Pub Date : 2020-06-12DOI: 10.19105/karsa.v28i1.3058
F. Kutsiyah
Treasures about Islam in Indonesia cannot be separated from pesantren (Islamic boarding school). The contribution to the development of social and cultural, especially through the preservation of local culture. This paper discusses social capital and its transformations in Pondok Pesantren Sidogiri, Pasuruan Regency. This study applied ethnography method. The research findings show internalized social capital includes social interaction ties such as routine recitations, alumni bonds, and togetherness inthe style of pondok pesantren, istighozah, haul, akhir sanah and cooperation with other institutions outside pesantren. Norms consist of love and obedience to masyaikh also his family, santri Sidogiri are one brotherhood, discipline, barokah (divine blessing), and independence in the economy, as well as honest and trustworthy behavior. Shared vision contain the development of science and institutions for the affirmation of ahlus Sunnah wa jamaah, khidmah lil ma’had khidmah lil ummah, ibadillah sholihin, simplicity, and creating entrepreneurship. Meanwhile, the transformation of social capital are the expansion of the pesantren network through the development of the organizational structure - establishment of new institutions and institutionalize of khidmah lil ma'had and khidmah lil ummah. The social capital has a big enough impact, not only to create santri who own a strong religious knowledge and entrepreneurial spirit but also as a major trigger in the success of Pondok Pesantren Sidogiri in developing its economic business. The productive culture attached to social capital, moreover the increasing stock of social capital intend to combines two aspects namely clinging ahlusunnah wal jamaah and responding to advancement of science and technology.
印尼的伊斯兰宝藏离不开pesantren(伊斯兰寄宿学校)。对社会和文化发展的贡献，特别是通过保护当地文化。本文探讨了蓬德县的社会资本及其转型。本研究采用民族志方法。研究结果表明，内化的社会资本包括社会互动纽带，如日常背诵、校友纽带、pondok学堂、istighozah、haul、akhir sanah等形式的团结以及与学堂外其他机构的合作。规范包括对masyaikh和他的家人的爱和服从，santri Sidogiri是一个兄弟情谊，纪律，barokah(神圣的祝福)，经济上的独立，以及诚实和值得信赖的行为。共同愿景包括科学和制度的发展，以肯定ahlus Sunnah wa jamaah, khidmah lil ma 'had khidmah lil ummah, ibadillah sholihin，简单和创造企业家精神。与此同时，社会资本的转化是通过组织结构的发展——建立新的制度和制度化的khidmah lil ma'had和khidmah lil ummah——来扩大代表网络。社会资本有足够大的影响，不仅创造了拥有强大的宗教知识和创业精神的僧众，而且是Pondok Pesantren Sidogiri成功发展经济业务的主要触发因素。生产文化依附于社会资本，而社会资本存量的增加，则是依附于社会资本和应对科技进步两个方面的结合。
{"title":"Social Capital and Its Transformations in Sidogiri Islamic Boarding School","authors":"F. Kutsiyah","doi":"10.19105/karsa.v28i1.3058","DOIUrl":"https://doi.org/10.19105/karsa.v28i1.3058","url":null,"abstract":"Treasures about Islam in Indonesia cannot be separated from pesantren (Islamic boarding school). The contribution to the development of social and cultural, especially through the preservation of local culture. This paper discusses social capital and its transformations in Pondok Pesantren Sidogiri, Pasuruan Regency. This study applied ethnography method. The research findings show internalized social capital includes social interaction ties such as routine recitations, alumni bonds, and togetherness inthe style of pondok pesantren, istighozah, haul, akhir sanah and cooperation with other institutions outside pesantren. Norms consist of love and obedience to masyaikh also his family, santri Sidogiri are one brotherhood, discipline, barokah (divine blessing), and independence in the economy, as well as honest and trustworthy behavior. Shared vision contain the development of science and institutions for the affirmation of ahlus Sunnah wa jamaah, khidmah lil ma’had khidmah lil ummah, ibadillah sholihin, simplicity, and creating entrepreneurship. Meanwhile, the transformation of social capital are the expansion of the pesantren network through the development of the organizational structure - establishment of new institutions and institutionalize of khidmah lil ma'had and khidmah lil ummah. The social capital has a big enough impact, not only to create santri who own a strong religious knowledge and entrepreneurial spirit but also as a major trigger in the success of Pondok Pesantren Sidogiri in developing its economic business. The productive culture attached to social capital, moreover the increasing stock of social capital intend to combines two aspects namely clinging ahlusunnah wal jamaah and responding to advancement of science and technology.","PeriodicalId":405728,"journal":{"name":"Karsa: Journal of Social and Islamic Culture","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122980075","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-06-12DOI: 10.19105/KARSA.V28I1.1584
Mohammad Ali Al Humaidy, Eko Ariwidodo
