Journal articles on the topic 'Orang Asal (Malaysian people)'
To see the other types of publications on this topic, follow the link: Orang Asal (Malaysian people).
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 'Orang Asal (Malaysian people).'
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
Nordin, Rohaida, Muhamad Sayuti Hassan@Yahya, Tun Faez Fikhrie Tun Asrul Saini, Nurul Elliyana Abdul Jamal, and Siti Zulaikha Zulkifli. "HAK BERPOLITIK ORANG ASAL DI MALAYSIA: KAJIAN PERBANDINGAN DENGAN UNDANG-UNDANG ANTARABANGSA DAN AMALAN TERBAIK (POLITICAL RIGHTS OF THE INDIGENOUS PEOPLES IN MALAYSIA: A COMPARATIVE STUDY WITH INTERNATIONAL LAWS AND BEST PRACTICES)." UUM Journal of Legal Studies 11 (January 30, 2020): 143–69. http://dx.doi.org/10.32890/uumjls.11.1.2020.6912.
Full textAbstract:
Hak berpolitik merupakan salah satu hak asasi manusia yang diberikan kepada semua tanpa mengira kaum, umur, jantina, warna kulit ataupun agama. Orang Asal juga tidak terkecuali dari menerima hak ini. Orang Asal di Malaysia terbahagi kepada dua kategori iaitu Orang Asli di Semenanjung Malaysia dan Natif di Sabah dan Sarawak. Persoalannya, sejauhmanakah hak berpolitik ini dinikmati oleh Orang Asal di Malaysia terutamanya dari sudut representasi, mengundi dan pentadbiran? Adakah hak yang diberikan kepada Orang Asal di Malaysia selari dengan peruntukkan undang-undang antarabangsa yang sedia ada? Dengan menggunakan kaedah kajian doktrinal dan perbandingan diantara Malaysia dengan Finland dan Norway, kajian ini mendapati bahawa penyertaan politik Orang Asli adalah lebih rendah berbanding dengan penyertaan politik dikalangan Natif di Sabah dan Sarawak. Secara keseluruhannya, hak berpolitik Orang Asal di Malaysia adalah tidak selari dengan hak berpolitik sepertimana yang diiktiraf oleh undang-undang antarabangsa, mahupun sepertimana di Finland dan Norway. Dapatan kajian ini amat signifikan kerana memberi panduan kepada pembuat dasar dan undang-undang Malaysia dalam mengenalpasti sebarang perubahan yang perlu dilaksanakan bagi menjamin hak berpolitik Orang Asal di Malaysia. ABSTRACT Political rights are one of the basic human rights granted to all regardless of race, age, gender, skin color or religion. Indigenous Peoples are also entitled for this right. Indigenous Peoples in Malaysia are divided into two categories namely Orang Asli in Peninsular Malaysia and Natives in Sabah and Sarawak. The question is, how much is this political right enjoyed by Indigenous Peoples in Malaysia especially in terms of representation, voting and administration? Is the right granted to Indigenous Peoples in Malaysia is compatible to the existing provisions of international law? Using doctrinal and comparative research methods between Malaysia and Finland and Norway, this study found that Orang Asli’s political participation was lower compared to political participation among the Natives in Sabah and Sarawak. As a whole, the political rights of Indigenous Peoples in Malaysia are incompatible with the political rights as recognized by international law, as well as in Finland and Norway. The findings of this study are significant as a guide for Malaysian policy and law makers in identifying any changes that need to be made to safeguard Indigenous Peoples’ political rights in Malaysia. Keywords: Political rights, Indigenous Peoples, Orang Asli, UNDRIP, Malaysia
2
Hassan, Paiz, and Mohd Anuar Ramli. "Isolasi Sosio-Budaya Masyarakat Orang Asli di Malaysia dan Kesannya Terhadap Pentafsiran Hukum Islam." Journal of Fatwa Management and Research 21, no. 1 (July 8, 2020): 1–20. http://dx.doi.org/10.33102/jfatwa.vol21no1.304.
Full textAbstract:
Majority of the indigenous people who are the original inhabitants in Malaysia inhibit the remote area of tropical forest which is rich in natural resources. Their lives are separated from the outside community due to several factors such as geography, low literacy, negative perceptions of the surrounding community, and the closed-door attitude of the indigenous people. Consistent preaching activities have changed the faith of the indigenous people from animism orientation towards believing in the Oneness of God. The practice of Islam as a way of life in the lives of indigenous peoples is found to be difficult to practice because the fiqh approach presented to them does not celebrate their local condition. In this regard, this study will examine the socio-cultural isolation of indigenous peoples and their impact on the interpretation of Islamic law. To achieve this objective, the researchers have applied the library research method by referring to the literatures related to the discussion of Islamic scholars in various disciplines of fiqh and usūl al-fiqh. The research found that there is rukhsah and taysir approach given to isolated people as well as with local background to facilitate the religious affairs of the indigenous people. Abstrak Majoriti masyarakat Orang Asli yang merupakan penduduk asal di semenanjung Malaysia mendiami kawasan pedalaman di hutan hujan tropika yang kaya dengan khazanah alam. Kehidupan mereka terasing daripada masyarakat luar disebabkan beberapa faktor seperti geografi, kadar literasi yang rendah, pandangan negatif masyarakat sekitar dan sikap tertutup masyarakat Orang Asli. Gerakan dakwah yang dijalankan secara konsisten telah membawa perubahan kepercayaan sebahagian masyarakat Orang Asli daripada berorientasikan animisme kepada mempercayai Tuhan yang Esa. Pengamalan Islam sebagai cara hidup dalam kehidupan masyarakat Orang Asli didapati agak sukar untuk dipraktikkan lantaran pendekatan fiqh yang disampaikan kepada mereka tidak meraikan suasana setempat mereka. Sehubungan itu, kajian ini akan meneliti keadaan isolasi sosio-budaya masyarakat Orang Asli dan kesannya terhadap pentafsiran hukum Islam. Bagi mencapai objektif tersebut, pengkaji menggunakan kajian kepustakaan sepenuhnya dengan menelusuri literatur berkaitan dengan perbincangan sarjana Islam dalam pelbagai disiplin ilmu fiqh dan usul fiqh. Hasil kajian mendapati terdapat rukhsah dan pendekatan taysir diberikan kepada mereka yang hidup terasing serta berlatar belakang budaya setempat bagi memudahkan urusan keagamaan masyarakat Orang Asli.
3
Sari, Betti Rosita. "TRANSNATIONAL MIGRATION AND ETHNIC ENTREPRENEURSHIP AMONG THE CHAM DIASPORA IN MALAYSIA." Jurnal Kajian Wilayah 8, no. 1 (June 22, 2017): 1. http://dx.doi.org/10.14203/jkw.v8i1.763.
Full textAbstract:
This article is concerned with the Cham diaspora in Malaysia, who maintain transnational ties to their home land of “Kampong Cham” in Cambodia. With the process of movement and resettlement, this community confronted real challenges and had to develop new ways of life in a new milieu. From traditional forms of farming and fishing, which had been their main sources of economic support in Cambodia, these people transformed their main traditional activities to develop commercially-oriented economic activities in their new settlement.This paper aimed to answer two questions, first, how migrants use patron client relationships to survive and pursue their life in Malaysia. Second, how Cham diaspora in Malaysia who take the role of ethnic entrepreneur or patron help other migrants to negotiate transnational space and therefore facilitate transnationalism. This ethnic network plays an important role in their ethnic businesses and economic survival strategy, both for the previous migrant and new comer migrants. This paper contributes to a contemporary issue of Cham diaspora in Malaysia, one of ethnic minority in Cambodia and their strategy to face globalization by establishing transnational networking. Keywords: Diaspora, Cham, transnational migration, entrepreneurship, ethnic network, Malaysia AbstrakArtikel ini berkaitan dengan diaspora Cham di Malaysia, yang mempertahankan hubungan transnasional dengan tanah asal mereka "Kampong Cham" di Kamboja. Dengan proses perpindahan dan pemukiman kembali, komunitas ini menghadapi tantangan nyata dan harus mengembangkan cara hidup baru di lingkungan baru. Dari bentuk tradisional pertanian dan perikanan, yang merupakan sumber utama dukungan ekonomi mereka di Kamboja, orang-orang ini mengubah kegiatan tradisional utama mereka untuk mengembangkan kegiatan ekonomi berorientasi komersial di pemukiman baru mereka. Makalah ini bertujuan untuk menjawab dua pertanyaan, pertama, bagaimana migran menggunakan hubungan klien patron untuk bertahan dan mengejar kehidupan mereka di Malaysia. Kedua, bagaimana Cham diaspora di Malaysia yang mengambil peran pengusaha etnis atau pelindung membantu migran lainnya untuk menegosiasikan ruang transnasional dan karena itu memfasilitasi transnasionalisme. Jaringan etnik ini memegang peranan penting dalam bisnis etnik dan strategi bertahan hidup ekonomi mereka, baik bagi pendatang migran migran sebelumnya maupun pendatang baru. Makalah ini berkontribusi pada isu kontemporer Cham diaspora di Malaysia, salah satu etnis minoritas di Kamboja dan strategi mereka untuk menghadapi globalisasi dengan membangun jaringan transnasional. Kata kunci: Diaspora, Cham, migrasi transnasional, kewirausahaan, jaringan etnik, Malaysia
4
SHAFIE, ANIS SYAFIQAH, and NOR KAMILAH MAKHTAR. "MOTIVASI PENGLIBATAN SISWA GURU DALAM AKTIVITI SUKARELAWAN MEMBANTU GOLONGAN ORANG KELAINAN UPAYA (OKU)." International Journal of Creative Future and Heritage (TENIAT) 8, no. 2 (September 30, 2020): 63–73. http://dx.doi.org/10.47252/teniat.v8i2.297.
Full textAbstract:
Kajian bagi mengenal pasti penglibatan dan motivasi siswa guru di Institut Pendidikan Guru Malaysia (IPGM) dengan aktiviti-aktiviti berbentuk kesukarelawan terhadap golongan Orang Kelainan Upaya (OKU) amat diperlukan untuk penyediaan maklumat asas kepada pihak pentadbir IPGM dalam merangka program berbentuk kesukarelawanan untuk menarik minat siswa guru memberi sumbangan dalam bentuk khidmat masyarakat terutamanya kepada golongan OKU. Kajian deskriptif ini bertujuan untuk mengkaji motivasi penglibatan siswa guru dalam akiviti kesukarelawan membantu golongan OKU yang melibatkan 70 orang responden siswa guru dari Institut Pendidikan Guru Kampus Kota Bharu (IPG KKB). Instrumen kajian yang digunakan adalah berbentuk soal selidik adaptasi daripada Teori Fungsi Katz (1960) dan diubahsuai berdasarkan Volunteer Function Inventory (VFI). Analisis data dijalankan menggunakan perisian IBM SPSS Statistics (Statistical Packages for Social Sciences) Version 19.0 bagi mendapatkan data peratus, kekerapan, min dan sisihan piawai. Kajian rintis dijalankan dan nilai Alpha Cronbach yang diperolehi adalah 0.92. Dapatan kajian mendapati fungsi nilai (min= 4.32) dan fungsi pemahaman (min=4.31) merupakan faktor motivasi tertinggi yang menyumbang kepada penglibatan siswa guru dalam aktiviti sukarelawan membantu golongan OKU. Hasil kajian juga mendapati faktor jantina tidak begitu mempengaruhi motivasi penglibatan siswa guru IPG KKB dalam aktiviti sukarelawan membantu OKU. Namun begitu, terdapat perbezaan yang signifikan antara siswa guru lelaki dan siswa guru perempuan bagi penglibatan yang bermotivasikan peningkatan (t=3.14, p<0.05), perlindungan (t=4.14, p<0.05) dan kerjaya (t=2.88, p<0.05). Dapatan kajian memberi implikasi terhadap keperluan perancangan program sukarelawan dan khidmat masyrakat terhadap golongan OKU oleh pihak pentadbir IPGM bagi memupuk semangat kesukarelawan yang positif dalam kalangan siswa guru.
Research on the identification of the involvement and motivation of pre service teachers at the Malaysian Teacher Education Institute (MTEI) with volunteerism activities for the Disabled is needed to provide basic information to MTEI administrators in designing volunteer programs to encourage pre service teachers to contribute in the community service activities especially to the disability group. This descriptive study aimed to identify the motivation of pre-service teachers’ involvement in volunteering activities to help the disabled and 70 respondents of pre-service teachers from the Kota Bharu Campus Teacher Education Institute (KBCTEI) were involved in this study. The instrument used was the adaptation questionnaire from the Katz Function Theory (1960) and was modified based on the Volunteer Function Inventory (VFI). Data analysis was performed using IBM SPSS Statistics (Statistical Packages for Social Sciences) Version 19.0 software for Windows to obtain standardized data of percentages, frequency, mean and standard deviation. A pilot study was conducted and found that the Alpha Cronbach's alpha was 0.92. The study found that the value function (mean=4.32) and comprehension function (mean=4.31) were the highest motivating factors contributing to the involvement of pre-service teachers in volunteering to assist the disabled. The study also found that gender factors did not significantly influence the involvement of KBCTEI pre-service teachers in volunteering to assist the disabled. However, there was a significant difference between male and female pre-service teachers for improving function (t=3.14, p<0.05), protection function (t=4.14, p<0.05) and career (t=2.88, p<0.05). The findings of the study provide implications for the needs of volunteer program planning and services for people with disabilities by MITE administrators to foster a positive volunteer spirit among pre-service teachers.
5
A. Latif, Taufik, Mohd Syuja Saedin, Norazilah Buhari, and Ira Meilita Ibrahim. "Amalan ‘Berbudi Bahasa’: Satu Kajian Nilai Peradaban Masyarakat Malaysia." Sains Insani 3, no. 2 (September 7, 2018): 68–73. http://dx.doi.org/10.33102/sainsinsani.vol3no2.62.
Full textAbstract:
‘Apa guna berkain batik, kalau tidak berbaju kasa, Apa guna memang cantik, kalau tidak berbudi bahasa’. History has proven how the life patterns of society in the past were reflected through the values that became the basis of the development of civilization. The value is essentially an impression that affects the choice pattern of the form, the tool and the goal of action. The value becomes a measure and holds on the good bad or pretty ugliness of a behaviour based on the norms or habits of the society. As members of a society, individuals are nurtured by social values shared with others and that values eventually become prevalent in the society. From norm it becomes the civilizational values that is owned by a civilization. In the context of Malaysian society, these civilizational values is part of the society that cannot be separated. This value includes behaviour, speech and temperament. However, lately we could see that the courtesy value within our society is declining and shows the scenario is being marginalized in the daily life of the community. In this regard, the study aims at examining the level of consciousness in courtesy and looking at the forms of ignorance of the noble practices. This study uses quantitative methods that involve the collection of key data through survey of 100 people among various communities.Keywords: Practice, courtesy, values of civilization, society
Abstrak: ‘Apa guna berkain batik, kalau tidak berbaju kasa, Apa guna memang cantik, kalau tidak berbudi bahasa’. Sejarah telah membuktikan betapa corak hidup masyarakat pada zaman dahulu dicerminkan melalui nilai-nilai yang menjadi asas perkembangan ketamadunan. Nilai pada asasnya merupakan tanggapan yang mempengaruhi corak pilihan terhadap bentuk, alat dan matlamat tindakan. Nilai menjadi ukuran dan pegangan tentang baik buruk atau cantik hodoh sesuatu perlakuan berasaskan kelaziman atau kebiasaan masyarakat. Sebagai anggota masyarakat, seseorang individu dipupuk dengan nilai-nilai sosial yang dikongsi bersama dengan orang lain dan nilai itu akhirnya menjadi kelaziman dalam masyarakat. Daripada kelaziman inilah maka ianya menjadi nilai peradaban yang bersifat mutlak dimiliki oleh sesebuah ketamadunan. Dalam konteks masyarakat Malaysia, nilai berbudi bahasa merupakan nilai peradaban yang tidak boleh dipisahkan dengan masyarakat. Nilai ini merangkumi tingkah laku, pertuturan dan perangai. Namun, nilai ini semakin tidak dititiberatkan dan memperlihatkan senario semakin terpinggir dalam kehidupan seharian masyarakat. Sehubungan dengan itu, kajian ini bertujuan untuk meneliti tahap kesedaran amalan berbudi bahasa dan melihat bentuk-bentuk pengabaian amalan berbudi bahasa tersebut. Kajian ini menggunakan kaedah kuantitatif yang melibatkan pengumpulan data utama melalui tinjauan ke atas 100 orang dalam kalangan masyarakat pelbagai kaum.Kata kunci: amalan, berbudi bahasa, nilai peradaban, masyarakat.
