Pub Date : 2019-01-16DOI: 10.21831/hum.v18i1.23128
Ruslan Rasyid
K. H. Ahmad Dahlan sebagai pelopor sekaligus pendiri persyarikatan Muhammadiyahyangbercirikan gerakan Islam, gerakan dakwah,gerakan purifikasi, dan pembaharuan.Secara historis, faktor-faktor yang melatar belakangi berdirinya Muhammadiyahkarenaadanya pemahaman agama Islamyang beragam di pulau Jawa, kondisi keadaan masyarakatKauman-Yogyakarta ketikaitu yang jauh dari kesejahteraan, pelayanan kesehatan danpendidikan bagi pribumi. Hal tersebut mendorong K. H. Ahmad Dahlan untuk melakukanupaya perubahan, mengembalikan kemurnian ajaran Islam, mengangkat harkat, dan hargadiri masyarakat Kauman sehingga dengan gaya seperti itu terbentuk pola-polakepemimpinan transformatif. Kajian ini menggunakan pendekatan kualitatifjenispenelitian historis. Metode ini dianggap paling relevan dalam menelusuri pola, strategi dangaya kepemimpinan transformatif K. H. Ahmad Dahlan diMuhammadiyah. Hasil kajianmenunjukkan bahwa K. H. Ahmad Dahlan memiliki jiwa kepemimpinan transformatifyang bersifat karismatik, motivator, dan memiliki kecerdasan intektual serta berpikirvisioner. Selain itu pula, K. H. Ahmad Dahlan memiliki kemampuan untuk melihat danmemahami secara emosional seluruh fenomena yang terjadi.Bahkan K. H. Ahmad Dahlanturut berempati tinggi terhadap posisi dan keadaan orang lain, terutama dalam halperbedaan pandangan atau pendapat.Pandangannya tersebut bersifat inklusif relativis yaitumemandang positif terhadap perbedaan yang ada dan menganggap bahwa itu bukanlahperbedaan yang hakiki/mutlak namun disebabkan karena adanya perbedaan faktor-faktorluar. K.H. Ahmad Dahlan merupakan seorang pemimpintranformatif yang senantiasabergerak maju dan berinovasi sekaligus seorang tokoh pembaharu Islam di Indonesia.K.H. Ahmad Dahlan as the pioneer founder persyarikatan Muhammadiyah Islamicmovement, characterized by the movement of da'wah, purification, and renewal.Historically, the factors underlying the establishment of Muhammadiyah were theunderstanding of diverse Islamic religions on the island of Java, the condition of the Statesociety Kauman Yogyakarta-when it's away from welfare, health services and educationfor indigenous peoples. It encourages the K. H. Ahmad Dahlan to attempt change,restoring the purity of the teachings of Islam, elevating the dignity, and self-esteem of thecommunity so that a style as Kauman village that formed the transformative leadershippatterns. This study used a qualitative approach to the kind of historical research. Thismethod is considered most relevant in tracing the pattern, strategy and leadership style of transformative K. H. Ahmad Dahlan in Muhammadiyah. Results of the study show that K.H. Ahmad Dahlan has transformative leadership is charismatic, motivational speaker, andhas intektual intelligence and visionary thinking. In addition, K. H. Ahmad Dahlan has theability to see and understand emotionally the whole phenomenon occurred. Even k. h.Ahmad Dahlan participated and empathize to position and circumstances of others,especially in terms o
{"title":"KEPEMIMPINAN TRANSFORMATIF K. H. AHMAD DAHLAN DI MUHAMMADIYAH","authors":"Ruslan Rasyid","doi":"10.21831/hum.v18i1.23128","DOIUrl":"https://doi.org/10.21831/hum.v18i1.23128","url":null,"abstract":"K. H. Ahmad Dahlan sebagai pelopor sekaligus pendiri persyarikatan Muhammadiyahyangbercirikan gerakan Islam, gerakan dakwah,gerakan purifikasi, dan pembaharuan.Secara historis, faktor-faktor yang melatar belakangi berdirinya Muhammadiyahkarenaadanya pemahaman agama Islamyang beragam di pulau Jawa, kondisi keadaan masyarakatKauman-Yogyakarta ketikaitu yang jauh dari kesejahteraan, pelayanan kesehatan danpendidikan bagi pribumi. Hal tersebut mendorong K. H. Ahmad Dahlan untuk melakukanupaya perubahan, mengembalikan kemurnian ajaran Islam, mengangkat harkat, dan hargadiri masyarakat Kauman sehingga dengan gaya seperti itu terbentuk pola-polakepemimpinan transformatif. Kajian ini menggunakan pendekatan kualitatifjenispenelitian historis. Metode ini dianggap paling relevan dalam menelusuri pola, strategi dangaya kepemimpinan transformatif K. H. Ahmad Dahlan diMuhammadiyah. Hasil kajianmenunjukkan bahwa K. H. Ahmad Dahlan memiliki jiwa kepemimpinan transformatifyang bersifat karismatik, motivator, dan memiliki kecerdasan intektual serta berpikirvisioner. Selain itu pula, K. H. Ahmad Dahlan memiliki kemampuan untuk melihat danmemahami secara emosional seluruh fenomena yang terjadi.Bahkan K. H. Ahmad Dahlanturut berempati tinggi terhadap posisi dan keadaan orang lain, terutama dalam halperbedaan pandangan atau pendapat.Pandangannya tersebut bersifat inklusif relativis yaitumemandang positif terhadap perbedaan yang ada dan menganggap bahwa itu bukanlahperbedaan yang hakiki/mutlak namun disebabkan karena adanya perbedaan faktor-faktorluar. K.H. Ahmad Dahlan merupakan seorang pemimpintranformatif yang senantiasabergerak maju dan berinovasi sekaligus seorang tokoh pembaharu Islam di Indonesia.K.H. Ahmad Dahlan as the pioneer founder persyarikatan Muhammadiyah Islamicmovement, characterized by the movement of da'wah, purification, and renewal.Historically, the factors underlying the establishment of