scholarly journals Dakwah Kultural Sunan Sendang Duwur

2020 ◽  
Vol 21 (1) ◽  
pp. 1-16
Author(s):  
Novita Siswayanti
Keyword(s):  
Qualitative Method ◽  
Family Background ◽  
Social Background ◽  
Local Culture ◽  
The People ◽  
The Right ◽  
The Village ◽  
Islamic Values ◽  
Method Approach

Abstrak Sunan Sendang Duwur salah seorang waliyullah yang peranannya disejajarkan dengan Walisongo dalam menyiarkan Islam di Tanah Jawa. Sunan Sendang berdakwah secara kultural mengakulturasikan budaya yang mentradisi di Desa Sendang Duwur dan menginternalisasikan nya dengan nilai-nilai Islam. Ajarannya tentang “mlakuho dalan kang benar, ilingo wong kang sak burimu” (berjalanlah di jalan yang benar, dan ingatlah pada orang yang ada di belakangmu) hingga kini masih relevan yang berakulturasi dengan budaya setempat adalah tradisi selametan dan sedekahan yang diisi dengan pembacaan tahlil dan bancaan. Selain itu Masjid Sendang Duwur yang arsitekturnya vulnavular Joglo dan berakulturasi dengan budaya Hindu Jawa juga merupakan  jejak dakwah kultural Sunan Sendang Duwur. Dalam penelitian ini berupaya untuk mengkaji dakwah kultural Sunan Sendang Duwur yang penuh kedamaian di mana salah satu metode dakwahnya adalah tut wuri handayani lan tut wuri hangiseni. Metode dalam penelitian ini adalah metode kualitatif dengan pendekatan sejarah dengan melihat dan mengkaji seluruh aspek kehidupan sang tokoh. Dengan perspektif ini, diharapkan dapat diungkap keseluruhan sosok Sunan Sendang Duwur, mulai dari latar belakang keluarga, latar sosial, pendidikan, peranannya dalam dakwah kultural di Desa Sendang Duwur Paciran Lamongan yang hingga kini dakwahnya masih terimplimentasi dan diterapkan dalam kehidupan tradisi dan budaya masyarakat Sendang Duwur.---Abstract Sunan Sendang Duwur one Waliyullah whose role is aligned with the broadcast Walisongo Islam in Java. Sunan Spring preaching culturally mengakulturasikan mentradisi culture in the village of Spring Duwur and internalize it with Islamic values. His doctrine of "mlakuho role in kang true, ilingo wong kang sak burimu" (walk on the right path, and remember the people who were behind) are still relevant acculturated to the local culture is a tradition selametan and sedekahan filled with readings tahlil and bancaan. Besides the mosque Spring Duwur whose architecture vulnavular Joglo and acculturated by Javanese Hindu culture is also a cultural propaganda trail Sunan Spring Duwur. In this study sought to examine the cultural propaganda Sunan Spring Duwur peaceful where one method of preaching is wuri Handayani lan tut tut wuri hangiseni.Metode in this study is a qualitative method approach by looking at the history and examines all aspects of the life of the hero. With this perspective, is expected to reveal the overall figure of Sunan Sendang Duwur, ranging from family background,social background,education, its role in preaching the cultural village Spring Duwur Paciran Lamongan, which till now his preaching had done implementation and applied in the life of the tradition and culture of the people Sendang Duwur.

scholarly journals Situs Sendang Duwur di Kabupaten Lamongan Jawa Timur

2020 ◽  
Vol 3 (1) ◽  
pp. 69-81
Author(s):  
Izza Ainun Nurkholishoh ◽  
Wiwin Hartanto ◽  
Rully Putri Nirmala Puji
Keyword(s):  
Qualitative Method ◽  
Geographical Location ◽  
Local Culture ◽  
Historical Approach ◽  
Architectural Review ◽  
History Of ◽  
The Right ◽  
Islamic Values

