Pub Date : 2019-06-29DOI: 10.14710/HUMANIKA.V26I1.23433
Mualimin Mualimin, M. Marsono, Suhandano Suhandano
Studying language use as a part of the culture has been carried out for many years in many parts of the world, including in Indonesia. Indonesia which has various cultures has hundreds of local languages in which one of them is Javanese spoken in Tegal. This study is aimed at exploring how the Javanese dialect spoken in Tegal is used in drama radio programs on Pertiwi Radio of Slawi, the capital city of Tegal Regency.The data of the research are in the forms of uttrerances spoken by the characters of the drama containing requestive speech acts using a sociopragmatic approach. The findings of the research show that requestive utterances found in the drama are expressed both directly and indirectly. The direct requestive speech acts are mostly conveyed in utterances with imperative mood, while indirect requestive ones are in the forms of declarative and interrogative utterances. The choice of utterances is influenced by context of social factors where the language is used and is related to request strategy.
{"title":"REQUESTIVE UTTERANCES IN SPOKEN JAVANESE OF TEGAL","authors":"Mualimin Mualimin, M. Marsono, Suhandano Suhandano","doi":"10.14710/HUMANIKA.V26I1.23433","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V26I1.23433","url":null,"abstract":"Studying language use as a part of the culture has been carried out for many years in many parts of the world, including in Indonesia. Indonesia which has various cultures has hundreds of local languages in which one of them is Javanese spoken in Tegal. This study is aimed at exploring how the Javanese dialect spoken in Tegal is used in drama radio programs on Pertiwi Radio of Slawi, the capital city of Tegal Regency.The data of the research are in the forms of uttrerances spoken by the characters of the drama containing requestive speech acts using a sociopragmatic approach. The findings of the research show that requestive utterances found in the drama are expressed both directly and indirectly. The direct requestive speech acts are mostly conveyed in utterances with imperative mood, while indirect requestive ones are in the forms of declarative and interrogative utterances. The choice of utterances is influenced by context of social factors where the language is used and is related to request strategy.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V26I1.23433","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48508496","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 : 2019-06-12DOI: 10.14710/HUMANIKA.V26I1.22053
Mayang Putri Shalika, M. Mulyadi
Cognitive interjection conveys a message that is more oriented to cognition or thought, namely something that is known as information and becomes new knowledge. This type of Interjection is different from emotive interjection and volitive interjection. This study aims to reveal the form and meaning of cognitive interjection in Indonesian and Japanese. This research is a kind of qualitative descriptive research and at the data collection stage the method used is the refer method. Natural Semantic Metalanguage Theory (NSM) is used to identify and describe the form and meaning of cognitive interjection in both languages. The forms of cognitive interjection in Indonesian are: Aha, aah, wah, ooh, hmm, oopps, hah, well, well. In Japanese the forms of interjection are: Aa (あ あ), Yaa (や あ), Maa (ま あ), Aa (あ あ), Eeto (え え と), Ee (え え), Are (あ れ), Sora (そ ら). This study found groups of meanings for cognitive interjection, which were divided into interjection expressions of thought, interjection of expressions of difficulty, interjection of agreed expressions, interjection of expressions only knowing something, interjection of expressions of distrust, interjection of expressions of guilt, interjection of expressions recalled. Keywords: Cognitive Interjection, NSM (Natural Semantic Metalanguage), Cognition
{"title":"COGNITIVE INTERJECTION IN INDONESIAN AND JAPANESE","authors":"Mayang Putri Shalika, M. Mulyadi","doi":"10.14710/HUMANIKA.V26I1.22053","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V26I1.22053","url":null,"abstract":"Cognitive interjection conveys a message that is more oriented to cognition or thought, namely something that is known as information and becomes new knowledge. This type of Interjection is different from emotive interjection and volitive interjection. This study aims to reveal the form and meaning of cognitive interjection in Indonesian and Japanese. This research is a kind of qualitative descriptive research and at the data collection stage the method used is the refer method. Natural Semantic Metalanguage Theory (NSM) is used to identify and describe the form and meaning of cognitive interjection in both languages. The forms of cognitive interjection in Indonesian are: Aha, aah, wah, ooh, hmm, oopps, hah, well, well. In Japanese the forms of interjection are: Aa (あ あ), Yaa (や あ), Maa (ま あ), Aa (あ あ), Eeto (え え と), Ee (え え), Are (あ れ), Sora (そ ら). This study found groups of meanings for cognitive interjection, which were divided into interjection expressions of thought, interjection of expressions of difficulty, interjection of agreed expressions, interjection of expressions only knowing something, interjection of expressions of distrust, interjection of expressions of guilt, interjection of expressions recalled. Keywords: Cognitive Interjection, NSM (Natural Semantic Metalanguage), Cognition","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V26I1.22053","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41297063","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 : 2019-06-12DOI: 10.14710/HUMANIKA.V26I1.22017
Titik Apriliyani
A culture in Javanese society that is still widely believed that there is a connection between dreams, prayer and its reality. The relation of the three elements in life is expressed by the author into one literary text. Literary works which are full of one regional culture are interesting to study, because through the literary text, readers and authors are able to see a diverse perspective on the situation and issues related to their society. This study tries to compare two literary works which are loaded with Javanese culture, especially Javanese people's beliefs with dreams and their implications for life. By utilizing the literature comparison method, the results obtained from the comparison of two novels by Ayu Utami and Goenawan Mohamad resulted in the conclusion that Javanese people's trust in dreams related to the reality of life can create a reality that is relevant to dreams that arise. This belief ultimately becomes a new stigma in society.