6
Mohd Salleh, Norsaleha, Noor Hafizah Mohd Haridi, Ahmad Munawar Ismail, and Mohd Shairawi Mohd Noor. "Modus Operandi Gerakan Liberalisme di Malaysia." International Journal of Interdisciplinary and Strategic Studies 2, no. 1 (May 28, 2021): 96–103. http://dx.doi.org/10.47548/ijistra.2021.28.
Full textAbstract:
Abstrak
Liberalisasi adalah proses tersusun dalam mempromosi dan menerapkan bentuk-bentuk pemikiran bebas dalam minda masyarakat khususnya umat Islam. Matlamat asasnya adalah untuk membebaskan pemikiran umat Islam daripada pandangan-pandangan turath yang dianggap tidak munasabah dan menyekat kemajuan. Kepercayaan daripada matlamat ini jelas bertentangan dengan prinsip-prinsip asas Ahli Sunah Waljamaah yang menuntut umat Islam berpegang teguh kepada al-Quran dan hadis serta pandangan-pandangan mujtahid dari pelbagai bidang dan sudut. Tulisan ini bertujuan mengenal pasti modus operandi penyebaran pemikiran liberal dalam masyarakat Islam di Malaysia. Kajian ini menggunakan pendekatan kualitatif yang melibatkan analisa kandungan dan temu bual separa berstruktur bersama lima orang belia yang menyokong idealisme liberal dan agenda liberalisme kepada masyarakat Islam di Malaysia. Dapatan temu bual dianalisis menggunakan kaedah analisa perkataan dan thematic. Hasil dapatan kajian menunjukkan gerakan liberalisme di Malaysia mempunyai kerangka modus operandi yang tersusun dalam menyebarkan fahaman tersebut kepada masyarakat di Malaysia. Mereka menggunakan sembilan (9) kerangka modus operandi iaitu persepsi, prinsip, motif, skala, propaganda, perkaderan, proksi, lingkaran sosial dan indoktrinasi. Dapatan ini mendedahkan tentang modus operandi gerak kerja liberalisme dalam mempengaruhi pemikiran masyarakat Islam dan menjauhkan masyarakat daripada peraturan hidup Islam yang sebenar. Namun begitu, kekuatan Islam yang terkandung di dalamnya akidah, syariah dan akhlak dapat menjadi perisai utama dalam mendepani pelbagai ancaman pemikiran khususnya ancaman liberalisme di Malaysia.
Kata Kunci: Liberalisme; Pemikiran Islam; Ahli Sunah Waljamaah; Islam; belia
Abstract
Liberalization is a structured process in promoting and implementing forms of free-thinking in the minds of the people, especially Muslims. Its basic purpose is to free the minds of Muslims from the views of turath which are considered unreasonable and to hinder progress. Beliefs of this aim are clearly at odds with the fundamental principles of the Sunnis who require Muslims to adhere to the Qur'an and the hadith as well as the views of the mujtahid from various fields and angles. This paper aims to identify the modus operandi of disseminating liberal thought in the Muslim community in Malaysia. This study uses a qualitative approach that involves content analysis and semi-structured interviews with five youths who support liberal idealism and the liberalism agenda for the Muslim community in Malaysia. Interviews were analyzed using word and thematic analysis methods. The findings of the study show that the liberalism movement in Malaysia has a modus operandi framework in place to disseminate that understanding to the Malaysian public. They use nine (9) modus operandi frameworks namely perception, principle, motive, scale, propaganda, proportion, proxy, social circle, and indoctrination. This finding reveals the modus operandi of liberalism's work in influencing the thinking of the Muslim community and keeping society out of the true rules of Islamic life. Nonetheless, the Islamic power contained in the creed, sharia and morals can be a key shield in dealing with various threats of thinking especially the threat of liberalism in Malaysia.
Keywords: Liberalism; Islamic thought; Ahlus Sunnah wal Jamaah; Islam; youth
7
Muhd. Fisal, Siti Fariza, Azman Ab. Rahman, Sanep Ahmad, and Hairunnizam Wahid. "Kedudukan Mangsa Banjir Sebagai Penerima Zakat dan Cadangan Pengaplikasiannya di Malaysia." Journal of Fatwa Management and Research 8, no. 1 (July 18, 2018): 109–23. http://dx.doi.org/10.33102/jfatwa.vol8no1.54.
Full textAbstract:
On 24 December 2014, floods have plagued Malaysian society, especially in the east coast which resulted in losses of millions of ringgit and many lives. The most affected areas were the states of Kelantan, involving the number of victims in nine districts with a total of 34,955 victims. Those involved with flood loss of property such as houses, vehicles, farm equipment and basic source of income. People are also concerned and lend a hand. Questions arise regarding the eligibility of flood victims as the one of the eight zakat recipients. Therefore, this study will evaluate the position of victims as beneficiaries zakat itself. The study will also recommended an appropriate scheme for the flood victims if they are entitled to receive zakat. The study found that the victims were entitled under the category of recipients of zakat al- gharimin because they are having difficulties in getting the necessities in basic needs. The proposed scheme will provide assistances in housing, food and clothing, because of human needs. The implications of the study provides guidelines to zakat institutions in providing assistance to flood victims. Future studies can be conducted to identify the effectiveness of the scheme of zakat that are provided to the victims.
Keywords: Rights of zakat, eight asnaf, emergency within Islam, flood victims, zakat sceheme.
Abstrak
Pada 24 Disember 2014, bencana banjir telah melanda Malaysia khususnya di kawasan Pantai Timur yang mengakibatkan kerugian jutaan ringgit dan mengorbankan banyak nyawa. Kawasan yang paling teruk terjejas adalah negeri Kelantan, yang melibatkan jumlah mangsa banjir di sembilan jajahan seramai 34,955 orang mangsa. Mereka yang terlibat dengan bencana banjir kehilangan harta seperti tempat kediaman, kenderaan, ladang punca pendapatan dan peralatan asas untuk menjalani kehidupan. Keadaan yang dialami oleh mereka tidak terlepas daripada mata-mata masyarakat yang prihatin untuk menyalurkan bantuan. Timbul persoalan tentang kedudukan mangsa banjir sebagai asnaf yang berhak menerima zakat. Justeru, kajian ini akan menilai kedudukan mangsa banjir sebagai penerima zakat. Kajian ini juga akan mencadangakan skim bantuan yang sesuai untuk diberikan kepada mangsa banjir sekiranya mereka berhak menerima zakat. Hasil kajian mendapati mangsa banjir layak menerima bantuan zakat di bawah kategori asnaf al-gharimin menepati syarat sebagai penerima zakat. Skim bantuan yang dicadangkan adalah bantuan berbentuk keperluan asasi seperti skim bantuan tempat tinggal, makanan dan pakaian. Implikasi kajian memberikan garis panduan kepada institusi zakat dalam menyediakan bantuan kepada mangsa banjir. Kajian lanjutan boleh dilakukan dalam mengenalpasti keberkesanan skim bantuan yang diberikan kepada mangsa banjir.
Kata kunci: Hak zakat, asnaf lapan, darurat dalam Islam, mangsa banjir, skim bantuan.
8
Amin, M. Z. M. Zohdi, Yasmin Hanani Mohd Safian, Mohd Nasir Abdul Majid, Muhammad Yusuf Khalid, Wan Azura Wan Ahmad, Mohd Azhar Ibrahim Residi, Adnan Mohamed Yusoff, Mohamed Akhiruddin Ibrahim, and Mohd Syakir Arifin. "Taysir Method of Teaching Halal and Haram to Indigenous People (Orang Asli) in Malaysia—A Preliminary Study." Advanced Science Letters 23, no. 5 (May 1, 2017): 5000–5003. http://dx.doi.org/10.1166/asl.2017.8993.
Full text
9
Yahya, Hardawati, Florina Rosmin, Jurry Foo, and Ricky Alisky Martin. "KESAN AMALAN SISTEM PERTANIAN TRADISIONAL DAN PERANAN ORANG ASAL DALAM MENGURANGKAN DEGRADASI HUTAN: KAJIAN DI HUTAN SIMPAN GANA-LINGKABAU, KOTA MARUDU, SABAH." Journal of Borneo Social Transformation Studies 6, no. 1 (December 23, 2020): 123–47. http://dx.doi.org/10.51200/jobsts.v6i1.2799.
Full textAbstract:
Degradasi hutan seringkali dikaitkan dengan Orang Asal terutamanya yang tinggal di pinggir atau di dalam hutan simpan, apabila sistem pertanian tradisional yang mereka warisi daripada turun-menurun menggunakan kaedah yang kurang efektif dan memberi kesan negatif kepada sumber hutan. Oleh yang sedemikian, kefahaman tentang peranan Orang Asal dalam membantu dan mengurangkan kesan degradasi hutan adalah sangat penting. Secara khususnya, kajian ini telah dijalankan untuk: (1) mengkaji jenis sistem pertanian tradisional yang diamalkan oleh Orang Asal di Hutan Simpan Gana-Lingkabau, dan (2) mengenalpasti peranan Orang Asal dalam mengurangkan degradasi hutan. Sebanyak 10 buah kampung telah terlibat dalam kajian ini, di mana kampung-kampung ini telah ditempatkan semula di luar kawasan Hutan Simpan Gana-Lingkabau, Kota Marudu, Sabah. Kaedah trangulasi termasuk pendekatan temubual secara bersemuka, survei menggunakan borang soal selidik dan pemerhatian lapangan telah dilakukan. Hasil daripada kajian ini mendapati bahawa majoriti isi rumah yang tinggal di kawasan ini terlibat dalam sistem pertanian tradisional, sebahagian besarnya penanaman jenis tanaman selingan, perhutani (perhutanan-tani), dan tanaman di sekitar kawasan rumah. Kajian ini juga mendedahkan bahawa kebanyakan isi rumah menyatakan mereka memainkan peranan yang penting dalam penanaman perhutani, mengurangkan kebakaran hutan, dan pertanian pindah serta terlibat dalam penanaman giliran dan tanaman selingan. Oleh yang sedemikian, berdasarkan kepada hasil dapatan daripada kajian ini, ia boleh disimpulkan bahawa peranan dan penglibatan Orang Asal dalam sistem pertanian tradisional yang digabungkan dengan pengurusan perhutanan, dapat membantu mengurangkan kesan degradasi hutan, disamping itu dapat meningkatkan peranan mereka dalam bersama-sama menguruskan sumber hutan.
Forest degradation is frequently associated with indigenous peoples, especially those living in the fringe or within the forest reserves, when the traditional farming system they inherited from generations use ineffective methods and negatively affect forest resources. Therefore, understanding the role of indigenous people in helping and mitigating the effects of deforestation is vital. Importantly, this study was undertaken to (1) examine the types of traditional farming systems practised by indigenous people in Gana-Lingkabau Forest Reserve, and (2) identify the role of indigenous peoples in reducing deforestation. Ten villages were involved in this study, which reallocated outside of the Gana-Lingkabau Forest Reserve, Kota Marudu, Sabah. Triangulation methods including face-face interviews, survey using questionnaire and field observations were performed. The findings of the study found that the majority of households residing in this area were involved in traditional farming systems, predominantly integrated farming, agroforestry, and homegarden. The findings also revealed that most households stated that they play a significant role in agroforestry, reducing forest fires, shifting cultivation, and were involved in rotation and integrated farming. Therefore, based on the work conducted in this study, it can be concluded that the role and involvement of indigenous people in the traditional farming system combined with forestry management, can help reduce the effects of deforestation, while enhancing their role in jointly managing forest resources.
10
Jauding, Kelly, and Colonius Atang. "PENGARUH SOSIOBUDAYA ORANG ASAL TERHADAP TINGKAH LAKU PENJAGAAN KESIHATAN: SATU TINJAUAN LITERATUR." Journal of Borneo Social Transformation Studies 6, no. 1 (December 23, 2020): 103–22. http://dx.doi.org/10.51200/jobsts.v6i1.2798.
Full textAbstract:
Penyelidikan Geografi Kesihatan sebagai subdisiplin dalam Geografi Manusia mula berkembang seiring dengan penggunaan kaedah kualitatif yang semakin popular menjelang tahun 1990-an. Pengkajian Geografi Kesihatan adalah berfokuskan kepada pemberian makna tempat dan pengaruh persekitaran kepada kesihatan. Pendekatan ini berkontradiksi dengan pendekatan Geografi Perubatan yang melihat tempat hanyalah sebagai ‘kanvas’ dimana peristiwa berlaku. Pemberian makna tempat dalam kajian Geografi Kesihatan menunjukkan bahawa tempat bukan hanya dicirikan oleh sifat fizikal malah juga dicirikan oleh sifat sosiobudaya. Justeru, dalam memahami tentang hasil kesihatan disesebuah tempat, ciri budaya turut perlu diambil kira. Oleh itu, dalam artikel ini elemen sosiobudaya yang mempengaruhi tingkah laku orang asal dalam penjagaan kesihatan akan diulas dengan lebih lanjut. Kepercayaan kesihatan dalam kalangan orang asal didapati adalah bersifat kolektif yang meliputi kesihatan fizikal dan mental, hubungan dengan nenek moyang, komuniti dan alam semula jadi. Manakala elemen sosiobudaya yang mempengaruhi tingkah laku penjagaan kesihatan dalam kalangan orang asal adalah pelbagai seperti batasan bahasa, pendidikan, jaringan keselamatan sosial, pengaruh gender dan sebagainya. Elemen sosiobudaya tersebut didapati menyebabkan halangan akses penjagaan kesihatan dalam kalangan orang asal. Maka itu, intervensi yang berkesan dalam mengatasi halangan tersebut perlulah bersifat holistik dan melibatkan pendekatan transdisiplin bagi meningkatkan keyakinan dan penggunaan orang asal terhadap perkhidmatan penjagaan kesihatan.
Health Geography research as a subdiscipline in Human Geography began to grow in line with qualitative methods that became increasingly popular by the 1990s. The study of Health Geography is focused on giving meaning to places and the influence of the environment on health. This approach contradicts the Medical Geography approach, which sees the place only as a 'canvas' where events occur. The definition of place in the study of Health Geography shows that place is not only characterized by physical properties but also characterized by socio-cultural properties. Therefore, in understanding the health outcomes of a place, a place's cultural characteristics should be taken into account. Thus, in this paper, the socio-cultural elements influencing indigenous behavior in health care will be reviewed further. Health beliefs among indigenous peoples were collective in nature, covering physical and mental health, ancestral relationships, community, and nature. At the same time, the socio-cultural elements that influence health care behavior among indigenous people are various such as language limitations, education, social security networks, gender influences, and so on. These socio-cultural elements were found to cause barriers to access to health care among indigenous peoples. Therefore, effective interventions in overcoming these barriers must be holistic and involve a transdisciplinary approach to increase indigenous people's confidence and use in healthcare services.
11
Rosnon, Mohd Roslan, and Sara Chinnasamy. "Discourse Of Indigenous Education Policy: The Malaysian Case." International Journal for Innovation Education and Research 3, no. 10 (October 31, 2015): 126–40. http://dx.doi.org/10.31686/ijier.vol3.iss10.453.
Full textAbstract:
United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) was created to give Indigenous peoples the right to determine their own educational system. In article 14 it is stated that, Indigenous peoples have the right to establish and control their educational systems and institutions, providing education in their own languages, in a manner appropriate to their cultural methods of teaching and learning. Since the 56 years of independence, Orang Asli has never been neglected or excluded from the governments planning in ensuring their education development. Following Foucault analytical model, this paper discusses how knowledge that constitutes power highlights the way the governing systems work in Indigenous education policy. Furthermore, this paper also deliberates on participation by the Orang Asli and the power held by them to influence the creation of education policy through three main ideas; governmentality, power/knowledge and discourses which are analytical approaches by Foucault. Based on this discussion, we can get a clear picture and better understanding the possibility of improvements in Indigenous people educational opportunities and the possibility of a more all-inclusive education development policy.
12
Siburian, Robert. "DIASPORA ORANG BALI: DINAMIKA SOSIAL-BUDAYA UMAT HINDU-BALI DI DESA KERTA BUANA." Kebudayaan 11, no. 2 (October 16, 2018): 141–60. http://dx.doi.org/10.24832/jk.v11i2.27.