Local culture everywhere presents meaning space as a guideline for people’s lives, even the presence of tradition can be a medium of social transformation. The tandhe’ as one of the local cultural treasures in Sumenep Madura, emerged as an appreciation of past civilizations that believe that tandhe’ is not a mere spectacle but also as a communication medium that contains the values of goodness. Signs implicitly or explicitly important to learn because it often contains the essence of da’wah which calls on humans to remember God. Tandhe’ as a manifestation of local wisdom will be an effective communication medium for building communities when properly packaged, because cultural anomalies can occur at any time. The researcher uses a qualitative approach in the form of field research so that researchers can directly make observations and even participate in contributing ideas as feedback from informants ideas. The presence of tandhe’ has until now experienced a shift in the function and purpose of tandh’ itself. The ancient kings tandhe’ functioned as the media for the propaganda used by Walisongo in order to spread the teachings of Islam. The religious value of the tandhe’ began to fade because the lovers of the tandhe’ began to abandon the teachings taught by the Walisongo. Tandhe’ at the moment is more dominant in the nature of entertainment which aims only for worldly purposes only. Tandhe’ essentially has a symbolic communication used by Walisongo in preaching Islam to the community which is also a symbol of tirakat by human.
{"title":"The Symbolic Interaction of Tandhe’ in Sumenep Madurese","authors":"Mohammad Ali Al Humaidy, Eko Ariwidodo","doi":"10.19105/KARSA.V28I1.1584","DOIUrl":"https://doi.org/10.19105/KARSA.V28I1.1584","url":null,"abstract":"Local culture everywhere presents meaning space as a guideline for people’s lives, even the presence of tradition can be a medium of social transformation. The tandhe’ as one of the local cultural treasures in Sumenep Madura, emerged as an appreciation of past civilizations that believe that tandhe’ is not a mere spectacle but also as a communication medium that contains the values of goodness. Signs implicitly or explicitly important to learn because it often contains the essence of da’wah which calls on humans to remember God. Tandhe’ as a manifestation of local wisdom will be an effective communication medium for building communities when properly packaged, because cultural anomalies can occur at any time. The researcher uses a qualitative approach in the form of field research so that researchers can directly make observations and even participate in contributing ideas as feedback from informants ideas. The presence of tandhe’ has until now experienced a shift in the function and purpose of tandh’ itself. The ancient kings tandhe’ functioned as the media for the propaganda used by Walisongo in order to spread the teachings of Islam. The religious value of the tandhe’ began to fade because the lovers of the tandhe’ began to abandon the teachings taught by the Walisongo. Tandhe’ at the moment is more dominant in the nature of entertainment which aims only for worldly purposes only. Tandhe’ essentially has a symbolic communication used by Walisongo in preaching Islam to the community which is also a symbol of tirakat by human.","PeriodicalId":405728,"journal":{"name":"Karsa: Journal of Social and Islamic Culture","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116706099","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-06-12DOI: 10.19105/karsa.v28i1.2718
Siti Mardiyah, Robiatul Auliyah
This study seeks to reveal the application of business ethics in the traditional Marsyudi blacksmith business in Paterongan Village. This study uses qualitative methods with a case study approach. The informants in this study were four, namely one main informant as the blacksmith owner and three supporting informants who were employees and customers. This research site is carried out at the Marsyudi traditional blacksmith business site, namely in Tok Koneng Hamlet, Paterongan Village, Galis District, Bangkalan Regency. The results of this study indicate that the application of business ethics to traditional Marsyudi blacksmith business is good. First, Marsyudi's traditional blacksmith business implements a belief value in the implementation of the down payment payment system, the value of giving equal prices in the heirloom selling price and the value of freedom of choice in credit payment transactions made by buyers. Second, the application of ritual ethics before carrying out heirloom production. Rituals in heirloom production that are applied to his efforts are jhejeh rituals, rituals for distributing porridge or sticky rice, reading basmalah and bathing keris heirloom by using flower water. All of these rituals are intended for the craftsman to be safe and produce good quality heirloom products. These findings are in line with the theory of teleology because the purpose of business ethics carried out by the traditional Marsyudi blacksmith business is for the good, not for evil.