Sunan Sendang Duwur was one of the mayors whose role was equated with Walisongo in broadcasting Islam in Java. Sunan Sendang preaches culturally by acculturating the culture that has tradition in Sendang Duwur Village and internalizing it with Islamic values. His teachings about "mlakuho in the right, ilingo wong kang sak burimu" (walk on the right path, and remember the person who is behind you) until now is still relevant which is acculturated with the local culture is a tradition of selametan and sedekahan filled with tahlil recitation and bancaan. In addition, the Sendang Duwur Mosque whose vulnavular architecture is Joglo and acculturated with Javanese Hindu culture is also a trace of Sunan Sendang Duwur's cultural propaganda. This study discusses the toponymy and geographical location of Sendang Duwur, the history of restoration, architectural review, decoration and decoration and the significance of the Sendang Duwur site for Islamization in Java. The method in this study is a qualitative method with a historical approach by looking at and studying all aspects of the character's life. With this perspective, it is hoped that the topography and geographical location, history of restoration, architectural review, decoration and decoration and the significance of the Sendang Duwur site for Islamization in Java will be revealed.

scholarly journals KAJIAN ETNOPEDAGOGIK ADAT PERPANDAYAN DI DESA TARAJU KECAMATAN SINDANGAGUNG KABUPATÉN KUNINGAN SEBAGAI BAHAN PEMBELAJARAN MEMBACA BERBASIS KEARIFAN LOKAL

2021 ◽  
Vol 7 (1) ◽  
pp. 1-6
Author(s):  
Heti Triwahyuni ◽  
Leni Nuraeni ◽  
Mimin Suminar Suminar
Keyword(s):  
Qualitative Method ◽  
Local Culture ◽  
Indigenous Culture ◽  
Human Identity ◽  
Study Program ◽  
Alternative Learning ◽  
Cultural Elements ◽  
The People ◽  
Language And Literature ◽  
The Village

Mimin Suminar (165223012), Ulikan Étnopédagogik Customary Perpandayan Taraju Village Sindangagung District Kabupatén Kuningan Pikeun Pangahasa Maca Based on Local Wisdom. The Study Program for Language and Literature in Regional Education (PBSD) 2020, pages. This research has a very broad background, one of which is the lack of knowledge of the people of Taraju Village about Indigenous culture of rejuvenation. The purpose of this study are: (1) describing ethnopegagogic studies in the custom of Reward Ceremony in Taraju Village Sindangagung Subdistrict Kuningan Regency (2) describing the Customary Cultural Elements of the Rewahan Reward in Taraju Village Sindangagung Subdistrict Kuningan Regency (3) describing how Alternative Pangaca Alternative is based on Kuningan Local culture. The traditional rewards of Perpandayan are carried out by the people of the village of Taraju who have a goal of preserving Sundanese culture and hoping that their culture is maintained and carried out every year. The method used in this study is a qualitative method by organizing data, describing data, arranging patterns, choosing important things, and making conclusions in the order of customary rewards in the village of Taraju, Sindangagung District, Kuningan Regency. With the technique of collecting data through observation, interviews and documentation. The results of this study are the ethnopedagogic studies in the traditional rewards of bathing in the village of Taraju consisting of 4 ethnopedagogic studies including 4 human identity chess, 6 human morals, 5 pancawaluya gates and 3 Tri-silas delay behavior. Cultural elements in the traditional rewards of culture in the village of Taraju consist of 7 cultural elements. Alternative learning of Sundanese bases in  the form of Articles.             Keywords: Ethnopedagogic study, reading learning, Taraju village guide

scholarly journals HAJI ABDUL KARIM AMRULLAH ULAMA PEMBAHARU ISLAM DI MINANGKABAU

Dialog ◽  
2017 ◽  
Vol 39 (1) ◽  
pp. 33-42
Author(s):  
Novita Siswayanti
Keyword(s):  
Significant Role ◽  
Qualitative Method ◽  
Family Background ◽  
Social Background ◽  
Historical Approach ◽  
Social Foundations ◽  
Islamic Values

