Time as an Open Concept: A Response to Raji Steineck

2019 ◽  
pp. 57-67
Keyword(s):  
Dialog ◽  
2020 ◽  
Vol 43 (2) ◽  
pp. 199-208
Author(s):  
Subhan Hi. Ali Dodego ◽  
Doli Witro

Radical and extremist groups’ actions are totally opposite to the Islamic teachings. In warding off the radical movements and terrorism, an open concept of inclusive religious understandings are needed. This concept is known as religious moderation. This study aims to explore efforts in reducing the massive movement of radicalism and intolerance in the frame of basic religious practices. This qualitative study relies upon the literature research where data reduction, data presentation, and concluding are employed. The results showed that Islamic moderation is reflected in the moderate attitudes. Religious moderation stems from tolerance, peace, and harmony within a multi-religious society. Kelompok radikalisme dan ektrimisme telah melakukan tindakan yang sangat bertentangan dengan ajaran Islam. Oleh karena itu, untuk menangkal gerakan radikal dan terorisme diperlukan sebuah konsep beragama yang bersifat terbuka (inklusif). Konsep beragama yang inklusif ini disebut dengan moderasi beragama. Penelitian ini bertujuan untuk meredam dan meminimalisir masifnya gerakan radikalisme dan intoleransi maka dibutuhkan konsep beragama yang sederhana, tidak kaku dan mudah dipahami oleh masyarakat umum. Penelitian ini merupakan penelitian kualitatif yang bersifat penelitian pustaka. Penulis menggunakan metode analisis data yaitu reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan moderasi Islam atau moderasi beragama merupakan sikap hidup yang berada di tengah, tidak condong ke kiri, kanan, ke depan dan ke belakang, tetapi berada di tengah dalam melihat dan menyelesaikan sebuah persoalan. Akhirnya, muara dari moderasi beragama yaitu menciptakan suasana yang toleran, damai dan harmonis di tengah kehidupan yang serba multiagama dan multikultural.


1973 ◽  
Vol 9 (4) ◽  
pp. 108-111
Author(s):  
G. Thomas Rowland ◽  
Kenneth W. Boeker
Keyword(s):  

1973 ◽  
Vol 57 (369) ◽  
pp. 10-14
Author(s):  
Jack D. Riegle

1973 ◽  
Vol 9 (1) ◽  
pp. 91-97
Author(s):  
Jean C. Palmieri

2005 ◽  
Vol 47 (12B) ◽  
pp. B349-B361 ◽  
Author(s):  
J Sanchez ◽  
V Tribaldos
Keyword(s):  

Author(s):  
Kurt Clausen

Abstract:This study examines the history of Pleasant Avenue School in Willowdale, Ontario, during a time when its staff engaged in a significant experiment in curriculum and pedagogical design. As one of the pioneering schools of the Open Concept Plan (and accompanying team-teacher strategies) as early as 1962, it became an archetype for countless reproductions throughout the province, and of great inspiration to recommendations made in the influential Hall-Dennis Report of 1968. Through records, interviews, and other primary print/audio visual sources, this study details the school’s connections to American counterparts, the factors that led to its immediate success, the influence that it had on the province, and the eventual collapse of the experiment by the end of the decade.Résumé: Cet article analyse l’histoire de la Pleasant Avenue School à Willowdale en Ontario, à l’époque où ses enseignants entreprenaient une expérience d’importance touchant la conception des programmes d’étude et des méthodes pédagogiques. En tant que l’une des écoles pionnières de l’Open Concept Plan (et des stratégies d’enseignement en équipe qui l’accompagnaient), cette expérience est devenue, dès 1962, le modèle pour d’innombrables écoles dans la province et une inspiration pour les recommandations de l’influent rapport Hall-Dennis de 1968. À travers des documents, entretiens et autres sources primaires, cette étude explique en détail les liens entre l’école et ses contreparties américaines, les facteurs qui ont contribué au succès de l’expérience, l’influence de ce succès dans la province et son éventuelle fin abrupte vers la fin des années 1960.


2020 ◽  
Vol 3 (2) ◽  
pp. 81-101
Author(s):  
Husnul Khotimah

Regarding Pancasila Values ​​in the Islamic View, the first and second precepts constitute the Metaphysical Fundation, the third and fourth precepts constitute the Instrumental Fundation, and the fifth precepts constitute justice. Therefore we must do: mahasabah (evaluation), murakabah (guarding / supervising), and muhawalah (getting around) Islam as a religion that upholds egalitarianism, which is an open concept of solidarity and social dependence (ta`awun). Islam recognizes the right of all humans to live properly in terms of health, clothing, food, housing and social efforts that are needed regardless of differences in background. Islam also emphasizes the right of everyone to social security at the time of unemployment, illness, disability, widow / widower, elderly or disadvantaged. This standard of living is only possible in a healthy social order, where individuals with individuals, individuals with groups, and groups with groups maintain strong social relations. This has become the spirit of Islam in being responsible and sacrificing one another in order to create a community that shares, helps and helps each other. The piety of the faithful as slaves to Allah (‘abd Allah) boils down to a direct impact on piety in social-horizontal relations. These two aspects characterize the balance of Islamic teachings. Therefore, what should be our thoughts together is that the values ​​of Pancasila are substantially not in conflict with or even in accordance with Islam.


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