{"title":"Pande Besi Ethics in Transactions and Heirloom Production Rituals","authors":"Siti Mardiyah, Robiatul Auliyah","doi":"10.19105/karsa.v28i1.2718","DOIUrl":"https://doi.org/10.19105/karsa.v28i1.2718","url":null,"abstract":"This study seeks to reveal the application of business ethics in the traditional Marsyudi blacksmith business in Paterongan Village. This study uses qualitative methods with a case study approach. The informants in this study were four, namely one main informant as the blacksmith owner and three supporting informants who were employees and customers. This research site is carried out at the Marsyudi traditional blacksmith business site, namely in Tok Koneng Hamlet, Paterongan Village, Galis District, Bangkalan Regency. The results of this study indicate that the application of business ethics to traditional Marsyudi blacksmith business is good. First, Marsyudi's traditional blacksmith business implements a belief value in the implementation of the down payment payment system, the value of giving equal prices in the heirloom selling price and the value of freedom of choice in credit payment transactions made by buyers. Second, the application of ritual ethics before carrying out heirloom production. Rituals in heirloom production that are applied to his efforts are jhejeh rituals, rituals for distributing porridge or sticky rice, reading basmalah and bathing keris heirloom by using flower water. All of these rituals are intended for the craftsman to be safe and produce good quality heirloom products. These findings are in line with the theory of teleology because the purpose of business ethics carried out by the traditional Marsyudi blacksmith business is for the good, not for evil.","PeriodicalId":405728,"journal":{"name":"Karsa: Journal of Social and Islamic Culture","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114027738","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-27DOI: 10.19105/karsa.v27i2.1437
Abdul Hobir, Eko Ariwidodo
This study plans to decide the impact of relational correspondence, authoritative culture, and accomplishment inspiration on hierarchical responsibility. This research uses a quantitative approach through strategic studies. The number of inhabitants in this review was generally educators coming from state secondary schools in Madura island. In the interim, the example was those one hundred and seventy-five educators taken by the complete testing method. The exploration instrument utilizing poll and the information was handled and investigated by way examination, beginning with the several prerequisites examination test. The investigation results show that: i) the immediate impact of relational correspondence on authoritative responsibility with a way coefficient is very critical; ii) The immediate impact of hierarchical culture on authoritative responsibility with a way coefficient is less huge; iii) relational correspondence additionally hierarchical culture impact authoritative responsibility are exceptionally huge impact; iv) the effect of relational correspondence on accomplishment inspiration with a way coefficient is very huge; v) the authoritative culture and relational correspondence and hierarchical culture have a concurrent impact straightforwardly on accomplishment inspiration are solid critical; vi) the effect of accomplishment inspiration straightforwardly on authoritative responsibility with a way coefficient is not huge in any way; vii) relational correspondence, authoritative culture, and accomplishment inspiration at the same time influence the hierarchical responsibility are exceptionally critical. That information shows that relational correspondence, traditional culture, and accomplishment inspiration influence hierarchical responsibility.