Haji Abdul Karim Amrullah is an Islamic reformer from Minangkabau who played a significant role in dawah and tabligh in the spirit of purifying the practice of Islamic values from the practice of bid’ah, taqlîd, and khurafat. His struggle was in line with the philosophy of traditional Minangkabau ‘adat basandi syara’, syara’ basandi kitabullah’. Haji Abdul Karim Amrullah who was known as Haji Rasul preached Islamic teaching both in oral and in writing. Along with Kaum Mudo Minangkabau (the youth of Minangkabau), he shared his thoughts through the Al-Munir magazine. He enforced the foundation of Islamic reformation through education by establishing Surau Jembatan Besi (Madrasah Sumatra Thawalib) and Muhammadiyah as social foundations that concern about the nation. This study examines the figure and the role of Haji Rasul in the development and renewal of Islam in Minangkabau. By employing qualitative method, particularly the historical approach, this study investigates all aspects of Haji Rasul’s life. With this perspective, the profile of Haji Rasul is intensively revealed, ranging from his family background, social background, education, patterns of thought, religious works, dawah activities, his role in education, his institutions, and his impact to the society.

Paradigma Pembangunan Desa dalam Pengelolaan Keuangan Desa Berdasarkan Undang-Undang Nomor 6 Tahun 2014 Tentang Desa

2020 ◽  
Vol 3 (2) ◽  
pp. 117-132
Author(s):  
Betha Rahmasari
Keyword(s):  
Regional Development ◽  
Financial Management ◽  
Sustainable Use ◽  
Economic Potential ◽  
Village Community ◽  
Development Organizations ◽  
The People ◽  
The Government ◽  
The Right ◽  
The Village

This article aims to find out the developmentidea or paradigm through village financial management based on Law Number 6 of 2014 concerning Villages. In this study, the researcher used a normative research methodby examining the village regulations in depth. Primary legal materials are authoritatuve legal materials in the form of laws and regulations. Village dependence is the most obvious violence against village income or financial sources. Various financial assistance from the government has made the village dependent on financial sources from the government. The use of regional development funds is intended to support activities in the management of Regional Development organizations. Therefore, development funds should be managed properly and smoothly, as well as can be used effectively to increase the people economy in the regions. This research shows that the law was made to regulate and support the development of local economic potential as well as the sustainable use of natural resources and the environment, and that the village community has the right to obtain information and monitor the planning and implementation of village development.

MISTISISME TRADISI MAPPADENDANG DI DESA ALLAMUNGENG PATUE, KABUPATEN BONE

2020 ◽  
Author(s):  
Askar Nur
Keyword(s):  
Qualitative Method ◽  
Local Community ◽  
Descriptive Study ◽  
Ethnographic Approach ◽  
The People ◽  
Village People ◽  
Almost All ◽  
The Village

This research explains the mysticism of mappadendang tradition in Allamungeng Patue Village, Bone Regency, which is believed by the local community as a form of shielding from danger and can resist reinforcemen such as Covid-19 outbreak. This research is a descriptive study using qualitative method and an ethnographic approach. This research was carried out with the aim of identifying the mystical space in mappadendang tradition which was held in Allamungeng Patue Village. After conducting the tracing process, the researcher found that mappadendang tradition which was held in Allamungeng Patue Village, Bone Regency in July 2020 was not a tradition of harvest celebration as generally in several villages in Bone Regency, especially Bugis tribe, but mappadendang was held as a form of shielding from all distress including Covid-19 outbreak. This trust was obtained after one of the immigrants who now resides in the village dreamed of meeting an invisible figure (tau panrita) who ordered a party to be held that would bring all the village people because remembering that in the village during Covid-19 happened to almost all the existing areas in Indonesia, the people of Allamungeng Patue Village were spared from the outbreak. Spontaneously, the people of Allamungeng Patue Village worked together to immediately carry out the mappadendang tradition as a form of interpretation of the message carried by the figure.