Full textAbstract:
AbstractBalinese people have been living in Kerta Buana village since 1980, when they joinedtransmigration program. In fact, when they migrated to Kalimantan island, it was notsolely a physical, but also a cultural migration. Thus, they still perform their religiousrituals and customs like they used to in Bali so that the people surrounding Kerta Buanavillage do not need to go to Bali to learn and understand Balinese culture and religiousrituals of Hindu-Bali people. The settlement of Hindu-Bali people in a village will be asocial capital to actualize their culture. Related to the settlement of Hindu-Bali peoplein Kerta Buana village, the problems in this article, i.e.: (1) How social dynamics ofHindu-Bali people does in Kerta Buana village? (2) How kind of relationship have thatis built between Kerta Buana village and Bali island? The results of this research showsthat Hindu-Bali community in Kerta Buana village live in a community. So, it is easy tomanage it. The other thing is Hindu-Bali community in Kerta Buana village still carry outreligious rites and customs even though they live far from the area of origin. In fact, theyfabricated the culture in Bali in accordance with the conditions that exist in Kerta Buanavillage. The other thing, Hindu-Bali community still carry out rites and traditions, eventhough far distance from Bali island. In fact, they created Balinese culture for adaptedwith conditions in Kerta Buana village. AbstrakKeberadaan orang Bali di Desa Kerta Buana sudah sejak 1980, yaitu ketika merekamengikuti program transmigrasi. Pada saat mereka bertransmigrasi ke Pulau Kalimantan,ternyata yang bermigrasi tidak hanya fisik tetapi juga kebudayaan mereka. Dengankebudayaan yang ikut serta dengan mereka, ritual agama dan adat istiadat tetap merekalakukan seperti berada di Bali, sehingga masyarakat di sekitar Desa Kerta Buana tidakharus ke Bali untuk memahami kebudayaan dan ritual-ritual kegamaan orang HinduBali. Bermukimnya orang Hindu-Bali di suatu desa menjadi modal sosial untukmengaktualisasikan kebudayaannya itu. Terkait dengan keberadaan orang Hindu-Bali diDesa Kerta Buana, permasalahan yang diangkat dalam tulisan ini meliputi: (1) Bagaimanadinamika sosial orang Hindu-Bali di Desa Kerta Buana? (2) Bagaimana hubungan yangmereka bangun dengan daerah asal di Pulau Bali? Hasil penelitian menunjukkan bahwamasyarakat Hindu-Bali di Desa Kerta Buana hidup dalam satu komunitas sehingga mudahuntuk menggerakkannya ataupun mengelolanya. Hal lain adalah masyarakat Bali di DesaKerta Buana masih tetap melaksanakan ritual keagamaan dan adat istiadat kendati merekabermukim jauh dari daerah asal. Bahkan mereka merekayasa kebudayaan yang ada diBali sesuai dengan kondisi yang ada di Desa Kerta Buana.
13
Yulianto, Agus. "REPRESENTATION OF SOCIAL ATTITUDE AND LOCAL TRUST IN THE FOLKLORE DAYAK BAKUMPAI IN SOUTH KALIMANTAN." Jurnal Lingko : Jurnal Kebahasaan dan Kesastraan 1, no. 2 (December 31, 2019): 111–24. http://dx.doi.org/10.26499/jl.v1i2.28.
Full textAbstract:
The purpose of this study is to describe the social attitudes and local beliefs of Dayak Bakumpai people found in the story of the Origin of the Barito River and Datu Pujung Building the Mosque. The problem found in this research is how the social attitudes and local beliefs found in Dayak Bakumpai folklore entitled The Origin of Barito River and Datu Pujung Building the Mosque. This study uses qualitative descriptive method with literature study technique. Based on the analysis, it can be seen that the social attitude of Dayak Bakumpai society represented in the folklore entitled Barito River Origin is as follows. 1) Maintaining the Mandate; 2) Loving the Beast; and 3) Mutual Help between Wives. The local beliefs contained in the story are the belief in the existence of a dragon that controls the underworld (water). The social attitude of Dayak Bakumpai people represented in the folklore titled Datu Pujung Membangun Masjid is as follows. 1) Never give up; 2) Do not count on other people; and 3) deliberation. The local beliefs contained in the story are the beliefs of the existence of the supernatural person or the name of the eldest. AbstrakTujuan penelitian ini adalah untuk mendeskripsikan sikap sosial dan kepercayaan lokal masyarakat Dayak Bakumpai yang terdapat dalam cerita Asal-usul Sungai Barito dan Datu Pujung Membangun Masjid. Adapun masalah yang terdapat dalam penelitian ini adalah bagaimanakah sikap sosial dan kepercayaan lokal yang terdapat dalam cerita rakyat Dayak Bakumpai yang berjudul Asal-usul Sungai Barito dan Datu Pujung Membangun Masjid. Penelitian ini menggunakan metode deskriptif kualitatif dengan teknik studi pustaka. Berdasarkan hasil analisis dapat diketahui bahwa sikap sosial masyarakat Dayak Bakumpai yang terepresentasikan dalam cerita rakyat yang berjudul Asal Mula Sungai Barito adalah sebagai berikut. 1) Menjaga Amanat; 2) Menyayangi Binatang; dan 3) Saling Membantu antara Sesama Warga. Adapun kepercayaan lokal yang terdapat dalam cerita tersebut adalah kepercayaan terhadap adanya naga yang menguasai alam bawah (air). Sikap sosial masyarakat Dayak Bakumpai yang terepresentasikan dalam cerita rakyat yang berjudul Datu Pujung Membangun Masjid adalah sebagai berikut. 1) Pantang menyerah; 2) Jangan memandaang remeh orang lain; dan 3) musyawarah. Adapun kepercayaan lokal yang terdapat dalam cerita tersebut adalah kepercayaan terhadap adanya manusia gaib atau yang diistilahkan dengan nama orang bunian.
14
Hassan, Muhamad Sayuti, and Rohaida Nordin. "Political Participation of Aboriginal People (Orang Asli) in Peninsular Malaysia: Examining the Compatibility of the Aboriginal Peoples Act 1954 with Undrip Standards." International Journal on Minority and Group Rights 28, no. 3 (December 17, 2020): 493–513. http://dx.doi.org/10.1163/15718115-bja10010.
Full textAbstract:
Abstract The main objective of this article is to critically evaluate the compatibility of the ‘right to political participation’ of the Orang Asli by looking at international law standards. The present study utilises a qualitative socio-legal approach, which analyses the political participation of the Orang Asli under Malaysian law and determines whether the Aboriginal Peoples Act 1954 (apa) can provide for the protection, well-being, and the advancement of the Orang Asli. Arguably, the existing provisions of the apa are not in conformity with the recognition in undrip and in no way guarantee the Orang Asli’s right to self-determination as recognised by international law. Thus, the current study recommends an amendment to the apa and introduces guidelines to empower political participation of the Orang Asli by incorporating the principles of undrip. The amendment is necessary to ensure that the protection of the right to self-determination of the Orang Asli is compatible with international law standards.
15
Mohd Rosman, Muhammad Harith Wafi, Chua Lay Yong, Muhammad Umais Azman, and Mohamad Izzuan Mohd Ishar. "The Health Issue in Orang Asli Community." Malaysian Journal of Social Sciences and Humanities (MJSSH) 5, no. 2 (February 18, 2020): 36–41. http://dx.doi.org/10.47405/mjssh.v5i2.360.
Full textAbstract:
is article is a case study on health issues in the Orang Asli community. After the outbreak of measles among Orang Asli in Kelantan, the health issue in this community has been questioned. Compared to non-aboriginal communities, the health of the aboriginal people is lagging, health disparity is still obvious. Since the 1950s, the Malaysian Government has tried to carry development and improve the quality of life in Orang Asli communities, along with non-government agencies, but the health status compared to other aboriginal people groups are still lower. There are a lot of factors as to why the health quality for Orang Asli does not meet the recommended standard including poor education environment, superstitions from their ancestors, and limited facilities to receive health information and medical check-ups. As an impact, they were 14 Orang Asli known as Batek tribe died in Kampung Kuala Koh, Gua Musang from the early of May until 6th June. On 17th June 2019, the Health Ministry has confirmed that there was an outbreak of measles among the Orang Asli Batek tribe at Kampung Kuala Koh, Gua Musang.
16
Ab Rahman, Farah Adilla, Nor Hafizah Mohamed Harith, Azizan Zainuddin, Zarina Mohd Zain, and Dwi Harsono. "Social Mobility of Orang Asli: Kampung Sungai Raya, Negeri Sembilan, Malaysia." Environment-Behaviour Proceedings Journal 7, no. 19 (March 31, 2022): 279–85. http://dx.doi.org/10.21834/ebpj.v7i19.3244.
Full textAbstract:
Social mobility impacts indigenous people's employment, education, and danger of exclusion. Hence, this study investigate the impact of health, education, work possibilities, social capital, cultural capital, technological access, social security, and area-based factors on indigenous people's social mobility, which previous research has not explored. For data collection, face-to-face interviews are conducted using Google Meet due to COVID-19 Pandemic. The target groups of the study are Orang Asli from Sungai Raya Village. Findings show the importance of social mobility and how the Malaysian government initiative to help the Orang Asli is visible. Keywords: Indigenous people; orang asli; social mobility; socio-economy eISSN: 2398-4287 © 2022. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v7i19.3244
17
Walfiyah, Retno, and Ira Adriati. "MANIFESTASI LAMBI TEI, TENUN IKAT ASAL ROTE NDAO." Gorga : Jurnal Seni Rupa 11, no. 1 (June 30, 2022): 185. http://dx.doi.org/10.24114/gr.v11i1.32859.
Full textAbstract:
The manifestation of Lambi tei, ikat weaving from Rote Ndao is one of the many cultural products of the people on the island of Rote Ndao, namely a special ikat called Lambi Tei made using young gewang leaf fibers or called hakenak. In the past, when cotton had not been planted in Rote, at the behest of the Dutch through the cultur stelsel, the people of Rote made clothing from the fibers of young gewang leaves. The motifs emerged when cotton was present and then people made yarn. When the nobility made patterned cloth, the commoners only weaved plain cloth and then dyed it black. Rote Island is located at the southern tip of Indonesia and Lambi Tei ikat weaving has a dominant role in almost every activity of the Rote Ndao community, especially its function during traditional wedding rituals, funeral ceremonies, and is one of the benchmarks for women's maturity. Initially, the fibers used were young gewang leaves without motifs which later developed into a unique motif and became the pride of every clan (family). Each clan will have a distinctive motif, and usually the to'o (uncle) of the mother's family becomes the leader for the delivery of cloth. The characteristic color of Rote ikat weaving is black and white. The natural color used is thread soaked in mud in the lake where the animals wallow for months then soaked in pama'a, which is the skin of the nitas fruit, which is burned and then the ashes are soaked. Using qualitative methods, collecting data by interviewing related sources and studying Pustaka. Rote Ndao ikat weaving is very closely related to people's lives. Family motifs are considered valuable because they are hereditary. The Rote Ndao ikat motif is a manifestation of their life.Keywords: lambi tei, tenun ikat, gewang. AbstrakManifestasi Lambi tei, tenun ikat asal Rote Ndao adalah satu dari banyak produk budaya masyarakat di pulau Rote Ndao adalah tenun ikat khas bernama Lambi Tei dibuat menggunakan serat daun gewang muda atau disebut dengan hakenak. Di masa lalu saat kapas belum ditanam di Rote atas perintah belanda melalui cultur stelsel penduduk Rote membuat busana dari serat daun gewang muda. Motif-motif muncul ketika kapas hadir dan kemudian orang membuat benang. Ketika kaum bangsawan membuat kain yang bermotif, rakyat jelata hanya menenun kain polosan dan kemudian diwarnai hitam. Pulau Rote terletak di ujung selatan Indonesia dan tenun ikat Lambi Tei memiliki peran yang dominan pada hamper setiap aktivitas masyarakat Rote Ndao, terutama fungsinya ketika acara ritual adat pernikahan, upacara kematian, dan menjadi salah satu tolok ukur kedewasaan perempuan. Awal mula yang digunakan adalah serat daun gewang muda tanpa motif kemudian berkembang menjadi motif yang unik dan menjadi kebanggaan setiap marga (family). Setiap marga akan memiliki motif khas, dan biasanya to’o (paman) dari keluarga ibu menjadi pimpinan untuk penyerahan kain. Ciri khas warna tenun ikat Rote adalah warna hitam dan putih. Warna alami yang digunakan adalah benang yang direndam dalam lumpur di danau tempat berkubangnya hewan-hewan selama berbulan-bulan kemudian direndam dalam pama’a yaitu kulit buah nitas dibakar kemudian abu tersebut direndam. Menggunakan kualitatif, melakukan pengumpulan data dengan cara wawancara sumber terkait dan studi Pustaka.Tenun ikat Rote Ndao sangat lekat dengan kehidupan masyarakatnya. Motif keluarga dianggap sebagai sesuatu yang berharga karena bersifat turun temurun. Motif tenun ikat Rote Ndao merupakan manifestasi kehidupan mereka.Kata Kunci: lambi tei, tenun ikat, gewang. Authors:Retno Walfiyah: Institut Teknologi BandungIra Adriati: Institut Teknologi Bandung References:Amalo, Gentry, “Kain Raja-Raja Termanu”. Hasil Wawancara Pribadi: 2 Mei 2021, Bandung.Arikunto, Suharsimi. (2009). Manajemen Penelitian. Jakarta: Rineka Cipta.Haning, Paula. (2016). Fungsi Kain Tenun Ikat NTT, Asal-usul Bunga Sarung dan Selimut Orang Rote Ndao. http://paulahaning.blogspot.com/2016/02/fungsi-kain-tenun-ikat-ntt.html. (diakses tanggal 22 Mei 2021).James, J. Fox. (1960). Master Poets, Ritual Master The Art of Oral Composition Among the Rotenese of Eastern Indonesia. Australia: Australia Nation University.Lenggu, Margareth. (2020). Perempuan di Balik Tinta. Jakarta: Loka Media.Wilson, Markus Andreas T. (2014). Relasi Negara dan Masyarakat Rote. Salatiga: Satya Wacana University Press.Melalatoa, Junus. (1995). M. Ensiklopedia Suku Bangsa D Indonesia. Jakarta: Departemen Pendidikan Dan Kebudayaan RI.Blanc, W. S., & Sukardja, P. (2016). Tenun Ikat Masyarakat Kampung Ndao di Kecamatan Lobalain Kabupaten Rote Ndao Provinsi Nusa Tenggara Timur. Humanis, 270-278.
18
Abd Kadir, Kauthar, Mahyuddin Hashim, Nurul Asiah Fasehah Muhamad, Haji Norakyairee Mohd. Raus, Noornajihan Ja’afar, and Nur Badriah Omar. "Kesesuaian Kandungan Buku Iqra’ Braille 1 Sebagai Permulaan Pengajaraan Al-Quran kepada Golongan OKU Penglihatan." ‘Abqari Journal 20, no. 2 (November 9, 2019): 49–59. http://dx.doi.org/10.33102/abqari.vol20no2.214.
Full textAbstract:
Teaching and learning al-Quran for visually impaired people (OKU) is not something that can be taken lightly. Therefore, this paper will discuss about Iqra’ Braille 1 that has been transcribed by a few researchers from Universiti Sains Islam Malaysia. This study was conducted using qualitative approach by analyzing Iqra’ Braille 1 in term of the contents, guidelines, activities as well as the performances. The objectives of this study are: i) to identify the suitability of Iqra’ Braille 1 as the foundation in teaching al-Quran for visually impaired people, ii) to identify the suitability of guidelines and activities in Iqra’ Braille 1 as the foundation in teaching al-Quran for visually impaired people, and iii) to analyze the compatibility of presentations of Iqra’ Braille 1 for visually impaired people. The study found that the content, guidelines, activities and presentations of Iqra’ Braille 1 are suitable as the foundation in teaching al-Quran for visually impaired people, but there’s some improvement must be made to adjust the usability and compatibility of Iqra’ Braille 1 with the ability of visually impaired people. Future researchers are suggested to study about the ability and the time taken by visually impaired people in completing the syllabus of Iqra’ Braille 1.
