Academic literature on the topic 'Religious education Indonesia Jawa Timur'

<p class="JUDULSUB">Islam as a religion with a slogan that brings grace to the universe, however historically not all religious articulations are compatible. One example is extreme attitudes in religion. The most important element in realizing the peace mission in schools is learning Islamic Religious Education (PAI). This study was conducted to reveal how to maintain religious moderation in schools in preventing extremism. This field study at SMA Negeri 1 (Senior High School) Krembung, East Java, Indonesia uses a qualitative descriptive method. The results showed that school moderation uses three main principles, namely <em>tawassuth, ta'adul and tawazun.</em> These principles are able to create a moderate situation, create a school of peace, progress, and form a generation with moderate views.</p><p class="JUDULSUB"> </p><p class="JUDULSUB"><em><strong>Abstrak</strong> </em></p><p class="JUDULSUB"><em>Islam sebagai agama dengan semboyan pembawa rahmat bagi alam semesta, namun secara historis tidak semua artikulasi agama itu cocok. Salah satu contohnya adalah sikap ekstrim dalam beragama. Elemen terpenting dalam mewujudkan misi perdamaian tersebut di sekolah adalah pembelajaran Pendidikan Agama Islam (PAI). Studi ini dilakukan untuk mengungkap bagaimana mempertahankan moderasi beragama di sekolah dalam mencegah ekstrimisme. Studi lapangan di SMA Negeri 1 Krembung, Jawa Timur, Indonesia ini menggunakan metode deskriptif kualitatif. Hasil penelitian menunjukkan bahwa moderasi beragama sekolah menggunakan tiga prinsip utama yaitu tawassuth, ta’adul dan tawazun. Prinsip-prinsip ini mampu menciptakan situasi yang moderat dan mewujudkan sekolah damai, berkemajuan dan membentuk generasi yang berpandangan moderat.</em></p><p class="KEYWORD"><em></em><br /><strong></strong></p>

The implementation of character education in Indonesia is deemed not optimal, because it has not fully implemented character values to its full potential. The Indonesian government through Presidential Regulation Number 87 in 2017 launched the Strengthening Character Education program in all education units covering nationalist, independent, religious, integrity, and mutual cooperation. The purpose of this study was to document the teacher's response in independent values as one of the values in strengthening character education through social studies learning during the adaption of Covid-19 period. Participants included 19 randomized social studies teachers in East Java. This research is a descriptive study with an instrument form list of interviews. Data in the form of teacher responses were analyzed descriptively. The results showed that 84.2% of teachers had facilitated the growth of independent values in students who were written in the Long Distance Learning Implementation and 52.6% of teachers said that distance learning social studies was less effective, so there needed to be an interesting method for distance learning social studies so the learning become more effective.

<p>Growth and development in the Coastal Java madrasah in the early twentieth century until now generally spearheaded by scholars/religious leaders who graduated in Islamic centers in the Middle East. At first they established the boarding school, followed by the establishment of madrasah to the coast of Java<br />can be regarded as children of a boarding school. The educational institutions have bonding formation of madrasah was first built by Niz{am al-Mulk in Baghdad in 1057, later known as madrasah Nizamiyah . This school is an educational institution that aims to teach Fiqh Sunni schools. Institutions of higher education has become one of the eleventh century and became the blueprint for the development of similar madrasah in the Islamic world. Historically, madrasah in Java can not be separated from the Middle East, especially the relationship<br />Haramayn scholars of al-Azhar and Cairo with the students in Java, Indonesia.<br /><br /><strong>Abstrak</strong></p><p><strong></strong><br />Pertumbuhan dan perkembangan madrasah di Pesisir Jawa pada awal abad ke XX hingga kini, umumnya dipelopori oleh para kiai atau tokoh agama yang menamatkan pendidikan di pusat-pusat Islam tersebut. Pada awalnya mereka mendirikan pondok pesantren, lalu diikuti dengan pendirian madrasah, sehingga<br />madrasah di pesisir Jawa bisa dikatakan sebagai anak-anak pesantren. Lembaga pendidikan ini memiliki ikatan dengan madrasah pertama kali dibangun oleh Niz{am al-Mulk di Baghdad pada tahun 1057, kemudian dikenal dengan madrasah<br />Niz{amiyah. Madrasah ini merupakan lembaga pendidikan yang bertujuan untuk mengajarkan fikih mazhab Sunni. Lembaga pendidikan tinggi ini ada pada abad kesebelas dan menjadi cetak biru bagi pengembangan madrasah-madrasah serupa<br />di dunia Islam. Secara historis, keberadaan madrasah di Jawa tidak dapat dipisahkan dari hubungan ulama Timur Tengah, khususnya Haramayn dan al- Azhar Kairo dengan para murid di Jawa, Indonesia.</p><p> </p>