{"title":"The Challenge of Madura’s Teacher Organization on The Commitment and Interpersonal Communication","authors":"Abdul Hobir, Eko Ariwidodo","doi":"10.19105/karsa.v27i2.1437","DOIUrl":"https://doi.org/10.19105/karsa.v27i2.1437","url":null,"abstract":"This study plans to decide the impact of relational correspondence, authoritative culture, and accomplishment inspiration on hierarchical responsibility. This research uses a quantitative approach through strategic studies. The number of inhabitants in this review was generally educators coming from state secondary schools in Madura island. In the interim, the example was those one hundred and seventy-five educators taken by the complete testing method. The exploration instrument utilizing poll and the information was handled and investigated by way examination, beginning with the several prerequisites examination test. The investigation results show that: i) the immediate impact of relational correspondence on authoritative responsibility with a way coefficient is very critical; ii) The immediate impact of hierarchical culture on authoritative responsibility with a way coefficient is less huge; iii) relational correspondence additionally hierarchical culture impact authoritative responsibility are exceptionally huge impact; iv) the effect of relational correspondence on accomplishment inspiration with a way coefficient is very huge; v) the authoritative culture and relational correspondence and hierarchical culture have a concurrent impact straightforwardly on accomplishment inspiration are solid critical; vi) the effect of accomplishment inspiration straightforwardly on authoritative responsibility with a way coefficient is not huge in any way; vii) relational correspondence, authoritative culture, and accomplishment inspiration at the same time influence the hierarchical responsibility are exceptionally critical. That information shows that relational correspondence, traditional culture, and accomplishment inspiration influence hierarchical responsibility.","PeriodicalId":405728,"journal":{"name":"Karsa: Journal of Social and Islamic Culture","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122097933","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: 10.19105/KARSA.V27I1.2271
Cahya Buana, Ahmad Usman
Hikayah Wahabiyyah was banned (2013) in Saudi Arabia because it was considered to undermine the honor of religion, institutions and state stability. Hikāyah Wahabiyyah describes the struggle of the ideology of a Wahabi who wants to escape from a total domination ( herrschaft ) that has eliminated the freedom and clarity of modern human thinking. This study aims to reveal the struggle of a Wahabi jihadist as reflected through internal elements of the Hikayah Wahabiyah. To uncover this ideological struggle, I use the ideological criticism approach to the intrinsic elements of the novel. Based on the analysis results are summarized, that (1) the word “jihadis” in this novel is interpreted as a kinayah which has two meanings, haqiqi and majazi (real and figurative). The meaning of haqīqi is those who strive in jihad through the path of war, while the meaning of the majazi is those who strive to maintain their ideological beliefs. (2) the intrinsic elements of literature built by the author in general illustrate the ideological struggle of a mutadayyin (follower of the Wahhabi ideology) who turns into a muntakis (someone who escapes from Wahabi ideology).
{"title":"The Struggle of Jihadist’s Ideology in Hikayah Wahabiyyah","authors":"Cahya Buana, Ahmad Usman","doi":"10.19105/KARSA.V27I1.2271","DOIUrl":"https://doi.org/10.19105/KARSA.V27I1.2271","url":null,"abstract":"Hikayah Wahabiyyah was banned (2013) in Saudi Arabia because it was considered to undermine the honor of religion, institutions and state stability. Hikāyah Wahabiyyah describes the struggle of the ideology of a Wahabi who wants to escape from a total domination ( herrschaft ) that has eliminated the freedom and clarity of modern human thinking. This study aims to reveal the struggle of a Wahabi jihadist as reflected through internal elements of the Hikayah Wahabiyah. To uncover this ideological struggle, I use the ideological criticism approach to the intrinsic elements of the novel. Based on the analysis results are summarized, that (1) the word “jihadis” in this novel is interpreted as a kinayah which has two meanings, haqiqi and majazi (real and figurative). The meaning of haqīqi is those who strive in jihad through the path of war, while the meaning of the majazi is those who strive to maintain their ideological beliefs. (2) the intrinsic elements of literature built by the author in general illustrate the ideological struggle of a mutadayyin (follower of the Wahhabi ideology) who turns into a muntakis (someone who escapes from Wahabi ideology).","PeriodicalId":405728,"journal":{"name":"Karsa: Journal of Social and Islamic Culture","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131075952","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: 10.19105/KARSA.V27I1.2219
A. Faisal
Banuroja is an acronym for “Bali, Nusa Tenggara, Gorontalo and Java”. From its naming identity, it appears that the community is heterogeneous both in terms of ethnicity, language, culture and religion. The heterogeneity of the people of Banuroja Village is actually an element that strengthens the harmony between them. There does not appear to be arrogance from followers of a particular religion, there is no excessive militancy, there is no intrigue to negate each other. This study shows that there are five aspects which are the key words of the Banuroja social harmony, namely (1) aspects of education and youth; (2) aspects of settlement and tradition; (3) aspects of work; (4) aspects of village government institutions; and (5) other aspects such as the prominent figures / religious elites. The driving aspects of integration on the one hand are actually at the same time a trigger for conflict on the other side. The author argues that the people of Banuroja have succeeded in showing that harmony is not just passive co-existence, not an artificial harmony. Living in diversity, in the context of Banuroja, actually being actualized by active co-existence in intimate friendship dissolves in the specialness of each rite without denouncing the other rites.