Muhammadiyah were theunderstanding of diverse Islamic religions on the island of Java, the condition of the Statesociety Kauman Yogyakarta-when it's away from welfare, health services and educationfor indigenous peoples. It encourages the K. H. Ahmad Dahlan to attempt change,restoring the purity of the teachings of Islam, elevating the dignity, and self-esteem of thecommunity so that a style as Kauman village that formed the transformative leadershippatterns. This study used a qualitative approach to the kind of historical research. Thismethod is considered most relevant in tracing the pattern, strategy and leadership style of transformative K. H. Ahmad Dahlan in Muhammadiyah. Results of the study show that K.H. Ahmad Dahlan has transformative leadership is charismatic, motivational speaker, andhas intektual intelligence and visionary thinking. In addition, K. H. Ahmad Dahlan has theability to see and understand emotionally the whole phenomenon occurred. Even k. h.Ahmad Dahlan participated and empathize to position and circumstances of others,especially in terms o","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":"47511329","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.V17I1.23123
A. Sudrajat
Penelitian dengan judul “Pemikiran Wujudiyah Hamzah Fansuri dan KritikNurudin Al-Raniri” bertujuan untuk mengetahui: (1) Corak pemikiran wujudiyah HamzahFansuri;(2) Alasan mengapa Nuruddin al-Raniri mengkritik pemikiran Hamzah Fansuri,dan (3) Bagaimana kritik Nuruddin al-Raniri terhadap pemikiran Hamzah Fansuridilakukan.Corak pemikiran wujudiyah Hamzah Fansuri adalah sebagai berikut. Pertama,pada hakekatnya zat dan wujud Tuhan sama dengan zat dan wujud alam. Kedua, tajallialam dari zat dan wujud Tuhan pada tataran awal adalah Nur Muhammad. Ketiga, NurMuhammad adalah sumber segala khalq Allah. Keempat, manusia sebagai mikrokosmosharus berusaha mencapai kebersamaan dengan Tuhan. Kelima, manusia yang berhasilmencapai kebersamaan dengan Tuhan adalah manusia yang telah mencapai kesempurnaan.Alasan utama Nuruddin al-Raniri mengkritisi dan sekaligus menolak pemikiranHamzah Fansuri adalah didasarkan adanya kekhawatiran bahwa ajaran yang disebarkanHamzah Fansuri tersebut akan menyesatkan pemikiran orang-orang awam. BagaimanaNuruddin al-Raniri menghadapi ajaran Hamzah Fansuri adalah dengan menggunakan duapendekatan. Pendekatan pertama bercorak intelektual, yaitu dengan menulis berbagai kitabdan tulisan yang menjelaskan kerancuan-kerancuan sejarah kaum wujudiyah dansekaligus bantahan terhadap faham wujudiyah. Selain itu, ia juga mengadakan debatterbuka melawan pengikut wujudiyah. Pendekatan kedua bercorak kekuasaan, yaitumeminta penguasa untuk melarang peredaran tulisan-tulisan yang memuat ajaran wahdahal-wujud dan bahkan memusnahkan buku-buku tersebut.THOUGHT OF WUJUDIYAH HAMZAH FANSURI ANDCRITICISM OF NURUDIN AL-RANIRIThis study aims to find out: 1) the thought of Wujudiyah Hamzah Fansuri; 2) Thereason Nuruddin al-Raniri criticized Hamzah Fansuri's thought, and (3) the ways in whichNuruddin al-Raniri faced Hamzah Fansuri's thoughts. The style of thinking of WujudiyahHamzah Fansuri is as follows. First, the substance and form of God are essentially thesame as substances and forms of nature. Second, the nature of tajalli from the substanceand form of God at the initial level is Nur Muhammad. Third, Nur Muhammad is thesource of all the khalq of Allah. Fourth, humans as microcosmos must try to achievetogetherness with God. Fifth, humans who succeed in achieving togetherness with God arehuman beings who have achieved perfection. The main reason for Nuruddin al-Raniricriticizing and rejecting Hamzah Fansuri's thinking was based on the concern that theteachings spread by Hamzah Fansuri would mislead the minds of ordinary people. Thereare two approaches used by Nuruddin al-Raniri in dealing with the teachings of Hamzah Fansuri: 1) intellectual approach, by writing various books that explain the historicalambiguities of the Wujudiyah and at the same time denial of Wujudiyah ideology andopen debate against wujudiyah followers; 2) power approach, by asking the authorities toban the circulation of writings that contain the teachings of wahdah al-wujud and evendestroy
{"title":"PEMIKIRAN WUJUDIYAH HAMZAH FANSURI DAN KRITIK NURUDIN AL-RANIRI","authors":"A. Sudrajat","doi":"10.21831/HUM.V17I1.23123","DOIUrl":"https://doi.org/10.21831/HUM.V17I1.23123","url":null,"abstract":"Penelitian dengan judul “Pemikiran Wujudiyah Hamzah Fansuri dan KritikNurudin Al-Raniri” bertujuan untuk mengetahui: (1) Corak pemikiran wujudiyah HamzahFansuri;(2) Alasan mengapa Nuruddin al-Raniri mengkritik pemikiran Hamzah Fansuri,dan (3) Bagaimana kritik Nuruddin al-Raniri terhadap pemikiran Hamzah Fansuridilakukan.Corak pemikiran wujudiyah Hamzah Fansuri adalah sebagai berikut. Pertama,pada hakekatnya zat dan wujud Tuhan sama dengan zat dan wujud alam. Kedua, tajallialam dari zat dan wujud Tuhan pada tataran awal adalah Nur Muhammad. Ketiga, NurMuhammad adalah sumber segala khalq Allah. Keempat, manusia sebagai mikrokosmosharus berusaha mencapai kebersamaan dengan Tuhan. Kelima, manusia yang berhasilmencapai kebersamaan dengan Tuhan adalah