Journal articles on the topic 'Modern 20th century Indonesia'
To see the other types of publications on this topic, follow the link: Modern 20th century Indonesia.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Modern 20th century Indonesia.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Sopandi, Setiadi. "Modern Indonesian Architecture: a Cultural Discourse." Modern Southeast Asia, no. 57 (2017): 20–29. http://dx.doi.org/10.52200/57.a.kqfg8kio.
Full textAbstract:
The paper highlights the course of Indonesian architectural development through the narrative of national and cultural identity which prevailed almost consistently from the early years of the 20th century. Despite the various contexts and the involvement of participants from different eras, the question of identity recurs among architectural practitioners, political figures, as well as the general public in Indonesia. In this light, architects are perceived as active agents continually contributing models of national identity through architectural forms, expressions, materials, and narratives.
2
Wardani, Wardani. "PERKEMBANGAN PEMIKIRAN FILSAFAT ISLAM MODERN (SEBUAH TINJAUAN UMUM)." Jurnal Ilmiah Ilmu Ushuluddin 14, no. 1 (March 1, 2016): 27. http://dx.doi.org/10.18592/jiu.v14i1.680.
Full textAbstract:
This article is aimed to deal with the development of Islamic philosophy in modern era in many countries, both in theEast and the West, in the world commonly, and in Indonesia particularly. Islamic philosophy in this era has grownthrough four stages. Firstly, at the beginning of 19th century, when the modernization in Muslim countries has beeninitiated by Jaml al-Dn al-Afghn. Secondly, since 19th until 20th century, when some orientalists among Jews havestudied the Islamic philosophy. Thirdly, post-World War II, when the Islamic philosophy has become the concern ofthe Eastern and Western scholars. Fourthly, the golden age of Islamic philosophy has come, since 20th centuryhitherto, when the bordes has fused in the sense that both Western and Eastern scholars have collaborated in jointintellectualagenda to study of Islamic philosophy. The Study of Islamic philosophy in Indonesia, in particular, haspassed three stages of development; firstly, in 1960-1970s, the stage of consolidation has begun through efforts carriedout by Harun Nasution to cultivate rational thought in the mind of Indonesian Moslems; secondly, in 1980-1990s,the stage of institutionalization has begun when the department of theology and philosophy at the Faculty of Ushl al-Dn at Syarif Hidayatullah State Institute for Islamic Studies in Jakarta has been initiated in 1982; finally, since1990 hitherto, the stage of functionalization, when the Islamic philosophy has been studied in Islamic universities, andeven functionalized to solve many problems.
3
Кирчанов, Максим Валерьевич. "The history of Islam in Indonesian politics of memory." Journal of the Belarusian State University. History, no. 3 (August 8, 2022): 82–92. http://dx.doi.org/10.33581/2520-6338-2022-3-82-92.
Full textAbstract:
The article analyses the perception of the history of the Muslim community in the modern Indonesian politics of memory. For the first time in Belarusian historiography, the features of the historical politics or the politics of memory in modern Indonesia are considered. The novelty of the article lies in the integration of Indonesian issues into the contexts of modern interdisciplinary memorial studies. The key subjects of the politics of memory in Indonesia are determined in contexts of the revision of the history of political Islam in the second half of the 20th century. The activity of the media is considered as the main form of the revision of history, criticism of old historical narratives and the formation of a new memorial canon of the history of Indonesian Islam. Attempts to revise the history of Islam are analysed, including new interpretations of Muslim activists, who impact participated in the national movement. The author analyses the contradictions of historical politics in the context of integration of the history of Indonesian political Islam of the 20th century into the secular memorial canon. It is assumed that attempts to construct the history of political Islam in the modern collective Indonesian memory have a compromise character. The author shows how intellectuals assimilate the history of Islam, integrating it into the current memorial canon. It is noted that within the framework of the politics of memory, ideologically and politically controversial points related to the history of radical political Islam, which in the early model of national memory were marginalised and forgotten. Modern manipulations with historical memory are analysed as attempts to achieve a memorial compromise between secular intellectuals and representatives of the Muslim community.
4
Hasan, Puad, and Zaenal Abidin. "Dinamika Pemikiran Islam di Indonesia Kontemporer." Edusifa: Jurnal Pendidikan Islam 8, no. 1 (November 30, 2022): 27–41. http://dx.doi.org/10.56146/edusifa.v8i1.51.
Full textAbstract:
ABSTRACT
This article attempts to explore the dynamics of Islamic intellectualism and thought in Indonesia by examining its characteristics, origins, development, actors and struggles. In this context, Islamic thought in Indonesia is understood as a stage in which the understanding and practice of Islam established in the Nusantara is revisited, criticized, deepened and "refreshed". Thus, this study refers to that chapter in the history of Islamic thought in the 20th century, when Muslim scholars in the modern era in Indonesia initiated this thought, developed and experienced ups and downs. In this case, it can be seen that Islamic thought in Indonesia is in fact a response to the former understanding of Islam, which is constantly engaged in "dialogue" with the development of society and has strategic implications for the modern understanding of Islam.
Keyword: Islamic thought, Indonesia, Tradition, Modern
5
Irawan, Hendi, Januar Barkah, and Muhammad Abdul Karim. "Fall and Revilitazion Traditional Game in Indonesia at 1990-2010." Tsaqofah 16, no. 2 (December 28, 2018): 217. http://dx.doi.org/10.32678/tsaqofah.v16i2.3157.
Full textAbstract:
The number of traditional game in Indonesia decreasing since change with new style of society and religion, but in late 20th century, with more popular of video game in Indonesia made big change in society and the number of traditional game more decreasing than before.Documentation of traditional game has started either by goverment before modern entertainment more popular in Indonesia at 1980-2000’s, but revilitazion not much do in grassroot. The communities and goverment started to preserving theintangible heritage with many ways also from, either in local or national above 2000's when they reliaze many traditional game has disappear and Indonesian heritage under threat.
6
Zulfikri and Mohammed A. F. Badawi. "The Relevance of Muhammad Abduh's Thought in Indonesian Tafsir: Analysis of Tafsir Al-Azhar." Millah 21, no. 1 (August 2021): 113–48. http://dx.doi.org/10.20885/millah.vol21.iss1.art5.
Full textAbstract:
In this study, the author uses the descriptive-historical approach to explain the influence of Muhammad Abduh's thoughts and Tafsir Al-Manar's coming to Indonesia. Especially in the Tafsir Al-Azhar by Hamka, who was born in the 20th century. This interpretation emerged when Indonesia was experiencing a state of transition from colonialism to independence. At the same time, modern Islamic thought became strong in Indonesia. The modern approach of Tafsir al-Manar has inspired Hamka's model of interpretation in Tafsir Al-Azhar. Here the authors find similarities in terms of methodology, namely social-community (Adab ijtima'i). Apart from that, there are some similarities and differences between the Tafsir Al-Manar with Tafsir Al-Azhar. For example, the view of the verses of "Ahl Kitab, muhkam-mutasyabih, and Israiliyat." Then the implications for the understanding of the heterogeneous Indonesian Islamic community from various religions. Besides this, the interpretation had a significant influence on the development of modern interpretation in Indonesia. It is easy to read and understand the general public to academics in Indonesia, Malaysia, and other Southeast Asian countries.
7
Fitriana, Annida, and Syahidin Syahidin. "Muhammad Abduh’s Concept about The Implementation of 20th Century Islamic Education." Jurnal Kajian Peradaban Islam 4, no. 2 (June 24, 2021): 48–53. http://dx.doi.org/10.47076/jkpis.v4i2.76.
Full textAbstract:
Muhammad Abduh was a leading Islamic reformer in the 20th century. Through his ideas, Muhammad Abduh was able to reconstruct exciting Islamic understanding, both in terms of culture and aqidah, including Islamic education. The reconstruction of Islamic Education cannot be done with the awakening of the ideas and programs of Islamic modernism because it becomes the basic framework behind Islamic modernism as a whole, both modernism in thought and Islamic institutions, which are a prerequisite for the awakening of the Muslims in modern times. Therefore, Islamic thought and institutions, including education, must be modernized or reconstructed following the modernity framework; maintain Islamic institutional thinking; with Muhammad Abduh, who initiated modern education. Abduh's thoughts had a profound influence on the lives of Muslims, both in the country where he was born in Egypt, as well as in other Arab worlds, even to the Muslim world outside the Arab world such as Indonesia. The birth of reform movements, such as Muhammadiyah, Al-Irsyad, and Persatuan Islam (PERSIS), cannot be separated from the influence of Muhammad Abduh's thoughts on modernism and have become many references for western thinkers.
8
Rohman, Fathor, M. Hilali Basya, and Sopa Sopa. "Islam and State: A Study on Al-Mawardi and An-Nabhani’s thought and its Compatibility in Indonesian Context." Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 5, no. 2 (July 30, 2021): 243–60. http://dx.doi.org/10.21009/005.02.06.
Full textAbstract:
Even though study concerning Islam and politics has been conducted by many researchers, few of them investigating about compatibility of Islamic political thoughts, which originated from the classical and medieval periods that have been influencing Islamic political movements and thoughts in Indonesia, with Indonesian context. Thoughts of Imam al-Mawardi (lived in the 12th Century) and Taqiyuddin al-Nabhani (lived in the 20th Century) are some of them that should be mentioned in this regard. Islamic political thoughts of al-Mawardi become the main reference for Sunni Muslims who are majority in Indonesia, while Islamic political thought of al-Nabhani become the main guidance of HTI (Hizbut Tahrir Indonesia) movement of which its members and followers are many in Indonesia. This article investigates about the political thoughts of al-Mawardi and al-Nabhani concerning the relationship between Islam and state as well as their compatibility with Indonesian context. This study uses the library research in which its primary resources are books written by al-Mawardi entitled Al-Ahkam al-Sulthaniyah and al-Nabhani entitled Ad-Daulah al-Islamiyah. By utilizing qualitative content analysis, data were collected and analyzed. This article argues that the Islamic political thought of al-Mawardi has been adopted by majority of Indonesian Sunni Muslims with some adjustments with Indonesian context, so that his thoughts become compatible with the concept of modern nation-state of Indonesia. On the other side, Islamic political thought of al-Nabhani which developed within a spirit of resistance to Western (European) colonialism has been adopted and campaigned by HTI without adjustment with Indonesian context. This causes al-Nabhani’s thought clashes with the concept of modern nation-state of Indonesia.
9
Haryanto, Moch Dwi. "ISLAM DI PURWOKERTO AWAL ABAD KE-20 M." Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam 20, no. 1 (July 20, 2022): 42. http://dx.doi.org/10.14421/thaq.2021.20103.
Full textAbstract:
The 20th Century was a new phase of Dutch colonialism in Indonesia. The existence of colonialism in Indonesia brought impacts and changes in several aspects such as economic, politic, social, and culture. Some districts in Java run into a transition from a traditional society into a modern one. To muslims, the changes brought another impact. Muslim in some places in Java comonly thrive into a positive progress. It could be seen in the forming of Islamic organization, Islamic pers growth, and modernization of Islamic education. In Purwokerto, in the early 20th century, it grew and became one of the busiest cities in the district of Banyumas residency as well as one of the most important cities in the southern part of Central Java. That growth made a certain impact to Muslim community in Purwokerto. In the early 20th century, they were divided into 4 religious organizations thus are Serikat Islam, Muhammadiyah, Nahdlatul Ulama, dan Ahmadiyah. Besides, the growth of Muslim community in Purwokerto in this era was along with the growth of Christianity and Chatolic community which was introduced by Dutch Colony. Therefore, this research aims to find out had Muslim community in Purwokerto made progress as were in other common district in Java in that era or vice versa? and why?
10
Mujiburrahman, Mujiburrahman. "ISLAM, PEREMPUAN DAN PENDIDIKAN." Marwah: Jurnal Perempuan, Agama dan Jender 13, no. 1 (February 5, 2014): 21. http://dx.doi.org/10.24014/marwah.v13i1.880.
Full textAbstract:
The article will discuss various viewpoints on the issues affecting women in Islam, and how they influence the views regarding women education. Their views generally can be divided into conservative, progressive and philosophical. All these views, in general, regard that like men, women are obliged to search for knowledge. In Indonesia, since the 19th century, women have already been involved in learning religion. However, for some cultural reasons, in this period, the access for women to modern education was still limited. On the other hand, from the 20th century up to now, like male Muslims, Indonesian female Muslim have more opportunies in education. Moreover, the symbolic-philosophy of complementary relations between male and female can also become an alternative to conservative or liberal philosophy of education
11
Fajriah, Nurul. "Kerukunan Umat Beragama: Relevansi Pasal 25 Piagam Madinah dan Pasal 29 UUD 1945." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 2 (October 31, 2019): 162. http://dx.doi.org/10.22373/substantia.v21i2.5525.