Lexical Variation of Sasak Kuto-Kute Dialect in North Lombok District

Jurnal KATA ◽  
2019 ◽  
Vol 3 (1) ◽  
pp. 155
Author(s):  
Gita Sarwadi ◽  
Mahsun Mahsun ◽  
Burhanuddin Burhanuddin
Keyword(s):  
Qualitative Method ◽  
Lexical Variation ◽  
The People ◽  
Observation Method ◽  
The Village ◽  
Descriptive Qualitative

<p>Despite Sasak community in five sub-districts of North Lombok uses the same dialect, namely kuto-Kute Dialect (BSDK), the people within those sub-districts demonstrate different lexicals to express the same meaning. The purpose of this study is to describe the lexicals variations in Kuto-Kute Dialect used by the community in North Lombok. This study used a descriptive-qualitative method. The data was taken by using observation and conversational method. Observation method was applied by observing the language used by communities within the observation spots in the village, while conversational method was used by having conversations with the informants from the observed villages. The data was analysed by using referential identity and distributional methods. The result of the analysis showed that Sasak Kuto-Kute dialect in certain gloss has lexical variations they are glosses having two lexical variation and three lexical variations.</p>

scholarly journals ARSITEKTUR RUMAH BETANG (RADAKNG) KAMPUNG SAHAPM

2014 ◽  
Vol 6 (3) ◽  
pp. 461
Author(s):  
Poltak Johansen
Keyword(s):  
Cultural Identity ◽  
Qualitative Method ◽  
Residential Buildings ◽  
Architectural Form ◽  
Cultural Objects ◽  
Library Research ◽  
The People ◽  
The Village ◽  
At Home ◽  
Descriptive Qualitative

AbstrakArsitektur dari suatu bangsa, pada suatu masa sering berbeda-beda, baik dalam hal bentuk maupun konsep-konsep yang melandasinya. Hal ini tentu disebabkan adanya perbedaan kebudayaan dari suatu masyarakat dengan masyarakat lainnya. Setiap suku bangsa biasanya akan menunjukkan identitas budayanya melalui benda-benda budaya yang mereka buat. Demikian halnya masyarakat Dayak Kanayatn memiliki ciri tersendiri dalam bentuk arsitektur bangunan khususnya bangunan rumah tinggal. Bentuk arsitektur masyarakat Dayak Kanayat’n yang tinggal di Desa Sahapm tercermin dalam bentuk Rumah Betang atau Rumah Panjang dan hingga kini masih dijaga dan dihuni oleh masyarakat. Bentuk rumah Betang juga menunjukkan hidup kebersamaan bagi penghuninya. Dalam  Rumah panjang atau Rumah Betang mereka berinteraksi antara bilik yang satu dengan bilik yang lainnya. Tujuan penulisan untuk mendeskripsikan bentuk arsitektur Rumah Betang dan keberadaannya pada saat ini, selain itu penelitian ini juga  mendeskripsikan kehidupan masyarakat di Rumah Betang. Metode yang digunakan adalah metode deskriptif kualitatif dengan menggunakan tehnik pengamatan dan wawancara dalam menggali data di lapangan serta studi kepustakaan sebagai menggali bahan untuk menulis. AbstractThe nation has a diverse architecture, both in terms of form as well as the underlying concepts. The diversity of architecture due to differences in the culture of a society. Each tribe will usually show its cultural identity through cultural objects that they create. Similarly with Kanayatn Dayak community has its own characteristics in the architecture, especially residential buildings. Architectural form of the Dayak people who live in the village Dayak Kanayat'n reflected in the form of Rumah Betang or Rumah Panjang and is still maintained and inhabited by people. Betang shapes also showed live together or togetherness. The people who lived in Rumah Panjang interact with each other in one room to other room. The main purposes of this study is to describe the architectural form and its existence today. In addition, this study describe betang people's lives at home. The method used is descriptive-qualitative method using the techniques of observation and interviews to collect data in the field and library research.