{"title":"PERWUJUDAN DOA DAN MIMPI DALAM NOVEL SIMPLE MIRACLES DOA DAN ARWAH DAN NOVEL SURTI + TIGA SAWUNGGALING","authors":"Titik Apriliyani","doi":"10.14710/HUMANIKA.V26I1.22017","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V26I1.22017","url":null,"abstract":"A culture in Javanese society that is still widely believed that there is a connection between dreams, prayer and its reality. The relation of the three elements in life is expressed by the author into one literary text. Literary works which are full of one regional culture are interesting to study, because through the literary text, readers and authors are able to see a diverse perspective on the situation and issues related to their society. This study tries to compare two literary works which are loaded with Javanese culture, especially Javanese people's beliefs with dreams and their implications for life. By utilizing the literature comparison method, the results obtained from the comparison of two novels by Ayu Utami and Goenawan Mohamad resulted in the conclusion that Javanese people's trust in dreams related to the reality of life can create a reality that is relevant to dreams that arise. This belief ultimately becomes a new stigma in society.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V26I1.22017","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46320544","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 : 2019-06-11DOI: 10.14710/HUMANIKA.V26I1.21658
Ratna Asmarani
AbstractThe aim of this paper is to analyze the representation of spunk (courage) in Zora Neale Hurston’s short story entitled Spunk. The focus is on the three protagonists, two males and one female. The concepts of courage consisting of its meaning, types, and characteristics are used to support the contextual literary analysis. The result shows that each protagonist has unique type of courage whether the courage hiding the cowardice, the courage emerging after conquering fear even though having to face deadly risk, or the courage to decide done by the female considered as the dependent second sex.Keywords: spunk, courage, contextual literary analysis Abstrak Tujuan dari makalah ini adalah untuk menganalisis representasi keberanian dalam cerita pendek Zora Neale Hurston yang berjudul Spunk. Fokus kajian pada tiga protagonis, dua laki-laki dan satu perempuan. Konsep keberanian yang terdiri atas makna, jenis, dan karakteristiknya digunakan untuk mendukung analisis sastra kontekstual. Hasilnya menunjukkan bahwa masing-masing protagonis memiliki jenis keberanian yang unik apakah keberanian yang menyembunyikan kepengecutan, keberanian yang muncul setelah menaklukkan ketakutan meskipun harus menghadapi risiko yang mematikan, atau keberanian untuk memutuskan yang dilakukan oleh perempuan yang dianggap sebagai jenis kelamin kedua yang bergantung pada laki-laki.Kata kunci: kejagoanan, keberanian, analisis sastra kontekstual
{"title":"THE REPRESENTATION OF SPUNK IN THE SHORT STORY ENTITLED SPUNK BY ZORA NEALE HURSTON","authors":"Ratna Asmarani","doi":"10.14710/HUMANIKA.V26I1.21658","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V26I1.21658","url":null,"abstract":"AbstractThe aim of this paper is to analyze the representation of spunk (courage) in Zora Neale Hurston’s short story entitled Spunk. The focus is on the three protagonists, two males and one female. The concepts of courage consisting of its meaning, types, and characteristics are used to support the contextual literary analysis. The result shows that each protagonist has unique type of courage whether the courage hiding the cowardice, the courage emerging after conquering fear even though having to face deadly risk, or the courage to decide done by the female considered as the dependent second sex.Keywords: spunk, courage, contextual literary analysis Abstrak Tujuan dari makalah ini adalah untuk menganalisis representasi keberanian dalam cerita pendek Zora Neale Hurston yang berjudul Spunk. Fokus kajian pada tiga protagonis, dua laki-laki dan satu perempuan. Konsep keberanian yang terdiri atas makna, jenis, dan karakteristiknya digunakan untuk mendukung analisis sastra kontekstual. Hasilnya menunjukkan bahwa masing-masing protagonis memiliki jenis keberanian yang unik apakah keberanian yang menyembunyikan kepengecutan, keberanian yang muncul setelah menaklukkan ketakutan meskipun harus menghadapi risiko yang mematikan, atau keberanian untuk memutuskan yang dilakukan oleh perempuan yang dianggap sebagai jenis kelamin kedua yang bergantung pada laki-laki.Kata kunci: kejagoanan, keberanian, analisis sastra kontekstual","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V26I1.21658","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42681854","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 : 2019-06-10DOI: 10.14710/HUMANIKA.V26I1.21995