Full textAbstract:
This article is a study of literature describing religious harmony: the relevance of Article 25 of the Medina Charter and Article 29 of the 1945 Constitution. The Medina Charter was made in the 7th century (classical century) and Article 29 of the 1945 Constitution was born in modern times, around the 20th century. Both have relevancy which states that every citizen is free to adhere to their respective religions. The plurality of society in Indonesia has similarities and differences from the plurality of society in Medina around 622 AD. The stability and harmony of religious communities in the Medina at that time was regulated in the Medina charter which is the constitution of the Medina state. Harmony among religious communities in Indonesia is also an important concern of the Indonesian government as stipulated in Article 29 of the 1945 Constitution. Freedom of religion is guaranteed by the state because the state believes that religious diversity is not a disintegrating factor for the Indonesian people.Abstrak: Artikel ini adalah kajian literatur yang mendeskripsikan kerukunan umat beragama: relevansi pasal 25 Piagam Madinah dan Pasal 29 UUD 1945. Piagam Madinah dibuat pada abad VII (abad klasik) dan pasal 29 UUD 1945 baru lahir pada zaman modern, sekitar abad XX. Keduanya memiliki relevansi yang menyatakan bahwa setiap warga negara bebas menganut agamanya masing-masing. Kemajemukan masyarakat di Indonesia mempunyai sisi-sisi persamaan dan perbedaan dengan kemajemukan masyarakat di Madinah sekitar tahun 622 M. Keberlangsungan dan keharmonisan umat beragama di negara Madinah pada waktu itu diatur dalam piagam Madinah yang merupakan konstitusi negara Madinah. Kerukunan antar umat beragama di Indonesia juga menjadi perhatian penting pemerintah dengan adanya kebijakan Negara Republik Indonesia dari segi agama yang tertuang dalam pasal 29 UUD 1945. Kebebasan beragama ini dijamin oleh negara karena keyakinan bahwa keberagaman agama tidak akan menjadi disentegrating factor bagi bangsa Indonesia
12
Eka Sri wahyuni and Anik Huzaimah. "NEGARA DAN MODERNISASI PENDIDIKAN ISLAM DI INDONESIA." Transformasi: Journal of Economics and Business Management 1, no. 4 (December 12, 2022): 01–09. http://dx.doi.org/10.56444/transformasi.v1i4.235.
Full textAbstract:
The existence of the SKB of three ministers of social, economic, political, cultural and national civilization and for Muslims the three ministerial SKB has meaning, first, the occurrence of social and vertical mobility of madrasa students which so far has been limited to traditional educational institutions (madrasas and Islamic boarding schools), and secondly, opening up opportunities for the possibility of santri children entering the area of work in the modern sector. The existence of Islamic education policies during the New Order era brought changes to Islamic education and the life of the nation, especially Muslims. The birth of a three-ministerial SKB stating that madrasah alumni could continue their education in public schools both at home and abroad.
And that was born from the process of modernizing Islamic education which began in the early 20th century. In line with the development of social and economic institutions, the Muslim modern elite mostly live in cities, are highly educated, have religious knowledge, work in the New Order bureaucracy and in various secular modern institutions, the social and religious position of the modern Muslim elite makes them have social access. and strong politics. And they spread a lot to membership in the DPR both through Islamic and nationalist parties such as Golkar and others.
13
Syifana, D. Indah. "Development of Hadith Studies in Indonesia in the 20-21 AD Century." El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 7, no. 01 (February 28, 2021): 94–118. http://dx.doi.org/10.54625/elfurqania.v7i01.4177.
Full textAbstract:
Hadith as the second source of Islamic teachings is very important to study. However, in Indonesia the study of hadith in its development is inversely proportional to the progress of other Islamic sciences. This delay took place over a long period of time, starting from the beginning of the entry of Islam to Indonesia until the end of the 20th century AD. Meanwhile, in modern times the study of hadith has progressed rapidly, both in terms of quantity and quality. However, the progress of this era also raises several problems regarding the authenticity and understanding of the hadith itself. This article will discuss the development history and characteristics of hadith studies in Indonesia. The development of hadith will never be separated from the role of the scholars at that time, therefore in this article the author also describes the figures and works produced in the scientific field of hadith.
14
Gordon, Arnold. "KLAUS WYRTKI AND THE MODERN ERA OF THE MARITIME CONTINENT OCEANOGRAPHY." Marine Research in Indonesia 44, no. 2 (December 31, 2019): 43–62. http://dx.doi.org/10.14203/mri.v44i2.552.
Full textAbstract:
The December 2019 issue of Marine Research in Indonesia on "Oceanography of the Indonesian Seas" is dedicated to Klaus Wyrtki. In many ways, Klaus Wyrtki's contribution to the study of the Indonesian seas served as a smooth transition from the era of the great expeditions such as the Dutch Willebrord Snellius Expedition (1929-1930; see Wüst, 1964; van Aken, 2005) of the early and mid-20th century to the modern era.
In the NAGA Report (Wyrtki, 1961; also see Wyrtki, 2005), Klaus used existing ocean observations, supplemented with data he helped collect on the Indonesian research ship Samudera during his sojourn in Indonesia (1954-1957) as Head of the Institute of Marine Research in Jakarta to map out a broad view of the Southeast Asian waters (the waters of the Maritime Continent including the Indonesian seas). He presented the geography, the configuration of the seas and basins of the Southeast Asian waters, the surface circulation, and governing dynamics, including the tides and monsoonal driven seasonality, and the temperature/salinity surface layer patterns, as well as aspects of the subsurface stratification. The Plates 1-44 beautifully reveal the oceanographic condition of the Southeast Asian waters as resolved by the pre-1960 observations.
As Klaus Wyrtki says in the NAGA Report Preface: "It is hoped that workers in the region, whether in oceanography or other branches of science may find it a source of information and a stimulus to undertake further research in these waters" and "The scientific publications dealing with this region show not so much a lack of observations as a lack of an adequate attempt to synthesize these results to give a comprehensive description of the region." "I soon decided to devote most of my time during my three years’ stay in Indonesia to the preparation of a general description of the oceanography of these waters." He succeeded.
15
Syahril, Syahril, Rustamadji Rustamadji, Bulkani Bulkani, and Zainur Wula. "The Beginning of Renewal and Religious Reform in Indonesia: Tawḥīd Purification." Journal of Al-Islam and Muhammadiyah Studies 1, no. 1 (May 23, 2020): 12–20. http://dx.doi.org/10.32506/jaims.v1i1.539.
Full textAbstract:
This article discusses religious reforms and reforms in Indonesia which are linked to the forerunner to the birth of Muhammadiyah. Using a library survey, this article found that the reform movement in Indonesia began to occur in the early 20th century and could not be separated from the birth of Muhammadiyah. In this context, the renewal of Islam in Indonesia through Muhammadiyah is inseparable from the thoughts of Middle Eastern figures, such as Ibn Taymiyah and Muhammad Ibn Abdul Wahhab, especially in the aspect of creed (tawḥīd) in the form of purification.This article presents the idea that renewal and reform are a dynamic movement and is still needed in the context of national development as a form of continuity of awareness in modern society.
16
Ma'arif, Cholid. "KAJIAN ALQURAN DI INDONESIA: TELAAH HISTORIS." QOF 1, no. 2 (December 15, 2017): 117–27. http://dx.doi.org/10.30762/qof.v1i2.923.
Full textAbstract:
This paper focuses on a mapping study of the development of Qur'anic and interpretation study generally in Indonesia. It aims to see how far the map of development of the Qur'an Study in the region of Indonesia. Previously, it is important to trace the beginning of the historical entry of Islam, the pattern and system of teaching the Koran, along with its development by looking at the work of commentary scholars and commentary on the interpretation of scholars. The method used is bibliography with supported documentation of related works. The results are the study of the Qur'an in Indonesia from classical to contemporary times evolved from the conventional pattern of the class (learning al-Qur'an in pesantren, madrasah, and home), a ceremonial event and even in competition (model reading al-Qur ' in various events such as One Day One Juz, STQ, MTQ, and others). On the other hand, the growth of interpretation and translation of the Koran in Indonesia is somewhat slower than the writing of interpretations in the Middle East. In this case the author traced the period of history of writing al-Qur'an interpretation according to Nasharuddin Baidan: Classic Period (7-8 H./15 CE); The Middle Period (16-18 AD); Pre-Modern Period (19th Century); The Modern Period (The 20th Century (1900-1950, 1951-1980, 1981-2000, 2001-present) At first glance, it appears that at first the interpretation became an integral part with other religious teachings propagated by the wali songo (such as the teachings of Molimo and also Lir Ilir) .Then began writing the interpretation with Arabic script in the local language (ex melayu, madura) .The work that appears like Tafsir Tarjuman Al-Mustafid.In this period style of writing interpretation is still influenced from the interpretation of Arab lands, such as Jalalain, al-Baidlawi, etc. The modern period is a period of Indonesian interpretation, not only of tahlili but also maudlu'I (thematic themes) .The themes are carried on are social, political, economic, gender, ecological, multicultural , and others.
17
Kurnianto, Arik. "Tinjauan Singkat Perkembangan Animasi Indonesia dalam Konteks Animasi Dunia." Humaniora 6, no. 2 (April 30, 2015): 240. http://dx.doi.org/10.21512/humaniora.v6i2.3335.
Full textAbstract:
The purpose of this study was to assess the development of animated films in Indonesia based on historical studies to determine simultaneously mapping the history Indonesia in the context of world/global animation history. This study also examines the relationship between the histories of Indonesiananimated films with history first entry of the film in Indonesia which began the Dutch colonial era. According to Stephen Cavalier, the world history of animation was divided into five large round starts from the era before 1900 (The Origin of Animation) to the digital era (1986-2010). Based results of the study, Indonesian animation in the context of five major round of world animation, though have long been in contact with foreign-made films and animation (Disney Studio) has into Indonesia from the early 20th century (the early 1900s), the animation is produced Indonesia has only emerged in the '50s through the vision of a Soekarno, the first President. 1950 in the world of animation history entered the era of transition from gold age of traditional animation/cartoon (golden age of cartoons) are dominated by studio Disney to the era of television (television era). In a review of the history of animation, the era of the '50s travel half a century is the era of the modern world of animation history. Based on the facts the Indonesian animation has actually grown quite long, but the development of animation in Indonesia was very slow when seen in the context of the world animation history.
18
Jeong, Hyeon Goo. "Changes in Tea Consumption in United States in the First Half of the 20th Century." Korean Tea Society 28, no. 4 (December 31, 2022): 35–42. http://dx.doi.org/10.29225/jkts.2022.28.4.35.
Full textAbstract:
This study examines the American tea culture and tea consumption patterns in the United States, analyzing development patterns of modern American tea culture, as well as trends and factors influencing tea imports and consumption. First, tea consumption in the United States in the first half of the 20th century increased at the same level or slightly higher than in the previous century despite population growth. Second, tea consumption increased dramatically due to the Prohibition Act in the 1920s and black tea particularly increased rather than green tea as more tea was imported from India, Sri Lanka, and Indonesia than from China and Japan due to the influence of the Pacific War and the Korean War in the 1940s and the 1950s respectively. Third, iced tea, which existed before the 20th century, was initially made of green tea but later changed to black tea, and as refrigeration improved, it became a representative American drink. Fourth, tea bags were invented in the previous century for economic feasibility and refine taste at first. Their quickness and convenience stimulated consumer sentiment, and when combined with CTC black tea, they gained an overwhelming advantage in the market. As stated above, American tea culture was still intact even after the 20th century, and it built its own unique tea culture that advanced from the original English tea culture, such as American tea food, informal and entertaining character, iced tea and tea bags.
19
Yazidi, Akhmad. "PEMAKAIAN AKSARA DALAM PENULISAN BAHASA MELAYU HINGGA BAHASA INDONESIA (THE USAGE OF LETTERS ON MALAY TO INDONESIAN LANGUAGE WRITING)." JURNAL BAHASA, SASTRA DAN PEMBELAJARANNYA 3, no. 1 (February 21, 2018): 47. http://dx.doi.org/10.20527/jbsp.v3i1.4484.