<p class="MsoNormal" style="margin-bottom: .0001pt; text-align: justify; line-height: normal;"><span class="tlid-translation"><span style="font-size: 10.0pt; font-family: 'Times New Roman',serif; mso-ascii-theme-font: major-bidi; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-ansi-language: EN;" lang="EN">This research intend to discuss about public policy from East Java province government to improve the quality of Islamic religious education. The results of this study were: (1) East Java Provincial Government used policy formulation model in the name "elite deliberative democratic ". A policy formulation model that combines several theories of policy formulation, there are elite, deliberative theory, and democratic theory. (2) The policy formulation was done through several stages: They are reading of the reality; preparation of the general policy of long-term development; arrangement of short-term development policy; the preparation and stipulation of Regional Regulations, and the Governor Regulation on Translation of APBD; (3). The government of East Java province has under graduate Scholarship program (S.1) for Madrasah diniyyah teachers.</span></span></p><p class="MsoNormal" style="margin-bottom: .0001pt; text-align: justify; line-height: normal;"> </p><p class="MsoNormal" style="margin-bottom: .0001pt; text-align: justify; line-height: normal;"><strong><span style="font-size: 10.0pt; font-family: 'Times New Roman',serif; mso-ascii-theme-font: major-bidi; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-ansi-language: IN;" lang="IN">Abstrak</span></strong></p><p class="MsoNormal" style="margin-bottom: .0001pt; text-align: justify; line-height: normal;"><span class="tlid-translation"><span style="font-size: 10.0pt; font-family: 'Times New Roman',serif; mso-ascii-theme-font: major-bidi; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-ansi-language: IN;" lang="IN">Penelitian ini bermaksud membahas tentang kebijakan publik dari pemerintah provinsi Jawa Timur untuk meningkatkan kualitas pendidikan agama Islam. Hasil penelitian ini adalah: (1) Pemerintah Provinsi Jawa Timur menggunakan model perumusan kebijakan dengan nama "elite deliberative demokratis". Sebuah model perumusan kebijakan yang menggabungkan beberapa teori perumusan kebijakan, ada elit, teori deliberatif, dan teori demokrasi. (2) Perumusan kebijakan dilakukan melalui beberapa tahap: Mereka membaca realitas; persiapan kebijakan umum pembangunan jangka panjang; pengaturan kebijakan pembangunan jangka pendek; persiapan dan penetapan Peraturan Daerah, dan Peraturan Gubernur tentang Penerjemahan APBD; (3) Pemerintah provinsi Jawa Timur memiliki program sarjana (S.1) untuk guru Madrasah diniyyah</span></span></p><p class="MsoNormal" style="margin-bottom: .0001pt; text-align: justify; line-height: normal;"> </p>

Sebagai wacana tandingan atas fenomena intoleransi yang bermunculan di Indonesia, kajian terkait keramahan terhadap agama lain (religious-others hospitality) harus dikaji lebih serius. Berdasarkan argumentasi Siddiqui yang mengatakan bahwa keramahan terhadap yang berbeda agama, bermuara pada masalah tarik menarik antara keberadaan manusia sebagai makhluk bermoral (Moral person) dan sebagai individu yang terikat oleh hukum (Legal person), penelitian ini mengkaji permasalahan kontestasi antara kedua faktor tersebut di kalangan mahasiswa Muslim di tiga Kampus Bela Negara (UPN Veteran Jawa Timur, Jakarta, dan Yogyakarta). Penelitian ini menggunakan metode campuran (mixed methods) yang menggabungkan penyebaran online questionnaire dan wawancara dengan para pengajar mata kuliah Pendidikan Agama Islam dan Pendidikan Bela Negara. Berdasarkan analisis kuantitatif, penelitian ini menyimpulkan bahwa faktor moral person dan legal person berpengaruh positif pada pembentukan karakter keramahan pada diri mahasiswa sebesar 10.4% dengan proporsi nilai moral