Lucius Crassus and Cicero: The Formation of a Statesman

1971 ◽  
Vol 17 ◽  
pp. 75-88 ◽  
Author(s):  
Elizabeth Rawson
Keyword(s):  
Family Background ◽  
Status Quo ◽  
Political Ideas ◽  
The People ◽  
Family Tradition ◽  
Common Interests ◽  
The Common ◽  
The Right ◽  
The Military ◽  
Practical Level

If we remember anything about Cicero's political ideas, it is that he believed in the right and duty of the senate to exercise supremacy in Rome, but that he also advocated aconcordia ordinmi, an alliance between and recognition of the common interests of senators andequites, to whom property and thestatus quowere sacred. Closely connected with this is the idea of aconsensus omnium bonorum, a wider alliance to include most of theplebs, and Italy. In the service of this ideal of unity he believed that the conservative statesman should beconcordiae causa sapienter popularis, though he should consult the true interests of the people even more than their wishes; and that all government should be mild and conciliatory. These are the views by which we distinguish him from his more obstinate optimate contemporaries, above all Cato, who are less flexible, more rigidly reactionary. Although, since Strasburger's famous study ofConcordia Ordinum, students of Cicero ought to have been prepared to pursue some of these beliefs of his back into the Roman past, too many historians and biographers still give the impression that they were Cicero's own invention (and an unhappy and unrealistic one too, it is often implied). But this is rash. Cicero,pacesome of his detractors, was an intelligent man; but he was not a man of deeply original mind, as would be generally admitted. His greatness lay not in originality, but in the life and form that he could give to the Roman tradition, enriching or illuminating it, sometimes even criticising it, from his knowledge of Greek history and thought.We should be chary therefore of supposing that Cicero's political programme was wholly his own; and, where a programme on a practical level is concerned, we should probably look more closely for Roman than for Greek sources. The first place to search is of course in a man's immediate family background, its position, traditions and contacts. This is true of all ages and places; but it is especially true of Rome. In the recent and justified reaction against the idea of fixed family parties, allied to or warring with certain other families from generation to generation, we are in danger of forgetting that family tradition in a broad sense was often very important. Cicero explains in thede officiishow one should imitate not only themaioresin general, but one's ownmaioresin particular – thus successive Scaevolae have become legal experts, and Scipio Aemilianus emulated the military glory of the first Africanus.

scholarly journals Implementasi Kewenangan Badan Permusyawaratan Desa (BPD) dalam Menjalankan Fungsi Pengawasan Terhadap Pemerintah Desa (Studi di Kabupaten Kuningan)

2018 ◽  
Vol 5 (1) ◽  
pp. 10
Author(s):  
Tarsim Dan Erga Yuhandra
Keyword(s):  
Rural Communities ◽  
Qualitative Method ◽  
Descriptive Analysis ◽  
Secondary Data ◽  
Village Community ◽  
Control Functions ◽  
Village Government ◽  
The Right ◽  
The Village ◽  
Resource Factor