Full textAbstract:
AbstractThe Usage of Letters on Malay to Indonesian Language Writing. This paper discussesthe history of the Indonesian language, literacy in the writing of a variety of languages, Malay letter in writing to the Indonesian language, and spelling in Indonesian. Ofthis section may conclude that in writing the history of written language or alphabetletters contained Paku, the letter Babylonian, Assyrian letters, letters of Ancient Persia;Pallawa, Kawi Letter used in Sanskrit; Arabic, Kanjiin Japanese and Chinese, letters,Jawi Premodern, Modern Java, Bali Modern: literacy Hanacaraka from Lampung,Rencong, Karo Batak, Bugis-Makassar as well;and Latin script. Indonesian languagethat comes from the Malay language has a long history, There are some developmentspase formation of the Indonesian language, namely Old Malay, Malay Market, HigherMalay, and Bahasa Indonesian. Since the 5th century inscription has been found to beYupa in Kutai in East Kalimantan with a script and inscription Pallawa Tarumanegara,and inscriptions in Old Malay inscriptions in a script that is Pallawa Towu Gutters,Cape Inscription Land, and the inscription Limestone City. In a later development afterthe Arabs came to trade missions and preaching, use Malay Arabic script known asJawi letters, and beginning of the 20th century the concept put forward by the Ch. A.Dutch van Ophuysen applied linguists Latin letters into the Malay language. Ever seenon the spelling of force, then in the Indonesian language contained van OphuysenSpelling, Spelling Republic, and Spelling Enhanced.Keywords: letter of the alphabet, spelling, languageAbstrakPemakaian Aksara dalam Penulisan Bahasa Melayu hingga Bahasa Indonesia. Tulisanini membahas tentang sejarah bahasa Indonesia, aksara dalam penulisan berbagaibahasa, aksara dalam penulisan bahasa Melayu hingga bahasa Indonesia, dan ejaandalam bahasa Indonesia. Dari pembahasan ini dapat disimpulkan bahwa dalam sejarahtulisan atau aksara bahasa tulis terdapat huruf Paku, yaitu huruf Babylonia, hurufAssyiria, Huruf Persia Kuno; Pallawa, Huruf Kawi yang digunakan dalam bahasaSanskerta; huruf Arab, huruf Kanji dalam bahasa Jepang dan Cina, huruf, JawiPramodern, Jawa Modern, Bali Modern; Aksara Hanacaraka dari Lampung, Rencong,Batak Karo, serta Bugis-Makassar; serta aksara Latin. Bahasa Indonesia yang berasaldari bahasa Melayu mempunyai sejarah yang cukup lama, Terdapat beberapa faseperkembangan terbentuknya bahasa Indonesia, yaitu bahasa Melayu Kuno, MelayuPasar, Melayu Tinggi, dan Bahasa Indonesia. Sejak abad ke-5 sudah ditemukan prasastiberupa Yupa di Kutai Kalimantan Timur dengan aksara Pallawa dan PrasastiTarumanegara, kemudian prasasti dalam bahasa Melayu Kuno dalam aksara Pallawa,yaitu Prasasti Talang Towu, Prasasti Tanjung Tanah, dan Prasasti Kota Kapur. Dalamperkembangan kemudian setelah bangsa Arab datang dengan misi dagang dan dakwah,48digunakan aksara Arab Melayu yang dikenal sebagai huruf Jawi, dan awal abad ke-20atas konsep yang di kemukakan oleh Ch. A. van Ophuysen ahli bahasa Belandaditerapkan huruf Latin kedalam bahasa Melayu. Dilihat dari ejaan yang pernah berlaku,dalam bahasa Indonesia terdapat Ejaan van Ophuysen, Ejaan Republik atau EjaanSuwandi, dan Ejaan Yang Disempurnakan.Kata-kata kunci: aksara, ejaan, bahasa
20
Suryaningsih, Iin. "Puisi Arab Bersajak karya Zaini-Solo; Kajian Pedagogi Islam-Modern dalam Manuskrip Nusantara." Buletin Al-Turas 24, no. 2 (October 30, 2018): 363–78. http://dx.doi.org/10.15408/bat.v24i2.8748.
Full textAbstract:
The presence of various modern pedagogical currents carried by the psychologists and observers of Western education, has made a new mapping in the study of modern education in Indonesia. Indeed the study has been popular since the early 20th century AD with a very specific theme evidenced by one of the manuscripts entitled Mir'ātu Afkār al-Rijāl Nadzm Ta'līm al-Muta'līm by a scholar from Solo-Indonesia. This study proves that the content of Modern Pedagogy study by a scholar in Indonesia looks very specific and holistic. The method used is a method of philology that includes textual criticism in manuscripts. This method will also capture the superiority of the study of Archipelago Pedagogy written with Arabic script. The results of this study that the study of Modern Pedagogy can be clearly found in the traces of the history of the past in the archipelago of Manuscript.---Hadirnya berbagai aliran pedagogi modern yang diusung oleh para psikolog dan pemerhati pendidikan Barat, telah membuat pemetaan baru dalam kajian ilmu pendidikan modern di Indonesia. Sejatinya kajian tersebut sudah populer sejak awal abad 20 Masehi dengan tema yang sangat spesifik yang dibuktikan oleh salah satu manuskrip berjudul Mir’ātu Afkār al-Rijāl Nadzm Ta’līm al-Muta’līm karya seorang cendikia asal Solo-indonesia. Penelitian ini membuktikan bahwa muatan kajian Pedagogi Modern karya cendikia di Indonesia terlihat sangat spesifik dan holistik. Metode yang digunakan adalah metode filologi yang mencakup kritik teks pada manuskrip. Metode ini juga akan memotret keunggulan kajian Pedagogi Nusantara yang ditulis dengan skrip Arab. Hasil penelitian ini bahwa kajian Pedagogi Modern secara nyata dapat kita temukan dalam jejak sejarah keilmuan masa lalu di Nusantara berupa Manuskrip.
21
Setyowati, Martha. "PERKEMBANGAN PENGGUNAAN BETON BERTULANG DI INDONESIA PADA MASA KOLONIAL (1901-1942)." Berkala Arkeologi 39, no. 2 (November 5, 2019): 201–20. http://dx.doi.org/10.30883/jba.v39i2.468.
Full textAbstract:
The discovery of reinforced concrete became a major breakthrough in modern construction technology in the early 20th century. In five decades reinforced concrete has developed rapidly and was used in almost all parts of the world. Reinforced concrete was first introduced in Indonesia during the colonial period. The used of reinforced concrete increased along with the construction growth in the Dutch East Indies. The used of reinforced concrete between 1901 and 1942 can be seen from the buildings and infrastructure that still exist today. However the development of reinforced concrete in Indonesia during colonial period not widely explored yet. Because of that this study aims to provide an overview of the development of reinforced concrete used during the colonial period using archaeological data and supported by historical data. This research uses secondary data sources obtained through literature study. Based on this research it can be concluded that the development of the reinforced concrete used in the colonial period showed the progress of construction technology as well as economic and social conditions at that time.
22
Stark, Alexander, and Balazs Huszka. "100 Years Sitti Nurbaya: A View on the Social Criticism in the Novel Sitti Nurbaya." Asian Culture and History 14, no. 1 (April 24, 2022): 67. http://dx.doi.org/10.5539/ach.v14n1p67.
Full textAbstract:
Sitti Nurbaya is one of the first modern Indonesian novels, and it was published in the year 1922. It illustrates the tragic story of a teenager who is forced to marry an older man. In this research paper, the researchers want to look at the social criticism of Marah Rusli, the author of Sitti Nurbaya. Such a perspective can reveal the inner dynamics of the Minangkabau society of West Sumatra (Indonesia), the setting of the novel. Marah Rusli originates from West Sumatra, and his novel describes the process of change at the beginning of the 20th century. The researchers used a mixed approach to analyze the novel Sitti Nurbaya and detect the traditional system’s inherent criticism. The researchers used a methodology that comprised two methods, a structuralist approach and a biographical viewpoint. The research discovered that Marah Rusli criticizes the situation of men within a matrilineal society. He is also critical of the excesses of a growing capitalistic mindset.
23
Indrajaya, Ferdinand. "Homo Sacer sebagai Figur Politis dan Kaitannya dengan Dunia Pendidikan Tinggi." Humaniora 2, no. 1 (April 30, 2011): 335. http://dx.doi.org/10.21512/humaniora.v2i1.3021.
Full textAbstract:
Article is an outcome from writer’s reflection from his reading on Homo Sacer, Sovereign Power and Bare Life, a book by Giorgio Agamben, an Italian 20th century philosopher. The reading concerns with the three chapters which are Homo Sacer, The Ambivalence of The Sacred, and The Sacred Life, and also the preface of chapters. Generally, this article proposes two main things. First, Agamben’s description on Western modern political practice, developed from the Greek until today. Second, writer’s reflection on educational system in Indonesia, especially the higher education level in nowadays, through Agamben’s perspective. Structurally, article is divided into three parts. First, the Preface, is a general view to Agamben’s political thought which will stand as a background to the second part from this article, Homo Sacer. On the third part, Education as Bare Life, is writer’s reflection on higher education system in Indonesia borrowing the political perspectives from Agamben.
24
Asry, M. Yusuf. "MEREKONSTRUKSI GERAKAN DAKWAH MASA DEPAN." Harmoni 11, no. 1 (March 30, 2012): 8–17. http://dx.doi.org/10.32488/harmoni.v11i1.226.
Full textAbstract:
The Islamic Dakwah needs to apply appropriate methods so it is well orientated and in line with its objectives, it is conveying religious messages. At the beginning of the 20th century in Indonesia had started appearing several social-religious organizations that apply the principles of modern organizations, such as the Syarikat Dagang Islam (SDI), Islam SI (SI), followed by Persyarikatan Muhammadiyah and NU. In general, these organizations deliver four ideas that become the spirit and ideology, which are: religion, sociology, education and economy. The development of the community-based Islamic da’wah management was understood to be implemented as new measures to facilitate the community in order to formulate the principles of the missionary program, by and for the community itself.
25
Noor, M. Mulki Mulyadi. "Kendari Port Development: The Meeting Point of Shipping and Trade Route in East Coast of Sulawesi, 1831-1945." Journal of Maritime Studies and National Integration 2, no. 2 (February 1, 2019): 75. http://dx.doi.org/10.14710/jmsni.v2i2.4217.
Full textAbstract:
This article analyses the ups and downs of Kendari port development since 1831 until Japanese occupation ended in Indonesia. This study tries to place Kendari port as the main port with areas that become the link of traditional and modern trade routes at the east coast of Sulawesi. Moreover, Kendari has become Collecting Center port since the 16th century, therefore, the connectivity between Kendari port and other regions is quite close. This study used primary source in the form of official record of the colonial government and secondary source in the form of publication related to the topic of the study. The study found that traditionally the trade relation of Kendari port with other regions originated from two routes, namely Wawonii island and Bokori island, while in the colonial period the role of the Dutch government made Kendari as a modern port so that the port developed rapidly as one of the links for KPM shipping and trade and Bugis traders who were still active until the 20th century. This role continued in Japan, but it was no longer a trading port, but as a Japanese naval base.
26
Rosyadi, Rosyadi. "ANGKLUNG: DARI ANGKLUNG TRADISIONAL KE ANGKLUNG MODERN." Patanjala : Jurnal Penelitian Sejarah dan Budaya 4, no. 1 (March 1, 2012): 25. http://dx.doi.org/10.30959/ptj.v4i1.122.
Full textAbstract:
AbstrakAngklung adalah alat musik tradisional Indonesia yang berasal dari tanah Sunda, terbuat dari bambu, yang dibunyikan dengan cara digoyangkan. Sebelum menjadi sebuah kesenian yang adiluhung seperti sekarang ini, kesenian Angklung telah mengalami perjalanan sejarah yang amat panjang. Berbagai perubahan telah dilaluinya mulai dari perubahan bentuk, fungsi, sampai pada perubahan nada. Demikian pula berbagai situasi telah dilaluinya, bahkan kesenian ini sempat mengalami keterpurukan pada awal abad ke-20. Angklung sebagai salah satu jenis kesenian yang berangkat dari kesenian tradisional, mengalami nasib yang tidak terlalu tragis dibandingkan dengan beberapa jenis kesenian tradisional lainnya. Kesenian ini hingga kini masih tetap bertahan, bahkan berkembang, dan sudah “mendunia” kendatipun dengan jenis irama dan nada yang berbeda dari nada semula. Kalau semula nada dasar kesenian Angklung adalah tangga nada pentatonis, kini telah berubah menjadi tangga nada diatonis yang memiliki solmisasi. Boleh dibilang, kesenian Angklung merupakan salah satu jenis kesenian tradisional yang mampu menyesuaikan diri dengan perkembangan zaman, sehingga ia mampu bertahan di tengah terjangan arus modernisasi. Bahkan kesenian Angklung ini telah mendapat pengakuan dari UNESCO sebagai The Representative List of the Intangible Cultural Heritage of Humanity. Angklung sebagai warisan budaya dunia milik Indonesia yang dideklarasikan pada 16 Januari 2011. Abstract Angklung is a Sundanese musical instrument made of bamboo. We have to shake it to get the tune. Angklung has been through long period of times in history before it become a masterpiece of one of Sundanese artistry. It has been through many changes, beginning from its form, functions and tune itself. Angklung experienced its downturn at the beginning of 20th century. But it survived. Angklung can suit itself to this changing modern world by adjusting its musical scale from pentatonic to diatonic. UNESCO has granted angklung the Representative List of Intangible Heritage of Humanity on January 16, 2011.