person (yang terdiri dari nilai-nilai agama) lebih dominan dibanding legal person. Analisis kualitiatif lanjutan menunjukkan bahwa terdapat tiga faktor pendukung terbentuknya keramahaman para mahasiswa: kemajemukan latar belakang keagamaan, nilai-nilai Bela Negara yang ditanamkan pada mata kuliah wajib, serta dukungan penuh dari segenap pimpinan serta tenaga pengajar. Kata kunci: keramahan, religious others, Kampus Bela Negara, moral person, legal person As a counter discourse to the cases of intolerance in Indonesia, studies related to religious-others hospitality should be revisited more seriously. Based on Siddiqui's argument that hospitality towards different religions leads to the issue of attraction between the existence of humans as “Moral persons” and as “Legal persons,” this current article examines the contestation between those two factors among Muslim students at three State Defense Campuses (UPN Veteran Jawa Timur, Jakarta, and Yogyakarta). This current research uses mixed method to gain its primary data that combines spreading of online questionnaire and interviews with lecturers of Islamic Education and State Defense subjects. Based on quantitative analysis, this study concludes that the moral person and legal person factors have a positive impact on the formation of the religious-others hospitality character by 10.4% with the proportion of moral person values (consisting of religious values) being more dominant than the other one. Further qualitative analysis shows that there are three factors that support the formation of student’s religious-others hospitality: the plurality of their religious backgrounds, the values of Bela Negara that are instilled in a compulsory subject, and full support from all leaders of the university and its teaching staff. Keywords: hospitality, religious others, State Defense Campus, moral person, legal person

Natural disasters, which occur regularly in Indonesia, have inspired many volunteer<br />groups to emerge from different groups of society, including religious group.<br />This paper focuses on the experiences of the religious volunteer group called<br />Santana (Islamic student’s response to disaster) in East Java region. The group<br />is part of Islamic education institution (pesantren) that emphasizes religious aspects<br />and attempts to realize religious values in everyday life. The group gives<br />religious meaning to the experience of disaster and the efforts to help disaster victims. The aim of this study is to describe Santana’s response to natural disaster<br />as not only a natural but also a cultural phenomenon. This study reveals a<br />large number of religious symbols referring to disaster as natural and theological<br />phenomena. Referring to the religious text, disaster victims are categorized by<br />Santana as weak people (mustad’afin). It has inspired this group to engage in<br />their social activism. Their commitment to the religious tenets involves not only<br />giving material aid but also promoting spiritual empowerment. This gives insight<br />into the dynamic of how religious groups manifest their religious values by providing<br />both material and spiritual aid.<br />Bencana alam yang terjadi hampir setiap tahun di Indonesia telah mendorong<br />kemunculan kelompok relawan dari berbagai elemen masyarakat, termasuk<br />kelompok agama. Artikel ini terfokus pada pengalaman relawan dari kelompok<br />agama bernama Santana (santri tanggap bencana) di Jawa Timur. Kelompok<br />relawan ini merupakan bagian dari lembaga pesantren yang menekankan aspek<br />keagamaan serta berusaha merealisasikan nilai-nilai keagamaan dalam kehidupan<br />sehari-hari. Kelompok ini memberikan pemaknaan keagamaan pada kejadian<br />bencana alam sekaligus berusaha menolong korban bencana. Tujuan studi ini<br />adalah mendeskripsikan tanggapan kelompok Santana atas bencana alam yang<br />tidak hanya sebagai kejadian alam melainkan juga fenomena (perubahan)<br />kebudayaan. Artikel ini menyatakan bahwa terdapat sebuah gundukan simbol<br />keagamaan yang menempatkan bencana sebagai peristiwa alam dan fenomena<br />teologis. Dengan merujuk pada teks keagamaan, korban bencana dikategorikan<br />oleh Santana sebagai orang lemah (Mustad’afin). Konsep ini mendorong mereka<br />melakukan aktivisme sosial. Komitmen mereka atas ajaran agama tidak hanya<br />telah memunculkan pertolongan material tetapi juga penguatan spiritual para<br />korban bencana.