ABSTRAK
Pengajaran dan pembelajaran al-Quran bagi golongan Orang Kelainan Upaya (OKU) penglihatan bukanlah satu perkara yang boleh dipandang enteng. Justeru, kertas kerja ini akan membahaskan mengenai Iqra’ Braille yang telah ditranskripsikan oleh beberapa penyelidik dari Universiti Sains Islam Malaysia. Kajian ini dilakukan dengan menggunakan pendekatan kaedah kualitatif dengan menganalisa buku Iqra’ Braille 1 dari aspek isi kandungan, panduan dan aktiviti serta persembahan. Objektif kajian ini adalah 1) mengenalpasti kesesuaian isi kandungan Iqra’ Braille 1 sebagai pengenalan asas al-Quran kepada golongan OKU penglihatan, 2) mengenalpasti kesesuaian panduan dan aktiviti yang terdapat dalam Iqra’ Braille 1 sebagai pengenalan asas al-Quran kepada golongan OKU penglihatan, dan 3) mengkaji kesesuaian persembahan Iqra’ Braille 1 bagi golongan OKU penglihatan. Secara keseluruhan, hasil kajian menunjukkan Iqra’ Braille 1 sesuai digunakan sebagai permulaan pengajaran al-Quran bagi OKU penglihatan dari sudut isi kandungan, panduan dan aktiviti serta persembahan. Iqra’ Braille 1 juga sangat membantu OKU penglihatan dalam mempelajari al-Quran. Namun begitu terdapat beberapa penambahbaikan yang harus dilakukan bagi menyesuaikan penggunaan Iqra’ Braille 1 dengan keupayaan golongan OKU penglihatan. Para penyelidik masa hadapan dicadangkan untuk mengkaji sudut kemampuan dan tempoh yang diambil oleh pelajar golongan OKU penglihatan dalam menghabiskan silibus pembelajaran Iqra’ Braille 1.
19
Erna Tristiyanti and Adelia Febriyossa. "GAMBARAN PEMERIKSAAN Trichomonas vaginalis PADA URIN PEKERJA SEKS KOMERSIAL (PSK) DI KAWASAN BOKER JAKARTA TIMUR." Jurnal Medical Laboratory 1, no. 1 (January 4, 2022): 24–28. http://dx.doi.org/10.57213/medlab.v1i1.5.
Full textAbstract:
ABSTRACT
Commercial Sex Workers (PSK) can be a source of livelihood for some people. PSK is one of the lucrative alternative jobs compared to being unemployed because it is easy to do and does not need to be difficult. However, working as a prostitute is known to be at risk of experiencing Sexually Transmitted Infections (IMS) caused by microorganism infections, which have an impact on the health of reproductive organs. One of the causes of STIs is infection with the parasite Trichomonas vaginalis. The parasite T. vaginalis is a protozoa group of microorganisms that can cause vaginal discharge and inflammation of the vagina. This study aims to determine the description of T. vaginalis in the urine of sex workers in the Boker area of East Jakarta. The research method used a qualitative analysis conducted at the Gunung Sahari Citra Laboratory in March-May 2020. The results obtained from 50 sex workers, 11 people (22%) were infected with the protozoa T. vaginalis with the most sexual characteristics of sex workers based on age, namely 26-35. years as many as 27 people (54%), the most being SMP as many as 22 people (44%), the length of being a prostitute is 7-12 months, namely 18 people (36%), the highest number of customers is 3 people per day as many as 14 people (30%) , the most marital status was ever married as many as 23 people (46%), the most from the island of Java as many as 41 people (82%), customers PSK using condoms as many as 37 people (74%), PSK who do not use vaginal antiseptic every day as many as 32 people (22%), sex workers often experience vaginal discharge as many as 32 people (64%) and experience itching and heat as many as 6 people (12%) while the characteristics of the level of knowledge of sex workers about the dangers of infection with T. vaginalis are mostly 8 people (16%).
Keywords: Sex Workers, Trichomonas vaginalis, Urine
ABSTRAK
Pekerja Seks Komersial (PSK) dapat menjadi salah satu mata pencaharian bagi sebagian orang. PSK menjadi salah satu alternatif lahan pekerjaan yang menggiurkan dibandingkan menjadi pengangguran dikarenakan mudah untuk dilakukan dan tidak perlu bersusah payah. Namun, pekerjaan menjadi PSK diketahui beresiko mengalami Infeksi Menular Seksual (IMS) yang disebabkan infeksi mikroorganisme sehingga berdampak pada penurunan kesehatan organ reproduksi. Salah satu penyebab IMS adalah infeksi parasit Trichomonas vaginalis. Parasit T. vaginalis merupakan mikroorganisme kelompok protozoa yang dapat menyebabkan keputihan dan radang vagina. Penelitian ini bertujuan mengetahui gambaran T. vaginalis pada urin PSK di Kawasan Boker Jakarta Timur. Metode penelitian menggunakan analisa kualitatif yang dilakukan di Laboratorium Gunung Sahari Citra pada bulan Maret-Mei 2020. Hasil penelitian didapatkan dari 50 orang PSK sebanyak 11 orang (22%) terinfeksi protozoa T. vaginalis dengan karakteristik perilaku seks PSK berdasarkan usia terbanyak yaitu 26-35 tahun sebanyak 27 orang (54%), terbanyak yaitu SMP sebanyak 22 orang (44%), lama menjadi PSK adalah 7-12 bulan yaitu 18 orang (36%), jumlah pelanggan terbanyak yaitu 3 orang perhari sebanyak 14 orang (30%), status pernikahan terbanyak yaitu pernah menikah sebanyak 23 orang (46%), asal PSK terbanyak dari pulau Jawa sebanyak 41 orang (82%), pelanggan PSK menggunakan kondom sebanyak 37 orang (74%), PSK yang tidak menggunakan antiseptik vagina setiap hari sebanyak 32 orang (22%), PSK sering mengalami keputihan sebanyak 32 orang (64%) dan mengalami gatal dan panas sebanyak 6 orang (12%) sedangkan karakteristik tingkat pengetahuan PSK terhadap bahaya infeksi T. vaginalis terbanyak adalah 8 orang (16%).
Kata Kunci: Pekerja Seks Komersial, Trichomonas vaginalis, Urin
20
Purwanto, Ajun, Paiman Paiman, and Dony Andrasmoro. "Analisis Mahasiswa Program Studi Pendidikan Geografi dalam Perspektif Spasial sebagai Upaya Penjaringan Mahasiswa Baru." Edukasi: Jurnal Pendidikan 19, no. 2 (December 1, 2021): 174. http://dx.doi.org/10.31571/edukasi.v19i2.2901.
Full textAbstract:
<p class="StyleAuthorBold"><strong>Abstrak</strong></p><p>Penelitian bertujuan untuk mengetahui profil dan menganalisis persebaran spasial mahasiswa Program Studi Pendidikan Geografi angkatan 2016-2019. Metode penelitian yang digunakan adalah deskriptif. Bentuk penelitian survei dengan responden sebanyak 196. Teknik pengambilan data menggunakan komunikasi tidak langsung, alat yang digunakan adalah angket. Data yang digunakan yaitu nama, asal, agama, jenis kelamin, pendidikan terakhir, pekerjaan, dan pendapatan orang tua. Teknik pengambilan sampel dengan <em>stratified sampling</em>. Teknik analisis data menggunakan deskriptif kuantitatif dan persentase. Hasil penelitian menunjukkan mahasiswa Program Studi Pendidikan Geografi paling banyak beragama Islam 95 orang; berjenis kelamin wanita 144 orang; pendidikan dari SMA Jurusan IPS 166 orang; pekerjaan orang tua petani 96 orang; penghasilan rata-rata orang tua Rp760.000,00/bulan; informasi tentang Program Studi Pendidikan Geografi paling banyak didapatkan dari saudara sebanyak 74 orang; motivasi masuk karena berkeinginan untuk mengetahui seluk beluk bumi sebanyak 64 orang. Persebaran mahasiswa Program Studi Pendidikan Geografi menunjukkan pola distribusi yang menyebar.</p><p> </p><p class="StyleAuthorBold"><strong><em>Abstract</em></strong></p><p><em>This research aimed to determine the profile and analyze the spatial distribution of students from the 2016-2019 Geography Education Study Program. The research method used descriptive. The form of the survey with 196 respondents. The data collection technique used indirect communication, the tool used is a questionnaire. The data used name, origin, religion, gender, last education, occupation, and parents' income. The sampling technique used stratified sampling. The data analysis technique used descriptive quantitative and percentage. The results showed that the most students of the Geography Education Study Program were 95 Muslims; female sex 144 people; education from SMA majoring in Social Sciences 166 people; the occupation of the farmer's parents were 96 people; the average income of parents was Rp.760,000.00/month; Information about the Geography Education Study Program was mostly obtained from relatives as many as 74 people; The motivation to enter was because they want to know the ins and outs of the earth 64 people. The distribution of students from the Geography Education Study Program showed a distributed distribution pattern.</em></p>
21
Rizki, Muhamad, Tri Basuki Joewono, and Jeanly Syahputri. "EKSPLORASI MODA ASAL PENGGUNA TRANSPORTASI ONLINE DI KOTA BANDUNG." Jurnal Transportasi 20, no. 1 (April 23, 2020): 1–10. http://dx.doi.org/10.26593/jtrans.v20i1.3849.1-10.
Full textAbstract:
Abstract The rise of ride-sourcing service for cities mobility has change how people do travel and consequently disrupt transport ecosystem. This paper explore the travel behavior of ride-sourcing users based on travellers’ previous modes using discriminant analysis. For the purpose, the study collected data from a survey in the Bandung City in 2018. Analysis confirms the substitution effect of ride-sourcing from both private and public transport. Substitution effect occur from public transport than private car that tend to associated with younger traveller which have limitation access for private transport. The analysis found that ride-sourcing might be used for specific purposes only rather than for daily commuting, especially for users who previously use private car. Keywords: ridesourcing, previous mode, public transport, travel behavior Abstrak Munculnya penggunaan angkutan online dalam mobilitas perkotaan telah mengubah cara orang melakukan perjalanan dan akibatnya mengganggu ekosistem transportasi. Makalah ini bertujuan untuk mengeksplorasi perilaku perjalanan pengguna angkutan online berdasarkan moda berkendara sebelumnya menggunakan analisis diskriminan. Untuk tujuan tersebut, pada penelitian ini dikumpulkan data dari survei primer yang dilakukan di Kota Bandung pada tahun 2018. Analisis mengonfirmasi efek substitusi angkutan online transportasi pribadi dan transportasi publik. Efek substitusi terjadi dari angkutan umum daripada mobil pribadi yang cenderung merupakan pelaku perjalanan muda yang memiliki akses terbatas untuk angkutan pribadi. Analisis yang dilakukan menemukan bahwa angkutan online mungkin hanya digunakan untuk tujuan tertentu daripada untuk perjalanan sehari-hari, terutama untuk pengguna yang sebelumnya menggunakan mobil pribadi. Kata-kata kunci: angkutan online, moda sebelumnya, transportasi publik, perilaku perjalanan
22
Bambangan, Malik. "ANALISIS TEOLOGIS TERHADAP PANDANGAN JEAN JACQUES ROUSSEAU TENTANG ASAL-USUL DOSA." JURNAL LUXNOS 6, no. 1 (June 21, 2020): 22–31. http://dx.doi.org/10.47304/jl.v6i1.13.
Full textAbstract:
ABSTRACT
Today there are many problems that make some people wonder about the suffering that surrounds them, even those that affect themselves. The question they raise is where is God right now? Is there still God? If God still exists, then why does He allow His people to suffer? This question ultimately leads to the orthodoxy of the Christian faith about God. Humans suffer because it is their own choice that starts from the first human choices namely Adam and Eve where they prefer not to obey God so they fall into sin. Departing from this understanding that led to various controversies about the origin of sin. Is there original sin or inherited sin as Augustine understood? How do you resolve this controversial issue? This article will discuss Jean Jacques Rousseau view of the origin of sin from the perspective of the Bible.
Keywords: Sin, Suffering, Crime
ABSTRAK
Zaman sekarang ini banyak terjadi persoalan-persoalan yang membuat beberapa orang yang bertanya-tanya tetang penderitaan yang ada di sekitar mereka, bahkan yang menimpa diri mereka sendiri. Pertanyaan yang mereka lontarkan adalah dimanakah Tuhan saat ini? Apakah masih ada Tuhan? Jika Tuhan masih ada, lalu mengapa Dia membiarkan umat-Nya mengalami penderitaan? Pertanyaan ini pada akhirnya membawa pada orthodoksi iman Kristen tentang Allah. Manusia mengalami penderitaan karena itu adalah pilihannya sendiri yang dimulai dari pilihan manusia pertama yakni Adam dan Hawa dimana mereka lebih memilih untuk tidak taat kepada Tuhan sehingga mereka jatuh dalam dosa. Berangkat dari pemahaman inilah yang menimbulkan berbagai kontroversi tentang asal-usul dosa. Apakah ada dosa asal atau dosa warisan seperti pada pemahaman Agustinus? Bagaimanakah menyelesaikan persoalan kontroversial ini? Pada artikel ini akan dibahas tentang pandangan Jean Jacques Rousseau tentang asal-usul dosa dari sudut pandang Alkitab.
Kata Kunci: Dosa, Penderitaan, Kejahatan
23
Baharun, Hazleena, and Habibah Ismail. "Between Us and Them: Examining The Indigenous People of Malaysia as Represented in The Mainstream News Media." Al-Azkiyaa - Jurnal Antarabangsa Bahasa dan Pendidikan 1, no. 1 (September 16, 2022): 22–34. http://dx.doi.org/10.33102/alazkiyaa.v1i1.6.
Full textAbstract:
Examining the linguistic representation of a minority group using computer-assisted method is the heart of this study. In particular, we are interested in investigating how the indigenous people of Malaysia or Orang Asli are being represented by the news media in Malaysia as we believe that mass media play a huge role in curating the image of a group and affecting perception of readers about that group. It affects how they are perceived by the mainstream community. Using corpus-assisted critical discourse analysis, a 700,000-word corpus was examined focusing on grammatical words. Through the analysis, we found that the Orang Asli are consistently being framed as a helpless group who are frequently in need of assistance. Often, they are positioned as passive recipients of things from more dominant groups like volunteers and governments. These consistent negative and helpless images of the Orang Asli, we believe will be detrimental to the overall perception of society towards them which may later affect their social standing in the Malaysian community. We believe that stories about orang Asli need to be curated in a more positive manner thus, promoting them as active members of the society who can contribute to the development of the nation.
24
Masni Erika Firmiana, Siti Rahmawati, and Rochimah Imawati. "SIKAP MASYARAKAT TERHADAP ONDEL-ONDEL SEBAGAI ALAT MENGAMEN DI JAKARTA." Psychopedia Jurnal Psikologi Universitas Buana Perjuangan Karawang 7, no. 2 (December 28, 2022): 37–47. http://dx.doi.org/10.36805/psychopedia.v7i2.3425.
Full textAbstract:
Ondel-ondel has existed in the life of the Betawi people since 1605. At that time Ondel-ondel was trusted and used by the Betawi people as a repellent against reinforcements and a symbol of safety. Nowadays, many of these cultural symbols are used as tools for singing on the streets of the capital and its surroundings. This qualitative research aims to describe people's attitudes regarding it. Using a phenomenological design, the research subjects were 6 (six) people from different ethnic groups. The results show that 5 subjects both from Betawi and non-Betawi have a negative affection for this activity, while one subject from Sumatra has a positive affection on the grounds that there are still Jaipong and Kuda Lumping as other cultural symbols that are used as tools for singing and busking. Keywords: Attitude, ondel-ondel, busking
Ondel-ondel sudah eksis dalam kehidupan masyarakat Betawi sejak tahun 1605. Saat itu Ondel-ondel dipercaya dan digunakan oleh masyarakat Betawi sebagai penolak bala dan simbol keselamatan. Saat ini banyak ditemui, simbol budaya ini dijadikan alat untuk mengamen di jalan-jalan ibukota dan sekitarnya. Penelitian kualitatif ini bertujuan untuk mendeskripsikan sikap masyarakat terkait hal itu. Menggunakan desain fenomenologi, subjek penelitian berjumlah 6 (enam) orang yang berasal dari suku bangsa yang berbeda. Hasilnya menunjukkan bahwa 5 subjek baik asal Betawi maupun non Betawi memiliki afeksi negatif terhadap aktivitas ini, sementara satu subjek asal Sumatera memiliki afeksi positif dengan alasan masih ada Jaipong dan Kuda Lumping sebagai simbol budaya lain yang dijadikan alat untuk mengamen. Kata Kunci: Sikap, ondel-ondel, mengamen
25
Sunarti, Sastri. "Suara-Suara Islam dalam Surat Kabar dan Majalah Terbitan Awal Abad 20 di Minangkabau." Buletin Al-Turas 21, no. 2 (January 28, 2020): 229–42. http://dx.doi.org/10.15408/bat.v21i2.3839.