27
Kurniawati, Kurniawati. "Pendidikan Sejarah dalam Kurikulum di Republik Federal Jerman." Jurnal Pendidikan Sejarah 4, no. 1 (August 18, 2017): 1. http://dx.doi.org/10.21009/jps.041.01.
Full textAbstract:
The aim of this article is to find out what philosophy behind the education curriculum in Germany,its system and structure especially on history curriculum to be compared with Indonesia”s experience.Traditionally the German educational system is strongly influenced by the tradition of naturalistichumanism - specifically those of the Humbold philosophy regarding as Bildung. History Education is acompulsory subject that is given to students from grade 6-10 as much as two hours of lessons per week,while in grade 10-12 or 13 lessons, history is no longer a compulsory subject. In grade 6-9 curriculum isbased on chronological history revolves around the history of Western Civilization, in grade 10 historylessons relating to contemporary history in the 20th century, while in grade 11-12 / 13 history lessonfocused on the history of modern Europe and non- European history.
28
Ardiani, Milla. "Gaya Arsitektur di Perumahan Dinas Militer Angkatan Darat, Cimahi, Jawa Barat." ComTech: Computer, Mathematics and Engineering Applications 2, no. 2 (December 1, 2011): 613. http://dx.doi.org/10.21512/comtech.v2i2.2810.
Full textAbstract:
Cimahi is a city in West Java that owns many relics of the Dutch architectural heritage built in the early 20th century. The majority of buildings are military buildings that have a hierarchy according to the military rank, seen from the styles presented at the army's military housing. The building style has no longer presented either Indische empire style or modern colonial style. The architectural style in the transitional period at that time adapted the tropical climate of Indonesia with the visible formation of the Dutch. This paper is the result of research done by observation and a survey at the Army Military Housing, Cimahi, West Java. Data were analyzed quantitatively to analyze the number of houses and ornaments dismantled and its original form. In addition, qualitative methods are also used to analyze the demolitions done by the building occupants.
29
Wahyudhi, Nostalgiawan. "The Pattern of Islamic Moderate Movement in Java under Political Fluctuations in Early 20th Century." International Journal of Nusantara Islam 3, no. 2 (June 28, 2015): 47–60. http://dx.doi.org/10.15575/ijni.v3i2.1412.
Full textAbstract:
The previous studies of Islamization in Java follow a clear distinction of Priyayi-Abangan-Santri thesis, which was gradually developed and incompatible to capture the changing of political preferences of Javanese Muslims. This paper examines what kind of patterns formed on the dynamics of the Islamization process in Java under the influence of socio-political changes. The output of this paper is to show the pattern of Islamization process in Java under the political dynamic changes of Indonesian politics in the early twentieth century. The pattern of Islamization in Java was influenced by ethical policy, the transmission of Middle East Islam, and caused by the politization of Islam by the Colonial government. The ethical policy encouraged the creation of a public space for political contestations that determined the new identity of Indonesian elite. The transmission of Middle Eastern Islam triggered the polarization of Javanese Muslims into two patterns: the modernist Muslim strengthened the pattern of Priyayi-Santri in urban communities with Islamization through modern institutions. In this, the traditionalist Muslim also developed an intellectual genealogy through Pesantren networks scattered in the rural areas created the pattern of Santri-Abangan. Meanwhile the politization of Islam by Colonial government created a benefit to the unification of Islamic institutions.
30
Joustra, Robert J. "Abraham Kuyper among the Nations." Politics and Religion 11, no. 1 (September 25, 2017): 146–68. http://dx.doi.org/10.1017/s1755048317000554.
Full textAbstract:
AbstractAbraham Kuyper, Dutch Prime Minister (1901–1905) and modern Calvinist, was a controversial figure, not least in his foreign affairs. Yet while Kuyper's legacy has been felt in the world of religious, especially Christian, political, and social theory, very little has been made of Kuyper's actual record as a foreign policy maker and a Prime Minister. So, what was Kuyper's “Christian” perspective and policy on foreign affairs? Using newly available English translations, this article outlines Kuyper's “overseas manifesto” made most plain in Our Program, and compares it against Kuyper's commentary and policy in three major foreign crises: the Boer Cause, in South Africa; the “pacification” of Aceh, in modern-day Indonesia; and finally, the calamity of the Great War in Europe. From these I will paint an introductory, if general, picture of a serious, religious foreign policy maker, and a commentator on world affairs; a complex picture of religiously inflected policy in the early 20th century, with lessons and warnings for scholars of religion and foreign policy today.
31
Carey, Peter, and Christopher Reinhart. "British Naval Power and its Influence on Indonesia, 1795–1942: An Historical Analysis." Journal of Maritime Studies and National Integration 5, no. 1 (August 21, 2021): 14–29. http://dx.doi.org/10.14710/jmsni.v5i1.9343.
Full textAbstract:
In Indonesian history, Britain has never been considered a prominent player in the politics of the archipelago. From an Indonesian perspective, the British presence only lasted a brief five years (1811–1816) during short-lived interregnum regime led by Thomas Stamford Raffles (1781-1826). This began with the British seizure of Java from the Franco-Dutch administration of Marshal Daendels (1808-11) and his successor, General Janssens (May-September 1811), and ended with the formal return of the colony to the Netherlands on 19 August 1816. However, as this article demonstrates, Britain has had a long-lasting and decisive influence on modern Indonesian history, dating from the time when the archipelago entered the vortex of global conflict between Britain and Republican France in the 1790s. The presence of the British navy in Indonesian waters throughout the century and a half which followed Britain’s involvement in the War of the First Coalition (1792-97) dictated inter alia the foundation of new cities like Bandung which grew up along Daendels’ celebrated postweg (military postroad), the development of modern Javanese cartography, and even the fate of the exiled Java War leader, Prince Diponegoro. in distant Sulawesi (1830-55). This British naval presence had pluses and minuses for the Dutch. On the one hand, it was a guarantor of Dutch security from foreign seaborne invasion. On the other, it opened the possibility for British interference in the domestic politics of Holland’s vast Asian colony. As witnessed in the 20th-century, the existence of the Dutch as colonial masters in the Indonesian Archipelago was critically dependent on the naval defence screen provided by the British. When the British lost their major battleships (Prince of Wales and Repulse) to Japanese attack off the east coast of Malaya on 10 December 1941 and Singapore fell on 15 February 1942, the fate of the Dutch East Indies was sealed. Today, the vital role played by the Royal Navy in guaranteeing the archipelago’s security up to February 1942 has been replaced by that of the Honolulu-based US Seventh Fleet but the paradoxes of such protection have continued.
32
Nurtawab, Ervan. "Tafsīr al-Jalālayn at the Crossroads." Australian Journal of Islamic Studies 6, no. 4 (December 8, 2021): 4–24. http://dx.doi.org/10.55831/ajis.v6i4.429.
Full textAbstract:
Scholarly studies of Southeast Asian commentaries of the Qur’ān produced prior to the 20th century uncover the dominant position of Tafsīr al-Jalālayn as the main reference among other popular classical and medieval Qur’ānic commentaries authored by al-Baghawī, al-Khāzin and al-Bayḍāwī. In this article, I question the Jalālayn’s position in modernist exegetical activities, given the translated text is usually presented so briefly that it prevents authors of tafsir from giving extra-explanations as glosses. Meanwhile, there is an increasing trend in modern tafsir literature to expand commentaries from various disciplines. For this study, I examine selected verses from Tafsir Qurän Karim by an Azhari-trained scholar, Mahmud Yunus (d. 1982), as among the first complete Malay/Indonesian commentaries in the modern period (1938). I argue the Jalālayn was at a crossroads for being marginalised from mainstream modernist Indonesian tafsir literature. While the absence of Jalālayn’s role in modern Indonesian commentaries is obvious, modernist commentators do not entirely neglect some legendary elements usually found in classical and medieval Qur’ānic commentaries and add them to their commentary works.
33
Noviana, Lia. "STATUS WANITA DI NEGARA MUSLIM MODERN: STUDI TERHADAP HUKUM KELUARGA DI TUNISIA DAN INDONESIA." Kodifikasia 13, no. 2 (December 6, 2019): 197. http://dx.doi.org/10.21154/kodifikasia.v13i2.1832.
Full textAbstract:
Salah satu fenomena penting yang muncul di dunia muslim sejak awal abad ke-20 adalah adanya upaya pembaharuan hukum keluarga di negara-negara berpenduduk mayoritas muslim baik dengan metode intra doctrinal reform maupun extra doctrinal reform. Adapun tujuan pembaharuan hukum keluarga di antaranya ialah untuk unifikasi hukum, tuntutan peningkatan status wanita dan merespon perkembangan masyarakat yang selalu bergerak dinamis. Dapat dikatakan bahwa tujuan kedua ini merupakan tujuan dari reformasi Undang-Undang Perkawinan di mayoritas negara-negara muslim, meskipun tidak menutup kemungkinan di beberapa negara mencakup beberapa tujuan sekaligus. Dengan menggunakan metode descriptive comparative, penelitian ini membahas tentang materi-materi pembaharuan hukum keluarga dan faktor-faktor yang melatarbelakangi terjadinya pembaharuan hukum keluarga di negara Tunisia dan Indonesia. Hasil dari penelitian menunjukkan bahwa adanya pembaharuan hukum keluarga di Tunisia tidak lepas dipengaruhi oleh dua faktor, yaitu faktor eksternal: pengaruh Prancis dalam usaha sekularisasi dan pengaruh Habib Bourguiba yang berhasrat menjadikan Tunisia sebagai negara sekuler dan faktor internal: adanya reinterpretasi nash Al-Qur’an dan peningkatan status wanita di Tunisia. Sedangkan pembaharuan hukum keluarga di Indonesia dilatarbelakangi oleh adanya heterogenitas masyarakat dan usaha unifikasi hukum. [One important phenomenon that has emerged in the Muslim world since the beginning of the 20th century is the effort to reform family law in Muslim-majority countries with both intra-doctrinal reform and extra doctrinal reform methods. Some of the objectives of the renewal of family law are to unify the law, to legalize women’s equal rights, and to respond to the dynamic development of a society. It is well known that the legalization of women’s equal rights is mostly becomes the main goal in reforming the Marriage Law in the majority of Muslim countries, although some countries may also put other goals at once. Using descriptive-comparative methods, this study attempts to discuss the renewal material of family law and the factors that underlie the renewal in Indonesia and Tunisia. The results of the study show that the renewal of family law in Tunisia is inseparably influenced by two factors; namely external factors: the influence of France in their secularization efforts as well as the influence of Habib Bourguiba, who desires to make Tunisia as a secular state; and the internal factors: the reinterpretation of the Qur'anic text and some efforts done in Tunisia to improve the women’s status. On the other hand, the renewal of family law in Indonesia is motivated by the heterogeneity of the community and the effort of law unification].
34
Hartono, Samuel, and Handinoto Handinoto. "SURABAYA KOTA PELABUHAN (SURABAYA PORT CITY) Studi tentang perkembangan bentuk dan struktur sebuah kota pelabuhan ditinjau dari perkembangan transportasi akibat situasi politik dan ekonomi dari abad 13 sampai awal abad 21." DIMENSI (Journal of Architecture and Built Environment) 35, no. 1 (July 9, 2007): 88–99. http://dx.doi.org/10.9744/dimensi.35.1.88-99.