D. Triana
Abstrak Kesantunan berbahasa merupakan hal yang dilakukan penutur dalam rangka meminimalisir perasaan tidak senang atau sakit hati akibat tuturan yang diungkapkan. Objek yang dikaji dalam skripsi ini adalah film Kartini karya Hanung Bramantyo. Rumusan masalah pertama, bagaimana wujud-wujud kesantunan menurut Leech dalam film Kartini dan kedua, faktor-faktor apa yang melatarbelakangi kesantunan tersebut. Penelitian ini penting dilakukan karena kesantunan yang terdapat dalam film Kartini jarang terlihat lagi di kehidupan sekarang. Tujuan dari penelitian yaitu mendeskripsikan wujud-wujud kesantunan pada film Kartini dan menjelaskan faktor-faktor yang melatarbelakangi kesantunan tersebut. Metode yang digunakan adalah simak bebas libat cakap. Penyimakan dilakukan dengan mengamati langsung data-data kebahasaan yang dimunculkan dalam film Kartini, terkait dengan maksim kesopanan dalam percakapan film tersebut. Penelitian ini menggunakan teori dari Leech yang mengemukakan enam maksim. Hasil dari penelitian menunjukkan bahwa film Kartini mengandung keenam maksim yang diajukan oleh Leech, yaitu kebijaksanaan, penerimaan, kemurahan, kerendahan hati, kecocokan, dan kesimpatian. Keenam maksim tersebut mengandung tindak tutur ilokusi asertif, direktif, komisif, dan ekspresif.. Faktor-faktor yang menyebabkan kesantunan berbahasa yaitu status hubungan, jarak sosial, perbedaan usia, dan lingkungan keraton.Kata kunci: Kesantunan Berbahasa; Film Kartini; Sosiopragmatik
{"title":"Kesantunan Berbahasa pada Film Kartini Karya Hanung Bramantyo: Tinjauan Sosiopragmatik","authors":"D. Triana","doi":"10.14710/HUMANIKA.V26I1.21995","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V26I1.21995","url":null,"abstract":"Abstrak Kesantunan berbahasa merupakan hal yang dilakukan penutur dalam rangka meminimalisir perasaan tidak senang atau sakit hati akibat tuturan yang diungkapkan. Objek yang dikaji dalam skripsi ini adalah film Kartini karya Hanung Bramantyo. Rumusan masalah pertama, bagaimana wujud-wujud kesantunan menurut Leech dalam film Kartini dan kedua, faktor-faktor apa yang melatarbelakangi kesantunan tersebut. Penelitian ini penting dilakukan karena kesantunan yang terdapat dalam film Kartini jarang terlihat lagi di kehidupan sekarang. Tujuan dari penelitian yaitu mendeskripsikan wujud-wujud kesantunan pada film Kartini dan menjelaskan faktor-faktor yang melatarbelakangi kesantunan tersebut. Metode yang digunakan adalah simak bebas libat cakap. Penyimakan dilakukan dengan mengamati langsung data-data kebahasaan yang dimunculkan dalam film Kartini, terkait dengan maksim kesopanan dalam percakapan film tersebut. Penelitian ini menggunakan teori dari Leech yang mengemukakan enam maksim. Hasil dari penelitian menunjukkan bahwa film Kartini mengandung keenam maksim yang diajukan oleh Leech, yaitu kebijaksanaan, penerimaan, kemurahan, kerendahan hati, kecocokan, dan kesimpatian. Keenam maksim tersebut mengandung tindak tutur ilokusi asertif, direktif, komisif, dan ekspresif.. Faktor-faktor yang menyebabkan kesantunan berbahasa yaitu status hubungan, jarak sosial, perbedaan usia, dan lingkungan keraton.Kata kunci: Kesantunan Berbahasa; Film Kartini; Sosiopragmatik","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V26I1.21995","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46137091","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 : 2019-06-10DOI: 10.14710/HUMANIKA.V26I1.21482
I. Hanafi
Since the early of the 21st century, multiculturalism has become a crucial issue in educational field in Indonesia. This cannot be separated from the rise of social violences related to ethnic, religion, race and social group. Therefore, it is crucial to know how is the ability of the PTKI (Islamic Higher Educations in Indonesia) responding this issue by looking at their lecturers understanding about multiculturalism. Since the change of IAIN to UIN, it is imperative for this institution to have a multicultural paradigm of Islamic studies, to be very urgent. This research wants to know the extent of multiculturalism skills in the learning process for lecturers in the classroom. At the same time want to see the level of knowledge and awareness of lecturers about multiculturalism. The results showed that the level of understanding of the lecturers was quite good, but at the level of awareness, it was still low.