manusia yang telah mencapai kesempurnaan.Alasan utama Nuruddin al-Raniri mengkritisi dan sekaligus menolak pemikiranHamzah Fansuri adalah didasarkan adanya kekhawatiran bahwa ajaran yang disebarkanHamzah Fansuri tersebut akan menyesatkan pemikiran orang-orang awam. BagaimanaNuruddin al-Raniri menghadapi ajaran Hamzah Fansuri adalah dengan menggunakan duapendekatan. Pendekatan pertama bercorak intelektual, yaitu dengan menulis berbagai kitabdan tulisan yang menjelaskan kerancuan-kerancuan sejarah kaum wujudiyah dansekaligus bantahan terhadap faham wujudiyah. Selain itu, ia juga mengadakan debatterbuka melawan pengikut wujudiyah. Pendekatan kedua bercorak kekuasaan, yaitumeminta penguasa untuk melarang peredaran tulisan-tulisan yang memuat ajaran wahdahal-wujud dan bahkan memusnahkan buku-buku tersebut.THOUGHT OF WUJUDIYAH HAMZAH FANSURI ANDCRITICISM OF NURUDIN AL-RANIRIThis study aims to find out: 1) the thought of Wujudiyah Hamzah Fansuri; 2) Thereason Nuruddin al-Raniri criticized Hamzah Fansuri's thought, and (3) the ways in whichNuruddin al-Raniri faced Hamzah Fansuri's thoughts. The style of thinking of WujudiyahHamzah Fansuri is as follows. First, the substance and form of God are essentially thesame as substances and forms of nature. Second, the nature of tajalli from the substanceand form of God at the initial level is Nur Muhammad. Third, Nur Muhammad is thesource of all the khalq of Allah. Fourth, humans as microcosmos must try to achievetogetherness with God. Fifth, humans who succeed in achieving togetherness with God arehuman beings who have achieved perfection. The main reason for Nuruddin al-Raniricriticizing and rejecting Hamzah Fansuri's thinking was based on the concern that theteachings spread by Hamzah Fansuri would mislead the minds of ordinary people. Thereare two approaches used by Nuruddin al-Raniri in dealing with the teachings of Hamzah Fansuri: 1) intellectual approach, by writing various books that explain the historicalambiguities of the Wujudiyah and at the same time denial of Wujudiyah ideology andopen debate against wujudiyah followers; 2) power approach, by asking the authorities toban the circulation of writings that contain the teachings of wahdah al-wujud and evendestroy","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":"49289181","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.v18i1.23126
Mohamad Ikrom
Islam membawa ajaran luhur dan ideal bersumber dari Allah dengan konsep Alqur’andan teladan implementasi oleh rasulullah khususnya dalam mengangkat derajat perempuanyang secara historis termarjinalisasi kederajat yang setara dan bahkan terkesan lebihdimuliakan. Konsep ideal islam tentang gender terbiaskan karena dua hal: pertama,pemahaman terhadap sumber hukum yang bersifat tekstual dan dogmatis. Kedua, perolehanpemahan umat islam dari mubalig yang terkesan patriarkis dan memarjinalkan perempuandalam materinya. Sehingga mengembalikan umat islam pada bias gender pada era jahiliyahsebelum datangnya islam yang patriarkis dan memarjinalkan perempuan.Hukum yang dibuat pemerintah Indonesia dari pusat sampai tingkat peraturan desadianggap tidak mensejahterakan perempuan, malah terkesan tidak ramah terhadap perempuan.Hal ini dapat dilihat dari indikator yang dipakai hukum tersebut bersifat simbolistik daneksploitasi tubuh wanita, seperti kewajiban menutup aurat, kewajiban berjilbab, bekerja padawilayah yang tertutup, sehingga perlu rekonstruksi kembali hukum Islam yangmensejahterakan dan berkeadilan. Rekonstruksi pemikiran hukum Islam dapat mengunakanbeberapa prinsip sebagai berikut: Prinsip Maqashid al-Syari`ah, Prinsip Relativitas Fiqh,Prinsip Tafsir Tematik, Prinsip Kemaslahatan (al-Maslahat), Prinsip Kesetaraan dan KeadilanGender (al-Musawah al-Jinsiyah), Prinsip Pluralitas (al-Ta`addudiyyah), Prinsip Nasionalitas(al-Muwathanah),, Prinsip Penegakan HAM (Iqamat al-Huquq al-Insaniyah), PrinsipDemokrasi (al-Dimuqrathiyyah)Islam brings noble and ideal teachings sourced from God with the concept of the Qur'anand the example of implementation by the messenger of Allah in particular in raising the rankof women who have historically been marginalized to equal degrees and even seem moreglorified. The ideal Islamic concept of gender is refracted because of two things: first,understanding of textual and dogmatic sources of law. Second, the acquisition of Muslimsfrom the preachers who seemed patriarchal and and seemed to marginalize women in terms ofmaterial, so that returning the Muslims to gender bias in the era of ignorance before the arrivalof patriarchal Islam and marginalizing women.Laws made by the Indonesian government from the center to the level of villageregulations are deemed not to prosper women, instead they seem unfriendly to women. Thiscan be seen from the indicators used by the law that are symbolic and exploit the body of women, such as the obligation to cover the genitals, the obligation to veil, work in a closedarea, so that the reconstruction of Islamic law is prosperous and just. Reconstruction ofIslamic legal thought can use several principles as follows: Maqashid al-Shari'ah Principle,Principles of Fiqh Relativity, Thematic Interpretation Principles, Principles of Benefit (al-Maslahat), Principles of Equality and Gender Justice (al-Musawah al-Jinsiyah), PrinciplesPlurality (al-Ta`addudiyyah), Principles of Nationality (al-Muwathanah) ,, P