Full textAbstract:
From an obscure area by the banks of an estuary, which is later named Kalimas (Golden River), Surabaya, located in the coastal area of northern Java, developed into an important port in the Mojopahit era in the 14th century. Its geographically strategic position would then encouraged the Dutch colonial government in the 19th century to make it one of the primary ports in the long chain of gathering the farm produce from the whole area in the eastern Java and exporting them to Europe. This decision had resulted in transforming the 'shape and structure' of this town to become like a ribbon spreading from the northern area (the port) to the south (the plantation and farming areas). In the 20th century, besides being a traditional port by the banks of Kalimas River for the local people, Surabaya was also built into a trading port and the second largest navy port after Batavia. Its role as a port city has become very essential in supporting the trades specifically in the eastern part of Indonesia and generally in the whole Indonesia. Abstract in Bahasa Indonesia : Dari sebuah tempat yang tidak berarti, di tepi muara sungai kecil, yang kelak bernama Kalimas, Surabaya yang terletak di pesisir Utara P. Jawa, berkembang menjadi sebuah pelabuhan penting di jaman Mojopahit pada abad ke 14. Letak geografisnya yang sangat strategis membuat pemerintah kolonial Belanda pada abad ke 19, memutuskannya sebagai pelabuhan utama dari rangkaian terakhir kegiatan pengumpulan hasil produksi pertanian di ujung Timur P. Jawa untuk eksport ke Eropa. Keputusan ini mengakibatkan 'bentuk dan struktur' kota menjadi semakin seperti pita yang membentang dari Utara (arah pelabuhan) ke Selatan (arah pedalaman penghasil pertanian dan perkebunan). Pada abad ke 20, Surabaya di bangun menjadi pelabuhan dagang dan pelabuhan angkatan laut modern terbesar kedua setelah Batavia, disamping pelabuhan rakyat yang terletak di tepi Kali Mas. Pada abad awal ke 21 bentuk dan struktur kota Surabaya sudah mulai mencapai keseimbangan. Perannya sebagai kota pelabuhan semakin penting dalam dunia perdagangan di Indonesia bagian Timur pada khususnya dan Indonesia secara keseluruhan pada umumnya. Kata kunci: surabaya, kota pelabuhan , perkembangan transportasi.
35
Pratiwi, Cekli Setya. "Bridging the Gap Between Cultural Relativism and Universality of Human Rights: Indonesia Attitudes." Journal of Indonesian Legal Studies 5, no. 2 (November 1, 2020): 449–78. http://dx.doi.org/10.15294/jils.v5i2.39271.
Full textAbstract:
Debates on the universality of human rights and cultural relativism seem to be eternal and will continue to exist as societal dynamics bring different views, concepts, and understandings of human rights and culture. However, it cannot be denied that modern international human rights law which is currently being referred to and adopted by the international community, still creates gaps in the protection of human rights. Meanwhile, the development of cultural relativism in the 20th century is quite successful in bridging the gap between the two and contributing positively to the implementation of international human rights law at the domestic level. Nonetheless, the cultural relativism approach presents critiques and challenges. By using various secondary resources, this paper begins with the concept of, debates between, and challenges of cultural relativism and universality of human rights. The paper indicates that the contribution of cultural relativism can be seen from building tolerance and protection of communal rights, the rights of marginal groups, and the optimization of domestic law when dealing with some competing’s rights. This is a good opportunity to reduce discriminatory actions against marginalized groups for maintaining tolerance and harmony in a plural society. The effectiveness of the application of "margin appreciation" in Europe should be the best practice to actualize "Asian values" or "African values" in formulating the concepts of "public morality" or "public order" clearly and precisely. The cultural relativism approach may not be used by a government to justify any human rights violation. Both of these are important considerations for Indonesia because of its ambiguous attitude in placing these two theories appropriately and purposefully.
36
Wihardyanto, Dimas, and Sudaryono Sudaryono. "ARSITEKTUR KOLONIAL BELANDA DI INDONESIA DALAM KONTEKS SEJARAH FILSAFAT DAN FILSAFAT ILMU." LANGKAU BETANG: JURNAL ARSITEKTUR 7, no. 1 (April 20, 2020): 42. http://dx.doi.org/10.26418/lantang.v7i1.35500.
Full textAbstract:
Arsitektur merupakan salah satu produk budaya hasil pemikiran manusia yang mampu menggambarkan secara komprehensif bagaimana hubungan dirinya dengan konteks sosial maupun seting lingkungan yang ada. Tidak terkecuali arsitektur kolonial Belanda di Indonesia. Kolonialisasi di Indonesia terutama yang dilakukan oleh Belanda merupakan salah satu babak sejarah penting di Indonesia karena mampu merubah cara berfikir arsitektur di Hindia Belanda semakin modern mendekati yang terjadi di Barat. Pengaruh modernisme dalam arsitektur tersebut tentunya tidak dapat dilepaskan dari perkembangan cara berfikir masyarakat barat yang bertitik tolak dari cara memandang alam dan manusia melalui pendekatan kategorisasi dan analogi. Setelah melalui kurun waktu yang cukup panjang arsitektur kolonial Belanda di Indonesia akhirnya tidak dapat memaksakan penggunaan arsitektur barat secara penuh. Konteks sosial budaya serta seting lingkungan dan iklim yang berbeda akhirnya mampu mengajak para arsitek untuk mengedepankan cara berfikir yang bertitik tolak pada alam melalui pendekatan analogi alih-alih menonjolkan arsitektur barat sebagai simbol manusia modern melalui pendekatan kategorisasi. Kemunculan arsitektur Indis adalah salah satu buktinya. Selanjutnya melalui metode kajian literatur terhadap sejarah perkembangan filsafat barat, metodologi penelitian arsitektur, dan teori-teori mengenai arsitektur kolonial Belanda di Indonesia peneliti mencoba merunut dan merumuskan bagaimana Posisi keilmuan arsitektur kolonial Belanda di Indonesia dalam konteks sejarah filsafat dan filsafat ilmu. Hasil yang didapatkan dari penelitian ini adalah bahwasanya perkembangan arsitektur kolonial di Indonesia berawal dari cara berfikir dualisme dengan mengambil alam sebagai tidak tolak, kemudian beralih menjadi cara berfikir monisme dengan revolusi industri sebagai latar belakang, dan kemudian kembali ke cara berfikir dualisme dengan menempatkan alam sebagai titik tolak pada abad ke 20.DUTCH COLONIAL ARCHITECTURE IN INDONESIA IN THE HISTORICAL CONTEXT OF PHILOSOPHY AND PHILOSOPHY OF SCIENCE Architecture is one of the cultural products of human thought that can to comprehensively describe how its relationship with the social context and the existing environmental settings. Dutch colonial architecture in Indonesia is no exception. Colonialism in Indonesia, especially those carried out by the Dutch, is one of the important historical phases in Indonesia because it can change the way of thinking architecture in the Dutch East Indies increasingly modern that is happening in the West. The influence of modernism in architecture indeed cannot be separated from the development of western society's way of thinking, which starts from the way of looking at nature and humans through a categorization and analogy approach. After a long period of time, Dutch colonial architecture in Indonesia finally could not force the full use of western architecture. The socio-cultural context and the different environmental and climatic settings were finally able to invite the architects to put forward the way of thinking that starts with nature through an analogy approach instead of highlighting western architecture as a symbol of modern humans through the categorization approach. The emergence of Indis architecture is one of the proofs. Furthermore, through the method of studying literature on the history of the development of western philosophy, architectural research methodology, and theories about Dutch colonial architecture in Indonesia researchers try to trace and formulate the scientific position of Dutch colonial architecture in Indonesia in the context of the history of philosophy and philosophy of science. The results obtained from this study are that the development of colonial architecture in Indonesia started from the way of thinking of dualism by taking nature as not rejecting, then turning into monism with the industrial revolution as a background, and then returning to the way of thinking of dualism by placing nature as a point starting in the 20th century.
37
Burhani, Ahmad Najib. "Sectarian Translation of the Qur’an in Indonesia: The Case of the Ahmadiyya." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 1. http://dx.doi.org/10.14421/ajis.2015.532.1-32.
Full textAbstract:
Ahmadiyya’s translations of the Quran have some distinctive characteristics compared to the translations from Sunni Muslims. However, these translations, particularly Soedowo-Dutch translation of Muhammad Ali’s The Holy Quran, have been influential in Indonesian Sunni community in the first half of the 20th century. Against the opposition from the Muhammadiyah and the fatwa from Muhammad Rashid Rida of Egypt, which prohibited the use of Ahmadiyya’s translation, the Soedewo-Dutch translation was widely used by Dutch-educated intelligentsia as a main source to know about Islam. This article specifically answers the following questions: Why did Ahmadiyya’s translations of the Quran have a significant place in Indonesia? What was the appeal of these translations to Indonesian intelligentsia? What is the contribution of these translations to the study of the Quran in this country? This paper argues that the success of Ahmadiyya’s translation, particularly the Dutch version, during the revolution era is based on three reasons: language (Dutch is the language of intelligentsia), content (which fit with the need of intelligentsia who seek a harmonious understanding between religie and wetenschap), and form (the only available rendering of the Quran in modern form of publication). In the context of ideology, the reception of Muslim intelligentsia was mainly for their contribution in defending Islam against the penetration of Christian mission and the coming of anti-religion ideologies, particularly materialism and atheism, by strongly challenging their doctrines. <br />[Terjemah al-Quran versi Ahmadiyah memiliki beberapa karakteristik yang berbeda jika dibandingkan dengan terjemah versi Islam sunni pada umumnya. Namun demikian, terjemah seperti di atas, khususnya terjemah al-Quran dalam bahasa Belanda --yang dialih-bahasakan dari The Holy Qur’ān karya Muhammad Ali oleh Soedowo-- cukup berpengaruh di masyarakat muslim Indonesia pada paruh pertama abad ke-20. Bertentagan dengan fatwa dari Muhammadiyah maupun dari Muhammad Rashid Rida yang melarang penggunaan terjemah versi Ahmadiyyah, terjemha Soedewo ini justru menjadi rujukan bagi kalangan terdidik untuk memahami Islam. Tulisan ini secara khusus menjawab pertanyaan: mengapa terjemah al-Quran versi Ahmadiyyah ini cukup berpengaruh di Indonesia, apa yang menarik dari tterjemah ini bagi mereka, serta apa sumbangan pemikiran terjemah ini pada perkembangan keilmuan al-Quran di negeri ini. Menurut penulis, terjemah versi Ahmadiyyah, khususnya yang berbahasa Belanda, mengalami kesuksesan pada masa revolusi dipengaruhi oleh tiga hal: (1) bahasa Belanda yyang dipakai adalah bahasa kalangan terdidik, (2) isinya sesuai dengan kebutuhan kalangan terpelajar yang ingin mencari pemahaman yang harmonis antara agama dan ilmu pengetahuan, dan (3) terjemah ini merupakan satu-satunya bentuk publikasi modern dari terjemah al-Quran yang ada pada masa itu. Dalam konteks ideologi, penerimaan kaum intelektual ini terutama terkait dengan upaya perlawanan Islam terhadap tekanan misi Kristen dan masuknya ideologi-ideologi anti agama, khususnya materialisme dan atheisme.]
38
Burhani, Ahmad Najib. "Sectarian Translation of the Qur’an in Indonesia: The Case of the Ahmadiyya." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 251. http://dx.doi.org/10.14421/ajis.2015.532.251-282.
Full textAbstract:
Ahmadiyya’s translations of the Quran have some distinctive characteristics compared to the translations from Sunni Muslims. However, these translations, particularly Soedowo-Dutch translation of Muhammad Ali’s The Holy Quran, have been influential in Indonesian Sunni community in the first half of the 20th century. Against the opposition from the Muhammadiyah and the fatwa from Muhammad Rashid Rida of Egypt, which prohibited the use of Ahmadiyya’s translation, the Soedewo-Dutch translation was widely used by Dutch-educated intelligentsia as a main source to know about Islam. This article specifically answers the following questions: Why did Ahmadiyya’s translations of the Quran have a significant place in Indonesia? What was the appeal of these translations to Indonesian intelligentsia? What is the contribution of these translations to the study of the Quran in this country? This paper argues that the success of Ahmadiyya’s translation, particularly the Dutch version, during the revolution era is based on three reasons: language (Dutch is the language of intelligentsia), content (which fit with the need of intelligentsia who seek a harmonious understanding between religie and wetenschap), and form (the only available rendering of the Quran in modern form of publication). In the context of ideology, the reception of Muslim intelligentsia was mainly for their contribution in defending Islam against the penetration of Christian mission and the coming of anti-religion ideologies, particularly materialism and atheism, by strongly challenging their doctrines. <br />[Terjemah al-Quran versi Ahmadiyah memiliki beberapa karakteristik yang berbeda jika dibandingkan dengan terjemah versi Islam sunni pada umumnya. Namun demikian, terjemah seperti di atas, khususnya terjemah al-Quran dalam bahasa Belanda --yang dialih-bahasakan dari The Holy Qur’ān karya Muhammad Ali oleh Soedowo-- cukup berpengaruh di masyarakat muslim Indonesia pada paruh pertama abad ke-20. Bertentagan dengan fatwa dari Muhammadiyah maupun dari Muhammad Rashid Rida yang melarang penggunaan terjemah versi Ahmadiyyah, terjemha Soedewo ini justru menjadi rujukan bagi kalangan terdidik untuk memahami Islam. Tulisan ini secara khusus menjawab pertanyaan: mengapa terjemah al-Quran versi Ahmadiyyah ini cukup berpengaruh di Indonesia, apa yang menarik dari tterjemah ini bagi mereka, serta apa sumbangan pemikiran terjemah ini pada perkembangan keilmuan al-Quran di negeri ini. Menurut penulis, terjemah versi Ahmadiyyah, khususnya yang berbahasa Belanda, mengalami kesuksesan pada masa revolusi dipengaruhi oleh tiga hal: (1) bahasa Belanda yyang dipakai adalah bahasa kalangan terdidik, (2) isinya sesuai dengan kebutuhan kalangan terpelajar yang ingin mencari pemahaman yang harmonis antara agama dan ilmu pengetahuan, dan (3) terjemah ini merupakan satu-satunya bentuk publikasi modern dari terjemah al-Quran yang ada pada masa itu. Dalam konteks ideologi, penerimaan kaum intelektual ini terutama terkait dengan upaya perlawanan Islam terhadap tekanan misi Kristen dan masuknya ideologi-ideologi anti agama, khususnya materialisme dan atheisme.]