Full textAbstract:
Abstrak Tulisan ini menjelaskan tentang perkembangan pers di Sumatera seperti Palembang, Medan, Sibolga, Padang, dan Kota Raja di Aceh pada paruh kedua abad ke-19. Namun demikian, tulisan ini fokus pada daerah Padang yang menjadi pusat perniagaan yang dikelola oleh orang Eropa (terutama Belanda) dan Tionghoa. Selanjutnya, pada awal abad ke-20, para pengusaha pribumi mulai terlibat dalam bidang percetakan dan penerbitan, seperti surat kabar Alam Minangkerbau (1904), Perserikatan Orang Alam Minangkerbau (OAM) tahun 1911 milik orang pribumi asal Minangkabau. Mulai saat itu usaha di bidang percetakan dan penerbitan semakin berkembang di Sumatra. Usaha ini pun hingga memunculkan berbagai karakter dan kepentingan masyarakat pribumi terutama tentang suara-suara kelompok atau organisasi yang memperjuangkan nasib masyarakat miskin, tertindas, maupun yang kurang mendapatkan pengajaran. Sampai menjelang pertengahan abad ke-20 suara-suara masyarakat semakin tumbuh dan direpresentasikan melalui berbagai media cetak. Banyak yang mengusung tentang pentingnya pendidikan baik umum maupun agama di samping tentang periklanan dari perusahaan-perusahaan perkebunan. Maka dari perkembangan pers inilah tidak sedikit yang mengawali suara nasionalisme bangsa dari berbagai wilayah di Indonesia termasuk dari Sumatera. ---Abstract This article explains about the development of press in Sumatera, such as Palembang, Medan, Sibloga, Padang, and Kota Raja in Aceh in the second half of 19th Century. However, it focuses on Padang as the center of commerce run by European (especially Dutch), and Chinese. In addition, in the beginning of 20th Century, the indigenous petty bourgeoisie involved in printing and publishing sector, such as Alam Minangkerbau newspaper (1904), Perserikatan Orang Alam Minangkerbau (OAM) in 1911 owned by the local people from Minangkabau. Since then, printing and publishing business had been growing in Sumatera. The business brought various characteristics and also local people interests, especially the voices of groups or organization that fought for the poor, the oppressed people, and the ones who were lack of education access. Until the mid of 20th century, the voices of the people was growing and represented through variety of printed media. Many of them carried on the importance of education, both general and religious education, as well as advertising and plantation companies. This development of press brought the voice of nationalism from various region, including Sumatra.
26
Wallace, Ian J., Amanda J. Lea, Yvonne A. L. Lim, Steven K. W. Chow, Izandis bin Mohd Sayed, Romano Ngui, Mohd Tajudin Haji Shaffee, et al. "Orang Asli Health and Lifeways Project (OA HeLP): a cross-sectional cohort study protocol." BMJ Open 12, no. 9 (September 2022): e058660. http://dx.doi.org/10.1136/bmjopen-2021-058660.
Full textAbstract:
IntroductionNon-communicable disease (NCD) risk is influenced by environmental factors that are highly variable worldwide, yet prior research has focused mainly on high-income countries where most people are exposed to relatively homogeneous and static environments. Understanding the scope and complexity of environmental influences on NCD risk around the globe requires more data from people living in diverse and changing environments. Our project will investigate the prevalence and environmental causes of NCDs among the indigenous peoples of Peninsular Malaysia, known collectively as the Orang Asli, who are currently undergoing varying degrees of lifestyle and sociocultural changes that are predicted to increase vulnerability to NCDs, particularly metabolic disorders and musculoskeletal degenerative diseases.Methods and analysisBiospecimen sampling and screening for a suite of NCDs (eg, cardiovascular disease, type II diabetes, osteoarthritis and osteoporosis), combined with detailed ethnographic work to assess key lifestyle and sociocultural variables (eg, diet, physical activity and wealth), will take place in Orang Asli communities spanning a gradient from remote, traditional villages to acculturated, market-integrated urban areas. Analyses will first test for relationships between environmental variables, NCD risk factors and NCD occurrence to investigate how environmental changes are affecting NCD susceptibility among the Orang Asli. Second, we will examine potential molecular and physiological mechanisms (eg, epigenetics and systemic inflammation) that mediate environmental effects on health. Third, we will identify intrinsic (eg, age and sex) and extrinsic (eg, early-life experiences) factors that predispose certain people to NCDs in the face of environmental change to better understand which Orang Asli are at greatest risk of NCDs.Ethics and disseminationApproval was obtained from multiple ethical review boards including the Malaysian Ministry of Health. This study follows established principles for ethical biomedical research among vulnerable indigenous communities, including fostering collaboration, building cultural competency, enhancing transparency, supporting capacity building and disseminating research findings.
27
Siddiq, Akhmad, Leonard C. Epafras, and Fatimah Husein. "Contesting Religion and Ethnicity in Madurese Society." Religió: Jurnal Studi Agama-agama 8, no. 1 (March 11, 2018): 57–81. http://dx.doi.org/10.15642/religio.v8i1.733.
Full textAbstract:
Abstract: This paper describes historical phases of Madurese identity construction, the origins of Madurese ethnicity, inter-ethnic and inter-cultural relation, Madurese Pendalungan culture, and how Islam involves into cultural identities of the Madurese. In this paper, I will argue that Islam has become part of cultural values of the Madurese, that is, embedded within traditional activities and local wisdom. However, the involvement does not mean to exclude other “non-Islamic” and “non-Madurese” tradition in the process of construing Madurese identity. By exploring how Madurese identity was culturally constructed we could be able to draw more visible connection between religion, tradition, and social identity. This paper illustrates how Madurese identity culturally produced, nurtured, and matured. Since identity is a way of perceiving, interpreting, and representing the existence of people, I persist that Madurese identity has also been produced and reproduced depending on political, social, and cultural situation. In this regard, inter-religious or inter-ethnic relation remains important.
[Artikel ini menjelaskan fase terbentuknya identitas orang-orang Madura, asal-usul etnis, hubungan lintas-budaya dan antaretnis, budaya Pendalungan, dan bagaimana Islam berinteraksi dengan identitas budaya orang Madura. Dalam artikel ini saya meneguhkan bahwa Islam telah menjadi bagian tak terpisahkan dari nilai-nilai budaya Madura, yang bisa dilihat dari dalam aktivitas sosial dan kearifan lokal orang Madura. Meski demikian, hal ini tidak menafikan bahwa tradisi “non-Islam” atau “non-Madura” juga memiliki peran dalam proses pembentukan identitas Madura. Dengan mengurai proses konstruksi identitas sosial Madura, seseorang bisa melihat dengan lebih jelas hubungan erat antara agama, tradisi, dan identitas sosial. Artikel ini juga menggambarkan bagaimana identitas Madura diproduksi, dikembangkan, dan dilestarikan. Sebab identitas adalah sebuah persepsi, interpretasi, dan representasi, artikel ini menyimpulkan bahwa identitas Madura pun tidak lepas dari tahapan itu: bergantung pada kondisi politik, sosial, ekonomi dan budaya. Dalam konteks ini, relasi antaragama dan antaretnis menjadi sangat penting.]
28
Rahman, Abd. "Struktur Sosial Politik Kerajaan Loloda di Antara Minoritas Islam dan Mayoritas Kristen Abad Xvii-Xx." Buletin Al-Turas 21, no. 2 (January 28, 2020): 205–28. http://dx.doi.org/10.15408/bat.v21i2.3838.
Full textAbstract:
Abstrak Loloda adalah sebuah kata atau konsep yang terkait dengan suatu tempat, bahasa, etnik, mitologi, masyarakat, kerajaan, dan agama, dengan sejarah panjang yang masih kabur. Loloda secara bahasa adalah bahasa orang-orang Loloda, etnik adalah suku bangsa Loloda, mitologi adalah mitos asal mula keberadaan orang dan raja-raja yang pernah menjdi penguasa tertinggi di kerajaan Loloda yang tidak terlepas dari tradisi-tradisi lokal masyarakatnya. Loloda adalah suatu komunitas masyarakat yang telah sejak berabad-berabad yang lalu mendiami sebuah wilayah geografis yang luas. Loloda adalah salah satu kerajaan yang berada di kawasan Laut dan Kepulauan Maluku bagian utara yang cenderung belum dikenalLoloda dan Moro, oleh kebanyakan ahli dianggap adalah dua kerajaan yang sejauh ini belum diketahui kapan terbentuknya. Namun untuk Loloda sendiri menurut beberapa tradisi lokal mengatakan bahwa secara politis kerajaan ini sudah ada sejak tahun 1220 (abad ke-13), sedangkan Moloku Kie Rahayang terbentuk berdasarkan perjanjian Moti/Traktat Moti dan terkonfigurasi pula ke dalam Motir Staten Verbond1322-1343, secara bersamaan baru muncul pada 1320-an (abad ke-14).Sejak abad ke-15 (1486)---Loloda is a word or concept associated with a place, language, ethnic, mythology, society, empire, and religion, with a long history that is still vague. Loloda in the language is the language of the people Loloda, ethnic tribes are Loloda, mythology is the mythical origin of the existence of people and the kings that ever menjdi highest ruler in the kingdom Loloda which is inseparable from the traditions of local communities. Loloda is a community of people who have since many centuries ago inhabited a vast geographical area. Loloda is one of the kingdom which is in the Mediterranean region and northern Maluku Islands which tend not dikenalLoloda and Moro, by most experts consider these two kingdoms which so far is not yet known when the formation. But for Loloda itself according to some local traditions say that politically this kingdom has existed since 1220 (the 13th century), while Kie Rahayang Moloku formed by Moti agreement / treaty Moti and configured into the inner Motir Staten Verbond1322-1343, simultaneously emerged in the late 1320s (the 14th century) .Since the 15th century (1486)
29
Jamal, Mohamad Basri, Khairul Ghufran Kaspin, Norshahrul Marzuki Mohd Nor, and Mazdi Marzuki. "ECONOMIC TRANSFORMATION: A STUDY OF THE MAH MERI ORANG ASLI COMMUNITY OF SUNGAI BUMBUN VILLAGE IN CAREY ISLAND, BANTING." International Journal of Education, Psychology and Counseling 7, no. 45 (March 15, 2022): 137–51. http://dx.doi.org/10.35631/ijepc.745011.
Full textAbstract:
This study was conducted to examine the economic transformation of the Mah Meri Orang Asli community, the majority ethnic grouping in Sungai Bumbun Village in Carey Island. The objectives of the study were to analyse the economic development of the community, identify the factors that facilitated this economic progress, and ascertain the effects of economic transformation on the present day Mah Meri people. Handicraft and culture were the two main economic sources of the community for their livelihood. Natural resources from the forest such as kayu nyireh provided the Mah Meri with the raw materials to produce unique carvings. Transformation initiatives implemented by the government brought positive impact to the economic development of the community especially in securing economic resources for the villagers. The factors that led to economic change for the Mah Meri were assistance from the Malaysian government channelled through the Department of Orang Asli Development (JAKOA), their suburban location, the self-reliant and independent nature of the community, and aid from non-governmental organisations (NGOs) such as Badan Insaf Malaysia and independent bodies. The economic transformation of the Mah Meri was reflected in an increased income level, improvement of facilities and environment, creation of social interaction, and eco-tourism. This article is a concept paper that will explain the economic transformation of the Mah Meri Orang Asli community.
30
Makin, Al. "From Musaylima to the Khārijite Najdiyya." Al-Jami'ah: Journal of Islamic Studies 51, no. 1 (June 15, 2013): 33. http://dx.doi.org/10.14421/ajis.2013.511.33-60.
Full textAbstract:
<p>This paper tries to reconstruct the following accounts: the defeat of Musaylima and the death of his prominent followers, and the rise of the Khārijite Najdiyya in Yamama. Moreover, this study seeks the evidence which points to the possible connection between Musaylima’s movement and the Khārijite Najdiyya. This paper highlights that many founders and prominent leaders of the Khārijites, and particularly the Najdiyya sect, came from the tribe of Ḥanīfa, to which Musaylima belonged. This, among other things, seems to have become the main impulse of attraction for the people of Ḥanīfa to join the sect. Additionally, the ‘characteristics’ and the ‘image’ of the Najdiyya reflect those of Musaylima. This leads us to conjecture that the people of Ḥanīfa, having failed to defend their prophet Musaylima and the land of Yamāma against the Medinan caliphate under Abū Bakr in the Battle of ‘Aqraba, later joined the Khārijite Najdiyya.</p><p> [Artikel ini menjelaskan kekalahan Musaylima dan kematian pengikut-pengikut utamanya serta kemunculan aliran Khawārij Najdiyya di Yamāma. Melalui artikel ini, penulis membuktikan relasi antara gerakan Musaylima dan Khawārij Najdiyya. Ini bisa dibuktikan dengan mencermati fakta bahwa sebagian pendiri dan tokoh utama Khawārij, utamanya sekte Najdiyya, berasal dari suku Ḥanīfa suku yang juga menjadi asal muasal Musaylima. Kesamaan suku inilah dan beberapa faktor lainnya nampaknya menjadi daya tarik tersendiri bagi orang-orang suku Ḥanīfa untuk bergabung dengan sekte Najdiyya. Selain itu, ‘karakteristik’ dan ‘imej’ sekte Najdiyya yang menyerupai gerakan Musaylima adalah hal lain yang turut menguatkan asumsi tersebut. Pandangan inilah yang kemudian mengantarkan penulis pada kesimpulan bahwa setelah gagal mempertahankan nabi mereka, Musaylima, dan wilayah mereka, Yamāma, melawan khilafah Islam di Madinah yang dipimpin Abū Bakr, suku Ḥanīfa memilih memberontak dan bergabung dengan sekte Khawārij Najdiyya.]</p>
31
Harper, T. N. "The Politics of the Forest in Colonial Malaya." Modern Asian Studies 31, no. 1 (February 1997): 1–29. http://dx.doi.org/10.1017/s0026749x00016917.
Full textAbstract:
The notion that tribal peoples are destructive of the forest environment is not a new one. The political struggles that fostered it are only just beginning to engage the attention of historians. This essay is a preliminary exploration of the experience of the indigenous minorities—the Orang Asli—of peninsular Malaysia during the period of colonial rule. It examines their relationship to the society outside the forest. The politics of the forest it addresses are not narrowly environmental. Indeed, what follows is based on the assumption that the relationship of the aborigines to their environment was transformed, not so much by the changing ecological conditions of the forest as the colonial economy expanded, but by the changing political circumstances of the frontier as the Orang Asli were drawn into a widening orbit of relations with external powers. ‘Orang Asli’ means literally ‘original people’. It is a polite term that took on a legal status from the 1950s. Before then, in common parlance, the aborigines were ‘Sakai‘—a derogatory term synonymous with ‘slave’. The term Orang Asli encompasses three basic types of communities: the Negritos, nomadic hunters and gatherers of the northern forests; the Senoi —whose two main subdivisions, the Temiar and the Semai, together make up the larger part of the Orang Asli population of the central highlands, following more settled forms of swidden agriculture; and the proto-Malays of the south, fishermen and cultivators with a more similar economy to neighbouring Malays.1Their shared history has become an issue of great sensitivity in modern Malaysia, and Malaysian politicians have in recent years bitterly questioned the legitimacy of western criticism of the present circumstances of the Orang Asli. To explain why this is so, I want to examine the preoccupations of British administration during the period when it was trustee of the forests of the peninsula and directly responsible for the welfare of their inhabitants. Three themes dominate the discussion that follows.
32
Sofyan, Ahmad. "Interest to be Teacher and Cumulative Grade Point Average (CGPA) Analyzed by the Admissions of UIN Syarif Hidayatullah Jakarta." TARBIYA: Journal of Education in Muslim Society 3, no. 1 (June 21, 2016): 107–20. http://dx.doi.org/10.15408/tjems.v3i1.3407.