Abstrak : Reformasi dan otonomi daerah sebenarnya adalah harapan baru bagi pemerintah dan masyarakat desa untuk membangun desanya sesuai kebutuhan dan aspirasi masyarakat. Kewenangan Badan Permusyawaratan Desa (BPD) dalam melaksanakan fungsi pengawasan kepada pemerintah desa. Tujuan penelitian adalah untuk mengetahui kewenangan BPD dalam melaksanakan fungsi pengawasan sesuai Undang-undang Nomor 6 Tahun 2014 tentang Desa dan fakor-faktor yang menjadi kendala Badan Permusyawaratan Desa dalam melaksanakan fungsi pengawasan kepada pemerintah desa di Desa Sukaharja, Kecamatan Cibingbin, Kabupaten Kuningan. Metode penelitian ini dengan pendekatan yuridis empiris, yaitu menggunakan data primer dan sekunder dan dianalisis dengan metode deskriptif analisis. Hasil penelitian ini adalah kewenangan Badan Permusyawaratan Desa dalam melaksanakan fungsi pengawasan sesuai dengan Undang-undang Nomor 6 Tahun 2014 yaitu BPD memiliki hak untuk mengawasi dan meminta informasi tentang administrasi desa kepada pemerintah desa; menyampaikan pendapat tentang pelaksanaan pemerintahan desa, pelaksanaan pembangunan desa, pengembangan masyarakat desa, dan pemberdayaan masyarakat pedesaan; serta mendapatkan biaya operasional untuk pelaksanaan tugas dan fungsi anggaran pendapatan dan belanja desa serta faktor-faktor yang menjadi kendala yaitu dalam menerapkan fungsi supervisi kepada pemerintah desa terbagi menjadi 2 (dua) : faktor internal termasuk: sarana yang tidak memadai, pola komunikasi tidak berjalan dengan baik, dan anggota BPD tidak mengerti fungsi sedangkan faktor eksternal meliputi: masyarakat tidak mengerti fungsi BPD, ada sosialisasi pemerintah desa terkait fungsi Badan Permusyawaratan Desa , dan faktor sumber daya manusia masyarakat desa. Kesimpulan adalah kewenangan BPD dalam melaksanakan fungsi pengawasan sesuai Undang-Undang Nomor 6 Tahun 2014 tentang Desa yaitu BPD yang berhak mendapat pertanggungjawaban kepala desa dan meminta informasi kepada pemerintah desa.Kata kunci: Otoritas, BPD, Pengawasan, dan Pemerintahan Desa.�THE IMPLEMENTATION OF AUTHORITY OF VILLAGE CONSULTATIVE AGENCY IN RUNNING CONTROL FUNCTIONS ON VILLAGE GOVERNMENT (STUDY IN KUNINGAN REGENCY)�Abstract : The writer conducted this research with background to know the authority of Village Consultative Agency (Badan Permusyawaratan Desa) in implementing supervision function to village government. The purposes of writing this research� are to know the authority of Village Consultative Agency in implementing supervision function according to Law Number 6 of 2014 about Village and what factors that become obstacles are faced by Village Consultative Agency in implementing supervision function to village government in Sukaharja Village, Cibingbin District, Kuningan Regency. This research used descriptive analysis research with juridical-normative approach. Stage of research is through literature research using primary and secondary data collected through documentation and analyzed descriptive qualitative method. The result of this research was the authority of Village Consultative Agency� in implementing supervisory function according to Law Number 6 of 2014 namely VCB has the right to supervise and request information about the administration of village administration to village government; to express opinions on the implementation of village governance, implementation of village development, village community development, and empowerment of rural communities; as well as obtaining operational costs for the execution of duties and functions of the village income and expenditure budget. The factors that into two: internal factor including: inadequate means, communication patterns were not working properly, and members of Village Consultative Agency do not understand the functions while external factors include: the community does not understand the functions of Village Consultative Agency, there was a socialization of the village government related to the function of Village Consultative Agency, and the human resource factor of the village community. The conclusion of paper was the authority of Village Consultative Agency in implementing supervision function according to Law Number 6 of 2014 about Village namely VCB was entitled to hold accountability of village head and ask for information to village government.Keywords: Authority, VCB, Supervision, and Village Government.

scholarly journals Pengaruh Islam dalam Kesenian Setrek di Magelang

2013 ◽  
Vol 12 (1) ◽  
Author(s):  
Langen Bronto Sutrisno
Keyword(s):  
Islamic Art ◽  
Dance Movement ◽  
Daily Lives ◽  
Islamic Tradition ◽  
The People ◽  
Traditional Arts ◽  
The Village ◽  
Musical Accompaniment ◽  
Islamic Values