39
Fajri, Muhammad. "Dynamics of The Study of The Quran in Indonesia: Language and Paradigm." Islam Transformatif : Journal of Islamic Studies 5, no. 1 (August 29, 2021): 59. http://dx.doi.org/10.30983/it.v5i1.4130.
Full textAbstract:
<p>This paper describes the development of the study of the Quran in Indonesia. Through historical-analytical approach, it shows that since the arrival of Islam in Indonesia, the study of the Quran has always been developing. They were starting from oral translation until the birth of interpretive products with various dynamics in them. The research question is, what are the forms of the dynamics of the study of the Quran in Indonesia. This study shows that the study of the Quran in Indonesia is moving dynamically, especially in terms of language characters and paradigms. The languages and characters used vary, ranging from Arabic and Arabic script to local-national languages and scripts (Indonesian and Latin characters), such as <em>jawi, lontara</em>, and <em>pegon</em>. Furthermore, the paradigm is also dynamic, such as textual and contextual approaches. The textual approach has characteristics dealing with the linguistic area and historical context of the Quran, not touching the context in which the Quranic verse is studied. Then the contextual approach, which is not only a linguistic aspect but also pays attention to the context both when the Quran was revealed and the context in which the Quran lives, to see the universal meaning of the Quran. In Indonesia, contextual approaches have started in the reformative or modern-contemporary era, at the end of the 20th century AD, and have developed until now<em>.</em></p><p><em>Tulisan ini menjelaskan tentang perkembangan kajian </em><em>a</em><em>l</em><em> </em><em>Quran di Indonesia. Melalui pendekatan historis-analitis</em><em> </em><em>dapat diketahui bahwa s</em><em>ejak masuknya Islam ke Indonesia, kajian al Quran selalu mengalami perkembangan. Berawal dari terjemahan secara lisan, hingga lahirnya produk-produk tafsir dengan berbagai dinamika di dalamnya. Pertanyaan yang ingin dijawab dalam penelitian ini adalah terkait apa saja bentuk dinamika kajian al Quran yang terjadi di Indonesia. Hasil penelitian ini menunjukkan bahwa kajian al Quran di Indonesia bergerak dinamis, terutama dalam aspek bahasa-aksara dan paradigma. Bahasa dan aksara yang dipakai beragam, mulai dari bahasa dan aksara Arab sampai pada bahasa dan aksara lokal-nasional (bahasa Indonesia dan aksara latin), seperti aksara jawi, lontara, dan pegon. Sedangkan paradigmapun juga dinamis, yaitu pendekatan tekstual dan kontekstual. Pendekatan tekstual memiliki karaktersitik berkutat pada wilayah linguistik dan konteks sejarah al Quran, tidak menyinggung konteks di mana ayat al Quran itu dikaji. Kemudian pendekatan kontekstual yang tidak hanya aspek linguistiknya saja, tetapi juga memerhatikan konteks saat al Quran itu diturunkan maupun konteks dimana al Quran itu hidup untuk melihat makna universal al Quran. </em><em>Di I</em><em>ndonesia, Pendekataan kontekstual sudah mulai terjadi di era reformatif atau modern-kontemporer</em><em>, </em><em>akhir abad ke-20 M</em><em> dan berkembang sampai sekarang.</em></p>
40
Yuliatul Wahidah, Evita, and Agus Salim. "ANALYSIS STUDY ON THE IMPLEMENTATION OF ISLAMIC EDUCATION RECONSTRUCTION BASED ON MULTYDICIPLINARY STUDY IN EAST JAVA ISLAMIC BOARDING SCHOOL COLLEGE." Imtiyaz: Jurnal Ilmu Keislaman 4, no. 2 (September 20, 2020): 103–23. http://dx.doi.org/10.46773/imtiyaz.v4i2.93.
Full textAbstract:
The change or inovation in Indonesia Islamic education is related with recontstruction idea which influences scientific progress in education environment including Islamic Boarding School. Reconstruction idea has found its momentum since the beginning of 20th century, while in the education field was transformed into the establishment of modern educational institutes. College in the Islamic boarding schools that spread among East Java are one of many colleges in the Islamic boarding school which can not avoid from reconstruction that has run through all over regions.The research aim is finding out the background of implementation form, also the input and output reality of Islamic education reconstruction base on Islamic boarding school college multydiciplinary in East Java. It is a discriptive qualitative reasearch with etnographic approach. The methods of data collection are participant observation, interview, and documenter method.Base on the research, it is identified that the Islamic boarding school colleges in East Java are independent college which have shown their strength by building scientific pillars that cover all of part in science, both general and relegion, with the base of multydiciplinary learning. Islamic education, from time to time, has conducted recostruction on its system and management by holding on college tridarma, which are education, research and community service.
41
Adeng, Adeng. "PESANTREN CIPASUNG DI BAWAH KEPEMIMPINAN K.H. RUHIAT (STUDI KETERLIBATAN KIAI DALAM PERJUANGAN KEMERDEKAAN)." Patanjala : Jurnal Penelitian Sejarah dan Budaya 6, no. 2 (June 1, 2014): 253. http://dx.doi.org/10.30959/ptj.v6i2.198.
Full textAbstract:
AbstrakPondok pesantren merupakan lembaga pendidikan dan pengajaran agama Islam secara tradisional yang tumbuh dan berkembang di tengah-tengah masyarakat. Seiring dengan perkembangan zaman, pondok pesantren tradisional berubah menjadi pondok pesantren modern dengan tidak meninggalkan agama sebagai pijakan. Perkembangan ini sudah mulai tampak sejak awal abad ke-20, dengan berdirinya pesantren-pesantren modern dan atau berubahnya pesantren tradisional menjadi pesantren modern. Pesantren tersebut mengalami pergeseran orientasi, dengan tidak hanya mengajarkan masalah uhkrowi (keagamaan/akhirat) semata tetapi juga masalah keduniawian. Hal ini tercermin dari penyesuaian-penyesuaian yang telah pesantren lakukan dalam menghadapi zaman yang semakin maju, salah satu pesantren tradisional yang berkembang menjadi pesantren modern adalah Pesantren Cipasung Singaparna, Kabupaten Tasikmalaya. Penelitian ini diharapkan dapat mengungkap sejarah perkembangan Pesantren Cipasung Singaparna. Fokus bahasan mendeskripsikan secara historis tentang gerak perjalanan Pesantren Cipasung mulai dari masa penjajahan Belanda, pendudukan Jepang, zaman kemerdekaan, dan kiprah pesantren di Nahdlatul Ulama (NU). Penulisan sejarah Pesantren Cipasung Singaparna dilakukan dengan menggunakan metode sejarah, yaitu: heuristik, kritik, intepretasi, dan historiografi. Pondok pesantren sekarang ini tidak hanya mengajarkan ilmu keagamaan, tetapi ilmu pengetahuan dan masalah keduniawian. Oleh karena itu, pondok Pesantren Cipasung Singaparna mempunyai tiga peranan penting, yaitu: sebagai lembaga pendidikan Islam, pengembangan sumber daya manusia, dan pengembangan masyarakat. AbstractMuslim boarding school (pesantren) is an educational institution and study of Islamic which develop in the middle of the society in the traditional ways. Along with the developing of the era, traditional Muslim boarding school also become modern but still keep the religion values. This era can be seen in the 20th century, the appearance of modern Muslim boarding school or the changes of traditional Muslim’s boarding school into modern one. Thus boarding school got the displacement of orientation because they are not only teaching about ukhrowi (religiousness/the hereafter) but also about worldliness. It is because they need to adjust the period that they live right now. One of the Muslim’s Boarding schools that has changed is Pesantren Cipasung Singaparna, Tasikmalaya Regency. The objective of this research is to reveal the history of Pesantren Cipasung Singaparna since the Dutch and Japanese colonialism, the era of Indonesian independence, until in the pace of NadhlatulUlama (NU) as the biggest Muslims organization in Indonesia. The method that the writer used is historical method, which contains; heuristic, criticism, interpretation, and historiography. Muslim boarding schools in this era are not only taught about religiousness or the hereafter but also teach about worldliness or scientific knowledge. That is why Pesantren Cipasung Singaparna have three important roles; the institution of Islamic Study, the developing of human resources, and the developing of the society.
42
Sadria, Modj-ta-ba. "L’Indonésie : Interactions et conflits idéologiques avant la Deuxième Guerre mondiale." Études internationales 17, no. 1 (April 12, 2005): 49–61. http://dx.doi.org/10.7202/701963ar.
Full textAbstract:
Since the dawn of the 20th century, three ideologies have been constantly interacting in the Indonesian society, namely Islam, Marxism, and nationalism. Each has played a striking role in the evolution of the movement for independence - which led to independence in 1945. And today each of them wonders to what extent it has been responsible for the coup d'État by General Suharto in 1965. Since in the current situation, the relations which exist between these three trends of thought, in many respects, are reminiscent of those which prevailed during the interwar years, a study of that period may shed new light on an important moment of the history of political thought in Indonesia. The question of relations between Islamic, nationalist, and Marxist thought is a prevalent issue in a country where a population of Muslim creed is held in subordination, and where there exist s an important leftist intellectual movement, with or without a significant working class. Through the history of the anti-Dutch nationalist movements, through the rise of various Islamic movements (Pan-Islamism, the moderen, the "laity") and that of the Islamic parties linked to them (Sarekat Dagang Islam, Sarekat Islam), through the expansion of the social-democratic, socialist and communist parties (ISDU - Indian Social Democratic Union ; PKI - Perserikaten Kommunist de India ; Sarekat Rakjat - People's Association), and finally, through Sukarno's efforts to conciliate all these movements with a view to independence, an attempt is made to show that, in the evolution of the nationalist movement in Indonesia, there are two inherent elements, namely the socialist ideology and Islam. In the light of the case of Indonesia, it is therefore tempting to consider religion and politics as being symbiotic ideologies.
43
Ni'mah, Zetty Azizatun. "Formulasi Model Pengembangan Pendidikan Islam: Kajian Integrasi Madrasah, Sekolah dan Perguruan Tinggi dengan Pesantren." Didaktika Religia 4, no. 1 (April 16, 2016): 209–40. http://dx.doi.org/10.30762/didaktika.v4.i1.p209-240.2016.
Full textAbstract:
Pesantren is an educational institution after the recitation of the Qur'an in the entire territory of Indonesia. Pesantren distinctive shape and varied makes its presence continues to grow, but a significant development came after an intercourse with the school system or also known as the madrasa system. The growth of Islamic madrasah education is a response to the school system that has been the policy of the Dutch government within the framework of ethical politics. Growth and development of madrasas in the early 20th century is part of the Islamic reform movement in Indonesia, which has a fairly intensive contacts with the reform movement in the Middle East. One form of the dynamics and development of the earliest schools is the mixing between the boarding school system with madrasa system. Both institutions, initially stood alone. Model of teaching at a boarding school in the classical delivered in the mosque or surau with sorogan method, while teaching models delivered modern madrassa in the class room with a varied methods. Marriages between boarding school with this madrasah, has brought a lot of progress in the world of boarding schools. Model Integration madrasah/boarding school is divided into four, namely: Full Integration, Integration Selective, Instrumental Integration, and Integration Minimal. The meeting point of the integration of schools with madrassas, Islamic schools and Islamic Universities with Pesantren or vice versa is equally Aiming internalization of Islamic values, independence, sincerity and simplicity and personality formation holistic: an individual can find the identity, purpose and meaning in life through relation to society, spiritual values that can address the challenges and needs of the times.