The number of divorce cases in Indonesia, child abuse, violence, and criminal acts in the household are proof that in realizing the Sakinah family requires the involvement of several parties; parents, the Religious Affairs, and the village government. This community service theme has a correlation with the District Office of Religious Affairs (KUA) in Pademawu District, Pamekasan Regency. The functions and duties were to deal with quite complex issues concerning all religious matters including marriage, divorce, divorce, reconciliation. "Achievement of Sakinah Families through Economic Empowerment in Buddagan Village, Pademawu District". The study is intended to minimize divorce and early marriage cases in Pademawu community, especially in Buddagan. Economic factors are one important factor in navigating the Sakinah family. The need for solid cooperation between parents, the community, and the KUA in order to strengthen the Sakinah family in various aspects including Economy, Education, and Culture. In the field of economic empowerment, it is necessary to involve the local government and the government of the province of East Java to support capital and job training.(Banyaknya kasus perceraian di Indonesia, terjadinya pelecehan anak, kekerasan dan tindak kriminal dalam rumah tangga adalah bukti bahwa dalam mewujudkan keluarga sakinah butuh keterlibatan beberapa pihak. Seperti orang tua, KUA dan pemerintah desa menjadi komponen yang penting dalam membentuk keluarga sakinah mawadah warahmah. Tema Pengabdian kepada masyarkat ini memiliki korelasi dengan Kantor Urusan Agama Kecamatan (KUA) di Kecamatan Pademawu Kabupaten Pamekasan. Adapun fungsi dan tugasnya waktu itu adalah menangani persoalan yang cukup kompleks mengenai seluruh urusan keagamaan termasuk didalamnya adalah Nikah, Talak, Cerai, Rujuk. “Pencapaian Keluarga Sakinah Melalui Pemberdayaan Ekonomi di Desa Buddagan Kecamatan Pademawu”. Adapun tujuan penyuluhan ini ialah untuk mengurangi adanya perceraian dan pernikahan dini oleh masyarakat pademawu khususnya masyarakat Buddagan. Faktor ekonomi menjadi salah satu faktor terpenting dalam mengarungi keluarga sakinah kedepan. Perlunya kerjasamanya yang padu antara orang tua, masyarkat dan KUA dalam rangka memperkuat keluarga sakinah dalam berbagai aspek diantaranya Ekonomi, Pendidikan dan Budaya. Dalam bidang pemberdayaan ekonomi perlu keterlibatan pemerintah daerah dan pemerintah propensi jawa timur untuk mendukung permodalan, pelatihan kerja).