{"title":"SYARIAT ISLAM DALAM PERSPEKTIF GENDER DAN HAM","authors":"Mohamad Ikrom","doi":"10.21831/hum.v18i1.23126","DOIUrl":"https://doi.org/10.21831/hum.v18i1.23126","url":null,"abstract":"Islam membawa ajaran luhur dan ideal bersumber dari Allah dengan konsep Alqur’andan teladan implementasi oleh rasulullah khususnya dalam mengangkat derajat perempuanyang secara historis termarjinalisasi kederajat yang setara dan bahkan terkesan lebihdimuliakan. Konsep ideal islam tentang gender terbiaskan karena dua hal: pertama,pemahaman terhadap sumber hukum yang bersifat tekstual dan dogmatis. Kedua, perolehanpemahan umat islam dari mubalig yang terkesan patriarkis dan memarjinalkan perempuandalam materinya. Sehingga mengembalikan umat islam pada bias gender pada era jahiliyahsebelum datangnya islam yang patriarkis dan memarjinalkan perempuan.Hukum yang dibuat pemerintah Indonesia dari pusat sampai tingkat peraturan desadianggap tidak mensejahterakan perempuan, malah terkesan tidak ramah terhadap perempuan.Hal ini dapat dilihat dari indikator yang dipakai hukum tersebut bersifat simbolistik daneksploitasi tubuh wanita, seperti kewajiban menutup aurat, kewajiban berjilbab, bekerja padawilayah yang tertutup, sehingga perlu rekonstruksi kembali hukum Islam yangmensejahterakan dan berkeadilan. Rekonstruksi pemikiran hukum Islam dapat mengunakanbeberapa prinsip sebagai berikut: Prinsip Maqashid al-Syari`ah, Prinsip Relativitas Fiqh,Prinsip Tafsir Tematik, Prinsip Kemaslahatan (al-Maslahat), Prinsip Kesetaraan dan KeadilanGender (al-Musawah al-Jinsiyah), Prinsip Pluralitas (al-Ta`addudiyyah), Prinsip Nasionalitas(al-Muwathanah),, Prinsip Penegakan HAM (Iqamat al-Huquq al-Insaniyah), PrinsipDemokrasi (al-Dimuqrathiyyah)Islam brings noble and ideal teachings sourced from God with the concept of the Qur'anand the example of implementation by the messenger of Allah in particular in raising the rankof women who have historically been marginalized to equal degrees and even seem moreglorified. The ideal Islamic concept of gender is refracted because of two things: first,understanding of textual and dogmatic sources of law. Second, the acquisition of Muslimsfrom the preachers who seemed patriarchal and and seemed to marginalize women in terms ofmaterial, so that returning the Muslims to gender bias in the era of ignorance before the arrivalof patriarchal Islam and marginalizing women.Laws made by the Indonesian government from the center to the level of villageregulations are deemed not to prosper women, instead they seem unfriendly to women. Thiscan be seen from the indicators used by the law that are symbolic and exploit the body of women, such as the obligation to cover the genitals, the obligation to veil, work in a closedarea, so that the reconstruction of Islamic law is prosperous and just. Reconstruction ofIslamic legal thought can use several principles as follows: Maqashid al-Shari'ah Principle,Principles of Fiqh Relativity, Thematic Interpretation Principles, Principles of Benefit (al-Maslahat), Principles of Equality and Gender Justice (al-Musawah al-Jinsiyah), PrinciplesPlurality (al-Ta`addudiyyah), Principles of Nationality (al-Muwathanah) ,, P","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":"47413020","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.V17I1.23121
S. C. Ummah
Agama antiglobal dalam cermatan Mark Juergensmeyer merupakan perwujudandari gerakan dalam agama yang anti-Westernisme. Gerakan agama ini membencimodernitas ala Barat jenis apa pun, baik dalam eksploitasi ekonomi, politik, maupunbudaya. Anehnya, gerakan agama ini skeptis dalam memandang modernisme, sekularisme,dan individualisme. Gerakan ini justru mengadopsi teknologi dan sistem moneter modernala Barat. Tidak hanya itu, gerakan ini juga mengklaim bahwa nasionalisme religious dinegara-bangsa modern merupakan ide bentukannya. Pada kenyataannya, gerakan agamaini justru mengalami kerancuan dalam memahami antara konsep westernisasi, modernisasidan globalisasi, hingga seolah ia kehilangan identitas dirinya. Identitas agama dianggappenting karena menjadi spirit, dasar pijakan, visi, dan misi sebuah gerakan.The antiglobal religion in Mark Juergensmeyer’s view is the embodiment of the anti-Westernism movement. This religious movement hates any kind of Western-stylemodernity, both in economic, political and cultural exploitation. Strangely, this religiousmovement was skeptical in viewing modernism, secularism and individualism. Thismovement actually adopted technology and a modern Western-style monetary system. Notonly that, this movement also claimed that religious nationalism in the modern nation-statewas an idea formed. In fact, this religious movement actually experienced confusion inunderstanding between the concepts of westernization, modernization and globalization,until it seemed that it lost its identity. Religious identity was considered important becauseit became the spirit, foundation, vision and mission of a movement.
