. Data collection uses literature studies, observations, document analysis and interviews. The results of the study show that the collection of Al-Qur'an in the Museum of Al-Qur'an History of North Sumatra which has been preserved and conserved can be used as material for studying historical studies that can be utilized by historians, history teachers, or history enthusiasts and others, especially through historical methods namely heuristics, external criticism and internal criticism, interpretation, and historiography. The hope is that by utilizing the Al-Qur'an collection at the Museum of Al-Qur'an History in North Sumatra, it will further enrich the treasures of works of Islamic history.","PeriodicalId":34325,"journal":{"name":"Pedagogi","volume":"64 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80005605","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：