Pesantren (madrassah) is Indonesia's oldest educational institution; it is through pesantren (madrassah) that the country's national educational system was formed, and despite the rapid changes in society, pesantren has managed to keep its characteristics. The kyai, santri, mosque, and classical reference books are at least three key parts of pesantren culture (Kitab Kuning). Pesantren play a critical role in distributing Islamic moderation in the society to maintain community resilience, since the tendency of social religiosity in today's Indonesian culture has reached into religious conservatism to some extent. The objective of this research is to describe pesantren elements (Kyai, Santri, Masjid, and Kitab Kuning) are engaged in producing religious moderation character-building approaches and patterns. This research examines five renowned Nahdhatul Ulama pesantren in Central and East Java using a qualitative methodology. According to results this study that based on in-depth observations, documentation, and observation of the pesantren environment under independent investigation, as well as interviews with pesantren leaders (kyai) and other informants who are fully acquainted with the pesantren under research. The Pesantren-Islamic boarding school-style integrated education system and the classical halaqah system, according to the findings of this study, became an integrated and complementary educational system, preparing social cadre with an understanding of religious moderation, which was actualized in the form of national commitment, religious tolerance, anti-violence da'wah, and accommodative behavior to local culture. The results of this study can be implemented that the four elements of pesantren can be used as a strategy in strengthening the values of islamic moderation not limited to the pesantren but extended to the scope of national life.***Pesantren adalah lembaga pendidikan tertua di Indonesia; Dari pesantren (madrasah) perkembangan sistem pendidikan nasional di Indonesia terbangun, meski terjadi perubahan masyarakat yang dinamis, pesantren tetap mampu mempertahankan ciri khasnya. Setidaknya ada tiga unsur penting dalam budaya pesantren, yaitu kyai, santri, masjid, dan kitab klasik (kitab kuning). Tren religiusitas sosial dalam masyarakat Indonesia saat ini - sampai batas tertentu - telah menunjukkan gejala ke arah konservatisme agama, oleh karena itu pesantren memainkan peran krusialnya dalam mensosialisasikan diskursus moderasi Islam di masyarakat untuk membentengi sekaligus membangun resiliensi sosial dari arus konservatisme agama yang ekstrem. Tujuan dalam penelitian ini adalah menggambarkan elemen pesantren (Kyai, Santri, Masjid, dan Kitab Kuning) yang digunakan dalam mengembangkan strategi dan pola pembentukan karakter moderasi beragama. Studi ini menggunakan pendekatan kualitatif fenomenologis dengan melihat lima pesantren ikonic Nahdhatul Ulama di Jawa Tengah dan Jawa Timur. Berdasarkan hasil observasi mendalam dengan mendokumentasikan dan mengamati lingkungan pesantren melalui inkuiri independen, serta wawancara mendalam dengan beberapa informan yang benar-benar mengenal pesantren yang menjadi objek kajian. Selanjutnya temuan penelitian ini, sistem pendidikan terpadu ala pesantren dan sistem halaqah klasik-sistem pendidikan terpadu dan komplementer pesantren- telah mampu mempersiapkan kader masyarakat yang memahami moderasi beragama, yang diaktualisasikan dalam bentuk komitmen kebangsaan, toleransi beragama, dakwah tanpa kekerasan, dan perilaku akomodatif terhadap budaya lokal. Hasil kajian ini dapat diimplementasikan bahwa empat elemen pesantren dapat dijadikan strategi dalam memperkuat nilai-nilai moderasi beragama tidak terbatas pada lingkungan pesantren tapi diperluas pada lingkup kehidupan berbangsa dan bernegara.

This research is based on the assumption that the need to internalize Islamic religious education is more effective in knowing how much students absorb in learning Islamic religious education. Internalization of Islamic education can be used as a reference as a better learning process. The purpose of this study was to describe the concepts, constraints and solutions to the internalization of Islamic religious education for children with special needs at the Extraordinary Middle School Kemala Bhayangkari, Trenggalek, East Java, Indonesia. The research method uses a qualitative approach. Data collection is done using observation, interview and documentation techniques. Check the validity of the data with confirmation techniques and peer discussions. Data analysis using interactive analysis, namely conceptualization, categorization, then reduced, the presentation of the data then held conclusions. The results of the study: 1) The concept of internalization starts from learning planning tailored to the conditions of students so that they can receive the planting of religious values ​​well. 2) Constraints on internalizing Islamic values ​​for students with special needs, namely the difficulty of the teacher in determining indicators of student success in absorbing the material that has been taught, lack of teacher knowledge about the nature of students with special needs (in this case mental retardation) and the psychology of child development in general, not yet available and supporting infrastructure to the fullest. 