Mark Juergensmeyer叙述的反西方宗教是反西方宗教运动的表现。这些宗教运动鄙视任何一种西方现代性的东西，无论是经济剥削、政治、毛文化。奇怪的是，这个宗教运动对现代主义、世俗主义和个人主义持怀疑态度。它采用了现代西方货币体系和技术。不仅如此，这项运动还声称现代国家宗教民族主义是其形式的概念。事实上，宗教运动在理解西化、现代化和全球化的概念之间存在着困惑，直到它似乎失去了自己的身份。宗教身份因其作为一种精神、基础、远见和一项运动的使命而受到重视。Mark Juergensmeyer的反西方运动的反全球宗教。这种宗教运动既具有西方风格，也具有经济、政治和文化发展。奇怪的是，这种宗教运动对现代、世俗化和个人主义持怀疑态度。这个系统实际上是招聘技术和现代的西方风格monetary系统。在现代民族中，这种运动还声称信奉宗教的民族主义。事实上，这种宗教运动实际上经历了西方的概念、现代化和全球化的困惑，直到它似乎失去了自己的身份。宗教身份被认为是重要的，因为它成为了精神、基础、愿景和运动的使命。
{"title":"MENEROPONG PEMIKIRAN MARK JUERGENSMEYER TENTANG IDENTITAS AGAMA ANTI GLOBAL","authors":"S. C. Ummah","doi":"10.21831/HUM.V17I1.23121","DOIUrl":"https://doi.org/10.21831/HUM.V17I1.23121","url":null,"abstract":"Agama antiglobal dalam cermatan Mark Juergensmeyer merupakan perwujudandari gerakan dalam agama yang anti-Westernisme. Gerakan agama ini membencimodernitas ala Barat jenis apa pun, baik dalam eksploitasi ekonomi, politik, maupunbudaya. Anehnya, gerakan agama ini skeptis dalam memandang modernisme, sekularisme,dan individualisme. Gerakan ini justru mengadopsi teknologi dan sistem moneter modernala Barat. Tidak hanya itu, gerakan ini juga mengklaim bahwa nasionalisme religious dinegara-bangsa modern merupakan ide bentukannya. Pada kenyataannya, gerakan agamaini justru mengalami kerancuan dalam memahami antara konsep westernisasi, modernisasidan globalisasi, hingga seolah ia kehilangan identitas dirinya. Identitas agama dianggappenting karena menjadi spirit, dasar pijakan, visi, dan misi sebuah gerakan.The antiglobal religion in Mark Juergensmeyer’s view is the embodiment of the anti-Westernism movement. This religious movement hates any kind of Western-stylemodernity, both in economic, political and cultural exploitation. Strangely, this religiousmovement was skeptical in viewing modernism, secularism and individualism. Thismovement actually adopted technology and a modern Western-style monetary system. Notonly that, this movement also claimed that religious nationalism in the modern nation-statewas an idea formed. In fact, this religious movement actually experienced confusion inunderstanding between the concepts of westernization, modernization and globalization,until it seemed that it lost its identity. Religious identity was considered important becauseit became the spirit, foundation, vision and mission of a movement.","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":"47911186","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 : 2019-01-10DOI: 10.14710/HUMANIKA.V25I2.21124
Amirudin Amirudin
RESEARCH - is conducted to examine how multiculturalism is carried out in the field of educational. This research is intended to create a learning model that is able to produce multicultural products in Elementary School. Through ethnographic methods, this study found that the multiculturalism practice in SD Wijayakusuma had happened, it can be seen by the dynamic interaction between inclusive actors. Elementary school students are openly abled to interact others without distinguishing ethnicity, religion, race and class. They have relation just the way they are, self openess, all students can be friends with anyone and express themselves without fear of threats from any parties.Good interaction have been seen among students then create mutual appreciation and respect each others. In addition, this research also found that the factor that support multiculturalism creation in research locations such as: foundation policies and school’s key person who develop schools without any limitation of religion, ethnicity, culture, mutual appreciation and respectfull.Meanwhile, other supporting factors are: infrastructure facilities for extracurricular cross ethnic activities; school changing name, free uniforms on Friday, teacher who have a sense of tolerance toward student, non-discriminatory school rules, meetings or deliberation between school and parent, mix-cultural arts between Javanese and Chinese, celebrating religious holidays, helping each other in preparation for religious activities, as well as the people enthusiasm who were very enthusiastic about the school.Based on the findings, the researcher suggested: schools must provide more inclusive service space without discriminating between students. Improving the student facilities needed, holding joint activity that entertain community to show mutual appreciation and respect people each other. Even though they are different, they can still communicate each other. That’s why people put great expectation and abled give full support to the institutional of SD Wijayakusuma.