{"title":"“Banuroja” (One Village with Three Religions): A Model of Social Harmony in Gorontalo","authors":"A. Faisal","doi":"10.19105/KARSA.V27I1.2219","DOIUrl":"https://doi.org/10.19105/KARSA.V27I1.2219","url":null,"abstract":"Banuroja is an acronym for “Bali, Nusa Tenggara, Gorontalo and Java”. From its naming identity, it appears that the community is heterogeneous both in terms of ethnicity, language, culture and religion. The heterogeneity of the people of Banuroja Village is actually an element that strengthens the harmony between them. There does not appear to be arrogance from followers of a particular religion, there is no excessive militancy, there is no intrigue to negate each other. This study shows that there are five aspects which are the key words of the Banuroja social harmony, namely (1) aspects of education and youth; (2) aspects of settlement and tradition; (3) aspects of work; (4) aspects of village government institutions; and (5) other aspects such as the prominent figures / religious elites. The driving aspects of integration on the one hand are actually at the same time a trigger for conflict on the other side. The author argues that the people of Banuroja have succeeded in showing that harmony is not just passive co-existence, not an artificial harmony. Living in diversity, in the context of Banuroja, actually being actualized by active co-existence in intimate friendship dissolves in the specialness of each rite without denouncing the other rites.","PeriodicalId":405728,"journal":{"name":"Karsa: Journal of Social and Islamic Culture","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126970339","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 : 2018-12-06DOI: 10.19105/karsa.v26i2.1777
M. Sayem
The present paper connects nature with religious understanding in regard to Christianity and Islam. Many studies show that religious beliefs and practices were shaped and reshaped, to many points, being influenced by a specific geographical environment. So, the paper aims to focus how nature serves continuously in generating human thought, feeling and experience especially with respect to religions. By correlating some verses of the Bible and the Quran alongside some interpretations by religious scholars, the paper attempts to explore why religious understanding of nature seems significant for preventing the natural environment from further degradation caused by uncontrolled human activities in nature. In so doing, it will be an effort to enrich the current discussions relating to religions and natural environment.
{"title":"Religious Understanding of Nature and Influence of Geographical Environment on Shaping Religious Beliefs and Practices within Christianity and Islam","authors":"M. Sayem","doi":"10.19105/karsa.v26i2.1777","DOIUrl":"https://doi.org/10.19105/karsa.v26i2.1777","url":null,"abstract":"The present paper connects nature with religious understanding in regard to Christianity and Islam. Many studies show that religious beliefs and practices were shaped and reshaped, to many points, being influenced by a specific geographical environment. So, the paper aims to focus how nature serves continuously in generating human thought, feeling and experience especially with respect to religions. By correlating some verses of the Bible and the Quran alongside some interpretations by religious scholars, the paper attempts to explore why religious understanding of nature seems significant for preventing the natural environment from further degradation caused by uncontrolled human activities in nature. In so doing, it will be an effort to enrich the current discussions relating to religions and natural environment.","PeriodicalId":405728,"journal":{"name":"Karsa: Journal of Social and Islamic Culture","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132344294","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 : 2018-12-06DOI: 10.19105/KARSA.V26I2.1829
J. Juliana, F. Fatimah, Apriliyanti Apriliyanti
This research aimed to provide an empowerment medium to the people of Medan city through fostering graffiti drawing base on the local wisdom of Malay Deli as a form of creative entrepreneurship. Employing a qualitative method, this research collected the data through observation, interview and documentation. The results showed that graffiti art creativity may be used as a medium to introduce and revitalize Malay Deli local wisdom values through the use of the icon Pak Belalang and Malay Deli Pantun. The icon Pak Belalang in this research served to be an informative, communicative and motivative icon in introducing and preserving Malay Deli Pantun. Malay Deli Pantun in this research has the local wisdom values of Malay Cultures such as moral values including the values of responsibility, tolerance, hard work, democratic and nationality, ethical values including the values of cleanliness, security,order, beauty and kinship and norms values including the norms of legal, morality, decency, and habit. Therefore, it can be concluded that empowering and fostering Medan people to become independent and creative entrepreneurs can be conducted by optimising the graffiti drawing creatifity in making the souvenirs based on local wisdom of Malay Deli using Pak belalang icon and pantuns of Malay Deli.