3) Solution to the internalization of Islamic values ​​for children with special needs: Islamic religious education teachers to always improve the quality of learning and teaching experience consciously and independently through the MGMP forum and also with efforts by the leadership of institutions that always encourage teachers to improve quality of teacher resources by including in trainings or seminars, workshops, FGD (forum group discussions), etc. relating to children with special needs (mental retardation). Penelitian ini didasarkan pada anggapan perlunya internalisasi pendidikan agama Islam yang lebih efektif untuk mengetahui seberapa besar penyerapan siswa dalam pembelajaran pendidikan agama Islam. Internalisasi Pendidikan agama Islam dapat dijadikan acuan sebagai proses pembelajaran yang lebih baik lagi. Tujuan penelitian ini adalah mendeskripsikan konsep, kendala dan solusi internalisasi pendidikan agama Islam anak berkebutuhan khusus di Sekolah Menengah Pertama Luar Biasa Kemala Bhayangkari, Trenggalek, Jawa Timur, Indonesia. Metode penelitian menggunakan pendekatan kualitatif. Pengumpulan data dilakukan dengan menggunakan teknik observasi, wawancara dan dokumentasi. Pemeriksaan keabsahan data dengan teknik konfirmasi dan diskusi teman sejawat. Analisis data menggunakan analisis interaktif yaitu konseptualisasi, kategorisasi, kemudian direduksi, penyajian data selanjutnya diadakan penarikan kesimpulan. Hasil penelitian: 1) Konsep internalisasi dimulai dari perencanaan pembelajaran disesuaikan dengan kondisi siswa agar mereka dapat menerima dengan baik penanaman nilai religius. 2) Kendala internalisasi nilai Islami bagi siswa berkebutuhan khusus yaitu kesulitan guru dalam menentukan indikator keberhasilan siswa dalam menyerap materi yang telah diajarkan, minimnya pengetahuan guru tentang hakekat siswa berkebutuhan khusus (dalam hal ini tunagrahita) dan tentang psikologi perkembangan anak secara umum, belum tersedia sarana dan prasarana pendukung secara maksimal. 3) Solusi internalisasi nilai Islami bagi anak berkebutuhan khusus: guru pendidikan agama Islam agar selalu meningkatkan kualitas belajar dan pengalaman mengajar secara sadar dan mandiri melalui forum Musyawarah Guru Mata Pelajaran (MGMP) dan juga dengan upaya oleh pimpinan lembaga yang selalu mendorong para guru untuk meningkatkan kualitas sumber daya guru dengan mengikut sertakan dalam pelatihan-pelatihan atau seminar, workshop, FGD (forum group discussion), dll yang berkaitan dengan anak berkebutuhan khusus (tunagrahita).

<p>This research aimed at describing a change in the religious life of young<br />generation of Pakiskembar Village, Pakis Sub district, Malang Re­<br />gency, East Java, because of the influence of electrical technology<br />introduced into village. The description comprised a change in the form<br />of a variety of beliefs, a change in the religious service aspect, and a<br />change in social aspect. <br />The finding of this research was electricity introduced into the village<br />brought specific changes into the religious life of young generation. A<br />change in the belief aspect tended towards irrational belief which<br />increasingly reduced, which meant rasional though increasingly rose. <br />A part of change in religious service aspect tended toward a rise, and<br />another part tended towards a reduction. Activities of reciting Al-Qur 'an<br />at home underwent a change toward a reduction. Activities of reciting<br />Al-Qur'an at the mosque/musala in month of Ramadan did not change.<br />Participation in taraveeh and tadarus Al-Qur 'an in the month of<br />Ramadan rose. Activities of performing congregational prayers at<br />mosque/musala reduced. Activities of Friday prayer, Eid-ul-Fitr prayer,<br />and janaza (funeral) prayer did not change. <br />Changes in the social aspect were various enough. Within the social­<br />relegious group/organization in the village level, a rise in the number<br />of members occurred; participation of the young generation in this<br />activity rose. Relegious education institution and the participation of<br />young generation of the young generation in this institution did not <br />change. Various kinds of activities of PHBI rose and participation of<br />the young generation also increasingly rose. The habit of talking to<br />older people changed, namely after electricity introduced into the vil­<br />lage the young generation seemed not familiar enough with older people,<br />that they lacked of respect for older people, and there was impression<br />that they preferred to use Indonesian language, wich meant they started<br />to leave behind their local vernacular which was full of ethics of personality or of good manner towards older people. There was a changein dressing. although it was still normal, they still dressed in Moslem dress.</p>