44
Dewi, Trisna Kumala Satya. "Arok Dedes dan Pararaton: Transformasi Dan Dinamika Sastra dalam Wacana Globalisasi Sastra." ATAVISME 16, no. 1 (June 28, 2013): 119–28. http://dx.doi.org/10.24257/atavisme.v16i1.87.119-128.
Full textAbstract:
Arok Dedes karya Pramoedya Ananta Toer (1999) merupakan sebuah potret dinamika sastra sebagai akibat transformasinya dari karya terdahulu, yaitu Pararaton karya sastra Jawa Kuna yang termashur. Novel Arok Dedes, dalam hal relevansinya dengan konteks sejarah pun, merupakan suatu gejala sastra yang dinamis sebab dinamika sastra tidak terlepas dari sejarah. Dalam novel Arok Dedes, lewat kepiawaian dan proses kreatifnya, Pramoedya Ananta Toer berusaha mengungkapkan kembali peristiwa pada abad ke-13 sebagai sebuah sindiran untuk peristiwa masa kini, khususnya pada abad 20-an. Arok Dedes mengisahkan perebutan kekuasaan pertama dalam sejarah bangsa Indonesia, yang konon merupakan pengulangan peristiwa masa lalu. Pramoedya Ananta Toer sebagai pengarang Arok Dedes cukup berhasil dalam mengangkat ’mitos’ Dedes dan mengungkapkannya dalam wacana globalisasi. Peran Dedes cukup menonjol dalam percaturan politik, kekuasaan, dan negara sebab Dedeslah penyusun strategi pemindahan kekuasaan dari suaminya (Tunggul Ametung) ke tangan Arok. Mitos tentang Ken Dedes yang memiliki kharisma ’kebesaran’ atau ’prabawa’ (kewibawaan) yang digali oleh Pramoedya Ananta Toer dari Pararaton ini menjadikan Arok Dedes sebagai karya sastra modern yang patut disimak, khususnya dalam wacana globalisasi sekarang ini. Dedes, sebagai sosok perempuan, berkaitan dengan kekuasaan, politik, dan kenegaraan.
Abstract:
Pramoedya Ananta Toer’s Arok Dedes (1999) is a portrait of literary dynamics as the result of its transformation from the previous work, namely Pararatonan outstanding literary work of old Java. The novel of Arok Dedes, in its relevance with historical context, means a dynamic literary phenomenon because the literary dynamics cannot be separated from history. In the novel Arok Dedes, through his creative sophistication and process, Pramoedya Ananta Tour attempted to retell the 13th century of the event as a satire on present events, especially in the 20th century. Arok Dedes narrated the struggle for the first power in Indonesian history, which is a repetition of preceding events. Pramoedya Ananta Tour, as the author of Arok Dedes, was successful enough in presenting Dedes’ myth and expressing it in globalization discourses. The role of Dedes was noteworthy in the political domain, power, and state because Dedes was the mastermind of power transfer from her husband (Tunggul Ametung) to Arok. The myth of Ken Dedes having prestige or wisdom dug by Pramoedya Ananta Tour from Pararaton makes Arok Dedes a significant modern literary work, particularly in the current globalization discourses. Dedes, as woman figure, was related to power, politics, and state.
Key Words: transformation, discourse, globalization
45
Rohmawati, Yuyun. "ISLAM DAN NEO-MODERNISME/ POST-MODERNISME: Perspektif Nurcholish Madjid dan Abdurrahman Wahid." Jurnal Ilmiah Ilmu Ushuluddin 20, no. 1 (June 30, 2021): 60. http://dx.doi.org/10.18592/jiiu.v20i1.4157.
Full textAbstract:
The Western has always insulted Islam as an out of date, irrational, dogmatic, mystical, static, undemocratic religion and so on. Despite the fact, Islam is a religion that rahmatan lil ‘alamin, dynamic and democratic. But the Western negative assessment of Islam is very strongly attached to their memory. So it’s quite difficult to change the Western understanding of Islam. Furthermore, Islamic societies who are too fanatical tend to shut down and reject the modern era. That is what make the problem more complex. Therefore, Indonesian Muslim Intellectuals sought to overcome this problem by developing Neo-modernism/ Post-modernism (in the 20th century). This is in accordance with the purpose of this article which is to find out Islamic discourse and Neo-modernism/ Post-modernism in the perspective of Nurcholish Madjid and Abdurrahman Wahid. The Research was conducted using a qualitative approach of the type of library research. The results of this study indicate that according to these two figures Post-modernism can be used as a bridge to develop Islamic thought as a religion that will always exist in all space and time, but Islamic values must remain radiated in the modern era. Thus, as Muslims especially intellectuals must be able to balance religion and general science.
46
Masaaki, Okamoto. "Anatomy of the Islam Nusantara Program and the Necessity for a “Critical” Islam Nusantara Study." ISLAM NUSANTARA: Journal for Study of Islamic History and Culture 1, no. 1 (July 30, 2020): 13–40. http://dx.doi.org/10.47776/islamnusantara.v1i1.44.
Full textAbstract:
This paper analyzes the Islam Nusantara program of the Islamic Studies Institute of Nahdlatul Ulama (STAINU) and then of the Nahdlatul Ulama University of Indonesia (UNUSIA) that started in 2013. The largest Islamic social organization, Nahdlatul Ulama (NU) has emphasized the moderateness and tolerance of Islam in Indonesia and conceptualized its Islam as Islam Nusantara and started to disseminate this concept to stem the deepening conservative turn of Islam especially after the democratization in 1998. In order to disseminate Islam Nusantara more effectively, the NU-affiliated college (STAINU), later its university (UNUSIA) started the graduate program for Islam Nusantara. After elucidating the Islamic conservative turn and the propagation of Islam Nusantara both by NU and the state, this paper analyzes the theses and their abstracts and the biodata of authors of theses and sees how Islam Nusantara has been producing the proponents of Islam Nusantara. The paper finds that the authors of the theses are young and many of the theses analyze the harmonious Islamic adaptation to local cultures. The authors are male dominant and Java-born-dominant with the focus on their own birthplace. The paper concludes with the importance of more comparativeand critical analysis on local variations of Islam Nusantara in the future theses and dissertations so that the program can critically and objectively analyze the Islam Nusantara concept itself.
Keyword: Islam Nusantara, Nahdlatul Ulama, UNUSIA Jakarta
REFERENCE:
Abdul Mun’im DZ. Mengukuhkan Jangkar Islam Nusantara, Tashwirul Afkar no.26, 2008.
Abdurrahman Wahid. “Pribumisasi Islam.” Dalam Muntaha Azhari and Abdul Mun’im Saleh, eds. Islam Indonesia Menatap Masa Depan. Jakarta: P3M, 1989.
Abdurrahman Wahid. “Melindungi dan Menyantuni Semua Paham.” Dalam Yenny Zannuba Wahid, Ahmad Suaedy et al., eds. Ragam Ekspresi Islam Nusantara. Jakarta: The Wahid Institute, 2008: h. xi-xii.
Ahmad Najib Burhani. Islam Nusantara as a Promising Response to Religious Intolerance and Radicalism, Trends in Southeast Asia, 2018. No.21.
Ahmad Suaedy. Islam, Minorities and Identity in Southeast Asia. Yogyakarta and Jakarta: inklusif and ISAIs UIN Yogya, 2018.
Akhmad Sahal. “Prolog: Kenapa Islam Nusantara?” Dalam Akhmad Sahal dan Munawir Aziz eds. Islam Nusantara dari Ushul Fiqh hingga Paham Kebangsaan. Bandung: Mizan Pustaka, 2015.
Akhmad Sahal dan Munawir Aziz eds. Islam Nusantara dari Ushul Fiqh hingga Paham Kebangsaan. Bandung: Mizan Pustaka, 2015.
Anderson, Benedict. A Life Beyond Boundaries. Petaling Jaya: Strategic Information and Research Development Centre, 2016.
Azymardi Azra. Islam Nusantara: Jaringan Global dan Lokal. Bandung: Mizan, 2002.
Dawam Multazam. “Islam Nusantara, Dari NU untuk Dunia” (artikel diakses pada 10 January 2015 dari http://www.nu.or.id/post/read/60706/islam-nusantara-dari-nu-untuk-dunia).
Fealy, Greg. “Nahdlatul Ulama and the Politics Trap.” New Mandala. (diakses pada 12 November 2019 pada https://www.newmandala.org/nahdlatul-ulama-politics-trap/), 2018.
Fogg, Kavin W. “The Fate of Muslim Nationalism in Independent Indonesia.” PhD dissertation (Yale University), 2012.
Formichi, Chiara. Islam and the Making of the Nation: Kartosuwiryo and Political Islam in 20th Century Indonesia. Leiden and Manoa: KITLV and Hawai’i University Press, 2011.
Hefner, Robert W. “Islamic Schools, Social Movements, and Democracy in Indonesia.” Dalam Robert W. Hefner ed. Making Modern Muslim: the Politics of Islamic Education in Southeast Asia. Honolulu: University of Hawai’i Press, 2009: h. 55-105.
Hefner, Robert. W. What Happened to Civil Islam? Islam and Democratisation in Indonesia, 20 Years On. Asian Studies Review. Vol.43. No.3, 2019: h. 375-396.
Hoesterey, James Bourk. Public Diplomacy and the Global Dissemination of “Moderate Islam” Dalam Robert W. Hefner ed. Routledge Handbook of Contemporary Indonesia. London: Routledge, 2018: h. 406-416.
IPAC (Institute for Policy Analysis of Conflict). After Ahok: The Islamist Agenda in Indonesia. IPCA Report No.44, 2018.
Jadul Maula. Orientasi “Islam Nusantara”: Melahirkan “Insan (Kamil) Nusantara”. Tashwirul Afkar No. 13, 2006.
Laffan, Michael, The Makings of Indonesian Islam: Orientalism and the Narration of a Sufi Past. New Jersey: Princeton University Press, 2011.
Menchik, Jeremy. Islam and Democracy in Indonesia: Tolerance without Liberalism. Cambridge: Cambridge University Press, 2015.
Nor Huda. Islam Nusantara: Sejarah Sosial Intelektual Islam di Indonesia. Yogyakarta: Ar-Ruzz Media, 2008.
Pepinsky, Thomas B., Liddle, William R. and Saiful Mujani. Piety and Public Opinion: Understanding Indonesian Islam. Oxford: Oxford University Press, 2018.
Power, Thomas P. Jokowi’s Authoritarian Turn and Indonesia’s Democratic Decline. Bulletin of Indonesian Economic Studies 53(3), 2018: h. 307-338.
Robison, Richard and Hadiz, Vedi R. Reorganizing Power in Indonesia: The Politics of Oligarchy in An Age of Markets．London and New York: Routledge Curzon, 2004.
Yenny Zannuba Wahid, Ahmad Suaedy et al. eds. Ragam Ekspresi Islam Nusantara. Jakarta: The Wahid Institute, 2015.
Syafiq Hasyim. Islam Nusantara dalam Konteks: Dari Multikultralisma hingga Radkikalisme. Yogyakarta: Gading, 2018.
van Bruinessen, Martin ed. Contemporary Developments in Indonesian Islam: Explaining the "Conservative Turn". Singapore: ISEAS, 2013.
van Bruinessen, Martin. Introduction: Contemporary Developments in Indonesian Islam and the “Conservative Turn” of the Early Twenty-First Century. Dalam van Bruinessen, Martin ed. Contemporary Developments in Indonesian Islam: Explaining the "Conservative Turn". Singapore: ISEAS, 2013: h.1-20.
van Bruinessen, Martin. Indonesian Muslim in a Globalising World: Westernization, Arabisation, and Indigenising Responses. RSIS Working Paper No. 311. Singapore: S. Rajaratnam School of International Studies, 2018.
William Putra Utomo and others. Indonesia Millennial Report 2019. Jakarta: IDN Research Institute, 2019.