{"title":"Empowering and Fostering Creative Industries Entrepreneurs Based on Local Wisdom of Malay Deli","authors":"J. Juliana, F. Fatimah, Apriliyanti Apriliyanti","doi":"10.19105/KARSA.V26I2.1829","DOIUrl":"https://doi.org/10.19105/KARSA.V26I2.1829","url":null,"abstract":"This research aimed to provide an empowerment medium to the people of Medan city through fostering graffiti drawing base on the local wisdom of Malay Deli as a form of creative entrepreneurship. Employing a qualitative method, this research collected the data through observation, interview and documentation. The results showed that graffiti art creativity may be used as a medium to introduce and revitalize Malay Deli local wisdom values through the use of the icon Pak Belalang and Malay Deli Pantun. The icon Pak Belalang in this research served to be an informative, communicative and motivative icon in introducing and preserving Malay Deli Pantun. Malay Deli Pantun in this research has the local wisdom values of Malay Cultures such as moral values including the values of responsibility, tolerance, hard work, democratic and nationality, ethical values including the values of cleanliness, security,order, beauty and kinship and norms values including the norms of legal, morality, decency, and habit. Therefore, it can be concluded that empowering and fostering Medan people to become independent and creative entrepreneurs can be conducted by optimising the graffiti drawing creatifity in making the souvenirs based on local wisdom of Malay Deli using Pak belalang icon and pantuns of Malay Deli.","PeriodicalId":405728,"journal":{"name":"Karsa: Journal of Social and Islamic Culture","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128293742","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 : 2018-12-06DOI: 10.19105/karsa.v26i2.1655
Aries Adenata, T. Pitaña, D. Susanto
This study is to illustrate of the Islamic literature discourse. In the history of modern literature in Indonesia has always appeared Islamic works. But the presence of Islamic literature was deliberately rejected. Even the debate about the Islamic literary discourse occurred in several periods of Indonesian literature. The presence of the aesthetic discourse of Islamic literature between accepted and rejected. One party, assuming that Islamic literature is the same presence as others, for example Hindu literature also exists and is present in the Indonesian literary universe. While others say literature is a literature that does not need to be labeled.
{"title":"The Aesthetics of Islamic Literature: Lesson Learned from Forum Lingkar Pena","authors":"Aries Adenata, T. Pitaña, D. Susanto","doi":"10.19105/karsa.v26i2.1655","DOIUrl":"https://doi.org/10.19105/karsa.v26i2.1655","url":null,"abstract":"This study is to illustrate of the Islamic literature discourse. In the history of modern literature in Indonesia has always appeared Islamic works. But the presence of Islamic literature was deliberately rejected. Even the debate about the Islamic literary discourse occurred in several periods of Indonesian literature. The presence of the aesthetic discourse of Islamic literature between accepted and rejected. One party, assuming that Islamic literature is the same presence as others, for example Hindu literature also exists and is present in the Indonesian literary universe. While others say literature is a literature that does not need to be labeled.","PeriodicalId":405728,"journal":{"name":"Karsa: Journal of Social and Islamic Culture","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129179495","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 : 2018-12-06DOI: 10.19105/KARSA.V26I2.2047
Mohammad Hasan
Islamic boarding schools are religious institutions that not only teach religious problems to santri, but also relate to the role of porndok pesantren on community empowerment. Islamic boarding schools also have a role in national politics. In this context the role of the pesantren in dialogue and contextualizing Islamic teachings is not rigid and black and white. But Islamic boarding schools are able to display the teachings of Islam that are harmonious, peaceful, tolerant, and not radical. Islamic understanding initiated by Islamic boarding schools is far from the values of radical doctrines, or easy doctrine to state ‘heresy’ to other groups. This becomes the view and value championed by the pesantren community including the role of the Kiai (Islamic clergy) in developing modern and global life.
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