Setrek adalah jenis kesenian tradisional terbangan atau slawatan yang berfungsi sebagai media dakwah agamaIslam. Sebagai jenis kesenian tradisional slawatan, perpaduan unsur-unsur estetis seni yang bernafaskan Islamdengan unsur-unsur estetis kesenian rakyat tradisional merupakan akulturasi budaya yang mencerminkan bentukkreativitas lokal. Pengaruh seni Islam tidak dimaksudkan untuk merubah wujud keseluruhan koreografi nya, tetapilebih merupakan formalitas nilai Islam dalam wajah kesenian tradisional untuk tujuan dakwah. Oleh karena itubentuk penyajiannya tetap dalam format tradisi dengan sedikit sentuhan nafas Islam. Misalnya penyajian gerak tarihampir tidak dijumpai nafas Islam kecuali gerak takbiratul ihram Allohu Akbar, tokoh Kyai Ba’in yang merupakanrefresentasi seorang ulama dengan tata busana khas Islam, iringan diberi nafas Islam dengan syair-syair kitab AlBarjanzi dilengkapi instrumen terbang dan jidor mewakili musik Islam. Nafas Islam sebenarnya lebih merupakanlegalitas spirit Islam dalam kesenian setrek dengan harapan semua pemain dan penonton dapat mengamalkan agamaIslam dalam kehidupan sehari-hari. Oleh karena itu media dakwah dapat dilihat dalam setiap ungkapan nilainilaiajaran Islam berkait dengan Tuhan Allah SWT dan Rosul-Nya Nabi Muhammad SAW. Dengan demikiansetiap gerak dan musik iringan atau syair dalam kesenian setrek harus dijiwai nilai-nilai ajaran Islam. Ikon-ikondemikian penting untuk dipahami agar mereka dapat selamat hidup di dunia dan di akhirat. Kehadiran agama Islamdalam nafas perkembangan kesenian setrek tampak memperkaya penampilannya, sehingga kehadiran kesenian inidalam kehidupan masyarakat semakin menumbuhkan kualitas dalam beragama Islam, meskipun disadari sisa-sisakepercayaan kuno masih mewarnai kesenian setrek, seperti atraksi ndas-ndasan yang berupa atraksi mengimitasibinatang. Variasi atraksi arak-arakan ndas-ndasan dengan mengelilingi dusun bertujuan untuk mengusir pengaruhroh-roh jahat.Keywords: setrek, kesenian Islam, slawatan.ABSTRACTIslam infl uence on Setrek art in Magelang. Setrek is a type of traditional terbangan art or slawatan (Islamicsong) that serves as a medium for preaching Islam. As a kind of traditional slawatan art, it seems to blend Islamic aestheticelements with aesthetic traditional elements which become a form of cultural acculturation refl ecting the local creativity.The infl uence of Islamic art is not intended to change the overall form of the choreography, but the Islamic elements aremore of Islamic value formality in the form of traditional arts for the purpose of preaching Islam religion. Therefore, theform of presentation remains in the format of Islamic tradition. For example, the presentation of dance movement hardlyfi nds Islam infl uence except takbiratul ihram Allohu Akbar, KyaiBa’in as the representation of Islam priest wearing typicalIslamic outfi t; the music is also Islamic with given poems from Al Barjanzi’s book equipped with terbang and jidor. Islaminfl uence is actually more of a Islamic spirit legacy in setrek art with the hope that all the players and audience can practiceIslam in their daily lives. Therefore, the preaching media of Islam can be seen in any expression of Islamic values in relationto Allah SWT and His diciplesNabi Muhammad SAW. Thus every movement and musical accompaniment or poem insetrek art should be imbued the values of Islam. Icons, thus, are important to understand so that the people can live safelyin this world and in the hereafter. The presence of Islam in the breath of the setrek artistic development looks enriching itsperformance, so the presence of this art among the people living in Kedungan III improves the quality of embracing Islam,although there are the remnants of ancient beliefs which still characterize setrek art, such as ndas-ndasan attraction in theform of imitating animal . Variations in ndas-ndasan attraction parade around the village aims to expel the infl uence ofevil spirits.Keywords: setrek, Islam music, slawatan.

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