Full textAbstract:
Abstract This study aims to explore the interest to be teacher for FITK (Faculty of Tarbiyah and Teachers Training) students associated with the other types of variables such as gender, origin of High School, Cumulative Grade Point Average (CGPA), and the admission types to UIN Syarif Hidayatullah Jakarta. A survey method was administered to students in Science Education department from three courses, by200 people as samples. The instruments were an open questionnaire to record the factual data and an enclosed questionnaire to asses their interest. The data analysis employed the descriptive and inferential techniques. The results showed that the students’ interest to be teacher is quite high. There was no interest different between male and female students based on the educational background and the entrance types to UIN. Even though based on gender women’s CGPA was relatively higher than men’s, generally, there was no distinction of students CGPA based on the educational background, and admission of UIN Jakarta.Abstrak Penelitian ini bertujuan untuk mengetahui minat mahasiswa FITK menjadi guru ditinjau dari berbagai latar belakang seperti jenis kelamin, asal SLTA, indeks Prestasi Kumulatif (IPK), dan jalur masuk UIN. Syarif Hidayatullah Jakarta. Penelitian ini difokuskan pada mahasiswa Jurusan Pendidikan IPA, dari 3 angkatan dengan sample data sebanyak 200 orang. Instrumen yang digunakan adalah kuesioner terbuka untuk mencatat data faktual dan kuesioner tertutup untuk menilai minat mahasiswa. Teknik analisis data ini bersifat deskriptif dan inferensial. Hasil penelitian menunjukan bahwa minat mahsiswa menjadi guru cukup tinggi. Tidak ditemukan perbedaan minat antara mahasiswa dan mahasiswi yang didasarkan pada asal sekolah SLTA dan jalur masuk UIN. Meskipun berdasarkan pengelompokan IPK sesuai jenis kelamin yang relatif lebih tinggi adalah perempuan, secara umum, tidak terdapat perbedaan IPK mahasiswa berdasarkan latar belakang pendidikan dan jalur masuk UIN. How to Cite : Ahmad Sofyan. (2016). Interest to be Teacher and Cumulative Grade Point Average (CGPA) Analyzed by the Admissions of Uin Jakarta. TARBIYA: Journal Of Education In Muslim Society, 3(1), 107-120. doi:10.15408/tjems.v3i1.3407. Permalink/DOI: http://dx.doi.org/10.15408/tjems.v3i1.3407
33
Nah, Alice M. "Recognizing indigenous identity in postcolonial Malaysian law: Rights and realities for the Orang Asli (aborigines) of Peninsular Malaysia." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 164, no. 2 (2008): 212–37. http://dx.doi.org/10.1163/22134379-90003657.
Full textAbstract:
In Southeast Asia, the birth of postcolonial states in the aftermath of the Second World War marked a watershed in political relations between ethnic groups residing within emerging geo-political borders. Plurality and difference were defining characteristics of the social landscape in these nascent states. Colonial laws and policies that divided groups and territories for efficient control influenced the relations between linguistically and culturally distinct groups. The transfer of power to ‘natives’ during decolonization often resulted in indigenous minorities being sidelined politically and legally. Indigenous minorities in Southeast Asia continue to negotiate for more equitable inclusion in contemporary postcolonial states. In some cases, such as in Myanmar, Thailand, Indonesia and the Philippines, these have escalated into separatist movements. Other indigenous minorities however, struggle for the recognition of their identity and rights through – rather than apart from – existing state mechanisms of power, for example by lobbying for changes in existing laws and bringing cases to court. The struggle for recognition of the legal rights of indigenous minorities began, however, before the process of decolonization; colonial powers contended with politically dominant indigenous majorities as they tried to exert influence over territories, and this had impacts on indigenous minorities. The British method of colonization, in particular, which sought to attain ‘indirect rule’ without using military conquest, required the identification and recognition of native structures of power. British administrators exerted influence through the ‘invitation’ of local rulers, which meant that domestic laws and administrative policies were developed as a result of negotiation rather than through direct imposition of English laws and policies. As a result, the legal structures put in place during decolonization meant that some recognition of indigenous customary practices was already incorporated, albeit for certain indigenous groups and not for others. In order to recognize and protect the ‘special rights’ of indigenous persons, it became vital to define the legal identity of individuals. It was necessary for British administrators to determine which groups were ‘indigenous’, what specific criteria were required for demonstrating membership of these groups, and when disputes occurred, to determine which individuals possessed a legitimate claim of belonging. They also had to decide if the rights and privileges were accorded on a group or individual basis. These decisions are neither ahistorical nor apolitical. In this paper, I examine the contemporary case of the Orang Asli, the minority indigenous peoples of the Malay Peninsula. I begin by providing an outline of political developments that have resulted in the legal recognition of three groups of people as having indigenous status. I also review the evolution of the Malaysian legal system in order to provide a context for subsequent discussion. I then look at how Orang Asli are recognized in the Federal Constitution and in statutes, with reference to case law, as the meaning and weight of these written laws were elaborated in court judgements. I then look at three court cases, reviewing the right to engage in commercial activities in aboriginal places as decided in the Koperasi Kijang Mas Bhd & Ors v. Kerajaan Negeri Perak & Ors (1991), hereafter referred to as the Koperasi Kijang Mas case; the recognition of native title and usufructuary rights as recognized in Adong Kuwau & Ors v. Kerajaan Negeri Johor & Anor (1997), hereafter referred to as the Adong Kuwau case, a judgement upheld in the Court of Appeal (Kerajaan Negeri Johor & Anor v. Adong Kuwau & Ors (1998) and the Federal Court;2 as well as proprietary rights in and to the land which were recognized in the Sagong Tasi & Ors v. Kerajaan Negeri Selangor & Ors (2002) ruling, hereafter referred to as the Sagong Tasi case, upheld in the Court of Appeal (see Kerajaan Negeri Selangor & Ors v. Sagong Bin Tasi & Ors (2005) but currently under appeal in the Federal Court. These cases demonstrate how Orang Asli have drawn on international legal frameworks to claim special privileges in ways not possible for other Malaysians, on the basis of their identity.
34
Santoso, Stanley. "Sinagoge pada Masa Intertestamental dan Relevansinya dengan Gereja Masa Sekarang." Jurnal Teologi Berita Hidup 3, no. 1 (October 3, 2020): 48–65. http://dx.doi.org/10.38189/jtbh.v3i1.47.
Full textAbstract:
Abstract: The synagogue is parallel to the word congregation, which initially means a place to study together, but then refers to a group of people and finally applies to the building where the congregation gather, which then develops to the institutional life of the Jewish church. The synagogue began during the exile, because of the Jewish desire to worship Yahweh, but they were scattered in exile and far from the temple, but they continued to remember God's promises and had hopes of returning to worship in the temple. Synagogues developed during the intertestamental period. Worship in the Synagogue focuses on prayer and studying the Scriptures. The main form of worship is reading and studying the Scriptures. The synagogue was the most important institutional development in Judaism which also involved Christian origins. The synagogue became a place for the teachings of Jesus and then His apostles, and which later gave birth to early Christian converts. The synagogue is the initial model of the church system.Abstrak: Sinagoge sejajar dengan kata jemaat, yang pada awalnya sesuai berarti tempat untuk belajar bersama, namun kemudian merujuk kepada kumpulan orang dan akhirnya diterapkan pada bangunan yang menjadi tempat jemaat berkumpul, yang kemudian berkembang kepada kehidupan institusional jemaat Yahudi. Sinagoge bermula pada masa pembuangan, karena kerinduan orang Yahudi untuk beribadah kepada Yahweh, namun mereka tersebar di pembuangan dan jauh dari bait suci, tetapi mereka terus mengingat janji Allah dan memiliki pengharapan akan kembali beribadah di bait suci. Sinagoge berkembang pada masa intertestamental. Ibadah dalam Sinagoge berfokus pada doa dan mempelajari Kitab Suci. Bentuk utaman ibadahnya adalah pembacaan dan mempelajari Kitab Suci. Sinagoge merupakan perkembangan institusional yang paling penting dalam Yudaisme yang juga menyangkut asal-usul Kristen. Sinagoge menjadi tempat bagi pengajaran Yesus dan kemudian para rasulNya, dan yang kemudian melahirkan para petobat Kristen mula-mula. Sinagoge merupakan model awal dari sistem gereja.
35
Simanungkalit, Lasmaria, and Susanti Embong Bulan. "Kesatuan Alkitab (Unity): Dimensi Penguatan Iman Bagi Jemaat." Journal of Religious and Socio-Cultural 2, no. 2 (November 29, 2021): 77–87. http://dx.doi.org/10.46362/jrsc.v2i2.70.
Full textAbstract:
Skeptics who have different views on the Bible as well as those who have not lived a new life or acknowledge Jesus as God will always say the Bible is a book of errors and contradictions. Because of the different understandings, a unity of the Bible is needed that recognizes that the Bible is the Word of God. This article aims to display the unity of the Bible as a dimension of faith strengthening for the church of God. The result is that the Bible remains one, from beginning to end, without any contradictions. The research method used is the method of biblical theological analysis and literature that wants to prove that the Unity of the Bible has different characteristics from other books and is a proof of the divine origin of the words of the Bible when God moves people in such a way that they record what they say- Nya.
Kaum skeptik yang mempunyai pandangan yang berbeda mengenai Alkitab serta orang-orang yang belum hidup baru atau mengakui Yesus sebagai Tuhan akan selalu mengatakan Alkitab adalah sebuah buku yang terdapat kesalahan dan pertentangan. Oleh karena berbagai pemahaman yang berbeda maka diperlukan suatu kesatuan Alkitab yang mengakui bahwa Alkitab adalah Firman Tuhan. Artikel ini bertujuan memaparkan kesatuan Alkitab dimana sebagai dimensi penguatan iman bagi jemaat Tuhan. Hasilnya adalah Alkitab tetap merupakan satu kesatuan, dari depan sampai akhir, tanpa ada kontradiksi. Metode penelitian yang digunakan ialah Metode analisa teologi biblika serta literatur yang ingin membuktikan bahwa Kesatuan Alkitab memiliki ciri yang berbeda dari buku-buku lainnya dan merupakan bukti asal usul illahi dari kata-kata Alkitab saat Allah menggerakkan manusia sedemikian rupa sehingga mereka mencatat apa yang dikatakan-Nya.
36
Masruchin, Masruchin. "Pembacaan Surat At-Taubah Dalam Tradisi “Tobatan” pada Usia Kehamilan Tujuh Bulan di Dusun 2 Umbulkadu Desa Sendang Asri Lampung Tengah." Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 15, no. 2 (December 31, 2021): 317–36. http://dx.doi.org/10.24042/al-dzikra.v15i2.10719.
Full textAbstract:
AbstractThis article examines the implementation of the "Repentance" tradition for pregnant women when they are seven months old by reading the letter at-Taubah to offer a prayer to pregnant women. Researchers want to examine the origin and implementation, where "Penance" is another term for "mitoni". By studying the history and how it is implemented, the researcher uses a literature review and interviews with figures in Sendang Asri village. From the results of this study, the people of Sendang Asri, especially hamlet 2 Umbulkadu, have been carrying out the "Repentance" tradition for a long time which was brought by one of the clerics from Java who lived in the village and the implementation of "Tobat" was carried out by seven people to read the letter at-Taubah with hope that mothers and babies who are being conceived will get health and safety until the time of delivery. AbstrakArtikel ini mengkaji tentang pelaksanaan tradisi “Tobatan” untuk ibu hamil ketika berusia tujuh bulan dengan membaca surat at-Taubah untuk memanjatkan do’a kepada ibu yang sedang mengandung. Peneliti ingin mengkaji asal usul serta pelaksanaannya, dimana “Tobatan” adalah sebuah istilah lain dari “mitoni”. Dengan mengkaji historis serta cara pelaksanaannya, peneliti menggunakan kajian pustaka serta wawancara dengan tokoh yang ada di kampung Sendang Asri. Dari hasil penelitian ini bahwa masyarakat Sendang Asri khususnya dusun 2 Umbulkadu melakukan tradisi “Tobatan” sudah cukup lama yang dibawa oleh salah satu tokoh Kiyai dari Jawa yang menetap di kampung tersebut dan pelaksanaan “Tobatan” dilakukan oleh tujuh orang untuk membaca surat at-Taubah dengan harapan agar ibu dan bayi yang sedang dikandung mendapatkan kesehatan serta keselamatan hingga waktu melahirkan.Kata Kunci: Mitoni; Surat at-Taubah; Tradisi Tobatan.
37
Galih, Aulia Puspaning. "JARI SELAYAK DURI." INFORMASI 47, no. 2 (December 28, 2017): 181. http://dx.doi.org/10.21831/informasi.v47i2.16766.
Full textAbstract:
Social media, as the name implies, is a media for people to socialize with the others,with borderless space and time, over the Internet. Facebook is one of Indonesian favoritesocial media. Indonesian does a lot of activities on Facebook, such as posting andcommenting on other people posts. One of the most popular features on Facebook isthe sharing feature. It can share post or link from online media or other people’s postto their own account. The ease of using the share features, it also raises many cases.The case of indignation expression of Danish badminton players against the threat ofmurder directed against them, until the case of defamation of the President of Indonesiabecame a real example of the effects of these features.Many of those kinds of cases resultin social punishment, even prison. Law of The Republic of Indonesia Number 11 year2008 about Electronic Information and Transaction which had been revised on 2016,still can not solve social problems which occur on the Internet. In fact, the Act alone willnot be enough to solve social problems. Actually, what society needs is more knowledgeabout digital literacy. Media sosial, seperti namanya, adalah media bagi masyarakat untuk bersosialisasidengan orang lain tanpa dibatasi ruang dan waktu melalui jaringan internet. Salah satu bentuk media sosial yang paling banyak digunakan saat ini, terutama oleh masyarakat Indonesia, adalah jejaring sosial Facebook. Masyarakat Indonesia melakukan banyak kegiatan di situs jejaring sosial tersebut, seperti mengunggah tulisan dan berkomentar pada suatu unggahan. Salah satu fitur yang digemari di Facebook adalah fitur bagikan yang berfungsi agar pengguna dapat membagi tautan dari orang lain keakun pribadi mereka dengan pengaturan tertentu. Adanya kemudahan dalam menggunakan fitur bagikan tersebut, ternyata malah menimbulkan banyak kasus. Kasus ungkapan kemarahan pemain bulutangkis asal Denmark terhadap ancaman pembunuhan yang ditujukan kepada mereka, hingga kasus penghinaan Presiden Indonesia menjadi contoh nyata dari efek fitur tersebut. Tidak jarang masalah yang ada di jejaring sosial berujung pada hukuman sosial,bahkan dapat masuk dalam ranah hukum pidana. Undang-Undang Informasi dan Transaksi Elektronik yang telah direvisi pada akhir tahun 2016, ternyata tidak dapat mengatasi masalah sosial yang terlanjur terjadi di internet. Faktanya, Undang-undang saja tidak akan cukup untuk mengatasi masalah sosial. Sebenarnya, yang lebih dibutuhkan masyarakat adalah pengetahuan tentang literasi digital.
38
Mahid, Syakir, Andriansyah Andriansyah, and Ismail Suardi Wekke. "ARAB COMMUNITY ENCOUNTER WITH KAILI CULTURE IN EDUCATION AND DA’WAH." EL HARAKAH (TERAKREDITASI) 20, no. 1 (June 1, 2018): 1. http://dx.doi.org/10.18860/el.v20i1.4788.
Full textAbstract:
<p><em>This article identifies the Islamic education movement and da’wah (Islamic missionary endeavor) of the Arab community in Palu incorporated in the Alkhairat organization. The formation of this organization arose from a madrasah (madrassa) named “Madrasah Alkhairat Al-Islamiyah” found by Sayyid Idrus bin Salim Aljufri, an ulama (Islamic scholar) from Hadramaut, in 1930 in Palu. The formation of the madrasah was the response of the Arab community in Palu Valley to the Christianization of Dutch Christian missionaries under the auspices of the Leger Dois Heist (Salvation Army). This study uses non-participant observation methods and purposive in-depth interviews with ten subjects consisted of leaders, teachers and staffs in Alkhairat to obtain data related to the topic. Furthermore, the authors verify the data. Finally, this article shows that the Islamic education and da’wah movement undertaken by the Arab community in Palu Valley reflects the process of integration and harmonization of Arabs with local people, and has supported the construction progress in Palu.</em></p><p><br /><em>Artikel ini mengidentifikasi gerakan pendidikan dan dakwah Islam komunitas Arab di Palu yang tergabung dalam organisasi Alkhairat. Terbentuknya organisasi ini berawal dari sebuah madrasah bernama “Madrasah Alkhairat Al-Islamiyah” yang didirikan oleh Sayyid Idrus bin Salim Aljufri, seorang Ulama asal Hadramaut, pada tahun 1930 di Palu. Pembentukan madrasah tersebut merupakan respon komunitas Arab di Lembah Palu terhadap kristenisasi yang dilakukan oleh para misionaris kristen Belanda di bawah naungan Leger Dois Heist (Bala Keselamatan) terhadap masyarakat Palu dan sekitarnya. Penelitian ini menggunakan metode observasi non-partisipan dan wawancara mendalam terhadap sepuluh orang yang terdiri pimpinan, guru maupun staff dalam jaringan Alkhairat guna mendapatkan data terkait topik yang dikaji. Selanjutnya, penulis melakukan verifikasi data yang dijadikan bahan dalam penulisan. Akhirnya, artikel ini menunjukkan bahwa gerakan pendidikan dan dakwah Islam yang dilakukan oleh komunitas Arab di Lembah Palu mencerminkan proses integrasi dan upaya harmonisasi orang-orang Arab dengan masyarakat lokal setempat serta telah mendukung perkembangan pembangunan di Kota Palu.</em></p>
39
Kamarul Zahari, Nurul Fatanah, Mustaffa Omar, and Salleh Daim. "Lawad, Ye’ Yo’ and Tum Yap : The manifestation of forest in the lives of the Bateks in Taman Negara National Park." Journal of ASIAN Behavioural Studies 1, no. 1 (December 1, 2016): 29. http://dx.doi.org/10.21834/jabs.v1i1.169.