{"title":"MULTICULTURALISM IN EDUCATION INSTITUTION: STUDY ON MULTICULTURALISM PRACTICE IN WIJAYA KUSUMA ELEMENTARY SCHOOL LASEM – REMBANG","authors":"Amirudin Amirudin","doi":"10.14710/HUMANIKA.V25I2.21124","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V25I2.21124","url":null,"abstract":"RESEARCH - is conducted to examine how multiculturalism is carried out in the field of educational. This research is intended to create a learning model that is able to produce multicultural products in Elementary School. Through ethnographic methods, this study found that the multiculturalism practice in SD Wijayakusuma had happened, it can be seen by the dynamic interaction between inclusive actors. Elementary school students are openly abled to interact others without distinguishing ethnicity, religion, race and class. They have relation just the way they are, self openess, all students can be friends with anyone and express themselves without fear of threats from any parties.Good interaction have been seen among students then create mutual appreciation and respect each others. In addition, this research also found that the factor that support multiculturalism creation in research locations such as: foundation policies and school’s key person who develop schools without any limitation of religion, ethnicity, culture, mutual appreciation and respectfull.Meanwhile, other supporting factors are: infrastructure facilities for extracurricular cross ethnic activities; school changing name, free uniforms on Friday, teacher who have a sense of tolerance toward student, non-discriminatory school rules, meetings or deliberation between school and parent, mix-cultural arts between Javanese and Chinese, celebrating religious holidays, helping each other in preparation for religious activities, as well as the people enthusiasm who were very enthusiastic about the school.Based on the findings, the researcher suggested: schools must provide more inclusive service space without discriminating between students. Improving the student facilities needed, holding joint activity that entertain community to show mutual appreciation and respect people each other. Even though they are different, they can still communicate each other. That’s why people put great expectation and abled give full support to the institutional of SD Wijayakusuma.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-01-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42236398","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 : 2018-12-28DOI: 10.14710/HUMANIKA.V25I2.21351
Iriyanto Widisuseno
The people of Indonesia are currently entering a period of transition. The transition is when democratic civil society creates opportunities for freedom, openness, and a broader political space of participation from people without exception. Civil society mobility affects the need for law enforcement and respect for moral values. The study of Taoist ethics becomes essential to explore an ethical way of life according to the laws of nature. The way the analysis uses: descriptions of hermeneutics, heuristics and synthesis. To achieve the first research objective using the hermeneutic description method, to reveal the fundamental meaning that gives importance to the ethical teachings of Taoism. The second research objective uses a heuristic approach, a step of finding ways to solve problems scientifically. The road to science, through an explorative understanding of the meaning of concepts or texts, to derive the fundamental problem specifications that arise in the empowerment of democratic civil society in Indonesia. To achieve the third research objective, using the synthesis approach, which is combined exclusively by drawing a node of logical and contextual relevance. The results show that the universal ethical values in Taoist natural ethics such as simplicity, honesty, discipline, compassion, obedience, sincerity, justice, have significance and relevance to the basic issue of plurality of civil society's life to democratic society in Indonesia.
{"title":"STUDY OF TAOISM ETHICS AND ITS IMPLEMENTATION FOR DEMOCRATIC COMMUNITY DEVELOPMENT IN INDONESIA","authors":"Iriyanto Widisuseno","doi":"10.14710/HUMANIKA.V25I2.21351","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V25I2.21351","url":null,"abstract":"The people of Indonesia are currently entering a period of transition. The transition is when democratic civil society creates opportunities for freedom, openness, and a broader political space of participation from people without exception. Civil society mobility affects the need for law enforcement and respect for moral values. The study of Taoist ethics becomes essential to explore an ethical way of life according to the laws of nature. The way the analysis uses: descriptions of hermeneutics, heuristics and synthesis. To achieve the first research objective using the hermeneutic description method, to reveal the fundamental meaning that gives importance to the ethical teachings of Taoism. The second research objective uses a heuristic approach, a step of finding ways to solve problems scientifically. The road to science, through an explorative understanding of the meaning of concepts or texts, to derive the fundamental problem specifications that arise in the empowerment of democratic civil society in Indonesia. To achieve the third research objective, using the synthesis approach, which is combined exclusively by drawing a node of logical and contextual relevance. The results show that the universal ethical values in Taoist natural ethics such as simplicity, honesty, discipline, compassion, obedience, sincerity, justice, have significance and relevance to the basic issue of plurality of civil society's life to democratic society in Indonesia.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V25I2.21351","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44948216","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 : 2018-12-18DOI: 10.14710/HUMANIKA.V25I2.20624
Yashinta Farahsani, Ika Puspita Rini, Patria Handung Jaya
In this sophisticated era, teenagers tend to close to technology for their communication. One of the communication technology they use is LINE. Beside for communication, LINE also has several services for entertainment, and one of them is webtoon. Webtoon provides online comics to be enjoyed by everyone. Webtoon is an application from Korea which spreads around the world and each country can create domestic comics to be published in webtoon. In Indonesia, webtoon is more and more popular, especially for young generation. It published many comics, either in Indonesian language or mixed with regional languages. Some comics are created in mixed Indonesian and Javanese language, for example Jamu Mbok De. The use of Javanese in that comic helps a lot in the Javanese maintenance. By reading that comic, the Javanese young generation becomes more familiar with Javanese. In which nowadays, they prefer to use Indonesian rather than Javanese because of the environment. Therefore, there are less and less effort to maintain the Javanese language which impacts to Javanese daily usage. By publishing comics in Webtoon using mixed Indonesian and Javanese, it can be one of the way to maintain the regional language.