{"title":"KETIKA KESADARAN MULTIKULTURALISME MULAI MEMUDAR Refleksi atas Dosen Studi Agama di UIN","authors":"I. Hanafi","doi":"10.14710/HUMANIKA.V26I1.21482","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V26I1.21482","url":null,"abstract":"Since the early of the 21st century, multiculturalism has become a crucial issue in educational field in Indonesia. This cannot be separated from the rise of social violences related to ethnic, religion, race and social group. Therefore, it is crucial to know how is the ability of the PTKI (Islamic Higher Educations in Indonesia) responding this issue by looking at their lecturers understanding about multiculturalism. Since the change of IAIN to UIN, it is imperative for this institution to have a multicultural paradigm of Islamic studies, to be very urgent. This research wants to know the extent of multiculturalism skills in the learning process for lecturers in the classroom. At the same time want to see the level of knowledge and awareness of lecturers about multiculturalism. The results showed that the level of understanding of the lecturers was quite good, but at the level of awareness, it was still low.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V26I1.21482","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46020171","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 : 2019-01-16DOI: 10.21831/hum.v18i1.23125
Dwi Ratnasari
Perbedaan anatomi biologis laki-laki dan perempuan merupakan sunnatullah yangmasih menyimpan beberapa masalah, baik dari segi substansi kejadian maupun peran yangdiemban dalam kehidupan bermasyarakat. Interpretasi budaya terhadap perbedaan biologisinilah yang disebut gender. Alquran memang tidak merinci pembagian kerja antara lakilakidan perempuan, akan tetapi Alquran cenderung mempersilahkan kepada kecerdasanmanusia untuk mengelola pembagian peran di antara mereka, -- dengan mengutamakanprinsip kesejajaran dan kemitraan--, atas dasar musyawarah dan saling tolong menolong.Alquran sebagai rujukan nilai-nilai ajaran Islam, dalam membicarakan masalah penciptaanmanusia tidak menyebut jenis kelamin secara khusus, melainkan dengan menyebutmanusia secara umum. Hal ini menunjukkan bahwa manusia, baik laki-laki maupunperempuan tidak memiliki perbedaan dalam penciptaannya sehingga mereka memilikikedudukan yang sama dalam kemanusiaannya, tidak ada yang lebih tinggi ataupun lebihrendah. Sebab prinsip utama dalam ajaran Islam adalah persamaan di antara seluruhmanusia, baik antara laki-laki dan perempuan maupun antar suku, bangsa dan keturunan.Perbedaan yang ditegaskan dalam Alquran yang kemudian dapat meninggikan ataupunmerendahkan martabat seseorang adalah nilai pengabdian dan ketakwaannya terhadapAllah swt.Biological anatomy differences of males and females have many problems, bothfrom the real substance and task forces in the society. Gender is defined as culturalinterpretation toward biological differences. Holy Qur’an doesn’t explain about task forcesboth males and females, but it tends to allow human intelligence to manage everythingwith equality and cooperative relationship which include discussion and kindness. HolyQur’an as reference of Islamic values, it didn’t talk aboout sexes when it discussed howpeople where created, but it explained human in general. This shows that humans eithermales or females doesn’t have differences so that they have the same position. Primaryprinciple of Islam is the equality among people, both males and females, contries, ethnics,and generation. Difference explained could go up or go down human prestige which is therepresentation of service and belief to the God.