Full textAbstract:
This paper attempts to explore the manifestations of the forest in the lives of the Bateks who reside within the vast region of the Taman Negara National Park in Pahang, Peninsular Malaysia. Such manifestations emerged from the mutual relationship between the Bateks and their surroundings of the forest. In the Bateks belief system, there exist the concept of Lawad, Ye’ Yo’ and Tum Yap; all of which represent the Bateks’ unique way of giving value to the forest. Lawad, Ye’ Yo’ and Tum Yap are the manifestations of how the Bateks navigate themselves in the forest. The Bateks see that the forest represents a dynamic dimension which has to be calmed through good spirits and behavior because the physical environment is a medium for the spiritual world to express its feelings, thinking, decisions, and punishments. This belief is to them the best way in endearing themselves to the environment. To the Bateks, all concerns for the forest could be settled through this belief.
© 2016 The Author. Published for AMER ABRA by e-International Publishing House, Ltd., UK.. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, UniversitiTeknologi MARA, Malaysia.
Keywords: Environment-behaviour, indigenous people, Orang Asli, Orang Batek, taboos, Taman Negara, National Park.
40
Kaloka, Pasca Tri, and Dennis Dwi Kurniawan. "Evaluasi pembelajaran pendidikan jasmani olahraga dan kesehatan pada sekolah menengah atas negeri Kota Yogyakarta." Jurnal Pendidikan Jasmani Indonesia 17, no. 2 (October 18, 2021): 93–101. http://dx.doi.org/10.21831/jpji.v17i2.44255.
Full textAbstract:
Penelitian ini bertujuan mengevaluasi pembelajaran pendidikan jasmani olahraga dan Kesehatan pada SMAN Kota Yogyakarta menggunakan model CIPP (1) Konteks relevansi silabus Penjasorkes dengan standar isi dan lulusan; (2) input gambaran tentang karakteristik peserta didik, guru, dan ketersediaan sarana dan prasarana, (3) proses kegiatan belajar mengajar, dan (4) produk pembelajaran penjasorkes. Penelitian ini merupakan penelitian evaluasi untuk mengetahui pembelajaran penjasorkes di SMAN Kota Yogyakarta, dengan menggunakan model CIPP instrumen yang dibuat oleh peneliti sendiri sesuai dengan tuntutan Standar Nasional Pendidikan pada guru, peserta didik, sarana dan prasarana, serta faktor lingkungan yang akan diteliti dianalisis menggunakan skala linkert dan hasil observasi. Penelitian ini dilaksanakan di SMA Kota Yogyakarta yaitu SMAN 1, SMAN 4, dan SMAN 11 Yogyakarta. Subjek penelitian terdiri populasi sebanyak 665 orang dan sampel penelitian sebanyak 180 orang dan 6 orang guru. Hasil Penelitian sebagai berikut (1) Evaluasi Context, relevansi silabus yang digunakan guru tentang standar isi dan standar kompetensi lulusan. (2) Evaluasi Input: Peserta didik yang termasuk kategori baik dilihat dari asal sekolah, pekerjaan orang tua, minat, kualifikasi guru dilihat dari pendidikan terakhir, pengalaman mengajar, pelatihan persyaratan pembelajaran penjasorkes dan fasilitas pembelajaran sudah sangat baik. (3) Evaluasi Process, rencana pembelajaran sudah mengacu pada silabus namun belum maksimal, aktivitas guru termasuk cukup (rerata 36), aktivitas peserta didik kategori cukup (rerata 28,5), dan kegiatan belajar mengajar termasuk cukup (rerata 1,38); (4) Evaluasi Product, pada evaluasi hasil nilai raport kategori baik, kompetensi ini meliputi nilai penjasorkes dan karakter pada peserta didik dalam kategori baik. Abstract: This study aims to: (1) Context of the relevance Physical Education syllabus to content and graduate standards; (2) Input descriptions of the students, teachers' characteristics, and available facilities and infrastructure, (3) process of teaching and learning activities, and (4) Physical education learning products. This study is an evaluation study to determine the learning of physical education in SMA Negeri Yogyakarta using the CIPP model. This research was conducted in Yogyakarta City Senior High Schools, namely SMAN 1, SMAN 4, and SMAN 11 Yogyakarta. The research subjects consisted of a population of 665 people and a research sample of 180 people and 6 teachers. The results of the study are as follows (1) Context Evaluation, the relevance syllabus used by teachers regarding content standards, and graduate competencies. (2) Input Evaluation: Students who are in the good category in training from school origin, parents' occupations, interests, teacher qualifications seen from their last education, teaching experience, physical education learning requirements and learning facilities are very good. (3) Process evaluation, lesson plans have referred to the syllabus are not optimal, teacher activities are sufficient (mean 36), student activities are insufficient category (average 28.5), and teaching and learning activities are included insufficient (mean 1.38 ); (4) Product Evaluation, the category for evaluating the results of the assessment is good, this competency includes the value of physical education and character for students in the good category.
41
Yosephin, Frans Carlos, and Septia Winduwati. "Adaptasi Budaya oleh Warga Negara Asing di Indonesia." Koneksi 5, no. 2 (September 29, 2021): 218. http://dx.doi.org/10.24912/kn.v5i2.10248.
Full textAbstract:
In communication, culture is one of the factors that influence the continuity of a relationship. The cultural background possessed by each individual is a considerable influence because there are various kinds of special characteristics of each region. The purpose of this study is to determine the cultural adaptations experienced by foreign citizens (WNA) who live in Indonesia. The theoretical concept used in this research is the theory of interpersonal communication, intercultural communication and foreign citizens (WNA). The research method used is a qualitative research method with in-depth interviews. The results of the analysis show that cultural adaptation is something that is experienced by all people who move to a new place. Cultural differences that occur are differences in language and differences in behavior. In the cultural process we must have a sense of wanting to learn and appreciate the differences that exist, each person needs time to adapt differently and language is an obstacle experienced when coming to a new place due to differences in the use of Indonesian and the language of the country of origin.Di dalam komunikasi, budaya adalah salah satu faktor yang berpengaruh dalam kelangsungan suatu hubungan. Latar belakang budaya yang dimiliki setiap individu merupakan pengaruh yang cukup besar karena terdapat berbagai macam ciri khusus dari setiap daerah. Tujuan penelitian ini untuk mengetahui adaptasi budaya yang dialami oleh Warga Negara Asing (WNA) yang tinggal di Indonesia. Konsep teori yang digunakan dalam penelitian ini adalah teori komunikasi interpersonal, komunikasi antarbudaya dan Warga Negara Asing (WNA). Metode penelitian yang dipakai menggunakan metode penelitian kualitatif dengan metode wawancara mendalam. Hasil analisis menunjukkan bahwa adaptasi budaya adalah hal yang dialami semua orang yang berpindah ke tempat baru. Perbedaan budaya yang terjadi yaitu perbedaan bahasa dan perbedaan tingkah laku. Dalam proses budaya kita harus memiliki rasa ingin belajar dan menghargai perbedaan yang ada, setiap orang memerlukan waktu untuk beradaptasi yang berbeda-beda dan bahasa adalah kendala yang dialami ketika datang ke tempat baru karena terjadi perbedaan pemakaian bahasa Indonesia dengan bahasa negara asal.
42
Idrees, Jamal Nour Eldein. "Challenges Facing the Call to Islam in the Age of Globalization (Cabaran Menghadapi SeruanIslam Pada Zaman Globalisasi)." Journal of Islam in Asia (E-ISSN: 2289-8077) 14, no. 2 (December 30, 2017): 239–62. http://dx.doi.org/10.31436/jia.v14i2.613.
Full textAbstract:
Abstract
The people involved in the contemporary call to Islam have faced sacrifices, pain, injuries, and even martyrdom in the age of globalization. It is clear that the objective of globalization is to end all types of sovereignty especially religion, and to replace it with western patterns of culture, economics, and politics. Nonetheless, the biggest obstacle in achieving the objectives of globalization is the feelings by Muslims of true belonging to religion, creed, and culture. An even bigger obstacle is keeping this feeling of belongingness ablaze in the hearts of the Muslim community. The call to Islam ensures Muslims are aware of their origin. This study discloses the challenges opposing the call to Islam in the era of globalization and proposes solutions to resolve these challenges. The study recommends to safeguard the Muslim community intellectually, economically, and spiritually, and to preserve the identity of the ummah, and to work on its unity.
Keywords: Call to Islam, challenges of globalization, disunity of Muslims, absence of future vision, scarcity of scholars.
Abstrak
Orang kontemporari yang terlibat dalam panggilan kepada Islam telah menghadapi pengorbanan, sakit, kecederaan, dan bahkan mati syahid di zaman globalisasi. Adalah jelas bahawa objektif globalisasi adalah untuk menamatkan semua jenis kedaulatan terutama agama, dan menggantikannya dengan kebudayaan, ekonomi, dan politik barat. Walau bagaimanapun, halangan terbesar dalam mencapai matlamat globalisasi adalah perasaan orang Islam yang mempunyai kepercayaan, agama, dan budaya. Satu halangan yang lebih besar ialah mengekalkan perasaan kepunyaan ini di hati masyarakat Islam. Panggilan kepada Islam memastikan umat Islam mengingati asal-usul mereka. Kajian ini mendedahkan cabaran yang menentang panggilan kepada Islam dalam era globalisasi dan mencadangkan penyelesaian bagi menyelesaikan cabaran-cabaran ini. Kajian ini mencadangkan untuk menjaga masyarakat Islam secara intelektual, ekonomi, dan rohani, dan untuk mengekalkan identiti ummah, dan untuk mengusahakan perpaduannya.
Kata Kunci: Seruan Islam, cabaran globalisasi, perpecahan kaum Islam, ketiadaan visi masa depan, kekurangan ulama.
43
Ciawita Atmadiratna Lautama, Krishna Hutama, and Acep Iwan Saidi. "GAYA ANDROGINI DALAM POP CULTURE." Jurnal Seni dan Reka Rancang: Jurnal Ilmiah Magister Desain 5, no. 1 (November 1, 2022): 17–36. http://dx.doi.org/10.25105/jsrr.v5i1.15274.
Full textAbstract:
Abstract As a style that combines masculine and feminine elements in one look, androgyny style has become an important trend in the fashion world since the last few decades. The emergence of people who refuse to be dictated by gender stereotypes, and the dominance of pop culture which has succeeded in mastering human life’s aspects have made androgyny style an important part of the popular culture and fashion trends development globally. This study uncovers the origin of androgyny style, and the role of pop culture related to its development in the fashion world. This research will reveal the journey of androgyny style from its inception and to explore the pop culture’s role in the development of androgyny style. This research is a descriptive qualitative research using netnographic method. It can be concluded that the development of androgyny style is inseparable from the influence of pop culture because it has dominated aspects of human life for the past few decades and the culture’s existence will continue to influence the fashion world in the future.Keywords: fashion, androgyny style, pop culture Abstrak Gaya androgini sebagai gaya berbusana yang memadukan unsur maskulin dan feminin dalam satu tampilan telah menjadi tren penting di dunia fashion sejak beberapa dekade belakangan. Maraknya kemunculan orang-orang yang menolak untuk didikte oleh stereotip gender, serta dominasi pop culture yang berhasil menguasai aspek-aspek kehidupan manusia menjadikan gaya androgini sebagai bagian penting dalam perkembangan budaya populer serta tren fashion secara global. Penelitian ini mengungkap asal muasal kemunculan gaya androgini, dan peran pop culture terkait dengan perkembangan gaya androgini di dunia fashion. Tujuan dari penelitian ini adalah untuk mengungkap perjalanan gaya androgini dari awal kemunculannya dan mengeksplorasi peran pop culture dalam perkembangan gaya androgini di dunia fashion. Penelitian ini merupakan penelitian kualitatif deskriptif dengan metode netnografi. Dapat disimpulkan bahwa perkembangan gaya androgini tidak terlepas dari pengaruh pop culture karena budaya tersebut telah mendominasi aspek kehidupan manusia sejak beberapa dekade belakangan dan keberadaan pop culture akan terus mempengaruhi dunia fashion di masa depan. Kata kunci: fashion, gaya androgini, pop culture
44
Asri, Muhammad, Riska K. Abdullah, and I. Wayan Joni Ariawan. "Prototipe Perawatan Tanaman Hias Aglonema Menggunakan Sensor Yl-69 Berbasis IoT." Jurnal Electrichsan 11, no. 01 (March 31, 2022): 01–05. http://dx.doi.org/10.37195/electrichsan.v11i01.81.
Full textAbstract:
Permasalahan atau kendala bagi para petani tanaman hias aglaonema pengoleksi tanaman hias aglaonema diGorontalo yang belum tau permasalahan dalam bidang perawatan tanaman hias aglaonema.biasanya orang pada umumnya memperlakukan tanaman hias aglaonema sama dengan tanaman hias lainya itu salah. kendala terletak pada kelembaban tanah. kebanyakan orang asal siram tanpa mengetahui kelembaban tanah yang dinginkan oleh tanaman.Tujuan penelitian merancang alat tanaman hias aglonema. Menggunakan sensor YL-69 serta mikrokontroler wemos D1 yang akan terhubung langsung dengan internet dimana hasilnya akan ditampilkan diweb. Hasil pengujian system data ADC dan persentase. nilai dari sensor kelembaban tanah nilai ADC pada pengujian memiliki nilai rata-rata 655,9 dan nilai persetase kelembaban tanah 65,6% dimana kondisi pomp air OFF menunjukan nilai ADC berbanding terbalik dengan nilai konversi dalam bentuk persentase tingkat kelembaban tanah. Nilai maksimal ADC (1024) saat (kering) sebaliknya sensor tanah memberikan nilai (0) disaat (basah) pada saat kondisi tanah kering atau nilai kelembabannya dibawah 40% nilai ADC rata-rata 821,7 dan persentase kelembaban tanah 35,7% di mana kondisi pomp air ON.
Problems or obstacles for Aglaonema ornamental plant farmers, Aglaonema ornamental plant collectors in Gorontalo, who have not had problems in the field of Aglaonema ornamental plant care. Usually, people generally treat Aglaonema ornamental plants the same as other ornamental plants, it is wrong. The problem lies in soil moisture. most people water without knowing the soil moisture that plants want. The purpose of this research is to design aglonema ornamental plant tools. Using the YL-69 sensor and the Wemos D1 microcontroller which will be connected directly to the internet where the results will be displayed on the web. The results of testing the ADC system data and percentages. From the soil moisture sensor, the ADC value in the test has an average of 655.9 and the percentage value of soil moisture is 65.6% where the water pump OFF condition shows the ADC value is inversely proportional to the conversion value in the form of soil moisture levels. The maximum ADC value (1024) when (dry) on the other hand the soil sensor gives a value of (0) when the soil condition is dry or the humidity is below 40%, the average ADC value is 821.7 and the percentage of soil moisture is 35.7% where the water pump condition ON.
45
Setiawan, David Eko, and Dwi Ratna. "Teologi Ziarah dalam Kumpulan Mazmur Ziarah: Makna dan Praksis bagi Orang Percaya Masa Kini." CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen 2, no. 1 (September 19, 2022): 59–72. http://dx.doi.org/10.54592/jct.v2i1.36.