{"title":"THE WAY WEBTOON MAINTAINS JAVANESE LANGUAGE: AN ANALYSIS OF JAMU GENDONG MBOK DE COMIC","authors":"Yashinta Farahsani, Ika Puspita Rini, Patria Handung Jaya","doi":"10.14710/HUMANIKA.V25I2.20624","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V25I2.20624","url":null,"abstract":"In this sophisticated era, teenagers tend to close to technology for their communication. One of the communication technology they use is LINE. Beside for communication, LINE also has several services for entertainment, and one of them is webtoon. Webtoon provides online comics to be enjoyed by everyone. Webtoon is an application from Korea which spreads around the world and each country can create domestic comics to be published in webtoon. In Indonesia, webtoon is more and more popular, especially for young generation. It published many comics, either in Indonesian language or mixed with regional languages. Some comics are created in mixed Indonesian and Javanese language, for example Jamu Mbok De. The use of Javanese in that comic helps a lot in the Javanese maintenance. By reading that comic, the Javanese young generation becomes more familiar with Javanese. In which nowadays, they prefer to use Indonesian rather than Javanese because of the environment. Therefore, there are less and less effort to maintain the Javanese language which impacts to Javanese daily usage. By publishing comics in Webtoon using mixed Indonesian and Javanese, it can be one of the way to maintain the regional language.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V25I2.20624","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48881946","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 : 2018-12-10DOI: 10.14710/HUMANIKA.V25I2.20129
Arif Ibrahim, Ade Kosasih, Titin Nurhayati Ma’mun, U. Darsa
Artikel ini berjudul“Kontribusi Penelitian Filologi Terhadap Pengembangan Studi Keislaman”Penelitian ini menggunakan metode deskriptif analitik dan bertujuan untuk mengungkap kegunaan sebuah penelitian filologi yang bernaskah islami terhadap perkembangan studi keislaman Nusantara. Ruang lingkup penelitian ini adalah kontribusi naskah-naskah lama islami terhadap studi keislaman saat ini. Penulis menampilkan tiga penelitian yang membuktikan kontribusi filologi terhadap studi keislaman, diantaranya disertasi Syarah Nashaihul ‘Ibad di Banten dan dua tesis yaitu naskah fiqih sunda islami di Kuningan dan Naskah At-Tariqah Al-Wadihah Ila Asrari Al-Fatihah tentang tafsir surat Al-Fatihah.AbstractThis article titled "The Contribution of Philology Research to the Development of Islamic Studies" This research uses descriptive analytic method and its aim is revealing the usefulness of a philology research with Islamic manuscriptfor theislamic studiesdevelopment of the archipelago. The scope of this study is the contribution of old Islamic manuscripts for modern Islamic studies. The author presents three research that prove the philology's contribution for Islamic studies, they are the dissertation of Syarah Nashoihul 'Ibad in Banten and two theses namely Fiqih script of Sunda Islami in Kuningan and the At-Tariqah Al-Wadihah Ila Asrari Al-Fatihah's Text of Al-Fatihah.
本文题为“文献学对伊斯兰研究发展的贡献”。本研究采用分析描述性的方法，旨在揭示伊斯兰文献学研究对努桑塔拉伊斯兰研究的发展的影响。这一研究领域是对当前伊斯兰研究的一个古老的伊斯兰文字贡献。作者展示了三项研究，证明了哲学对伊斯兰研究的贡献，本文题为“文献学研究对伊斯兰研究发展的贡献”。本研究采用描述性分析方法，旨在揭示用伊斯兰手稿进行文献学研究对群岛发展的研究的有用性。本研究的范围是旧伊斯兰手稿对现代伊斯兰研究的贡献。作者提出了三篇文献学研究证明了语文学对伊斯兰研究的贡献，分别是Syarah Nashoihul在万丹的Ibad的论文和Kuningan的Sunda Islami的斐济文和At Tariqah Al-Wadihh Ila Asrari Al-Fatihh的Al-Fatiih文本。
{"title":"KONTRIBUSI PENELITIAN FILOLOGI TERHADAP PERKEMBANGAN STUDI KEISLAMAN","authors":"Arif Ibrahim, Ade Kosasih, Titin Nurhayati Ma’mun, U. Darsa","doi":"10.14710/HUMANIKA.V25I2.20129","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V25I2.20129","url":null,"abstract":"Artikel ini berjudul“Kontribusi Penelitian Filologi Terhadap Pengembangan Studi Keislaman”Penelitian ini menggunakan metode deskriptif analitik dan bertujuan untuk mengungkap kegunaan sebuah penelitian filologi yang bernaskah islami terhadap perkembangan studi keislaman Nusantara. Ruang lingkup penelitian ini adalah kontribusi naskah-naskah lama islami terhadap studi keislaman saat ini. Penulis menampilkan tiga penelitian yang membuktikan kontribusi filologi terhadap studi keislaman, diantaranya disertasi Syarah Nashaihul ‘Ibad di Banten dan dua tesis yaitu naskah fiqih sunda islami di Kuningan dan Naskah At-Tariqah Al-Wadihah Ila Asrari Al-Fatihah tentang tafsir surat Al-Fatihah.AbstractThis article titled \"The Contribution of Philology Research to the Development of Islamic Studies\" This research uses descriptive analytic method and its aim is revealing the usefulness of a philology research with Islamic manuscriptfor theislamic studiesdevelopment of the archipelago. The scope of this study is the contribution of old Islamic manuscripts for modern Islamic studies. The author presents three research that prove the philology's contribution for Islamic studies, they are the dissertation of Syarah Nashoihul 'Ibad in Banten and two theses namely Fiqih script of Sunda Islami in Kuningan and the At-Tariqah Al-Wadihah Ila Asrari Al-Fatihah's Text of Al-Fatihah. ","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V25I2.20129","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45949877","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 : 2018-12-04DOI: 10.14710/HUMANIKA.V25I2.20761