{"title":"GENDER DALAM PERSPEKTIF ALQUR’AN","authors":"Dwi Ratnasari","doi":"10.21831/hum.v18i1.23125","DOIUrl":"https://doi.org/10.21831/hum.v18i1.23125","url":null,"abstract":"Perbedaan anatomi biologis laki-laki dan perempuan merupakan sunnatullah yangmasih menyimpan beberapa masalah, baik dari segi substansi kejadian maupun peran yangdiemban dalam kehidupan bermasyarakat. Interpretasi budaya terhadap perbedaan biologisinilah yang disebut gender. Alquran memang tidak merinci pembagian kerja antara lakilakidan perempuan, akan tetapi Alquran cenderung mempersilahkan kepada kecerdasanmanusia untuk mengelola pembagian peran di antara mereka, -- dengan mengutamakanprinsip kesejajaran dan kemitraan--, atas dasar musyawarah dan saling tolong menolong.Alquran sebagai rujukan nilai-nilai ajaran Islam, dalam membicarakan masalah penciptaanmanusia tidak menyebut jenis kelamin secara khusus, melainkan dengan menyebutmanusia secara umum. Hal ini menunjukkan bahwa manusia, baik laki-laki maupunperempuan tidak memiliki perbedaan dalam penciptaannya sehingga mereka memilikikedudukan yang sama dalam kemanusiaannya, tidak ada yang lebih tinggi ataupun lebihrendah. Sebab prinsip utama dalam ajaran Islam adalah persamaan di antara seluruhmanusia, baik antara laki-laki dan perempuan maupun antar suku, bangsa dan keturunan.Perbedaan yang ditegaskan dalam Alquran yang kemudian dapat meninggikan ataupunmerendahkan martabat seseorang adalah nilai pengabdian dan ketakwaannya terhadapAllah swt.Biological anatomy differences of males and females have many problems, bothfrom the real substance and task forces in the society. Gender is defined as culturalinterpretation toward biological differences. Holy Qur’an doesn’t explain about task forcesboth males and females, but it tends to allow human intelligence to manage everythingwith equality and cooperative relationship which include discussion and kindness. HolyQur’an as reference of Islamic values, it didn’t talk aboout sexes when it discussed howpeople where created, but it explained human in general. This shows that humans eithermales or females doesn’t have differences so that they have the same position. Primaryprinciple of Islam is the equality among people, both males and females, contries, ethnics,and generation. Difference explained could go up or go down human prestige which is therepresentation of service and belief to the God.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-01-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44532904","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 : 2019-01-16DOI: 10.21831/HUM.V17I1.23122
Mohamad Ikrom
Kiai Pesantren tidak sekadar guru. Ia juga menjadi tempat berkeluh kesah semuapersoalan masyarakat. Termasuk dalam masalah perkawinan. Termasuk dalampersoalan perkawinan. Salah satu persoalan itu adalah tentang nusyuz. Nusyuzseringkali ditimpakan pada seorang perempuan (istri) yang seringkali meninggalkanpersoalan relasi gender. Penelitian lapangan ini memotret pandangan Kiai Pesantren diJember Jawa Timur tentang nusyuz. Penelitian kualitatif ini menemukan bahwakefariatifan berfikir Kiaia dapat dilihat dari cara-cara mereka berpendapat yangkemudian oleh peneliti dianalisis dengan menggunakan metode Bayani, Qiyasi,Istislahi. Dan dari hasil analisis tersebut ditemukan dua metode istinbath yangdigunakan oleh para kiai Jember, yaitu; istinbath bayani dan istinbath istislahi. Terkaitdengan adanya penafsiran ayat nusyuz, penelitian ini menemukan dua corak penafsiranyaitu (1) corak penafsiran tekstual yang terekam lewat kekakuan mereka ketikamenafsirkan ayat nusyuz, dan lebih menitik beratkan kepada kekuasaan seorang suamiuntuk melakukan sebuah tindakan kepada seorang istri. (2) corak penafsirankontekstual terlihat lewat penafsiran mereka yang lebih cenderung kepada pengkajianulang terhadap ayat-ayat nusyuz sehingga terkesan bahwa nusyuz tidak hanya dimilikioleh istri. Hal ini disebabkan karena adanya pro dan kontra terhadap pemikiran nusyuzyang lebih humanis.Head of boarding school (Kiai Pesantren) is not just a teacher. He also became a place tocomplain about all the problems of the community. Included in the issue of marriage. Includedin the issue of marriage. One of the problems is about Nusyuz. Nusyuz is often inflicted on awoman (wife) who often leaves the issue of gender relations. This field research portrays theviews of Kiai Islamic Boarding Schools in Jember, East Java, about Nusyuz. This qualitativeresearch found that the effectiveness of Kiaia's thinking can be seen from the ways they arguedthat the researchers then analyzed it using the Bayani, Qiyasi, Istislahi method. And from theresults of the analysis found two istinbath methods used by the Jember scholars, namely;istinbath bayani and istinbath istislahi. In connection with the interpretation of the nusyuzverse, this study found two interpretive features, namely (1) the style of textual interpretation recorded through their rigidity when interpreting the verse nusyuz, and more focused on thepower of a husband to take an action to a wife. (2) the style of contextual interpretation can beseen through their interpretation which is more inclined to a reassessment of the nusyuz versesso that it seems that nusyuz is not only owned by the wife. This is due to the existence of prosand cons of the more humanistic thoughts of Nusyuz.