Full textAbstract:
In the book of Psalms there is a collection of pilgrimage psalms that are interesting to study, because they contain deep meanings and praxis that are still relevant today. The collection of pilgrimage psalms is not just ancient texts that have no link to the lives of today's believers, but in them are rich in meaning and praxis for them. This article aims to find the meaning and praxis of pilgrimage theology contained in the collection of Pilgrimage Psalms. The research problem in this article is what is the meaning and praxis of Pilgrimage Theology in the collection of Pilgrimage Psalms for today's believers? The methods used in this study are hermeneutics and literature methods. The results of this study are as follows, Pilgrimage Theology in the collection of Pilgrimage Psalms contains the meaning: First, the theological understanding of God. Second, an understanding of the city of Jerusalem. Third, an understanding of the inner attitude in worship. Fourth, the understanding of blessing, fifth, the understanding of prayer/singing. The praxis of Pilgrimage Theology are as follows; First, encourage respect for God as the source of all things for His People. Second, hold fast to God's promise like His faithfulness to Jerusalem. Third, convert today's believers from the wrong attitude in worship. Fourth, correct the wrong concept of the origin and nature of blessing. Fifth, practice prayer and thanksgiving properly. AbstrakDi dalam kitab Mazmur terdapat kumpulan mazmur ziarah yang menarik untuk ditelaah, karena mengandung makna yang dalam serta praksis yang masih relevan sampai masa kini. Kumpulan mazmur ziarah tersebut bukan sekedar teks-teks kuno yang tidak memiliki tautan dengan kehidupan orang percaya masa kini, malahan di dalamnya kaya dengan makna dan praksis bagi mereka. Artikel ini bertujuan untuk menemukan makna dan praksis dari Teologi Ziarah yang terdapat dalam kumpulan Mazmur Ziarah. Masalah penelitian dalam artikel ini adalah apakah makna dan praksis Teologi Ziarah dalam kumpulan Mazmur Ziarah bagi orang percaya masa kini? Metode yang digunakan dalam penelitian ini adalah metode hermeneutika dan kepustakaan. Hasil dari penelitian ini adalah sebagai berikut, Teologi Ziarah dalam kumpulan Mazmur Ziarah mengandung makna: Pertama,pemahaman teologis tentang TUHAN. Kedua, pemahaman tentang kota Yerusalem. Ketiga, pemahaman tentang sikap batin dalam beribadah. Keempat, pemahaman tentang berkat, Kelima, pemahaman tentang doa dan nyanyian syukur. Adapun praksis dari Teologi Ziarah adalah sebagai berikut; Pertama, dorong rasa hormat terhadap Allah sebagai sumber segala sesuatu bagi Umat-Nya. Kedua, memegang teguh janji Allah seperti kesetiaan-Nya terhadap Yerusalem. Ketiga, mempertobatkan orang percaya masa kini dari sikap yang salah di dalam ibadah. Keempat, mengoreksi konsep yang salah tentang asal dan hakikat berkat. Kelima, mempraktikkan doa dan nyanyian syukur dengan benar.Kata Kunci: Teologi Ziarah, Mazmur Ziarah, Makna. Praksis
46
Nuri, Zalifa, and Susi Machdalena. "Pembentukan Identitas Sosial Perempuan pada Zaman Orde Baru dalam Novel Saman Karya Ayu Utami." HUMANISMA : Journal of Gender Studies 4, no. 2 (December 31, 2020): 208. http://dx.doi.org/10.30983/humanisme.v4i2.3464.
Full textAbstract:
<p><em>This paper discusses the formation of women's identity in the novel Saman. Lately, women's social identity has changed in meaning with the times, so the author wants to analyze the identity of women in this novel. This novel has a background in the New Order era, the author wants to analyze how the formation of women's identity at that time. This </em><em>paperis a </em><em>qualitative </em><em>approach with descriptive</em><em> study by the writer reading the novel. The author uses Henri Tajfel's Theory of identity which explains that social identity is part of the concept of each individual who comes from his membership and is in a social group where the social group has the same values </em><em></em><em>and emotional significance in the membership. The results of the analysis show that there is a strong influence from the socialization stage of parents to children because parents are the first and foremost people who carry out social interactions with children. In addition, in the novel, during the New Order era, there was a state policy towards women or mothers/parents with the five dharma program so that it had an influence on the formation of women's identity, besides that the influence of the environment and policies in the New Order era had a strong influence on the formation of women's identity.</em></p><p><em><br /></em></p><p>Tulisan ini membahas tentang pembentukan identitas perempuan dalam novel Saman. Akhir akhir ini identitas sosial perempuan menjadi berubah arti seiring berkembangnya zaman, oleh sebab itu penulis ingin menganalisis tentang identitas perempuan pada novel ini. Novel ini berlatar belakang waktu pada zaman orde baru, penulis ingin menganalisis bagaimana pembentukan identitas perempuan pada zaman itu. Tulisan ini merupakan penelitian kualitatif dengan studi deskriptif dengan cara penulis membaca novel tersebut. Penulis menggunakan Teori identitas Henri Tajfel menjelaskan terkait identitas sosial yaitu sebagai sebuah konsep pada setiap individu yang asal muasalnya dari keanggotaan komunitas dan berada dalam komunitas sosial tersebut, komunitas tersebut merupakan kelompok sosial yang memiliki kesamaan nilai serta kesamaan emosional dalam keanggotaan komunitas tersebut. Hasil analisis menunjukkan adanya pengaruh kuat dari tahap sosialisasi orang tua pada anak dikarenakan orang tua adalah orang pertama dan utama yang melakukan interaksi sosial dengan anak. Selain itu, dalam novel itu di masa orde baru ada kebijakan negara terhadap para perempuan atau ibu/orang tua dengan programnya panca dharma sehingga memberikan pengaruh pada pembentukan identitas perempuan, selain itu pengaruh lingkungan dan kebijakan pada zaman orde baru memberi pengaruh kuat dalam pembentukan identitas perempuan.</p>
47
Nuri, Zalifa, and Susi Machdalena. "Pembentukan Identitas Sosial Perempuan pada Zaman Orde Baru dalam Novel Saman Karya Ayu Utami." HUMANISMA : Journal of Gender Studies 4, no. 2 (December 31, 2020): 208. http://dx.doi.org/10.30983/humanisme.v4i2.3464.
Full textAbstract:
<p><em>This paper discusses the formation of women's identity in the novel Saman. Lately, women's social identity has changed in meaning with the times, so the author wants to analyze the identity of women in this novel. This novel has a background in the New Order era, the author wants to analyze how the formation of women's identity at that time. This </em><em>paperis a </em><em>qualitative </em><em>approach with descriptive</em><em> study by the writer reading the novel. The author uses Henri Tajfel's Theory of identity which explains that social identity is part of the concept of each individual who comes from his membership and is in a social group where the social group has the same values </em><em></em><em>and emotional significance in the membership. The results of the analysis show that there is a strong influence from the socialization stage of parents to children because parents are the first and foremost people who carry out social interactions with children. In addition, in the novel, during the New Order era, there was a state policy towards women or mothers/parents with the five dharma program so that it had an influence on the formation of women's identity, besides that the influence of the environment and policies in the New Order era had a strong influence on the formation of women's identity.</em></p><p><em><br /></em></p><p>Tulisan ini membahas tentang pembentukan identitas perempuan dalam novel Saman. Akhir akhir ini identitas sosial perempuan menjadi berubah arti seiring berkembangnya zaman, oleh sebab itu penulis ingin menganalisis tentang identitas perempuan pada novel ini. Novel ini berlatar belakang waktu pada zaman orde baru, penulis ingin menganalisis bagaimana pembentukan identitas perempuan pada zaman itu. Tulisan ini merupakan penelitian kualitatif dengan studi deskriptif dengan cara penulis membaca novel tersebut. Penulis menggunakan Teori identitas Henri Tajfel menjelaskan terkait identitas sosial yaitu sebagai sebuah konsep pada setiap individu yang asal muasalnya dari keanggotaan komunitas dan berada dalam komunitas sosial tersebut, komunitas tersebut merupakan kelompok sosial yang memiliki kesamaan nilai serta kesamaan emosional dalam keanggotaan komunitas tersebut. Hasil analisis menunjukkan adanya pengaruh kuat dari tahap sosialisasi orang tua pada anak dikarenakan orang tua adalah orang pertama dan utama yang melakukan interaksi sosial dengan anak. Selain itu, dalam novel itu di masa orde baru ada kebijakan negara terhadap para perempuan atau ibu/orang tua dengan programnya panca dharma sehingga memberikan pengaruh pada pembentukan identitas perempuan, selain itu pengaruh lingkungan dan kebijakan pada zaman orde baru memberi pengaruh kuat dalam pembentukan identitas perempuan.</p>
48
Maawi, Husnah Zainuddin, and Hamzah Fathani. "Perspektif Pendidikan Islam Terhadap Budaya Lipas Pada Masyarakat Mandar Majene." Ideas: Jurnal Pendidikan, Sosial, dan Budaya 7, no. 3 (August 23, 2021): 213. http://dx.doi.org/10.32884/ideas.v7i3.410.
Full textAbstract:
Penelitian ini merupakan studi lapangan yang menjelaskan masalah pokok tentang budaya lipas pada masyarakat mandar majene ditinjau dari pendidikan islam. Tujuan dari penelitian ini Antara lain untuk mengetahui konsep lipas dalam masyarakat mandar majene, faktor dilakukannya lipas dan implikasi lipas dalam pendidikan islam. Metode yang digunakan dalam penelitian adalah metode pengumpulan dara yang terdiri dari observasi dan wawancara. Peneliti terjun langsung ke lapangan dan mewawancarai langsung orang-orang yang dianggap paham dan dapat dipercaya dalam masalah lipas di daerah Majene. Hasil yang diperoleh dalam penelitian ini adalah Budaya lipas masyarakat mandar majene ini muncul sebagai hukuman moral bagi anggota keluarga yang melanggar tradisi. Lipas pada masyarakat mandar majene dipengaruhi oleh beberapa faktor seperti: sipaindongang (kawin lari), Battang Bule (hamil diluar nikah), siala tania sambona (menikah dengan bukan sederajatnya), siala to poppoang (kawin dengan orang yang punya penyakit poppo’), siala to tandissang rumbu apinna (menikah dengan orang yang tidak dikenal asal usulnya). Lipas merupakan sanksi moral yang diberikan kepada anggota keluarga yang melakukan perbuatan tercela atau perbuatan yang bertentangan dengan tradisi dan jika dilihat dari pemahaman pendidikan Islam sebenarnya islam tidak pernah melarang budaya positif dalam kehidupan masyarakat. Justru Islam dapat melestarikan budaya melalui proses kehidupan yang dilandasi dengan nilai-nilai ajaran Alquran dan al-Hadis.
This research is a field study that explains the main problem of cockroach culture in the Mandar Majene community in terms of Islamic education. The purpose of this study, among others, to determine the concept of cockroach in human society, the factors of knowing cockroaches and the interaction of cockroaches in Islamic education. The method used in this research is data collection method which consists of observation and interviews. Researchers went directly to the field and directly interviewed people who were considered to be knowledgeable and trustworthy in the problem of cockroaches in the Majene area. The results obtained in this study are the cockroach culture of the Majene mandar community appears as a moral punishment for family members who violate traditions. Lipas in the Mandar Majene community is influenced by several factors such as: sipaindongang (elopement), Battang Bule (pregnant out of wedlock), siala tania sambona (married to someone who is not equal), siala to poppoang (married with someone who has Poppo'), unlucky to tandissang rumbu apinna (married to a person whose origin is unknown). Lipas is a moral sanction given to family members who commit disgraceful acts or actions that are contrary to tradition and when viewed from the understanding of Islamic education, it has never prohibited positive culture in people's lives. Islam can occur through a life process that is based on the values of the teachings of the Quran and al-Hadith.
49
Mat Zain, Aemy Elyani, Nazneen Binti Ismail, Norsaadah Din@ Mohamad Nasirudin, and Maryam Habibah Kamis. "TAHAP PENGETAHUAN MAHASISWA UNIVERSITI AWAM (UA) NEGERI SELANGOR TERHADAP ILMU PERBANDINGAN AGAMA." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 18, no. 2 (December 30, 2019): 296. http://dx.doi.org/10.18592/al-banjari.v18i2.3409.
Full textAbstract:
The field of Comparative Religion is getting more attention from most scholars in the world, including Malaysia. This is parallel with the nature of the Malaysian community which is diverse. The more one knows of the knowledge in comparative religion, the more one is sensitive when interacting with the people of other religions. Hence, in the context of university students in Malaysia, how far is their level of knowledge in comparative religion? This study is going to analyse on the level of knowledge among public university students in Selangor towards the field of comparative religion. This is based on the respondents’ demography which are gender, age, state originality, secondary education, department of study and the phase of the study in university. The method employed is quantitative which used the Statistical Packages for the Social Science (SPSS) For Windows (version 22.0) and the findings are analysed descriptively. The result shows that Min distribution is a high 4.04 Overall, it is shown that the majority of the public university students have certain knowledge in the field of comparative religion.Ilmu perbandingan agama merupakan satu bidang ilmu yang semakin mendapat tempat masyarakat dunia termasuk Malaysia. Ini menepati dengan sifat rakyat Malaysia yang majmuk. Semakin seseorang itu mengetahui tentang ilmu perbandingan agama, semakin dia peka apabila bergaul dan berinteraksi dengan penganut agama lain. Namun, dalam konteks mahasiswa universiti, bagaimana tahap pengetahuan mereka terhadap ilmu perbandingan agama. Maka, kajian ini dilakukan bagi menganalisis sejauh mana tahap pengetahuan mahasiswa universiti awam di Selangor terhadap ilmu perbandingan agama berdasarkan demografi mahasiswa dari segi jantina, umur, negeri asal, sekolah menengah terakhir, fakulti dan peringkat pengajian. Metod kajian yang dilakukan adalah kuantitatif yang menggunakan perisian Statistical Packages for the Social Science (SPSS) For Windows versi 22.0 dan seterusnya hasil kajian dihuraikan secara deskriptif yang merangkumi nilai kekerapan dan peratusan. Hasil kajian menunjukkan bahawa tahap pengetahuan mahasiswa universiti awam negeri Selangor mengenai ilmu perbandingan agama mencapai taburan min yang tinggi iaitu 4.04. Ini jelas membuktikan bahawa mahasiswa universiti awam Selangor mempunyai pengetahuan yang jelas terhadap ilmu perbandingan agama.
50
Azhari, Teuku. "Rapa'i Daboih: Its Background History and Development in North Aceh." Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) 2, no. 2 (September 3, 2021): 175. http://dx.doi.org/10.29103/jspm.v2i2.5077.
Full textAbstract:
The Indonesian is a nation that is very rich in culture. Rapa’i Daboih is one of the customs and cultures that developed in Acehnese society which demonstrates the magic of the immune dance and is played by 6-8 people in groups. This research is conducted to preserve the Rapa’i Daboih culture and pass it on to the younger generation since it is starting to lose its grip upon the eyes of the Acehnese people. This study aims to explore the background history and development of Rapa’i Daboih in Aceh, how it existed and has grown, up to the current era. The study brings about two main objectives; a) to understand the implementation and procedures of Rapa’i Daboih; b) to study the background history of Rapa’i Daboih and its early development in Aceh, especially in North Aceh. This study was conducted in Ulee Pulo dan Paloh Lada village, two villages in the North Aceh district. The study undertook a conventional qualitative approach method starting with an interview with actors in the subject and followed by observation and documentation of their activities in the field.ABSTRAKIndonesia merupakan bangsa yang sangat kaya akan budaya. Rapa’i Daboih merupakan salah satu adat dan budaya yang berkembang di masyarakat Aceh yang mempertunjukkan kesaktian tarian kebal, dan dimainkan oleh 6-8 orang secara berkelompok. Penelitian ini dilakukan untuk melestarikan budaya Rapa’i Daboih dan mewariskannya kepada generasi muda, karena sudah mulai kehilangan cengkeramannya pada masyarakat Aceh. Penelitian ini bertujuan untuk menggali latar belakang sejarah dan perkembangan Rapa’i Daboih di Aceh, asal muasal munculnya, dan perkembangannya hingga saat ini. Studi ini memiliki dua tujuan utama; a) memahami pelaksanaan dan prosedur Rapa’i Daboih; b) mempelajari latar belakang sejarah Rapa’i Daboih dan awal perkembanganya di Aceh, khususnya di Aceh Utara. Penelitian ini dilakukan di Desa Ulee Pulo dan Paloh Lada, dua desa di Kabupaten Aceh Utara. Penelitian ini menggunakan metode pendekatan kualitatif konvensional yang diawali dengan wawancara dengan aktor-aktor yang menjadi subjek penelitian dan dilanjutkan dengan observasi dan dokumentasi kegiatan mereka di lapangan.