News:
2013/2/25: STAINU Jakarta Kumpulkan Tim Pakar PPM Islam Nusantara. (diakses pada 10 November 2019 pada https://www.nu.or.id/post/read/43199/stainu-jakarta-kumpulkan-tim-pakar-ppm-islam-nusantara)
2013/7/3: STAINU Jakarta Luncurkan Pascasarjana Islam Nusantara. (diakses pada 10 November 2019 pada https://www.nu.or.id/post/read/45577/stainu-jakarta-luncurkan-pascasarjana-islam-nusantara)
2013/7/4: Islam Nusantara Diharapkan Jadi Solusi Kasus Intoleransi. (diakses pada 13 Desember 2019 pada https://www.merdeka.com/peristiwa/islam-nusantara-diharapkan-jadi-solusi-kasus-intoleransi.html)
2013/7/4: Mahasiswa Thailand Minati Studi Islam Nusantara Indonesia. (diakses pada 11 November 2019 pada https://news.okezone.com/read/2013/07/04/373/831915/mahasiswa-thailand-minati-studi-islam-nusantara-indonesia)
2015/4/14: Imam Aziz: Dunia Butuh NU (diakses pada 11 November 2019 pada https://www.nu.or.id/post/read/58831/imam-aziz-dunia-butuh-nu)
2015/10/9: Pascasarjana Islam Nusantara STAINU Jakarta Mulai Kuliah Perdana Hari Ini. (diakses pada 11 November 2019 pada https://www.nu.or.id/post/read/62673/pascasarjana-islam-nusantara-stainu-jakarta-mulai-kuliah-perdana-hari-ini)
2016/9/3: Siapakah Ahlussunnah Wal Jamaah. (diakses pada 11 November 2019 pada https://www.nu.or.id/post/read/70944/siapakah-ahlussunnah-wal-jamaah)
47
Baier, Martin, Sri Kuhnt-Saptodewo, H. J. M. Claessen, Annette B. Weiner, Charles A. Coppel, Wang Gungwu, Heleen Gall, et al. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 150, no. 3 (1994): 588–623. http://dx.doi.org/10.1163/22134379-90003081.
Full textAbstract:
- Martin Baier, Sri Kuhnt-Saptodewo, Zum Seelengeliet bei den Ngaju am Kahayan; Auswertung eines Sakraltextes zur Manarung-Zeremonie beim totenfest. München: Akademischer Verlag,1993 (PhD thesis, Ludwig-Maximilian-Universitiy München). - H.J.M. Claessen, Annette B. Weiner, Inalienable Possessions; The paradox of keeping-while-giving. Berkeley: University of California Press, 1992, 232 pp. Bibl. Index - Charles A. Coppel, Wang Gungwu, Community and Nation; China, Southeast Asia and Australia. Sydney: Asian studies of Australia in association with Allen & Unwin, 1992 (2nd revised edition), viii + 359 pp - Heleen Gall, W. J. Mommsen, European expansion and Law; the encounter of European and Indigenous Law in 19th- and 20th- century Africa and Asia. Oxford; Berg publishers, 1992, vi + 339 pp, J.A. de Moor (eds.) - Beatriz van der Goes, C. W. Watson, Kinship, Property and inheritance in Kerinci, Central Sumatra. Canterbury:University of Kent, Centre for Social Anthropology and computing Monographs no: 4. South-East Asian Series, 1992, ix + 255 pp - Kees Groeneboer, Tom van der Berge, Van Kenis tot kunst; Soendanese poezie in de koloniale tijd. Proefschrift Rijksuniversiteit Lieden, November 1993, 220 pp - Kees Groeneboer, J.E.A.M. Lelyveld, ‘... waarlijk geen overdaad, doch een dringende eisch..’’; Koloniaal onderwijs en onderwijsbeleid in Nederlands-Indië 1893-1942. Proefschrift Rijksuniversiteit Utrecht, 1992. - Marleen Heins, R. Anderson Sutton, Variation in Central Javanese gamelan music; Dynamics of a steady state. Northern Illinois University: Center for Southeast Asian Studies, Monograph series on Southeast Asia, (Special Report 28 ),1993. - Marleen Heins, E. Heins, Jaap Kunst, Indonesian music and dance; Traditional music and its interaction with the West. Amsterdam: Royal Tropical Institute/Tropenmuseum, University of Amsterdam, Ethnomusicology Centre `Jaap Junst’, 1994, E. den Otter, F. van Lamsweerde (eds.) - David Henley, Harold Brookfield, South-East Asia’s environmental future; The search for sustainability. Tokyo: United Nations University Press, Kuala Lumpur: Oxford University Press, 1993, xxxii + 422 pp., maps, tables, figures, index., Yvonne Byron (eds.) - Antje van der Hoek, Keebet von Benda-Beckmann, De emancipatie van Molukse vrouwen in Nederland. Utrecht: Van Arkel,1992, Francy Leatemia-Toma-tala (eds.) - Michael Hitchcock, Brita L. Miklouho-Maklai, Exposing Society’s Wounds; Some aspects of Indonesian Art since 1966. Adelaide: Flinders University Asian studies Monograph No.5, illustrations, 1991, iii + 125 pp - Nico Kaptein, Fred R. von der Mehden, Two Worlds of Islam; Interaction between Southeast Asia and the Middle East.Gainesville etc: University Press of Florida 1993, xiii + 128 pp - Nico Kaptein, Karel Steenbrink, Dutch Colonialism and Indonesian Islam; Contacts and Conflicts 1596-1950. Amsterdam-Atlanta, GA: Rodopi, 1993. - Harry A. Poeze, Rudolf Mrázek, Sjahrir; Politics and exile in Indonesia. Ithaca, N.Y.: Cornell University, Southeast Asia Program, 1994. - W.G.J. Remmelink, Takao Fusayama, A Japanese memoir of Sumatra 1945-1946; Love and hatred in the liberation war. Ithaca: Cornell University (Cornell Modern Indonesia Project Monograph series 71), 1993, 151 pp., maps, illustrations. - Ratna Saptari, Diana Wolf, Factory Daughters; Gender, Household Dynamics, and Rural Industrialization in Java. Berkeley: University of California Press, 1992. - Ignatius Supriyanto, Ward Keeler, Javanese Shadow Puppets. Singapore (etc.): Oxford University Press, 1992, vii + 72 pp.,bibl., ills. (Images of Asia). - Brian Z. Tamanaha,S.J.D., Juliana Flinn, Review of diplomas and thatch houses; Asserting tradition in a changing Micronesia. Ann Arbor: University of Michigan Press, 1992. - Gerard Termorshuizen, Dorothée Buur, Indische jeugdliteratuur; Geannoteerde bibliografie van jeugdboeken over Nederlands-Indië en Indonesië, 1825-1991. Leiden, KITLV Uitgeverij, 1992, 470 pp., - Barbara Watson Andaya, Reinout Vos, Gentle Janus, merchant prince; The VOC and the tightrope of diplomacy in the Malay world, 1740-1800. Leiden: KITLV Press, 1994, xii + 252 pp.
48
Ali Nuar, Jannatul Husna Bin. "MINANGKABAU CLERGIES AND THE WRITING OF HADITH." Jurnal Ushuluddin 24, no. 1 (June 2, 2016): 1. http://dx.doi.org/10.24014/jush.v24i1.1357.
Full textAbstract:
As one of the barns in the Islamic scholars throughout Indonesian archipelago, many Minangkabau scientists in the field of hadith had born figures spelled out with no exception. Trend of works by scholars of Minang in the field of hadith had also shown its own special evidences. Not only the work of translation and Sharh were generated, but also the original works in the field of hadith even drafted in Arabic. The main purpose of this article is to introduce a number of works on hadith and the science of hadith generated by the egg heads of Minangkabau, typically in the 20th century. As for example, Professor Mahmud Yunus, Engku Mudo Zainuddin Hamidy, Ustaz Fachruddin Husain Datuk Majo Indo, Professor Zainal Abidin Ahmad, Buya Mawardi and Ustaz Muhammad Oemar Bakry Besar Datuk Tan. This study inspired cutting-edge scholars, even if they were graduates of local Surau and Madrasah, glorious hadith’s books of high-value compilation were published similar to the context of riwayah-dirayah hadith, fiqh al-hadith or mushthalah hadith. The works were worthy triggers the spirit and inspiration of Muslim intellectuals today for innovation and transformation. In addition, the recent Muslim intellectual were exposed to a lot of formal higher education and academic degree holders, to be more productive in the delivering of similar treasury with the supports of sophisticated modern technology. Above all, the triggers should have been for the sake of preserving the writings of hadith in this beloved country
49
Muhammad, Nur Adila, and Izziah Suryani Mat Resad @ Arshad. "[Zainuddin Labay Al-Yunusiyyah: The Great Muslih From Minangkabau] Zainuddin Labay Al-Yunusiyyah: Muslih Hebat Dari Minangkabau." Jurnal Islam dan Masyarakat Kontemporari 22, no. 1 (June 10, 2021): 61–73. http://dx.doi.org/10.37231/jimk.2021.22.1.546.
Full textAbstract:
Abstract
Zainuddin Labay al-Yunusiyyah was one of the Islah Minangkabau scholar that play a huge role in the Islah Islamic thought and Islamic education reformation. Even though his education background is informal and was only received in the Minangkabau region, he can be regarded as an exemplary scholar that is very progressive and can be regarded highly with other Islah scholars. His biggest contribution that gives a huge impact towards the Muslim Minangkabau community is the Islamic education reformation with modern orientation. This model of modern Islamic education Institution that was introduced by Zainuddin Labay al-Yunusiyah became a prime example to the establishment of other Islamic education institution. Thus, this research will study the Islah movement in Minagkabau and the biography of Zainuddin Labay al-Yunusiyyah. In addition, the objective of this research is to analyse his role regarding the thought purification and Islamic education reformation in Indonesia.This research is a qualitative research that utilizes the content analysis as the research design with the use of historical research method.The finding of this research shows that Zainuddin Labay al-Yunusiyyah was one of the Islah scholars from the 20th century. Even though he did not receive a formal education and only receive his education in Minangkabau, he emerge as one of the reformation figure of Islah that have a huge impact to the Islah movement in Minangkabau especially the Islamic education reformation and also the Islah of Islamic thought in Minangkabau. The Islamic education reformation that has been done by Zainuddin Labay al-Yunusiyyah become the foundation and model of the Islamic education reformation in whole of Minangkabau and Indonesia.
Keywords: Islah scholar, islah of Islamic thought, education reformation, Zanuddin Labay al-Yunusiyyah, Minangkabau
Abstrak
Zainuddin Labay al-Yunusiyyah merupakan seorang daripada ulama islah Minangkabau yang memainkan peranan besar dalam islah pemikiran dan reformasi pendidikan Islam. Walaupun beliau mempunyai latar belakang pendidikan yang tidak teratur dan hanya belajar dalam wilayah Minangkabau, namun beliau merupakan seorang tokoh ulama yang begitu progresif dan mampu menyamai tokoh-tokoh islah terkemuka yang lain. Sumbangan terbesar beliau yang memberi impak besar kepada umat Islam Minangkabau ialah pembaharuan pendidikan Islam berorientasikan moden. Model institusi pendidikan Islam moden yang diperkenalkan oleh Zainuddin Labay al-Yunusiyyah menjadi contoh kepada penubuhan institusi pendidikan Islam yang lain. Justeru, kajian ini meneliti gerakan islah di Minangkabau dan biografi Zainuddin Labay al-Yunusiyyah. Selain itu, objektif kajian ini juga menganalisis peranan beliau terhadap pemurnian pemikiran dan pembaharuan pendidikan Islam di Indonesia. Kajian ini merupakan kajian yang berbentuk kualitatif menggunakan analisis kandungan sebagai reka bentuk kajian dengan menggunakan metode kajian sejarah. Hasil kajian mendapati Zainuddin Labay al-Yunusiyyah merupakan seorang daripada ulama islah abad ke-20. Walaupun beliau tidak mendapat pendidikan yang sistematik dan hanya belajar di Minangkabau sahaja, beliau mampu muncul sebagai tokoh pembaharu dan islah yang memberi impak besar kepada gerakan islah di Minangkabau terutamanya reformasi pendidikan Islam dan juga islah pemikiran Islam di Minangkabau. Pembaharuan pendidikan Islam yang dilakukan oleh Zainuddin Labay al-Yunusiyyah menjadi asas dan model kepada pembaharuan pendidikan Islam di seluruh Minangkabau dan juga Indonesia.
Kata kunci: ulama islah, islah pemikiran Islam, reformasi pendidikan Islam, Zanuddin Labay al-Yunusiyyah, Minangkabau
50
Asanuma, Keiji. "20th Century-End of Modern Art?" TRENDS IN THE SCIENCES 6, no. 2 (2001): 56–58. http://dx.doi.org/10.5363/tits.6.2_56.
Full text