Kiai Pesantren不仅仅是一名教师。它也成为所有公共事务的焦点。包括婚姻问题。包括婚姻问题。其中一个问题是努努兹。努努兹通常是被排除在性关系之外的女性(妻子)身上。这项实地研究拍摄了Kiai Pesantren的愿景,关于nusyuz。这种定性研究发现,研究人员认为Kiaia的原因可以从他们的观点来判断,研究人员后来用Bayani, Qiyasi,Istislahi方法分析了他们的观点。分析结果显示,kiai Jember使用的两种istinbath方法是:妻子贝亚尼和妻子斯特斯拉希。在对努沙兹经文的解释中,研究发现了两种解释的特点,即(1)在解释努沙兹经文时通过严格记录的文本解释,以及更多的是赋予丈夫对妻子采取行动的权力。(2)上下文解释的特点是,他们对努努兹经文的解释更倾向于重复,从而留下这样的印象:努努兹不只是妻子拥有的。这是由于努努兹扬更人道主义思想的利弊。登机学校的头不仅仅是老师。他还出现了一个地方来抱怨整个社区的问题。包括婚姻问题。包括婚姻的问题。有一个问题是关于努努兹的。努努兹对十名女性妻子提出了性别关系的问题。这个现场研究的portrays theview of Kiai Islamic sitols in Jember, East Java,关于Nusyuz的采访。这种qualitiveresearch发现,Kiaia思维的有效性可以从他们的研究论点中看到,然后用Bayani, Qiyasi, Istislahi method分析其论点。分析结果显示有两种妻子使用的方法,namely;妻子bayani和妻子istislahi。与努努兹诗歌的解释相结合,这一研究发现了两种解释特征,纳米尔(1)在解释努努尤兹的诗时,通过他们的伪装记录的方式,以及更多的丈夫对妻子采取行动的权力。2)对努努兹·维瑟瑟斯的解释,尽管他们更倾向于对努努兹的解释,但似乎努努兹不仅仅被妻子压制。这就证明了更多的人对努努兹的看法。
{"title":"KIAI PESANTREN DAN PEMIKIRANNYA TENTANG NUSYUZ (STUDI KASUS DI KABUPATEN JEMBER)","authors":"Mohamad Ikrom","doi":"10.21831/HUM.V17I1.23122","DOIUrl":"https://doi.org/10.21831/HUM.V17I1.23122","url":null,"abstract":"Kiai Pesantren tidak sekadar guru. Ia juga menjadi tempat berkeluh kesah semuapersoalan masyarakat. Termasuk dalam masalah perkawinan. Termasuk dalampersoalan perkawinan. Salah satu persoalan itu adalah tentang nusyuz. Nusyuzseringkali ditimpakan pada seorang perempuan (istri) yang seringkali meninggalkanpersoalan relasi gender. Penelitian lapangan ini memotret pandangan Kiai Pesantren diJember Jawa Timur tentang nusyuz. Penelitian kualitatif ini menemukan bahwakefariatifan berfikir Kiaia dapat dilihat dari cara-cara mereka berpendapat yangkemudian oleh peneliti dianalisis dengan menggunakan metode Bayani, Qiyasi,Istislahi. Dan dari hasil analisis tersebut ditemukan dua metode istinbath yangdigunakan oleh para kiai Jember, yaitu; istinbath bayani dan istinbath istislahi. Terkaitdengan adanya penafsiran ayat nusyuz, penelitian ini menemukan dua corak penafsiranyaitu (1) corak penafsiran tekstual yang terekam lewat kekakuan mereka ketikamenafsirkan ayat nusyuz, dan lebih menitik beratkan kepada kekuasaan seorang suamiuntuk melakukan sebuah tindakan kepada seorang istri. (2) corak penafsirankontekstual terlihat lewat penafsiran mereka yang lebih cenderung kepada pengkajianulang terhadap ayat-ayat nusyuz sehingga terkesan bahwa nusyuz tidak hanya dimilikioleh istri. Hal ini disebabkan karena adanya pro dan kontra terhadap pemikiran nusyuzyang lebih humanis.Head of boarding school (Kiai Pesantren) is not just a teacher. He also became a place tocomplain about all the problems of the community. Included in the issue of marriage. Includedin the issue of marriage. One of the problems is about Nusyuz. Nusyuz is often inflicted on awoman (wife) who often leaves the issue of gender relations. This field research portrays theviews of Kiai Islamic Boarding Schools in Jember, East Java, about Nusyuz. This qualitativeresearch found that the effectiveness of Kiaia's thinking can be seen from the ways they arguedthat the researchers then analyzed it using the Bayani, Qiyasi, Istislahi method. And from theresults of the analysis found two istinbath methods used by the Jember scholars, namely;istinbath bayani and istinbath istislahi. In connection with the interpretation of the nusyuzverse, this study found two interpretive features, namely (1) the style of textual interpretation recorded through their rigidity when interpreting the verse nusyuz, and more focused on thepower of a husband to take an action to a wife. (2) the style of contextual interpretation can beseen through their interpretation which is more inclined to a reassessment of the nusyuz versesso that it seems that nusyuz is not only owned by the wife. This is due to the existence of prosand cons of the more humanistic thoughts of Nusyuz.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-01-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48484805","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 : 2019-01-16DOI: 10.21831/hum.v18i1.23127
Rubini Rubini