Budi Mulyadi
The title of this research is The image of women Maria’short story. The purpose of this paper is to explain how the short story writer describes the strugle of the women named Maria who struggles against gender injustice. This paper is research model that use literary review research model to collect the dataThe paper shows that The woman named Maria who became the rule main in this story is described as a strong women who always struggle to show that the women also have the power to live independenly without depen on man.In this short story maria is described as women who has interesting personality eventhough phsphysicallynot is described not so pretty. Maria has adult thinking, independent, strong principle, brave, loyal friend. Maria hates the view that the womenis is weak creature. Maria is a women who dare to fight the male domination. Maria is a women who are very loyal to husband
{"title":"MENYIBAK CITRA PEREMPUAN DALAM CERPEN “MARIA “ ( SEBUAH KAJIAN SASTRA FEMINISME )","authors":"Budi Mulyadi","doi":"10.14710/HUMANIKA.V25I2.20761","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V25I2.20761","url":null,"abstract":" The title of this research is The image of women Maria’short story. The purpose of this paper is to explain how the short story writer describes the strugle of the women named Maria who struggles against gender injustice. This paper is research model that use literary review research model to collect the dataThe paper shows that The woman named Maria who became the rule main in this story is described as a strong women who always struggle to show that the women also have the power to live independenly without depen on man.In this short story maria is described as women who has interesting personality eventhough phsphysicallynot is described not so pretty. Maria has adult thinking, independent, strong principle, brave, loyal friend. Maria hates the view that the womenis is weak creature. Maria is a women who dare to fight the male domination. Maria is a women who are very loyal to husband ","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V25I2.20761","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46416945","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 : 2018-12-04DOI: 10.14710/HUMANIKA.V25I2.20519
Citra Suryanovika, Irma Manda Negara
The study was under descriptive qualitative research to identify the most dominant speech act of the Bronte Sisters’ characters. The researchers collected 3,322 utterances from six characters of Charlotte Bronte’s Jane Eyre (Jane Eyre and Edward Rochester), Emily Bronte’s Wuthering Heights (Heathcliff and Catherine Earnshaw), and Anne Bronte’s The Tenant of Wildfell Hall (Gilbert Markham and Helen Graham). MAXQDA 2018 supported the data analysis procedure; thus, coding was used in identifying speech acts. After coding implemented, the researchers analyzed the coding by using qualitative and quantitave compare groups, as well as document comparison chart in MAXQDA 2018 to check the most dominant use of speech acts in all characters. The study found that directive speech act is the most dominant speech act found in the Bronte sisters’ characters, while the declarative speech act is the least speech act. Speech acts of the Bronte sisters’ characters was expressed in declarative, interrogative and imperative forms. Besides, speech acts in these novels highlight the use of address term, epithet, expression (verb, adjective, modal verbs), exclamation, conditional clauses, hedges and affirmative answer.
{"title":"SPEECH ACTS OF THE BRONTE SISTERS’ CHARACTERS","authors":"Citra Suryanovika, Irma Manda Negara","doi":"10.14710/HUMANIKA.V25I2.20519","DOIUrl":"https://doi.org/10.14710/HUMANIKA.V25I2.20519","url":null,"abstract":"The study was under descriptive qualitative research to identify the most dominant speech act of the Bronte Sisters’ characters. The researchers collected 3,322 utterances from six characters of Charlotte Bronte’s Jane Eyre (Jane Eyre and Edward Rochester), Emily Bronte’s Wuthering Heights (Heathcliff and Catherine Earnshaw), and Anne Bronte’s The Tenant of Wildfell Hall (Gilbert Markham and Helen Graham). MAXQDA 2018 supported the data analysis procedure; thus, coding was used in identifying speech acts. After coding implemented, the researchers analyzed the coding by using qualitative and quantitave compare groups, as well as document comparison chart in MAXQDA 2018 to check the most dominant use of speech acts in all characters. The study found that directive speech act is the most dominant speech act found in the Bronte sisters’ characters, while the declarative speech act is the least speech act. Speech acts of the Bronte sisters’ characters was expressed in declarative, interrogative and imperative forms. Besides, speech acts in these novels highlight the use of address term, epithet, expression (verb, adjective, modal verbs), exclamation, conditional clauses, hedges and affirmative answer.","PeriodicalId":34797,"journal":{"name":"Humanika Kajian Ilmiah Mata Kuliah Umum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14710/HUMANIKA.V25I2.20519","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46710931","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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