Metode pembelajaran adalah berbagai cara yang dipergunakan pendidik dalammenyampaikan bahan pelajaran kepada peserta didik, sehingga dengan metode yang tepatdan sesuai, bahan pelajaran dapat diterima dan dikuasai dengan baik oleh peserta didik.Begitu pula dengan Rasulullah SAW. Beliau menyampaikan sebuah pendidikan,pembelajaran atau pengajaran kepada para sahabat juga menggunakan berbagai macamcara atau metode, sehingga para sahabat dapat menerima, memahami dan menguasai apayang disampaikan oleh Rasulullah SAW.Beberapa metode pembelajaran yang dikemukakan dalam makalah ini, merupakanmetode – metode yang digunakan oleh Rasulullah SAW dalam menyampaikan materikepada para sahabat. Metode – metode tersebut terdiri dari metode ceramah, metodediskusi, metode keteladanan, metode tanya jawab, metode demonstrasi, metodeketeladanan, metode pembiasaan,metode mau’izahat dan nasihat, metode kisah, metodeperumpamaan, metode hadiah dan hukuman, metode gradual, metode perbandingan, danmetode menggunakan gambar.Pada dasarnya metode–metode pembelajaran yang digunakan oleh Rasulullah SAW.Hingga saat ini masih digunakan dalam dunia pendidikan, artinya begitu besar manfaatdari pada metode tersebut digunakan dari pada masa Rasulullah SAW hingga masasekarang ini dan artinya pula sudah ratusan tahun yang lalu metode – metode tersebut telahdigunakan oleh Rasulullah SAW.Learning methods are various ways conducted by educators in delivering learningmaterial to students, so that with the right and appropriate methods, learning materials canbe accepted and mastered well by students. Likewise with the Prophet Muhammad. Heconveyed that education, learning or teaching to friends also used a variety of ways ormethods, so that friends could receive, understand and master what was conveyed by theProphet Muhammad.Some of the learning methods presented in this paper are those used by theProphet Muhammad in delivering material to friends. The methods consist of lectures,discussions, exemplaries, questions and answers, demonstrations, habituations, mischiefsand advices, stories, parables, rewards and punishments, gradualism, comparisons, andusing of images. Basically those methods is still applied in the world of education, meaning thatso much benefit from the method used from the time of the Prophet Muhammad to thepresent and its meaning also hundreds of years ago these methods have been used by theProphet Muhammad.
{"title":"METODE PEMBELAJARAN BERBASIS HADIS","authors":"Rubini Rubini","doi":"10.21831/hum.v18i1.23127","DOIUrl":"https://doi.org/10.21831/hum.v18i1.23127","url":null,"abstract":"Metode pembelajaran adalah berbagai cara yang dipergunakan pendidik dalammenyampaikan bahan pelajaran kepada peserta didik, sehingga dengan metode yang tepatdan sesuai, bahan pelajaran dapat diterima dan dikuasai dengan baik oleh peserta didik.Begitu pula dengan Rasulullah SAW. Beliau menyampaikan sebuah pendidikan,pembelajaran atau pengajaran kepada para sahabat juga menggunakan berbagai macamcara atau metode, sehingga para sahabat dapat menerima, memahami dan menguasai apayang disampaikan oleh Rasulullah SAW.Beberapa metode pembelajaran yang dikemukakan dalam makalah ini, merupakanmetode – metode yang digunakan oleh Rasulullah SAW dalam menyampaikan materikepada para sahabat. Metode – metode tersebut terdiri dari metode ceramah, metodediskusi, metode keteladanan, metode tanya jawab, metode demonstrasi, metodeketeladanan, metode pembiasaan,metode mau’izahat dan nasihat, metode kisah, metodeperumpamaan, metode hadiah dan hukuman, metode gradual, metode perbandingan, danmetode menggunakan gambar.Pada dasarnya metode–metode pembelajaran yang digunakan oleh Rasulullah SAW.Hingga saat ini masih digunakan dalam dunia pendidikan, artinya begitu besar manfaatdari pada metode tersebut digunakan dari pada masa Rasulullah SAW hingga masasekarang ini dan artinya pula sudah ratusan tahun yang lalu metode – metode tersebut telahdigunakan oleh Rasulullah SAW.Learning methods are various ways conducted by educators in delivering learningmaterial to students, so that with the right and appropriate methods, learning materials canbe accepted and mastered well by students. Likewise with the Prophet Muhammad. Heconveyed that education, learning or teaching to friends also used a variety of ways ormethods, so that friends could receive, understand and master what was conveyed by theProphet Muhammad.Some of the learning methods presented in this paper are those used by theProphet Muhammad in delivering material to friends. The methods consist of lectures,discussions, exemplaries, questions and answers, demonstrations, habituations, mischiefsand advices, stories, parables, rewards and punishments, gradualism, comparisons, andusing of images. Basically those methods is still applied in the world of education, meaning thatso much benefit from the method used from the time of the Prophet Muhammad to thepresent and its meaning also hundreds of years ago these methods have been used by theProphet Muhammad.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-01-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45441966","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 : 2019-01-16DOI: 10.21831/HUM.V18I1.23129
Azmah Marvavilha, Suparlan Suparlan
Dalam konteks masa kini, agama dan sains memiliki relasi yang saling melengkapi,dapat didialogkan, dan didiskusikan. Dikotomi antara sains dan agama dapatdiintegrasikan secara akurat, sehingga antara sains dan agama tidak berdiri sendiri-sendiri.Adanya integrasi antara sains dan agama, diharapkan akan menambah keyakinan dansemakin menyadari keagungan Allah swt. Dalam konteks pembelajaran sains, integrasisains dan agama dapat dikategorikan dalam tiga konteks, yakni bayani, burhani, dan‘irfani. Bayani, sains diintegrasikan dengan teks Alquran. Burhani, sains diintegrasikandengan konteks sosial, budaya, dan realitas alam. Irfani, sains diintegrasikan denganmanfaat dalam kehidupan sehari-hari. Dengan ketiga konteks tersebut, diharapkanpembelajaran akan semakin lebih bermakna.In contemporary context, religion and science have a complementary relations, it canbe dialogued and discussed. The dichotomy between science and religion can beaccurately integrated, so that between science and religion does not stand alone. Theexistence of integration between science and religion, is expected to add confidence and bemore aware of the majesty of Allah swt. In the context of science learning, the integrationof science and religion can be categorized in three contexts, bayani, burhani, and 'irfani.Bayani, science is integrated with the text of the Alquran. Burhani, science is integratedwith the social context, culture, and the reality of nature. Irfani, science is integrated withbenefits in everyday life. With these three contexts, learning is expected to be moremeaningful.
{"title":"MODEL INTEGRASI NILAI ISLAM DALAM PEMBELAJARAN SAINS","authors":"Azmah Marvavilha, Suparlan Suparlan","doi":"10.21831/HUM.V18I1.23129","DOIUrl":"https://doi.org/10.21831/HUM.V18I1.23129","url":null,"abstract":"Dalam konteks masa kini, agama dan sains memiliki relasi yang saling melengkapi,dapat didialogkan, dan didiskusikan. Dikotomi antara sains dan agama dapatdiintegrasikan secara akurat, sehingga antara sains dan agama tidak berdiri sendiri-sendiri.Adanya integrasi antara sains dan agama, diharapkan akan menambah keyakinan dansemakin menyadari keagungan Allah swt. Dalam konteks pembelajaran sains, integrasisains dan agama dapat dikategorikan dalam tiga konteks, yakni bayani, burhani, dan‘irfani. Bayani, sains diintegrasikan dengan teks Alquran. Burhani, sains diintegrasikandengan konteks sosial, budaya, dan realitas alam. Irfani, sains diintegrasikan denganmanfaat dalam kehidupan sehari-hari. Dengan ketiga konteks tersebut, diharapkanpembelajaran akan semakin lebih bermakna.In contemporary context, religion and science have a complementary relations, it canbe dialogued and discussed. The dichotomy between science and religion can beaccurately integrated, so that between science and religion does not stand alone. Theexistence of integration between science and religion, is expected to add confidence and bemore aware of the majesty of Allah swt. In the context of science learning, the integrationof science and religion can be categorized in three contexts, bayani, burhani, and 'irfani.Bayani, science is integrated with the text of the Alquran. Burhani, science is integratedwith the social context, culture, and the reality of nature. Irfani, science is integrated withbenefits in everyday life. With these three contexts, learning is expected to be moremeaningful.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-01-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47425302","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}